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Teks -- John 8:1-59 (NET)

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Konteks
8:1 But Jesus went to the Mount of Olives. 8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach them. 8:3 The experts in the law and the Pharisees brought a woman who had been caught committing adultery. They made her stand in front of them 8:4 and said to Jesus, “Teacher, this woman was caught in the very act of adultery. 8:5 In the law Moses commanded us to stone to death such women. What then do you say?” 8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against him.) Jesus bent down and wrote on the ground with his finger. 8:7 When they persisted in asking him, he stood up straight and replied, “Whoever among you is guiltless may be the first to throw a stone at her.” 8:8 Then he bent over again and wrote on the ground. 8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, until Jesus was left alone with the woman standing before him. 8:10 Jesus stood up straight and said to her, “Woman, where are they? Did no one condemn you?” 8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”
Jesus as the Light of the World
8:12 Then Jesus spoke out again, “I am the light of the world. The one who follows me will never walk in darkness, but will have the light of life.” 8:13 So the Pharisees objected, “You testify about yourself; your testimony is not true!” 8:14 Jesus answered, “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people do not know where I came from or where I am going. 8:15 You people judge by outward appearances; I do not judge anyone. 8:16 But if I judge, my evaluation is accurate, because I am not alone when I judge, but I and the Father who sent me do so together. 8:17 It is written in your law that the testimony of two men is true. 8:18 I testify about myself and the Father who sent me testifies about me.” 8:19 Then they began asking him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” 8:20 (Jesus spoke these words near the offering box while he was teaching in the temple courts. No one seized him because his time had not yet come.)
Where Jesus Came From and Where He is Going
8:21 Then Jesus said to them again, “I am going away, and you will look for me but will die in your sin. Where I am going you cannot come.” 8:22 So the Jewish leaders began to say, “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’” 8:23 Jesus replied, “You people are from below; I am from above. You people are from this world; I am not from this world. 8:24 Thus I told you that you will die in your sins. For unless you believe that I am he, you will die in your sins.” 8:25 So they said to him, “Who are you?” Jesus replied, “What I have told you from the beginning. 8:26 I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak to the world.” 8:27 (They did not understand that he was telling them about his Father.) 8:28 Then Jesus said, “When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative, but I speak just what the Father taught me. 8:29 And the one who sent me is with me. He has not left me alone, because I always do those things that please him.” 8:30 While he was saying these things, many people believed in him.
Abraham’s Children and the Devil’s Children
8:31 Then Jesus said to those Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples 8:32 and you will know the truth, and the truth will set you free.” 8:33 “We are descendants of Abraham,” they replied, “and have never been anyone’s slaves! How can you say, ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, everyone who practices sin is a slave of sin. 8:35 The slave does not remain in the family forever, but the son remains forever. 8:36 So if the son sets you free, you will be really free. 8:37 I know that you are Abraham’s descendants. But you want to kill me, because my teaching makes no progress among you. 8:38 I am telling you the things I have seen while with the Father; as for you, practice the things you have heard from the Father!” 8:39 They answered him, “Abraham is our father!” Jesus replied, “If you are Abraham’s children, you would be doing the deeds of Abraham. 8:40 But now you are trying to kill me, a man who has told you the truth I heard from God. Abraham did not do this! 8:41 You people are doing the deeds of your father.” Then they said to Jesus, “We were not born as a result of immorality! We have only one Father, God himself.” 8:42 Jesus replied, “If God were your Father, you would love me, for I have come from God and am now here. I have not come on my own initiative, but he sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot cannot accept my teaching. 8:44 You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies. 8:45 But because I am telling you the truth, you do not believe me. 8:46 Who among you can prove me guilty of any sin? If I am telling you the truth, why don’t you believe me? 8:47 The one who belongs to God listens and responds to God’s words. You don’t listen and respond, because you don’t belong to God.” 8:48 The Judeans replied, “Aren’t we correct in saying that you are a Samaritan and are possessed by a demon?” 8:49 Jesus answered, “I am not possessed by a demon, but I honor my Father– and yet you dishonor me. 8:50 I am not trying to get praise for myself. There is one who demands it, and he also judges. 8:51 I tell you the solemn truth, if anyone obeys my teaching, he will never see death.” 8:52 Then the Judeans responded, “Now we know you’re possessed by a demon! Both Abraham and the prophets died, and yet you say, ‘If anyone obeys my teaching, he will never experience death.’ 8:53 You aren’t greater than our father Abraham who died, are you? And the prophets died too! Who do you claim to be?” 8:54 Jesus replied, “If I glorify myself, my glory is worthless. The one who glorifies me is my Father, about whom you people say, ‘He is our God.’ 8:55 Yet you do not know him, but I know him. If I were to say that I do not know him, I would be a liar like you. But I do know him, and I obey his teaching. 8:56 Your father Abraham was overjoyed to see my day, and he saw it and was glad.” 8:57 Then the Judeans replied, “You are not yet fifty years old! Have you seen Abraham?” 8:58 Jesus said to them, “I tell you the solemn truth, before Abraham came into existence, I am!” 8:59 Then they picked up stones to throw at him, but Jesus hid himself and went out from the temple area.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Abraham a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem
 · Jews the people descended from Israel
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law
 · Mount of Olives a ridge east of Jerusalem across the Kidron Valley and rising about 200 feet above the city (NIV note)
 · Pharisee a religious group or sect of the Jews
 · Samaritan inhabitant(s) of Samaria


Topik/Tema Kamus: Jesus, The Christ | Temple | Self-righteousness | JESUS CHRIST, 4C2 | Adultery | Abraham | REDEEMER; REDEMPTION | HEREDITY | Blindness | Women | PURITY | God | Righteous | Satan | Persecution | Unbelief | Hypocrisy | Servant | Liberty | GOD, 3 | selebihnya
Daftar Isi

Catatan Kata/Frasa
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Lightfoot , PBC , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Joh 8:1 - But Jesus went But Jesus went ( Iēsous de eporeuthē ). Same deponent use of poreuomai as in Joh 7:53 and in contrast to the Sanhedrin’ s conduct, though ...

But Jesus went ( Iēsous de eporeuthē ).

Same deponent use of poreuomai as in Joh 7:53 and in contrast to the Sanhedrin’ s conduct, though it seems "pointless"(Dods). Apparently Jesus was lodging in the home of Mary, Martha, and Lazarus.

Robertson: Joh 8:2 - Early in the morning Early in the morning ( orthrou ). Genitive of time, orthros meaning daybreak, old word, not in John, though in Luk 24:1; Act 5:21. John uses prōi...

Early in the morning ( orthrou ).

Genitive of time, orthros meaning daybreak, old word, not in John, though in Luk 24:1; Act 5:21. John uses prōi (Joh 18:28; Joh 20:1; Joh 21:4).

Robertson: Joh 8:2 - He came again into the temple He came again into the temple ( palin paregeneto eis to hieron ). If the paragraph is genuine, the time is the next day after the eighth and last day...

He came again into the temple ( palin paregeneto eis to hieron ).

If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident.

Robertson: Joh 8:2 - And all the people came unto him And all the people came unto him ( kai pās ho laos ērcheto pros auton ). Imperfect middle of erchomai picturing the enthusiasm of the whole (pa...

And all the people came unto him ( kai pās ho laos ērcheto pros auton ).

Imperfect middle of erchomai picturing the enthusiasm of the whole (pas ) crowd now as opposed to the divisions in chapter 7.

Robertson: Joh 8:2 - Taught Taught ( edidasken ). Imperfect active of didaskō . He took his seat (kathisas , ingressive active participle of kathizō ) as was customary for ...

Taught ( edidasken ).

Imperfect active of didaskō . He took his seat (kathisas , ingressive active participle of kathizō ) as was customary for Jesus and began to teach (inchoative imperfect). So the picture.

Robertson: Joh 8:3 - The scribes and the Pharisees The scribes and the Pharisees ( hoi grammateis kai hoi Pharisaioi ). John does not mention "scribes,"though this combination (note two articles) is c...

The scribes and the Pharisees ( hoi grammateis kai hoi Pharisaioi ).

John does not mention "scribes,"though this combination (note two articles) is common enough in the Synoptics (Luk 5:30; Luk 6:7, etc.).

Robertson: Joh 8:3 - Bring Bring ( agousin ). Vivid dramatic present active indicative of agō . Dods calls this "in itself an unlawful thing to do"since they had a court for ...

Bring ( agousin ).

Vivid dramatic present active indicative of agō . Dods calls this "in itself an unlawful thing to do"since they had a court for the trial of such a case. Their purpose is to entrap Jesus.

Robertson: Joh 8:3 - Taken in adultery Taken in adultery ( epi moicheiāi kateilemmenēn ). Perfect passive participle of katalambanō , old compound to seize (Mar 9:18), to catch, to o...

Taken in adultery ( epi moicheiāi kateilemmenēn ).

Perfect passive participle of katalambanō , old compound to seize (Mar 9:18), to catch, to overtake (Joh 12:35), to overcome (or overtake) in Joh 1:5.

Robertson: Joh 8:3 - Having let her in the midst Having let her in the midst ( stēsantes autēn en mesōi ). First aorist active (transitive) participle of histēmi . Here all could see her and...

Having let her in the midst ( stēsantes autēn en mesōi ).

First aorist active (transitive) participle of histēmi . Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.

Robertson: Joh 8:4 - Hath been taken Hath been taken ( kateilēptai ). Perfect passive indicative of katalambanō (see Joh 8:3), caught and still guilty.

Hath been taken ( kateilēptai ).

Perfect passive indicative of katalambanō (see Joh 8:3), caught and still guilty.

Robertson: Joh 8:4 - In adultery In adultery ( moicheuomenē ). Present passive participle of moicheuō , "herself suffering adultery"(Mat 5:32). Used of married people. Not in Joh...

In adultery ( moicheuomenē ).

Present passive participle of moicheuō , "herself suffering adultery"(Mat 5:32). Used of married people. Not in John.

Robertson: Joh 8:4 - In the very act In the very act ( ep' autophōrōi ). Old adjective (autophōros ,autos , self, and phōr , thief) caught in the act of theft, then extended to ...

In the very act ( ep' autophōrōi ).

Old adjective (autophōros ,autos , self, and phōr , thief) caught in the act of theft, then extended to any crime in which one is caught. Old idiom, but not elsewhere in the Greek Bible. One example in a Berlin papyrus.

Robertson: Joh 8:5 - Commanded Commanded ( eneteilato ). First aorist middle indicative of entellō , old verb to enjoin (Mat 4:6).

Commanded ( eneteilato ).

First aorist middle indicative of entellō , old verb to enjoin (Mat 4:6).

Robertson: Joh 8:5 - To stone such To stone such ( tas toiautas lithazein ). Present active infinitive of lithazō (from lithos ), from Aristotle on. Stoning was specified for the ...

To stone such ( tas toiautas lithazein ).

Present active infinitive of lithazō (from lithos ), from Aristotle on. Stoning was specified for the case of a betrothed woman guilty of adultery (Deu 22:23.) and for a priest’ s daughter if guilty. In other cases just death was commanded (Lev 20:10; Deu 22:22). The Talmud prescribes strangulation. This case may have strictly come within the regulation as a betrothed virgin.

Robertson: Joh 8:5 - What then sayest thou of her? What then sayest thou of her? ( su oun ti legeis ). "Thou then, what dost thou say?"This was the whole point, to catch Jesus, not to punish the woman...

What then sayest thou of her? ( su oun ti legeis ).

"Thou then, what dost thou say?"This was the whole point, to catch Jesus, not to punish the woman.

Robertson: Joh 8:6 - Tempting him Tempting him ( peirazontes auton ). Evil sense of this present active participle of peirazō , as so often (Mar 8:11; Mar 10:2, etc.).

Tempting him ( peirazontes auton ).

Evil sense of this present active participle of peirazō , as so often (Mar 8:11; Mar 10:2, etc.).

Robertson: Joh 8:6 - That they might have whereof to accuse him That they might have whereof to accuse him ( hina echōsin katēgorein autou ). Purpose clause with hina and present active subjunctive of echō...

That they might have whereof to accuse him ( hina echōsin katēgorein autou ).

Purpose clause with hina and present active subjunctive of echō . This laying of traps for Jesus was a common practice of his enemies (Luk 11:16, etc.). Note present active infinitive of katēgoreō (see Mat 12:10 for the verb) to go on accusing (with genitive autou ). It was now a habit with these rabbis.

Robertson: Joh 8:6 - Stooped down Stooped down ( katō kupsas ). First aorist active participle of kuptō , old verb to bow the head, to bend forward, in N.T. only here and Joh 8:8;...

Stooped down ( katō kupsas ).

First aorist active participle of kuptō , old verb to bow the head, to bend forward, in N.T. only here and Joh 8:8; Mar 1:7. The use of katō (down) gives a vivid touch to the picture.

Robertson: Joh 8:6 - With his finger With his finger ( tōi daktulōi ). Instrumental case of daktulos for which see Mat 23:4.

With his finger ( tōi daktulōi ).

Instrumental case of daktulos for which see Mat 23:4.

Robertson: Joh 8:6 - Wrote on the ground Wrote on the ground ( kategraphen eis tēn gēn ). Imperfect active of katagraphō , old compound, here only in N.T., to draw, to delineate, to wr...

Wrote on the ground ( kategraphen eis tēn gēn ).

Imperfect active of katagraphō , old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of katagraphō leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman’ s sin.

Robertson: Joh 8:7 - When they continued asking When they continued asking ( hōs epemenon erōtōntes ). Imperfect active indicative of epimenō (waiting in addition or still, epi , old verb...

When they continued asking ( hōs epemenon erōtōntes ).

Imperfect active indicative of epimenō (waiting in addition or still, epi , old verb) with supplementary active participle of erōtaō , to question. See same construction in Act 12:16 The verb epimenō does not occur in John. They saw that Jesus seemed embarrassed, but did not know that it was as much because of "the brazen hardness of the prosecutors"as because of the shame of the deed.

Robertson: Joh 8:7 - He lifted himself up He lifted himself up ( anekupsen ). First aorist active indicative of anakuptō , the opposite of katakuptō , to bend down (Joh 8:8) or of katō ...

He lifted himself up ( anekupsen ).

First aorist active indicative of anakuptō , the opposite of katakuptō , to bend down (Joh 8:8) or of katō kuptō (Joh 8:6).

Robertson: Joh 8:7 - He that is without sin He that is without sin ( ho anamartētos ). Verbal adjective (an privative and hamartētos from hamartanō ), old word, either one who has no...

He that is without sin ( ho anamartētos ).

Verbal adjective (an privative and hamartētos from hamartanō ), old word, either one who has not sinned as here and Deu 29:19 or one who cannot sin, not in the N.T.

Robertson: Joh 8:7 - Among you Among you ( humōn ). Objective genitive.

Among you ( humōn ).

Objective genitive.

Robertson: Joh 8:7 - First cast First cast ( prōtos baletō ). The nominative prōtos means first before others, be the first to cast, not cast before he does something else. ...

First cast ( prōtos baletō ).

The nominative prōtos means first before others, be the first to cast, not cast before he does something else. See Joh 20:4. The verb is second aorist imperative of ballō , old verb to fling or cast. Jesus thus picks out the executioner in the case.

Robertson: Joh 8:8 - Again he stooped down Again he stooped down ( palin katakupsas ). First aorist active participle of katakuptō , old and rare verb (in Epictetus II, 16. 22) instead of ...

Again he stooped down ( palin katakupsas ).

First aorist active participle of katakuptō , old and rare verb (in Epictetus II, 16. 22) instead of katō kupsas in Joh 8:6.

Robertson: Joh 8:8 - With his finger With his finger ( tōi daktulōi ). Not genuine, only in D and Western class.

With his finger ( tōi daktulōi ).

Not genuine, only in D and Western class.

Robertson: Joh 8:8 - Wrote on the ground Wrote on the ground ( egraphen eis tēn gēn ). Imperfect active of the simplex graphō , not katagraphō . The second picture of Jesus writing o...

Wrote on the ground ( egraphen eis tēn gēn ).

Imperfect active of the simplex graphō , not katagraphō . The second picture of Jesus writing on the ground.

Robertson: Joh 8:9 - Went out Went out ( exērchonto ). Inchoative imperfect. Graphic picture.

Went out ( exērchonto ).

Inchoative imperfect. Graphic picture.

Robertson: Joh 8:9 - One by one One by one ( heis kath' heis ). Not a Johannine phrase, but in Mar 14:19 where also the second nominative is retained as if kath' (kata ) is regar...

One by one ( heis kath' heis ).

Not a Johannine phrase, but in Mar 14:19 where also the second nominative is retained as if kath' (kata ) is regarded as a mere adverb and not as a preposition.

Robertson: Joh 8:9 - Beginning from the eldest Beginning from the eldest ( arxamenoi apo tōn presbuterōn ). "From the elder (comparative form, common in Koiné as superlative) men,"as was na...

Beginning from the eldest ( arxamenoi apo tōn presbuterōn ).

"From the elder (comparative form, common in Koiné as superlative) men,"as was natural for they had more sins of this sort which they recalled. "They are summoned to judge themselves rather than the woman"(Dods).

Robertson: Joh 8:9 - Was left alone Was left alone ( kateleiphthē monos ). First aorist effective passive indicative of kataleipō , to leave behind, with predicate nominative monos ...

Was left alone ( kateleiphthē monos ).

First aorist effective passive indicative of kataleipō , to leave behind, with predicate nominative monos . "Jesus was left behind alone."

Robertson: Joh 8:9 - And the woman, where she was, in the midst And the woman, where she was, in the midst ( kai hē gunē en mesōi ousa ). The woman was left behind also "being in the midst"as they had placed...

And the woman, where she was, in the midst ( kai hē gunē en mesōi ousa ).

The woman was left behind also "being in the midst"as they had placed her (Joh 8:3) before they were conscience stricken and left.

Robertson: Joh 8:10 - Lifted up himself Lifted up himself ( anakupsas ). First aorist active participle of anakuptō as in Joh 8:7.

Lifted up himself ( anakupsas ).

First aorist active participle of anakuptō as in Joh 8:7.

Robertson: Joh 8:10 - Where are they? Where are they? ( Pou eisin ). Jesus had kept on writing on the ground as the accusers had slipped away one by one.

Where are they? ( Pou eisin ).

Jesus had kept on writing on the ground as the accusers had slipped away one by one.

Robertson: Joh 8:10 - Did no man condemn thee? Did no man condemn thee? ( oudeis se katekrinen ). First aorist active indicative of katakrinō , old and common verb to give judgment against (down...

Did no man condemn thee? ( oudeis se katekrinen ).

First aorist active indicative of katakrinō , old and common verb to give judgment against (down on) one, but not in John. No one dared to cast a stone at the woman on Christ’ s terms.

Robertson: Joh 8:11 - No man, Lord No man, Lord ( Oudeis ,Kurie ). "No one, Sir."She makes no excuse for her sin. Does she recognize Jesus as "Lord"?

No man, Lord ( Oudeis ,Kurie ).

"No one, Sir."She makes no excuse for her sin. Does she recognize Jesus as "Lord"?

Robertson: Joh 8:11 - Neither do I condemn thee Neither do I condemn thee ( Oude egō se katakrinō ). Jesus does not condone her sin. See Joh 8:15 for "I do not judge (condemn) any one."But he d...

Neither do I condemn thee ( Oude egō se katakrinō ).

Jesus does not condone her sin. See Joh 8:15 for "I do not judge (condemn) any one."But he does give the poor woman another chance.

Robertson: Joh 8:11 - Henceforth sin no more Henceforth sin no more ( apo tou nun mēketi hamartane ). See also Joh 5:14 where this same language is used to the impotent man. It literally means...

Henceforth sin no more ( apo tou nun mēketi hamartane ).

See also Joh 5:14 where this same language is used to the impotent man. It literally means (prohibition with present active imperative): "Henceforth no longer go on sinning."One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved.

Robertson: Joh 8:12 - Again therefore Again therefore ( palin oun ). This language fits in better with Joh 7:52 than with Joh 8:11. Just suppose Jesus is in the temple on the following da...

Again therefore ( palin oun ).

This language fits in better with Joh 7:52 than with Joh 8:11. Just suppose Jesus is in the temple on the following day.

Robertson: Joh 8:12 - Unto them Unto them ( autois ). The Pharisees and crowds in the temple after the feast was past.

Unto them ( autois ).

The Pharisees and crowds in the temple after the feast was past.

Robertson: Joh 8:12 - I am the light of the world I am the light of the world ( egō eimi to phōs tou kosmou ). Jesus had called his followers "the light of the world"(Mat 5:14), but that was ligh...

I am the light of the world ( egō eimi to phōs tou kosmou ).

Jesus had called his followers "the light of the world"(Mat 5:14), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (Joh 1:9; Joh 3:19). The Psalmist calls God his Light (Psa 27:1). So Isa 60:19. At the feast of tabernacles in the Court of the Women where Jesus was on this day (Joh 8:20) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in Joh 9:5) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition.

Robertson: Joh 8:12 - Shall have the light of life Shall have the light of life ( hexei to phōs tēs zōēs ). The light which springs from and issues in life (Westcott). Cf. Joh 6:33, Joh 6:51 a...

Shall have the light of life ( hexei to phōs tēs zōēs ).

The light which springs from and issues in life (Westcott). Cf. Joh 6:33, Joh 6:51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth.

Robertson: Joh 8:13 - Of thyself Of thyself ( peri seautou ). This technical objection was according to the rules of evidence among the rabbis. "No man can give witness for himself"(...

Of thyself ( peri seautou ).

This technical objection was according to the rules of evidence among the rabbis. "No man can give witness for himself"( Mishnah, Ketub. 11. 9). Hence, they say, "not true"(ouk alēthes ), not pertinent. "They were still in the region of pedantic rules and external tests."In Joh 5:31 Jesus acknowledged this technical need of further witness outside of his own claims (Joh 5:19-30) and proceeded to give it (John 5:32-47) in the testimony of the Baptist, of the Father, of his works, of the Scriptures, and of Moses in particular.

Robertson: Joh 8:14 - Even if Even if ( kan ). That is kai ean , a condition of the third class with the present active subjunctive marturō . Jesus means that his own witness co...

Even if ( kan ).

That is kai ean , a condition of the third class with the present active subjunctive marturō . Jesus means that his own witness concerning himself is true (alēthes ) even if it contravenes their technical rules of evidence. He can and does tell the truth all by himself concerning himself.

Robertson: Joh 8:14 - For I know whence I came and whither I go For I know whence I came and whither I go ( hoti oida pothen ēlthon kai pou hupagō ). In this terse sentence with two indirect questions Jesus al...

For I know whence I came and whither I go ( hoti oida pothen ēlthon kai pou hupagō ).

In this terse sentence with two indirect questions Jesus alludes to his pre-existence with the Father before his Incarnation as in Joh 17:5 and to the return to the Father after the death and resurrection as in Joh 13:3; Joh 14:2. He again puts both ideas together in one crisp clause in Joh 16:28 for the apostles who profess to understand him then. But here these Pharisees are blind to the words of Jesus. "But ye know not whence I come nor whither I go"(humeis de ouk oidate pothen erchomai ē pou hupagō ). He had spoken of his heavenly destiny (Joh 7:33). Jesus alone knew his personal consciousness of his coming from, fellowship with, and return to the Father. Stier ( Words of the Lord Jesus ) argues that one might as well say to the sun, if claiming to be the sun, that it was night, because it bore witness of itself. The answer is the shining of the sun.

Robertson: Joh 8:15 - After the flesh After the flesh ( kata tēn sarka ). According to the standards of the flesh (2Co 5:16). The Baptist had said: "There stands one among you whom ye k...

After the flesh ( kata tēn sarka ).

According to the standards of the flesh (2Co 5:16). The Baptist had said: "There stands one among you whom ye know not"(Joh 1:26). The Light of the World had come, but they loved darkness rather than light (Joh 3:19), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2Co 4:4).

Robertson: Joh 8:16 - Yea and if I judge Yea and if I judge ( kai ean krinō de egō ). "And even if I pass judgment."Condition of third class again.

Yea and if I judge ( kai ean krinō de egō ).

"And even if I pass judgment."Condition of third class again.

Robertson: Joh 8:16 - True True ( ale4thine4). See Joh 1:9 for alēthinos , genuine, soundly based (cf. dikaia in Joh 5:30), "satisfying our perfect conception"(Westcott), no...

True ( ale4thine4).

See Joh 1:9 for alēthinos , genuine, soundly based (cf. dikaia in Joh 5:30), "satisfying our perfect conception"(Westcott), not merely true (alēthes ) in the particular facts (Joh 8:14).

Robertson: Joh 8:16 - For I am not alone For I am not alone ( hoti monos ouk eimi ). Jesus now takes up the technical criticism in Joh 8:13 after justifying his right to speak concerning him...

For I am not alone ( hoti monos ouk eimi ).

Jesus now takes up the technical criticism in Joh 8:13 after justifying his right to speak concerning himself.

Robertson: Joh 8:16 - But I and the Father that sent me But I and the Father that sent me ( all egō kai ho pempsas me patēr ). See Joh 16:32 for a like statement about the Father being with Christ. It ...

But I and the Father that sent me ( all egō kai ho pempsas me patēr ).

See Joh 16:32 for a like statement about the Father being with Christ. It is not certain that patēr is genuine here (omitted by Aleph D, but in B L W), but the Father is clearly meant as in Joh 7:18, Joh 7:33. Jesus gives the Father as the second witness.

Robertson: Joh 8:17 - Yea and in your law Yea and in your law ( kai en tōi nomōi de tōi humeterōi ). Same use of kai -de as in Joh 8:16. They claimed possession of the law (Joh 7:4...

Yea and in your law ( kai en tōi nomōi de tōi humeterōi ).

Same use of kai -de as in Joh 8:16. They claimed possession of the law (Joh 7:49) and so Jesus takes this turn in answer to the charge of single witness in Joh 8:13. He will use similar language (your law) in Joh 10:34 in an argumentum ad hominem as here in controversy with the Jews. In Joh 15:24 to the apostles Jesus even says "in their law"in speaking of the hostile Jews plotting his death. He does not mean in either case to separate himself wholly from the Jews and the law, though in Matthew 5 he does show the superiority of his teaching to that of the law. For the Mosaic regulation about two witnesses see Deu 17:6; Deu 19:15. This combined witness of two is not true just because they agree, unless true in fact separately. But if they disagree, the testimony falls to the ground. In this case the Father confirms the witness of the Son as Jesus had already shown (Joh 5:37).

Robertson: Joh 8:18 - The Father The Father ( ho patēr ). Clearly genuine here. So these are the two witnesses that Jesus presents to the Pharisees in defense of his claim to be th...

The Father ( ho patēr ).

Clearly genuine here. So these are the two witnesses that Jesus presents to the Pharisees in defense of his claim to be the Light of the World (Joh 8:12).

Robertson: Joh 8:19 - Where is thy Father? Where is thy Father? ( pou estin ho patēr sou ). "The testimony of an unseen and unheard witness would not satisfy them"(Vincent). Bernard understa...

Where is thy Father? ( pou estin ho patēr sou ).

"The testimony of an unseen and unheard witness would not satisfy them"(Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask "where,"not "who"he is. Augustine has it: Patrem Christi carnaliter acceperunt , Christ’ s human father, as if the Pharisees were "misled perhaps by the Lord’ s use of anthrōpon (Joh 8:17)"(Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with double entendre , even with all three ideas dancing in their hostile minds.

Robertson: Joh 8:19 - Ye would know my Father also Ye would know my Father also ( kai ton patera mou an ēideite ). Conclusion of second-class condition determined as unfulfilled with an and second...

Ye would know my Father also ( kai ton patera mou an ēideite ).

Conclusion of second-class condition determined as unfulfilled with an and second perfect active of oida used as imperfect in both condition and conclusion. See this same point made to Philip in Joh 14:9. In Joh 14:7 Jesus will use ginōskō in the condition and oida in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in Joh 5:36-38 when Jesus had his previous controversy in Jerusalem. In Joh 7:28 Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (Joh 8:55) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (Joh 16:3). The Pharisees are silenced for the moment.

Robertson: Joh 8:20 - In the treasury In the treasury ( en tōi gazophulakiōi ). See note on Mar 12:41 and note on Luk 21:1 for this word for the treasure-chambers of the temple. "It a...

In the treasury ( en tōi gazophulakiōi ).

See note on Mar 12:41 and note on Luk 21:1 for this word for the treasure-chambers of the temple. "It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers"(Bernard). The Persian word gaza (treasure) occurs only once in the N.T. (Act 8:27) and the compound (phulakē , guard) only here in John. Jesus hardly taught within a treasure-chamber. It probably means "at the treasury in the temple."This court was probably the most public part of the temple (Vincent).

Robertson: Joh 8:20 - And And ( kai ) = "and yet"as in Joh 1:10, etc.

And ( kai )

= "and yet"as in Joh 1:10, etc.

Robertson: Joh 8:20 - Because his hour was not yet come Because his hour was not yet come ( hoti oupō elēluthei hē hōra autou ).

Because his hour was not yet come ( hoti oupō elēluthei hē hōra autou ).

Robertson: Joh 8:20 - Reason Reason ( hoti ) given why no one seized (epiasen , cf. Joh 7:30) him. Elēluthei is past perfect active of erchomai , "had not yet come."This very...

Reason ( hoti )

given why no one seized (epiasen , cf. Joh 7:30) him. Elēluthei is past perfect active of erchomai , "had not yet come."This very use of hōra appears in Joh 2:4 and the very clause in Joh 7:30 which see.

Robertson: Joh 8:21 - Again Again ( palin ). Probably palin (again) in Joh 8:12 refers to a day after the feast is over since the last day is mentioned in Joh 7:37. So then he...

Again ( palin ).

Probably palin (again) in Joh 8:12 refers to a day after the feast is over since the last day is mentioned in Joh 7:37. So then here again we probably move on to another day still beyond that in Joh 8:12.

Robertson: Joh 8:21 - And ye shall seek me And ye shall seek me ( kai zētēsete me ). As in Joh 7:34, "the search of despair"(Bernard), seeking for the Messiah when it is too late, the trag...

And ye shall seek me ( kai zētēsete me ).

As in Joh 7:34, "the search of despair"(Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (Joh 1:11).

Robertson: Joh 8:21 - And ye shall die in your sin And ye shall die in your sin ( kai en tēi hamartiāi humōn apothaneisthe ). Future middle indicative of apothnēskō which is the emphatic w...

And ye shall die in your sin ( kai en tēi hamartiāi humōn apothaneisthe ).

Future middle indicative of apothnēskō which is the emphatic word here (cf. Eze 3:18; Eze 18:18; Pro 24:9). Note singular hamartiāi (sin) here, but plural hamartiais (sins) when the phrase is repeated in Joh 8:24 (sin in its essence, sin in its acts).

Robertson: Joh 8:21 - Ye cannot come Ye cannot come ( humeis ou dunasthe elthein ). Precise language of Joh 7:34 to the Jews and to the apostles in Joh 13:33.

Ye cannot come ( humeis ou dunasthe elthein ).

Precise language of Joh 7:34 to the Jews and to the apostles in Joh 13:33.

Robertson: Joh 8:22 - Will he kill himself? Will he kill himself? ( mēti apoktenei heauton ). Negative answer formally expected, but there is a manifest sneer in the query. "The mockery in th...

Will he kill himself? ( mēti apoktenei heauton ).

Negative answer formally expected, but there is a manifest sneer in the query. "The mockery in these words is alike subtle and bitter"(Vincent). It was a different group of Jews in Joh 7:31 who cynically suggested that he was going to work among the Greeks in the Dispersion. Here they infer that Jesus refers to the next world. They suggest the depths of Gehenna for him as the abode of suicides (Josephus, War III. viii. 5). Of course the rabbis could not join Jesus there! Edersheim argues against this view.

Robertson: Joh 8:23 - Ye are from beneath Ye are from beneath ( humeis ek tōn katō ). This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehen...

Ye are from beneath ( humeis ek tōn katō ).

This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (Joh 8:44), but the use of ek tou kosmou toutou ("of this world"in origin) as parallel to what we have here seems to prove that the contrast between katō and anō here is between the earthly (sensual) and the heavenly as in Jam 3:15-17. See also Col 3:1. This is the only use of katō in John (except Joh 8:6). These proud rabbis had their origin in this world of darkness (Joh 1:9) with all its limitations.

Robertson: Joh 8:23 - I am from above I am from above ( egō ek tōn anō eimi ). The contrast is complete in origin and character, already stated in Joh 3:31, and calculated to intens...

I am from above ( egō ek tōn anō eimi ).

The contrast is complete in origin and character, already stated in Joh 3:31, and calculated to intensify their anger.

Robertson: Joh 8:24 - For except ye believe For except ye believe ( ean gar mē pisteusēte ). Negative condition of third class with ean mē and ingressive aorist active subjunctive of pi...

For except ye believe ( ean gar mē pisteusēte ).

Negative condition of third class with ean mē and ingressive aorist active subjunctive of pisteuō , "For unless ye come to believe."

Robertson: Joh 8:24 - That I am he That I am he ( hoti egō eimi ). Indirect discourse, but with no word in the predicate after the copula eimi . Jesus can mean either "that I am from...

That I am he ( hoti egō eimi ).

Indirect discourse, but with no word in the predicate after the copula eimi . Jesus can mean either "that I am from above"(Joh 8:23), "that I am the one sent from the Father or the Messiah"(Joh 7:18, Joh 7:28), "that I am the Light of the World"(Joh 8:12), "that I am the Deliverer from the bondage of sin"(Joh 8:28, Joh 8:31., and Joh 8:36), "that I am"without supplying a predicate in the absolute sense as the Jews (Deu 32:39) used the language of Jehovah (cf. Isa 43:10 where the very words occur hina pisteusēte -hoti egō eimi ). The phrase egō eimi occurs three times here (Joh 8:24, Joh 8:28, Joh 8:58) and also in Joh 13:19. Jesus seems to claim absolute divine being as in Joh 8:58.

Robertson: Joh 8:25 - Who art thou? Who art thou? ( Su tis ei ). Proleptic use of su before tis , "Thou, who art thou?"Cf. Joh 1:19. He had virtually claimed to be the Messiah and on ...

Who art thou? ( Su tis ei ).

Proleptic use of su before tis , "Thou, who art thou?"Cf. Joh 1:19. He had virtually claimed to be the Messiah and on a par with God as in Joh 5:15. They wish to pin him down and to charge him with blasphemy.

Robertson: Joh 8:25 - Even that which I have also spoken unto you from the beginning Even that which I have also spoken unto you from the beginning ( tēn archēn hoti kai lalō humin ). A difficult sentence. It is not clear whethe...

Even that which I have also spoken unto you from the beginning ( tēn archēn hoti kai lalō humin ).

A difficult sentence. It is not clear whether it is an affirmation or a question. The Latin and Syriac versions treat it as affirmative. Westcott and Hort follow Meyer and take it as interrogative. The Greek fathers take it as an exclamation. It seems clear that the adverbial accusative tēn archēn cannot mean "from the beginning"like ap' archēs (Joh 15:27) or ex archēs (Joh 16:4). The lxx has tēn archēn for "at the beginning"or "at the first"(Gen 43:20). There are examples in Greek, chiefly negative, where tēn archēn means "at all,""essentially,""primarily."Vincent and Bernard so take it here, "Primarily what I am telling you."Jesus avoids the term Messiah with its political connotations. He stands by his high claims already made.

Robertson: Joh 8:26 - I have many things to speak and to judge concerning you I have many things to speak and to judge concerning you ( polla echō peri humōn lalein kai krinein ). Instead of further talk about his own claim...

I have many things to speak and to judge concerning you ( polla echō peri humōn lalein kai krinein ).

Instead of further talk about his own claims (already plain enough) Jesus turns to speak and to judge concerning them and their attitude towards him (cf. Joh 8:16). Whatever they think of Jesus the Father who sent him is true (alēthēs ). They cannot evade responsibility for the message heard. So Jesus goes on speaking it from the Father.

Robertson: Joh 8:27 - They perceived not They perceived not ( ouk egnōsan ). Second aorist active indicative of ginōskō . "Preoccupied as they were with thoughts of an earthly delivere...

They perceived not ( ouk egnōsan ).

Second aorist active indicative of ginōskō . "Preoccupied as they were with thoughts of an earthly deliverer"(Westcott) and prejudiced against recognizing Jesus as the one sent from God.

Robertson: Joh 8:27 - That he spake to them of the Father That he spake to them of the Father ( hoti ton patera autois elegen ). Indirect assertion, but with the present indicative (legei ) changed to the i...

That he spake to them of the Father ( hoti ton patera autois elegen ).

Indirect assertion, but with the present indicative (legei ) changed to the imperfect (elegen ) as was sometimes done (Joh 2:25) after a secondary tense.

Robertson: Joh 8:28 - When ye have lifted up the Son of man When ye have lifted up the Son of man ( hotan hupsōsēte ton huion tou anthrōpou ). Indefinite temporal clause with hotan (hote +an ) and t...

When ye have lifted up the Son of man ( hotan hupsōsēte ton huion tou anthrōpou ).

Indefinite temporal clause with hotan (hote +an ) and the first aorist active subjunctive of hupsoō , to lift up ( Koiné verb from hupsos , height), used several times in John of the Cross of Christ (Joh 3:14; Joh 8:28; Joh 12:32, Joh 12:34). It is unnecessary to render the aorist subjunctive as if a future perfect, simply "whenever ye lift up"(actually lift up, ingressive aorist). In Act 2:33 the verb is used of the Ascension.

Robertson: Joh 8:28 - Shall ye know Shall ye know ( gnōsesthe ). Future (ingressive aoristic) middle of ginōskō . Cognoscetis ex re quod nunc ex verbo non creditis (Bengel). Bu...

Shall ye know ( gnōsesthe ).

Future (ingressive aoristic) middle of ginōskō . Cognoscetis ex re quod nunc ex verbo non creditis (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (Joh 16:8). For

Robertson: Joh 8:28 - I am I am ( egō eimi ) see note on Joh 8:24.

I am ( egō eimi )

see note on Joh 8:24.

Robertson: Joh 8:28 - As the Father taught me As the Father taught me ( Kathōs edidasken me ho patēr ). This claim Jesus repeats (see Joh 8:26) and clearly makes on his arrival at the feast (...

As the Father taught me ( Kathōs edidasken me ho patēr ).

This claim Jesus repeats (see Joh 8:26) and clearly makes on his arrival at the feast (Joh 7:16.). This fact marks Jesus off from the rabbis.

Robertson: Joh 8:29 - Is with me Is with me ( met' emou estin ). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellows...

Is with me ( met' emou estin ).

The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (Joh 8:16) and will expand in Joh 17:21-26.

Robertson: Joh 8:29 - He hath not left me alone He hath not left me alone ( ouk aphēken me monon ). First aorist active indicative of aphiēmi . "He did not leave me alone."However much the crow...

He hath not left me alone ( ouk aphēken me monon ).

First aorist active indicative of aphiēmi . "He did not leave me alone."However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mar 6:46; Mat 14:23; Joh 6:15).

Robertson: Joh 8:29 - That are pleasing to him That are pleasing to him ( ta aresta autōi ). This old verbal adjective, from areskō , to please, in N.T. only here, Act 6:4; Act 12:3; 1Jo 3:22....

That are pleasing to him ( ta aresta autōi ).

This old verbal adjective, from areskō , to please, in N.T. only here, Act 6:4; Act 12:3; 1Jo 3:22. The joy of Jesus was in doing the will of the Father who sent him (Joh 4:34).

Robertson: Joh 8:30 - Many believed on him Many believed on him ( polloi episteusan eis auton ). Ingressive aorist active indicative, came to believe, nominally at any rate, as in Joh 2:23. Bu...

Many believed on him ( polloi episteusan eis auton ).

Ingressive aorist active indicative, came to believe, nominally at any rate, as in Joh 2:23. But the tension was keen and Jesus proceeded to test the faith of these new believers from among the Pharisees.

Robertson: Joh 8:31 - Which had believed him Which had believed him ( tous pepisteukotas autōi ). Articular perfect active participle of pisteuō with dative autōi (trusted him) rather ...

Which had believed him ( tous pepisteukotas autōi ).

Articular perfect active participle of pisteuō with dative autōi (trusted him) rather than eis auton (on him) in Joh 8:30. They believed him (cf. Joh 6:30) as to his claims to being the Messiah with their own interpretation (Joh 6:15), but they did not commit themselves to him and may represent only one element of those in Joh 8:30, but see Joh 2:23 for pisteuō eis there.

Robertson: Joh 8:31 - If ye abide in my word If ye abide in my word ( ean humeis meinēte en tōi logōi tōi emōi ). Third-class condition with ean and first aorist (constative) active ...

If ye abide in my word ( ean humeis meinēte en tōi logōi tōi emōi ).

Third-class condition with ean and first aorist (constative) active subjunctive.

Robertson: Joh 8:31 - Are ye truly my disciples Are ye truly my disciples ( alēthōs mathētai mou este ). Your future loyalty to my teaching will prove the reality of your present profession. ...

Are ye truly my disciples ( alēthōs mathētai mou este ).

Your future loyalty to my teaching will prove the reality of your present profession. So the conclusion of this future condition is put in the present tense. As then, so now. We accept church members on profession of trust in Christ. Continuance in the word (teaching) proves the sincerity or insincerity of the profession. It is the acid test of life.

Robertson: Joh 8:32 - And ye shall know the truth And ye shall know the truth ( kai gnōsesthe tēn alētheian ). Truth is one of the marks of Christ (Joh 1:14) and Jesus will claim to Thomas to b...

And ye shall know the truth ( kai gnōsesthe tēn alētheian ).

Truth is one of the marks of Christ (Joh 1:14) and Jesus will claim to Thomas to be the personification of truth (Joh 14:6). But it will be for them knowledge to be learned by doing God’ s will (Joh 7:17). The word is from alēthēs (a privative and lēthō , to conceal, unsealed, open). See also Joh 8:40, Joh 8:44, Joh 8:45.

Robertson: Joh 8:32 - And the truth shall make you free And the truth shall make you free ( kai hē alētheia eleutherōsei humas ). Future active indicative of eleutheroō , old verb from eleutheros ...

And the truth shall make you free ( kai hē alētheia eleutherōsei humas ).

Future active indicative of eleutheroō , old verb from eleutheros (from erchomai , to go where one wishes and so free). One of Paul’ s great words for freedom from the bondage of the law (Rom 6:18; Gal 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Rom 8:2. See Joh 8:36. This freedom is won alone by Christ (Joh 8:36) and we are sanctified in truth (Joh 17:19). In Joh 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us.

Robertson: Joh 8:33 - We be Abraham’ s seed We be Abraham’ s seed ( Sperma Abraam esmen ). "We are Abraham’ s seed,"the proudest boast of the Jews, of Sarah the freewoman and not of H...

We be Abraham’ s seed ( Sperma Abraam esmen ).

"We are Abraham’ s seed,"the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Gal 4:22.). Yes, but the Jews came to rely solely on mere physical descent (Mat 3:9) and so God made Gentiles the spiritual children of Abraham by faith (Mat 3:7; Rom 9:6.).

Robertson: Joh 8:33 - And have never yet been in bondage to any man And have never yet been in bondage to any man ( kai oudeni dedouleukamen pōpote ). Perfect active indicative of douleuō , to be slaves. This was ...

And have never yet been in bondage to any man ( kai oudeni dedouleukamen pōpote ).

Perfect active indicative of douleuō , to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. "These poor believers soon come to the end of their faith"(Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth.

Robertson: Joh 8:34 - Every one that committeth sin is the bondservant of sin Every one that committeth sin is the bondservant of sin ( pas ho poiōn tēn hamartian doulos estin ̣tēs hamartiaš ). The Western class omits ...

Every one that committeth sin is the bondservant of sin ( pas ho poiōn tēn hamartian doulos estin ̣tēs hamartiaš ).

The Western class omits tēs hamartias (sin), but that is the idea anyhow. Note the use of poiōn (present active participle, continuous habit or practice), not poiēsas (aorist active participle for single act), precisely as in 1Jo 3:4-8. Note also Joh 3:21 for ho poiōn tēn alētheian (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin ( Memor. IV. 5. 3). So Paul clearly in Rom 6:17, Rom 6:20 "slaves of sin"(douloi tēs hamartias ).

Robertson: Joh 8:35 - The bondservant The bondservant ( ho doulos ) ... the son (ho huios ). There is a change in the metaphor by this contrast between the positions of the son and the...

The bondservant ( ho doulos )

... the son (ho huios ). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Gen 21:10) and Paul’ s use of it in Gal 4:30. We do not know that there is any reference here to Hagar and Ishmael. See also Heb 3:5 (Num 12:7) for a like contrast between Moses as servant (therapōn ) in God’ s house and Christ as Son (huios ) over God’ s house.

Robertson: Joh 8:36 - If therefore the son shall make you free If therefore the son shall make you free ( ean oun ho huios humas eleutherōsēi ). Condition of third class with ean and first aorist (ingressiv...

If therefore the son shall make you free ( ean oun ho huios humas eleutherōsēi ).

Condition of third class with ean and first aorist (ingressive) active subjunctive. "If therefore the Son set you free,"as he has the power to do.

Robertson: Joh 8:36 - Ye shall be free indeed Ye shall be free indeed ( ontōs eleutheroi esesthe ). Old and common adverb from participle ontōn , actually, really (cf. Luk 24:34). But this sp...

Ye shall be free indeed ( ontōs eleutheroi esesthe ).

Old and common adverb from participle ontōn , actually, really (cf. Luk 24:34). But this spiritual freedom was beyond the concept or wish of these Jews.

Robertson: Joh 8:37 - Yet ye seek to kill me Yet ye seek to kill me ( alla zēteite me apokteinai ). As at the recent feast (Joh 7:20, Joh 7:25, Joh 7:30, Joh 7:32; Joh 8:20). Some of these ver...

Yet ye seek to kill me ( alla zēteite me apokteinai ).

As at the recent feast (Joh 7:20, Joh 7:25, Joh 7:30, Joh 7:32; Joh 8:20). Some of these very professed believers were even now glowering with murderous vengeance.

Robertson: Joh 8:37 - Hath not free course in you Hath not free course in you ( ou chōrei en humin ). Intransitive use of chōreō , old verb from chōros (space, place), to have space or room...

Hath not free course in you ( ou chōrei en humin ).

Intransitive use of chōreō , old verb from chōros (space, place), to have space or room for. They would not abide in Christ’ s word (Joh 8:31). They had no longer room for his word when once they understood the spiritual aspect of his message. Jerusalem was now just like Galilee once before (Joh 6:60-66).

Robertson: Joh 8:38 - With my Father With my Father ( para tōi patri ). Locative case of patēr and article used as possessive (common idiom), "by the side of my Father,"picture of ...

With my Father ( para tōi patri ).

Locative case of patēr and article used as possessive (common idiom), "by the side of my Father,"picture of intimate fellowship like pros ton theon (face to face with God) in Joh 1:1.

Robertson: Joh 8:38 - From your father From your father ( para tou patros ). Ablative case with para (from the side of) and same possessive use of tou in each instance, though "the"wil...

From your father ( para tou patros ).

Ablative case with para (from the side of) and same possessive use of tou in each instance, though "the"will really answer both times. But ho patēr does not mean the same person. Christ’ s Father by contrast is not their father.

Robertson: Joh 8:39 - Our father is Abraham Our father is Abraham ( ho patēr hēmōn Abraam estin ). They saw the implication and tried to counter it by repeating their claim in Joh 8:33 wh...

Our father is Abraham ( ho patēr hēmōn Abraam estin ).

They saw the implication and tried to counter it by repeating their claim in Joh 8:33 which was true so far as physical descent went as Jesus had admitted (Joh 8:37).

Robertson: Joh 8:39 - If ye were If ye were ( ei este ). Strictly, "if ye are"as ye claim, a condition of the first class assumed to be true.

If ye were ( ei este ).

Strictly, "if ye are"as ye claim, a condition of the first class assumed to be true.

Robertson: Joh 8:39 - Ye would do Ye would do ( epoieite an ). Read by C L N and a corrector of Aleph while W omits an . This makes a mixed condition (protasis of the first class, apo...

Ye would do ( epoieite an ).

Read by C L N and a corrector of Aleph while W omits an . This makes a mixed condition (protasis of the first class, apodosis of the second. See Robertson, Grammar , p. 1022). But B reads poieite like the Sin. Syriac which has to be treated as imperative (so Westcott and Hort).

Robertson: Joh 8:40 - But now But now ( nun de ). Clear statement that they are not doing "the works of Abraham"in seeking to kill him. See this use of nun de after a condition ...

But now ( nun de ).

Clear statement that they are not doing "the works of Abraham"in seeking to kill him. See this use of nun de after a condition of second class without an in Joh 16:22, Joh 16:24.

Robertson: Joh 8:40 - This did not Abraham This did not Abraham ( touto Abraam ouk epoiēsen ). Blunt and pointed of their unlikeness to Abraham.

This did not Abraham ( touto Abraam ouk epoiēsen ).

Blunt and pointed of their unlikeness to Abraham.

Robertson: Joh 8:40 - A man that hath told you the truth A man that hath told you the truth ( anthrōpon hos ten alētheian humin lelalēka ). Anthrōpon (here = person, one) is accusative case in app...

A man that hath told you the truth ( anthrōpon hos ten alētheian humin lelalēka ).

Anthrōpon (here = person, one) is accusative case in apposition with me (me ) just before. The perfect active indicative lelalēka from laleō is in the first person singular because the relative hos has the person of me , an idiom not retained in the English that hath (that have or who have) though it is retained in the English of 1Co 15:9 "that am"for hos eimi .

Robertson: Joh 8:40 - Which I heard from God Which I heard from God ( hēn ēkousa para tou theou ). Here we have "I"in the English. "God"here is equal to "My Father"in Joh 8:38. The only crim...

Which I heard from God ( hēn ēkousa para tou theou ).

Here we have "I"in the English. "God"here is equal to "My Father"in Joh 8:38. The only crime of Jesus is telling the truth directly from God.

Robertson: Joh 8:41 - Ye do the works of your father Ye do the works of your father ( humeis poieite ta erga tou patros humōn ). Who is not Abraham and not God as Jesus plainly indicates.

Ye do the works of your father ( humeis poieite ta erga tou patros humōn ).

Who is not Abraham and not God as Jesus plainly indicates.

Robertson: Joh 8:41 - We were not born of fornication We were not born of fornication ( hēmeis ek porneias egennēthēmen ). First aorist passive indicative of gennaō . This they said as a proud bo...

We were not born of fornication ( hēmeis ek porneias egennēthēmen ).

First aorist passive indicative of gennaō . This they said as a proud boast. Jesus had admitted that they were physical (Deu 23:2) descendants of Abraham (Joh 8:37), but now denies that they are spiritual children of Abraham (like Paul in Rom 9:7). Porneia is from pornos (harlot) and that from pernēmi , to sell, a woman who sells her body for sexual uses. It is vaguely possible that in this stern denial the Pharisees may have an indirect fling at Jesus as the bastard son of Mary (so Talmud).

Robertson: Joh 8:41 - We have one Father, even God We have one Father, even God ( hena patera echomen ton theon ). No "even"in the Greek, "One Father we have, God."This in direct reply to the implicat...

We have one Father, even God ( hena patera echomen ton theon ).

No "even"in the Greek, "One Father we have, God."This in direct reply to the implication of Jesus (Joh 8:38) that God was not their spiritual Father.

Robertson: Joh 8:42 - Ye would love me Ye would love me ( ēgapate an eme ). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that ...

Ye would love me ( ēgapate an eme ).

Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis).

Robertson: Joh 8:42 - For I came forth from God For I came forth from God ( egō gar ek tou theou exēlthon ). Second aorist active indicative of exerchomai , definite historical event (the Incar...

For I came forth from God ( egō gar ek tou theou exēlthon ).

Second aorist active indicative of exerchomai , definite historical event (the Incarnation). See Joh 4:30 for exēlthon ek . In Joh 13:3; Joh 16:30 Jesus is said to have come from (apo ) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in Joh 17:5.

Robertson: Joh 8:42 - And am come And am come ( kai hēkō ). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here r...

And am come ( kai hēkō ).

Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here,"Jesus means.

Robertson: Joh 8:42 - Of myself Of myself ( ap' emautou ). His coming was not self-initiated nor independent of the Father. "But he (ekeinos , emphatic demonstrative pronoun) sent m...

Of myself ( ap' emautou ).

His coming was not self-initiated nor independent of the Father. "But he (ekeinos , emphatic demonstrative pronoun) sent me"and here I am.

Robertson: Joh 8:43 - My speech My speech ( tēn lalian tēn emēn ) and my word (ton logon ton emon ). Perhaps lalia , old word from lalos (talk), means here more manner of...

My speech ( tēn lalian tēn emēn )

and my word (ton logon ton emon ). Perhaps lalia , old word from lalos (talk), means here more manner of speech than just story (Joh 4:42), while logos refers rather to the subject matter. They will not listen (ou dunasthe akouein ) to the substance of Christ’ s teaching and hence they are impatient with the way that he talks. How often that is true.

Robertson: Joh 8:44 - Ye are of your father the devil Ye are of your father the devil ( humeis ek tou patros tou diabolou ). Certainly they can "understand"(ginōskete in Joh 8:43) this "talk"(lalian ...

Ye are of your father the devil ( humeis ek tou patros tou diabolou ).

Certainly they can "understand"(ginōskete in Joh 8:43) this "talk"(lalian ) though they will be greatly angered. But they had to hear it (akouein in Joh 8:43). It was like a bombshell in spite of the preliminary preparation.

Robertson: Joh 8:44 - Your will to do Your will to do ( thelete poiein ). Present active indicative of thelō and present active infinitive, "Ye wish to go on doing."This same idea Jes...

Your will to do ( thelete poiein ).

Present active indicative of thelō and present active infinitive, "Ye wish to go on doing."This same idea Jesus presents in Mat 13:38 (the sons of the evil one, the devil) and Mat 23:15 (twofold more a son of Gehenna than you). See also 1Jo 3:8 for "of the devil"(ek tou diabolou ) for the one who persists in sinning. In Rev 12:9 the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil"is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul’ s offspring of God for all men in Act 17:28. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Mat 3:9). He even called them "broods of vipers"as Jesus did later (Mat 12:34).

Robertson: Joh 8:44 - A murderer A murderer ( anthrōpoktonos ). Old and rare word (Euripides) from anthrōpos , man, and kteinō , to kill. In N.T. only here and 1Jo 3:15. The Je...

A murderer ( anthrōpoktonos ).

Old and rare word (Euripides) from anthrōpos , man, and kteinō , to kill. In N.T. only here and 1Jo 3:15. The Jews were seeking to kill Jesus and so like their father the devil.

Robertson: Joh 8:44 - Stood not in the truth Stood not in the truth ( en tēi alētheiāi ouk estēken ). Since ouk , not ouch , is genuine, the form of the verb is esteken the imperfect o...

Stood not in the truth ( en tēi alētheiāi ouk estēken ).

Since ouk , not ouch , is genuine, the form of the verb is esteken the imperfect of the late present stem stēkō (Mar 11:25) from the perfect active hestēka (intransitive) of histēmi , to place.

Robertson: Joh 8:44 - No truth in him No truth in him ( ouk estin alētheia en autōi ). Inside him or outside (environment). The devil and truth have no contact.

No truth in him ( ouk estin alētheia en autōi ).

Inside him or outside (environment). The devil and truth have no contact.

Robertson: Joh 8:44 - When he speaketh a lie When he speaketh a lie ( hotan lalēi to pseudos ). Indefinite temporal clause with hotan and the present active subjunctive of laleō . But note...

When he speaketh a lie ( hotan lalēi to pseudos ).

Indefinite temporal clause with hotan and the present active subjunctive of laleō . But note the article to : "Whenever he speaks the lie,"as he is sure to do because it is his nature. Hence "he speaks out of his own"(ek tōn idiōn lalei ) like a fountain bubbling up (cf. Mat 12:34).

Robertson: Joh 8:44 - For he is a liar For he is a liar ( hoti pseustēs estin ). Old word for the agent in a conscious falsehood (pseudos ). See 1Jo 1:10; Rom 3:4. Common word in John b...

For he is a liar ( hoti pseustēs estin ).

Old word for the agent in a conscious falsehood (pseudos ). See 1Jo 1:10; Rom 3:4. Common word in John because of the emphasis on alētheia (truth).

Robertson: Joh 8:44 - And the father thereof And the father thereof ( kai ho patēr autou ). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou...

And the father thereof ( kai ho patēr autou ).

Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar,"making "one,"not the devil, the subject of "whenever he speaks,"a very doubtful expression.

Robertson: Joh 8:45 - Because I speak the truth Because I speak the truth ( egō de hoti tēn alētheian legō ). Proleptic emphatic position of egō . "Truth is uncongenial to them"(Bernard)....

Because I speak the truth ( egō de hoti tēn alētheian legō ).

Proleptic emphatic position of egō . "Truth is uncongenial to them"(Bernard). See Joh 3:19 for their picture.

Robertson: Joh 8:46 - Which of you convicteth me of sin? Which of you convicteth me of sin? ( Tis ex humōn elegchei me peri hamaritas ). See on Joh 3:20; Joh 16:8 (the work of the Holy Spirit) for elegcho...

Which of you convicteth me of sin? ( Tis ex humōn elegchei me peri hamaritas ).

See on Joh 3:20; Joh 16:8 (the work of the Holy Spirit) for elegchō for charge and proof. The use of hamartia as in Joh 1:29 means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Heb 4:15) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on.

Robertson: Joh 8:46 - Why do ye not believe me? Why do ye not believe me? ( Dia ti humeis ou pisteuete moi ). This question drives home the irrationality of their hostility to Jesus. It was based o...

Why do ye not believe me? ( Dia ti humeis ou pisteuete moi ).

This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection.

Robertson: Joh 8:47 - He that is of God He that is of God ( ho ōn ek tou theou ). See this use of ek in Joh 3:31. "Their not listening proved that they were not of God"(Dods). They were...

He that is of God ( ho ōn ek tou theou ).

See this use of ek in Joh 3:31. "Their not listening proved that they were not of God"(Dods). They were of the earth and the devil, not of God.

Robertson: Joh 8:48 - Thou art a Samaritan and hast a demon Thou art a Samaritan and hast a demon ( Samareitēs ei su kai daimonion echeis ). On the spur of the moment in their rage and fury they can think of...

Thou art a Samaritan and hast a demon ( Samareitēs ei su kai daimonion echeis ).

On the spur of the moment in their rage and fury they can think of no meaner things to say. They know, of course, that Jesus was not a Samaritan, but he had acted like a Samaritan in challenging their peculiar spiritual privileges (Joh 4:9, Joh 4:39). The charge of having a demon was an old one by the Pharisees (Mat 12:24) and it is repeated later (Joh 10:20).

Robertson: Joh 8:49 - I have not a demon I have not a demon ( egō daimonion ouk echō ). This Jesus says calmly, passing by the reference to the Samaritans as beneath notice.

I have not a demon ( egō daimonion ouk echō ).

This Jesus says calmly, passing by the reference to the Samaritans as beneath notice.

Robertson: Joh 8:49 - My Father My Father ( ton patera mou ). As in Joh 2:16. He is not mad in claiming to honour God (cf. Joh 7:18). They were insulting the Father in insulting him...

My Father ( ton patera mou ).

As in Joh 2:16. He is not mad in claiming to honour God (cf. Joh 7:18). They were insulting the Father in insulting him (cf. Joh 5:23). On atimazō (a privative and timaō , to dishonour) see Luk 20:11.

Robertson: Joh 8:50 - But I seek not mine own glory But I seek not mine own glory ( egō de ou zētō tēn doxan mou ). As they did not seek the glory of God (Joh 5:44; Joh 8:4).

But I seek not mine own glory ( egō de ou zētō tēn doxan mou ).

As they did not seek the glory of God (Joh 5:44; Joh 8:4).

Robertson: Joh 8:50 - And judgeth And judgeth ( kai krinōn ). The Father judges between you and me, though the Son is the Judge of mankind (Joh 5:22). "It is only the doxa (glory)...

And judgeth ( kai krinōn ).

The Father judges between you and me, though the Son is the Judge of mankind (Joh 5:22). "It is only the doxa (glory) that comes from God that is worth having"(Bernard).

Robertson: Joh 8:51 - If a man keep my word If a man keep my word ( ean tis ton emon logon tērēsēi ). Condition of third class with ean and constative aorist active subjunctive of tēr...

If a man keep my word ( ean tis ton emon logon tērēsēi ).

Condition of third class with ean and constative aorist active subjunctive of tēreō . Repeated in Joh 8:52. See Joh 8:43 about hearing the word of Christ. Common phrase in John (Joh 8:51, Joh 8:52, Joh 8:55; Joh 14:23, Joh 14:24; Joh 15:20; Joh 17:6; 1Jo 2:5). Probably the same idea as keeping the commands of Christ (Joh 14:21).

Robertson: Joh 8:51 - He shall never see death He shall never see death ( thanaton ou mē theōrēsēi eis ton aiona ). Spiritual death, of course. Strong double negative ou mē with first ...

He shall never see death ( thanaton ou mē theōrēsēi eis ton aiona ).

Spiritual death, of course. Strong double negative ou mē with first aorist active subjunctive of theōreō . The phrase "see death"is a Hebraism (Psa 89:48) and occurs with idein (see) in Luk 2:26; Heb 11:5. No essential difference meant between horaō and theōreō . See Joh 14:23 for the blessed fellowship the Father and the Son have with the one who keeps Christ’ s word.

Robertson: Joh 8:52 - Now we know Now we know ( nun egnōkamen ). Perfect active indicative of ginōskō , state of completion, "Now since such talk we have come to certain knowled...

Now we know ( nun egnōkamen ).

Perfect active indicative of ginōskō , state of completion, "Now since such talk we have come to certain knowledge that thou hast a demon"(Joh 8:48).

Robertson: Joh 8:52 - Is dead Is dead ( apethanen ). Second aorist active indicative of apothnēskō . "Abraham died."

Is dead ( apethanen ).

Second aorist active indicative of apothnēskō . "Abraham died."

Robertson: Joh 8:52 - And thou sayest And thou sayest ( kai su legeis ). Adversative use of kai , "and yet."Emphatic position of su (thou). Same condition quoted as in Joh 8:51.

And thou sayest ( kai su legeis ).

Adversative use of kai , "and yet."Emphatic position of su (thou). Same condition quoted as in Joh 8:51.

Robertson: Joh 8:52 - He shall never taste of death He shall never taste of death ( ou me geusētai thanatou eis ton aiona ). Same emphatic negative with subjunctive as in Joh 8:51, but geusētai (...

He shall never taste of death ( ou me geusētai thanatou eis ton aiona ).

Same emphatic negative with subjunctive as in Joh 8:51, but geusētai (first aorist middle subjunctive of geuō with genitive case thanatou (death). Another Hebraism for dying like theōrēsēi (see) in Joh 8:51. Used in Heb 2:9 of the death of Jesus and in Synoptics (Mat 16:28; Mar 9:1; Luk 9:27). It occurs in the Talmud, but not in the O.T. The Pharisees thus did not misquote Jesus, though they misunderstood him.

Robertson: Joh 8:53 - Art thou greater than our father Abraham? Art thou greater than our father Abraham? ( Mē su meizōn ei tou patros hēmōn Abraam ). Negative answer expected by mē with ablative case ...

Art thou greater than our father Abraham? ( Mē su meizōn ei tou patros hēmōn Abraam ).

Negative answer expected by mē with ablative case of comparison in patros after meizōn . The question was designed to put Jesus in a difficult position, for Abraham and the prophets all "died."They do not see that Jesus uses death in a different sense.

Robertson: Joh 8:53 - Whom makest thou thyself? Whom makest thou thyself? ( tina seauton poieis ). Seauton is predicate accusative with poieis . They suspect that Jesus is guilty of blasphemy as ...

Whom makest thou thyself? ( tina seauton poieis ).

Seauton is predicate accusative with poieis . They suspect that Jesus is guilty of blasphemy as they charged in Joh 5:18 in making himself equal with God. Later they will make it specifically (Joh 10:33; Joh 19:7). They set a trap for Jesus for this purpose.

Robertson: Joh 8:54 - If I glorify myself If I glorify myself ( ean egō doxasō emauton ). Third-class condition with ean and first aorist active subjunctive (or future active indicative...

If I glorify myself ( ean egō doxasō emauton ).

Third-class condition with ean and first aorist active subjunctive (or future active indicative) of doxazō .

Robertson: Joh 8:54 - It is my Father that glorifieth me It is my Father that glorifieth me ( estin ho patēr mou ho doxazōn me ). The position and accent of estin mean: "Actually my Father is the one,...

It is my Father that glorifieth me ( estin ho patēr mou ho doxazōn me ).

The position and accent of estin mean: "Actually my Father is the one,"etc.

Robertson: Joh 8:54 - Of whom ye say Of whom ye say ( hon humeis legete ). The accusative of the person (hon ) with legete is regular (cf. Joh 10:36).

Of whom ye say ( hon humeis legete ).

The accusative of the person (hon ) with legete is regular (cf. Joh 10:36).

Robertson: Joh 8:54 - Your God Your God ( theos humōn ). So Aleph B D and apparently correct, though A C L W Delta Theta have hēmōn (our God). The hoti can be taken as re...

Your God ( theos humōn ).

So Aleph B D and apparently correct, though A C L W Delta Theta have hēmōn (our God). The hoti can be taken as recitative (direct quotation, hēmōn , our) or declarative (indirect, that, and so humōn ). The Jews claimed God as their peculiar national God as they had said in Joh 8:41. So Jesus turns this confession and claim against them.

Robertson: Joh 8:55 - And ye have not known him And ye have not known him ( kai ouk egnōkate auton ). Adversative use again of kai = "and yet."Perfect active indicative of ginōskō , the ver...

And ye have not known him ( kai ouk egnōkate auton ).

Adversative use again of kai = "and yet."Perfect active indicative of ginōskō , the verb for experiential knowledge. This was true of the kosmos (Joh 1:10; Joh 17:25) and of the hostile Jews (Joh 16:3). Jesus prays that the world may know (Joh 17:23) and the handful of disciples had come to know (Joh 17:25).

Robertson: Joh 8:55 - But I know him But I know him ( egō de oida auton ). Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had alre...

But I know him ( egō de oida auton ).

Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (Joh 7:29). Jesus used oida (Joh 8:19; Joh 15:21) or ginōskō (Joh 17:23, Joh 17:25) for the knowledge of the Father. No undue distinction can be drawn here.

Robertson: Joh 8:55 - And if I should say And if I should say ( kan eipō ). Third-class condition (concession), "even if I say,"with kai ean (kan ) and second aorist active subjunctive. ...

And if I should say ( kan eipō ).

Third-class condition (concession), "even if I say,"with kai ean (kan ) and second aorist active subjunctive. "Suppose I say."

Robertson: Joh 8:55 - I shall be like you a liar I shall be like you a liar ( esomai homoios humin pseustēs ). Apodosis of the condition. Homoios (like) is followed by the associative-instrument...

I shall be like you a liar ( esomai homoios humin pseustēs ).

Apodosis of the condition. Homoios (like) is followed by the associative-instrumental case humin . The word pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (Joh 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1Jo 2:4, 1Jo 2:22; 1Jo 4:20; 1Jo 5:10. It is not hard to imagine the quick anger of these Pharisees.

Robertson: Joh 8:56 - Rejoiced Rejoiced ( ēgalliasato ). First aorist middle indicative of agalliaomai , a word of Hellenistic coinage from agallomai , to rejoice.

Rejoiced ( ēgalliasato ).

First aorist middle indicative of agalliaomai , a word of Hellenistic coinage from agallomai , to rejoice.

Robertson: Joh 8:56 - To see To see ( hina idēi ). Sub-final use of hina and second aorist active subjunctive of horaō . This joy of Abraham is referred to in Heb 11:13 (sa...

To see ( hina idēi ).

Sub-final use of hina and second aorist active subjunctive of horaō . This joy of Abraham is referred to in Heb 11:13 (saluting, aspasamenoi , the promises from afar). There was a Jewish tradition that Abraham saw the whole history of his descendants in the vision of Gen 15:6., but that is not necessary here. He did look for and welcome the Messianic time, "my day"(tēn hēmeran tēn emēn ). "He saw it, and was glad"(eiden kai echarē ). Second aorist active indicative of horaō and second aorist passive indicative of chairō . Ye see it and are angry!

Robertson: Joh 8:57 - Thou art not yet fifty years old Thou art not yet fifty years old ( pentēkonta eti oupō echeis ). Literally, "Thou hast not yet fifty years."Not meaning that Jesus was near that ...

Thou art not yet fifty years old ( pentēkonta eti oupō echeis ).

Literally, "Thou hast not yet fifty years."Not meaning that Jesus was near that age at all. It was the crisis of completed manhood (Num 4:3) and a round number. Jesus was about thirty to thirty-three.

Robertson: Joh 8:57 - And hast thou seen Abraham? And hast thou seen Abraham? ( Kai Abraam heōrakas ). So A C D and B W Theta have heōrakes , both second person singular of the perfect active ind...

And hast thou seen Abraham? ( Kai Abraam heōrakas ).

So A C D and B W Theta have heōrakes , both second person singular of the perfect active indicative of horaō . But Aleph, Sin-syr., Coptic versions (accepted by Bernard) have kai Abraam heōrake sė "Has Abraam seen thee?"Either makes sense here.

Robertson: Joh 8:58 - Before Abraham was Before Abraham was ( prin Abraam genesthai ). Usual idiom with prin in positive sentence with infinitive (second aorist middle of ginomai ) and th...

Before Abraham was ( prin Abraam genesthai ).

Usual idiom with prin in positive sentence with infinitive (second aorist middle of ginomai ) and the accusative of general reference, "before coming as to Abraham,""before Abraham came into existence or was born."

Robertson: Joh 8:58 - I am I am ( egō eimi ). Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between genesthai (entrance...

I am ( egō eimi ).

Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between genesthai (entrance into existence of Abraham) and eimi (timeless being) is complete. See the same contrast between en in Joh 1:1 and egeneto in Joh 1:14. See the contrast also in Psa 90:2 between God (ei , art) and the mountains (genēthēnai ). See the same use of eimi in Joh 6:20; Joh 9:9; Joh 8:24, Joh 8:28; Joh 18:6.

Robertson: Joh 8:59 - They took up stones therefore They took up stones therefore ( ēran oun lithous ). First aorist active indicative of airō , inferential use of oun . The time for argument had p...

They took up stones therefore ( ēran oun lithous ).

First aorist active indicative of airō , inferential use of oun . The time for argument had past.

Robertson: Joh 8:59 - To cast at him To cast at him ( hina balōsin ep' auton ). Final clause with hina and the second aorist active subjunctive of ballō . Vivid picture of a mob re...

To cast at him ( hina balōsin ep' auton ).

Final clause with hina and the second aorist active subjunctive of ballō . Vivid picture of a mob ready to kill Jesus, already beginning to do so.

Robertson: Joh 8:59 - Hid himself Hid himself ( ekrubē ). Second aorist passive indicative of kruptō . He was hidden. No Docetic vanishing, but quietly and boldly Jesus went out o...

Hid himself ( ekrubē ).

Second aorist passive indicative of kruptō . He was hidden. No Docetic vanishing, but quietly and boldly Jesus went out of the temple. His hour had not yet come. Once again three months later the Pharisees will try to kill him, but he will pass out of their hands (Joh 10:39).

Vincent: Joh 8:12 - The light of the world The light of the world ( τὸ φῶς τοῦ κόσμου ) Not λύχνος , a lamp , as John the Baptist (Joh 8:35). Light is an...

The light of the world ( τὸ φῶς τοῦ κόσμου )

Not λύχνος , a lamp , as John the Baptist (Joh 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1Jo 1:5). " In Him was life, and the life was the light of men" (Joh 1:4). The Word was among men as light before the incarnation (Joh 1:9; Joh 9:5), and light came with the incarnation (Joh 3:19-21; Joh 8:12; Joh 12:46). Christ is light through the illuminating energy of the Spirit (Joh 14:21, Joh 14:26; Joh 16:13; 1Jo 2:20, 1Jo 2:27), which is received through love (Joh 14:22, Joh 14:23). The object of Christ's work is to make men sons of light (Joh 12:36, Joh 12:46), and to endow them with the light of life (Joh 8:12).

In Joh 8:20, we are told that Jesus spake these words in the Treasury . This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isa 9:1; Isa 42:6; Isa 49:6; Isa 60:1-3; Mal 4:2; Luk 2:32.

Vincent: Joh 8:12 - Walk in darkness Walk in darkness ( περιπετήσει ἐν τῇ σκοτία ) This phrase is peculiar to the Gospel and First Epistle.

Walk in darkness ( περιπετήσει ἐν τῇ σκοτία )

This phrase is peculiar to the Gospel and First Epistle.

Vincent: Joh 8:12 - Shall have Shall have ( ἕξει ) Not only shall see it, but shall possess it. Hence Christ's disciples are the light of the world (Mat 5:1...

Shall have ( ἕξει )

Not only shall see it, but shall possess it. Hence Christ's disciples are the light of the world (Mat 5:14). Compare lights , or, properly, luminaries (φωστῆρες ) a name, applied to believers in Phi 2:15.

Vincent: Joh 8:13 - Thou barest record of thyself Thou barest record of thyself Rev., witness . A technical objection, evading the real purport of Jesus' declaration. The Rabbinical writings dec...

Thou barest record of thyself

Rev., witness . A technical objection, evading the real purport of Jesus' declaration. The Rabbinical writings declared that no man could give witness for himself.

Vincent: Joh 8:14 - Though Though ( κἂν ) Literally, even if .

Though ( κἂν )

Literally, even if .

Vincent: Joh 8:14 - I know I know ( οἷδα ) With a clear inward consciousness. See on Joh 2:24.

I know ( οἷδα )

With a clear inward consciousness. See on Joh 2:24.

Vincent: Joh 8:14 - Whence I came and whither I go Whence I came and whither I go Two essential facts of testimony, viz., origin and destiny. " The question was one about His own personal consciou...

Whence I came and whither I go

Two essential facts of testimony, viz., origin and destiny. " The question was one about His own personal consciousness, of which only Himself could bear witness" (Lange). " If the sun or the day could speak, and should say: 'I am the sun!' and it were replied, 'No, thou mayest be the night, for thou bearest witness of thyself!' how would that sound? Argue it away if thou canst" (" Berlenburg Bible," cited by Stier, " Words of the Lord Jesus" ).

Vincent: Joh 8:14 - And whither I go And whither I go The best texts read, ἢ , or .

And whither I go

The best texts read, ἢ , or .

Vincent: Joh 8:16 - True True ( ἀληθής ) The best texts, however, read ἀληθινή , true to the perfect ideal of judgment.

True ( ἀληθής )

The best texts, however, read ἀληθινή , true to the perfect ideal of judgment.

Vincent: Joh 8:17 - In your law In your law ( ἐν τῷ νόμῳ τῷ ὑμετέρῳ ) Literally, in the law , that which is yours . Yours has ...

In your law ( ἐν τῷ νόμῳ τῷ ὑμετέρῳ )

Literally, in the law , that which is yours . Yours has an emphatic force: of which you claim a monopoly. See Joh 7:49.

Vincent: Joh 8:17 - It is written It is written ( γέγραπται ) The perfect tense: it has been written, and stands written. The common form of citation elsewhere,...

It is written ( γέγραπται )

The perfect tense: it has been written, and stands written. The common form of citation elsewhere, but used by John of the Old Testament scriptures only here. His usual form is γεγραμμένον ἐστίν , the participle with the finite verb, literally, it is having been written .

Vincent: Joh 8:17 - The witness of two men The witness of two men See Deu 19:15.

The witness of two men

See Deu 19:15.

Vincent: Joh 8:17 - The Father - beareth witness of me The Father - beareth witness of me Thus there are two witnesses, and the letter of the law is fulfilled.

The Father - beareth witness of me

Thus there are two witnesses, and the letter of the law is fulfilled.

Vincent: Joh 8:19 - Where Where The testimony of an unseen and unheard witness would not satisfy them.

Where

The testimony of an unseen and unheard witness would not satisfy them.

Vincent: Joh 8:20 - The Treasury The Treasury ( γαζοφυλακίῳ ) From γάζα , treasure , a Persian word, occurring only once in the New Testament (Act 8:27), ...

The Treasury ( γαζοφυλακίῳ )

From γάζα , treasure , a Persian word, occurring only once in the New Testament (Act 8:27), and φυλακή , guard . Used by John only here. The Treasury was in the Court of the Women, so called, not because it was appropriated to the worship of women exclusively, but because they were not allowed to proceed further, except for sacrificial purposes. The court covered a space upwards of two hundred feet square, and was surrounded by a colonnade, within which, and against the wall, were the thirteen trumpet-shaped chests, called " trumpets" from their shape, for charitable contributions. This court was the most public part of the temple.

Vincent: Joh 8:20 - And no man laid hands on Him And no man laid hands on Him ( καὶ ὸ…̓δεὶς ἐπί̀±σεν αυ…̓τὸν ) Notice the connection with the previous senten...

And no man laid hands on Him ( καὶ ὸ…̓δεὶς ἐπί̀±σεν αυ…̓τὸν )

Notice the connection with the previous sentence by the simple and , where another writer would have said and yet: the sense being that though Jesus was teaching where He might easily have been apprehended, yet no one attempted to arrest Him. See on Joh 1:10. Laid hands on is better rendered, as elsewhere, took (compare Joh 7:30). The inconsistency of the A.V. in the renderings of the same word, of which this is only one of many instances, is noteworthy here from the fact that in the only two passages in which John uses the phrase laid hands on (Joh 7:30; Joh 7:44), he employs the common formula, ἐπιβάλλειν τὰς χεῖρας , or τὴν χεῖρα , and in both these passages the word πιάσαι is rendered take . The use of this latter word is confined almost exclusively to John, as it is found only three times elsewhere (Act 3:7; Act 12:4; 2Co 11:32).

Vincent: Joh 8:21 - Then Then ( οὖν ) Properly, therefore , connecting the fact of Jesus' continuing to speak with His freedom from arrest.

Then ( οὖν )

Properly, therefore , connecting the fact of Jesus' continuing to speak with His freedom from arrest.

Vincent: Joh 8:21 - Said Jesus Said Jesus Omit Jesus , and read, He said therefore .

Said Jesus

Omit Jesus , and read, He said therefore .

Vincent: Joh 8:21 - Go away Go away ( ὑπάγω ) Withdraw myself from you; this sense being emphasized by the succeeding words, ye shall seek me . In expres...

Go away ( ὑπάγω )

Withdraw myself from you; this sense being emphasized by the succeeding words, ye shall seek me . In expressing one's departure from men or from surrounding objects, we may emphasize merely the fact of removal , in which case ἀπέρχομαι , to go away , would be appropriate; or we may emphasize the removal as affecting some relation of the person to that from which he removes, as in Joh 6:67, where Jesus says to the disciples, " will ye also go away , or withdraw from me," in which case ὑπάγω is the proper word.

Vincent: Joh 8:21 - In your sin In your sin ( ἐν τῇ ἁμαρτίᾳ ὑμῶν ) See on Mat 1:21. Note the singular, sin , not sins . It is used collectivel...

In your sin ( ἐν τῇ ἁμαρτίᾳ ὑμῶν )

See on Mat 1:21. Note the singular, sin , not sins . It is used collectively to express the whole condition of estrangement from God.

Vincent: Joh 8:22 - Will He kill Himself ? Will He kill Himself ( μήτι ἀποκτενεῖ ἑαυτὸν )? The mockery in these words is alike subtle and bitter. The interroga...

Will He kill Himself ( μήτι ἀποκτενεῖ ἑαυτὸν )?

The mockery in these words is alike subtle and bitter. The interrogative particle, μήτι , signifies surely He will not by any chance kill Himself; and the sense of the whole clause is, He will not surely go where we cannot reach Him, unless perchance He should kill Himself; and as that would insure His going to Gehenna, of course we could not go to Him there. The remark displays alike the scorn and the self-righteousness of the speakers.

Vincent: Joh 8:23 - Ye are from beneath Ye are from beneath ( ἐκ τῶν κάτω ἐστὲ ) A phrase peculiar to John and to his Gospel. Jesus states the radical antagonism ...

Ye are from beneath ( ἐκ τῶν κάτω ἐστὲ )

A phrase peculiar to John and to his Gospel. Jesus states the radical antagonism between His opposers and Himself, as based upon difference of origin and nature . They spring from the lower, sensual, earthly economy; He from the heavenly. Compare Jam 3:15 sqq.

Vincent: Joh 8:23 - From above From above ( ἐκ τῶν ἄνω ) Also peculiar to John's Gospel. Compare Col 3:1. On the phrase to be of (εἶναι ἐκ ) ...

From above ( ἐκ τῶν ἄνω )

Also peculiar to John's Gospel. Compare Col 3:1. On the phrase to be of (εἶναι ἐκ ) see on Joh 1:46.

Vincent: Joh 8:23 - Ye are of this world Ye are of this world ( ἐκ τοῦ κόσμου τούτου ἐστὲ ) Peculiar to John, and occurring in the First Epistle. On κο...

Ye are of this world ( ἐκ τοῦ κόσμου τούτου ἐστὲ )

Peculiar to John, and occurring in the First Epistle. On κόσμου , world , see on Joh 1:9. Ye are of this earthly order or economy .

Vincent: Joh 8:24 - I am he I am he ( ἐγώ εἰμι ) He is inserted in the versions and is not in the text. By retaining it, we read, I am the Messiah . Bu...

I am he ( ἐγώ εἰμι )

He is inserted in the versions and is not in the text. By retaining it, we read, I am the Messiah . But the words are rather the solemn expression of His absolute divine being, as in Joh 8:58 : " If ye believe not that I am ." See Deu 32:39; Isa 43:10; and compare Joh 8:28, Joh 8:58 of this chapter, and Joh 13:19.

Vincent: Joh 8:25 - Even the same that I said unto you from the beginning Even the same that I said unto you from the beginning ( τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν ) A very difficult p...

Even the same that I said unto you from the beginning ( τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν )

A very difficult passage, on which the commentators are almost hopelessly divided. There are two main classes of interpretations, according to one of which it is to be read interrogatively , and according to the other, affirmatively . The two principal representatives of the former class are Meyer, who renders " Do you ask that which all along (τὴν ἀρχὴν ) I am even saying to you?" and Westcott, " How is it that I even speak to you at all (τὴν ἀρχὴν )" ? So also Milligan and Moulton. This latter rendering requires the change of ὅ τι , the relative, that which , into the conjunction ὅτι , that .

The second class of interpreters, who construe the passage affirmatively , vary in their explanations of τὴν ἄρχην , which they render severally, altogether , essentially , first of all , in the beginning . There is also a third class, who take τὴν ἄρχην as a noun, and explain according to Rev 21:6, " I am the beginning , that which I am even saying unto you ." This view is represented mostly by the older commentators, Augustine, Bede, Lampe, and later by Wordsworth.

I adopt the view of Alford, who renders essentially , explaining by generally , or traced up to its principle (ἀρχὴ ). Shading off from this are Godet, absolutely; Winer, throughout; Thayer, wholly or precisely . I render, I am essentially that which I even speak to you . If we accept the explanation of I am , in Joh 8:24, as a declaration of Jesus' absolute divine being, that thought prepares the way for this interpretation of His answer to the question, Who art thou? His words are the revelation of Himself. " He appeals to His own testimony as the adequate expression of His nature. They have only to fathom the series of statements He has made concerning Himself, and they will find therein a complete analysis of His mission and essence" (Godet).

Vincent: Joh 8:26 - I have many things, etc I have many things, etc. The connection of thought seems to be as follows: " I being such as my words show me to be, I must declare the whole mes...

I have many things, etc.

The connection of thought seems to be as follows: " I being such as my words show me to be, I must declare the whole message of Him by virtue of my essential union with whom I speak. Many things I have to declare and judge, and you may turn a deaf ear to them; nevertheless, I must speak the whole truth, the things which I have heard from Him who sent me and who is true."

Vincent: Joh 8:26 - I speak to the world I speak to the world ( λέγω εἰς τὸν κοσμὸν ) The best texts read λαλῶ , which emphasizes not what Christ says (wh...

I speak to the world ( λέγω εἰς τὸν κοσμὸν )

The best texts read λαλῶ , which emphasizes not what Christ says (which would be λέγω ), but the fact that He speaks. See on Mat 28:18. The use of the preposition εἰς here is peculiar. Literally, " I speak into the world;" so that my words may reach and spread through the world. See for a similar construction 1Th 2:9; 1Th 4:8; Heb 2:3. So Sophocles, where Electra says, κήρυσσέ μ ' εἰς ἅπαντας proclaim me to all: so that the report of me may reach all ears (" Electra," 606).

Vincent: Joh 8:27 - They understood They understood ( ἔγνωσαν ) Perceived , as Rev.

They understood ( ἔγνωσαν )

Perceived , as Rev.

Vincent: Joh 8:27 - He spake He spake Imperfect. Was speaking would be much better.

He spake

Imperfect. Was speaking would be much better.

Vincent: Joh 8:28 - Lifted up Lifted up See on Joh 3:14.

Lifted up

See on Joh 3:14.

Vincent: Joh 8:28 - Ye shall know Ye shall know ( γνώσεσθε ) Render, perceive , here as in Joh 8:27.

Ye shall know ( γνώσεσθε )

Render, perceive , here as in Joh 8:27.

Vincent: Joh 8:28 - I am He I am He As in Joh 8:24, on which see note.

I am He

As in Joh 8:24, on which see note.

Vincent: Joh 8:28 - Of myself Of myself ( ἀπ ' ἐμαυτοῦ ) Properly, from myself, as Rev., at Joh 7:17, but not here. See on Joh 7:17.

Of myself ( ἀπ ' ἐμαυτοῦ )

Properly, from myself, as Rev., at Joh 7:17, but not here. See on Joh 7:17.

Vincent: Joh 8:28 - Hath taught Hath taught ( ἐδίδαξεν ) Rev., more correctly, taught . The aorist tense, regarding the teaching as a single act. Compare ἤκο...

Hath taught ( ἐδίδαξεν )

Rev., more correctly, taught . The aorist tense, regarding the teaching as a single act. Compare ἤκουσα , I heard , Joh 3:32.

Vincent: Joh 8:28 - I speak these things I speak these things ( παῦτα λαλῶ ) Not equivalent to so I speak ( i . e ., as the Father taught me), but an absolute declaration ...

I speak these things ( παῦτα λαλῶ )

Not equivalent to so I speak ( i . e ., as the Father taught me), but an absolute declaration with reference to these present revelations.

Vincent: Joh 8:29 - The Father The Father The best texts omit.

The Father

The best texts omit.

Vincent: Joh 8:29 - Alone Alone See Joh 8:16.

Alone

See Joh 8:16.

Vincent: Joh 8:29 - Those things that please Him Those things that please Him ( τὰ ἀρεστὰ αὐτῷ ) Literally, as Rev., the things that are pleasing to Him . A...

Those things that please Him ( τὰ ἀρεστὰ αὐτῷ )

Literally, as Rev., the things that are pleasing to Him . Always (πάντοτε ) closing the sentence, is emphatic. Jesus' holy activity is habitual and continuous . See Joh 4:34.

Vincent: Joh 8:30 - Believed on Believed on ( ἐπιστευκότας αὐτῷ ) See on Joh 1:12, and compare believed Him , Joh 8:31.

Believed on ( ἐπιστευκότας αὐτῷ )

See on Joh 1:12, and compare believed Him , Joh 8:31.

Vincent: Joh 8:31 - Believed on Him Believed on Him ( πεπιστευκότας αὐτῷ ) Note the different phrase, distinguishing the Jews from the mixed company in Joh ...

Believed on Him ( πεπιστευκότας αὐτῷ )

Note the different phrase, distinguishing the Jews from the mixed company in Joh 8:30. Rev., rightly, believed Him .

Vincent: Joh 8:31 - If ye continue If ye continue ( ἐὰν ὑμεῖς μείνητε ) The emphasis is on the ye , addressed to those whose faith was rudimentary; who be...

If ye continue ( ἐὰν ὑμεῖς μείνητε )

The emphasis is on the ye , addressed to those whose faith was rudimentary; who believed Him , but did not yet believe on Him . Rev., abide .

Vincent: Joh 8:31 - In my word In my word ( ἐν τῷ λόγῳ τῷ ἐμῷ ) Literally, in the word which is mine: peculiarly mine, characteri...

In my word ( ἐν τῷ λόγῳ τῷ ἐμῷ )

Literally, in the word which is mine: peculiarly mine, characteristic of me. The expression is intentionally stronger than my word . Compare my love (Joh 15:9).

Vincent: Joh 8:31 - Indeed Indeed ( ἀληθῶς ) Literally, truly; as Rev. As those who believe on me, not as those who are moved by temporary excitement to admit...

Indeed ( ἀληθῶς )

Literally, truly; as Rev. As those who believe on me, not as those who are moved by temporary excitement to admit my claims.

Vincent: Joh 8:33 - Were never in bondage Were never in bondage ( δεδουλεύκαμεν πώποτε ) Rev., better, have never yet been in bondage; thus giving the f...

Were never in bondage ( δεδουλεύκαμεν πώποτε )

Rev., better, have never yet been in bondage; thus giving the force of the perfect tense, never up to this time , and of the πώ , yet . In the light of the promises given to Abraham, Gen 17:16; Gen 22:17, Gen 22:18, the Jews claimed not only freedom, but dominion over the nations. In their reply to Jesus they ignore alike the Egyptian, Babylonian, and Syrian bondage, through which the nation had successively passed, as well as their present subjection to Rome, treating these merely as bondage which, though a fact , was not bondage by right , or bondage to which they had ever willingly submitted, and, therefore, not bondage in any real sense. Beside the fact that their words were the utterance of strong passion, it is to be remembered that the Romans, from motives of policy, had left them the semblance of political independence. As in so many other cases, they overlook the higher significance of Jesus' words, and base their reply on a technicality. These are the very Jews who believed Him (Joh 8:31). Stier remarks: " These poor believers soon come to the end of their faith." The hint of the possible inconstancy of their faith, conveyed in the Lord's words if ye abide in my word , is thus justified.

Vincent: Joh 8:34 - Whosoever committeth Whosoever committeth ( πᾶς ὁ ποιῶν ) Rev., more correctly, every one that committeth .

Whosoever committeth ( πᾶς ὁ ποιῶν )

Rev., more correctly, every one that committeth .

Vincent: Joh 8:34 - Sin Sin ( τὴν ἁμαρτίαν ) The definite article, the sin, shows that Jesus does not mean merely a simple act, but a life of s...

Sin ( τὴν ἁμαρτίαν )

The definite article, the sin, shows that Jesus does not mean merely a simple act, but a life of sin . Compare 1Jo 3:4-8, and doeth the truth (Joh 3:21); doeth the righteousness (1Jo 2:29).

Vincent: Joh 8:34 - The servant The servant ( δοῦλος ) Or, a servant. Properly, a bond-servant or slave . See on Mat 20:26.

The servant ( δοῦλος )

Or, a servant. Properly, a bond-servant or slave . See on Mat 20:26.

Vincent: Joh 8:34 - Of sin Of sin A few authorities omit, and read whosoever committeth sin is a bond-servant . Compare Rom 6:17, Rom 6:20.

Of sin

A few authorities omit, and read whosoever committeth sin is a bond-servant . Compare Rom 6:17, Rom 6:20.

Vincent: Joh 8:35 - Abideth not in the house forever Abideth not in the house forever A slave has no permanent place in the house. He may be sold, exchanged, or cast out. Compare Gen 21:10; Gal 4:30...

Abideth not in the house forever

A slave has no permanent place in the house. He may be sold, exchanged, or cast out. Compare Gen 21:10; Gal 4:30. House . See Heb 3:6; Joh 14:2. The elder son in the parable of the prodigal (Luk 15:29), denies his sonship by the words, " These many years do I serve thee (δουλεύω )."

Vincent: Joh 8:36 - Indeed Indeed ( ὄντως ) Used by John only here. It means essentially .

Indeed ( ὄντως )

Used by John only here. It means essentially .

Vincent: Joh 8:37 - Hath no place Hath no place ( οὐ χωρεῖ ) Rev., hath not free course , or maketh no way . This rendering is in harmony with Joh 8:30, Joh...

Hath no place ( οὐ χωρεῖ )

Rev., hath not free course , or maketh no way . This rendering is in harmony with Joh 8:30, Joh 8:31, concerning those who believed , but did not believe on Him, and who showed by their angry answer, in Joh 8:33, that the word of Jesus had made no advance in them. The rendering of the A.V. is not supported by usage, though Field (" Otium Norvicense" ) cites an undoubted instance of that sense from the Epistles of Alciphron, a post-Christian writer, who relates the story of a parasite returning gorged from a banquet and applying to a physician, who administered an emetic. The parasite, describing the effect of the medicine, says that the doctor wondered where such a mess had place (ἐχώρησε ). For the rendering of the Rev., compare Aristophanes: πῶς οὖν οὐ χωρεῖ τοὔργον ; " How is it that the work makes no progress? " (" Peace," 472). Plutarch, ἐχώρει διὰ τῆς πόλεως ὁ λόγος , " the word: (or report) spread (or advanced) through the city (" Caesar," 712).

Vincent: Joh 8:38 - Ye have seen Ye have seen The best texts read ἠκούσατε , ye heard .

Ye have seen

The best texts read ἠκούσατε , ye heard .

Vincent: Joh 8:39 - Children Children ( τέκνα ) See on Joh 1:12.

Children ( τέκνα )

See on Joh 1:12.

Vincent: Joh 8:40 - A man A man ( ἄνθρωπον ) Used only here by the Lord of Himself. To this corresponds His calling the Devil a manslayer at Joh 8:44. Perh...

A man ( ἄνθρωπον )

Used only here by the Lord of Himself. To this corresponds His calling the Devil a manslayer at Joh 8:44. Perhaps, too, as Westcott remarks, it may suggest the idea of the human sympathy which, as a man, He was entitled to claim from them.

Vincent: Joh 8:40 - This did not Abraham This did not Abraham In the oriental traditions Abraham is spoken of as " full of loving-kindness."

This did not Abraham

In the oriental traditions Abraham is spoken of as " full of loving-kindness."

Vincent: Joh 8:41 - Ye do Ye do Or, are doing .

Ye do

Or, are doing .

Vincent: Joh 8:41 - Fornication Fornication ( πορνείας ) From πέρνημι , to sell .

Fornication ( πορνείας )

From πέρνημι , to sell .

Vincent: Joh 8:42 - I proceeded forth - from God I proceeded forth - from God ( ἐκ τοῦ Θεοῦ ἐξῆλθον ) Rev., came forth . The phrase occurs only here and in Joh 16:28...

I proceeded forth - from God ( ἐκ τοῦ Θεοῦ ἐξῆλθον )

Rev., came forth . The phrase occurs only here and in Joh 16:28. Ἑξελθεῖν is found in Joh 13:3; Joh 16:30, and emphasizes the idea of separation; a going from God to whom He was to return ( and goeth unto God ). Ἑξελθεῖν παρά (Joh 16:27; Joh 17:8), is going from beside , implying personal fellowship with God. Ἑξελθεῖν ἐκ , here, emphasizes the idea of essential , community of being: " I came forth out of ."

Vincent: Joh 8:42 - And am come And am come ( ἥκω ) As much as to say, and here I am .

And am come ( ἥκω )

As much as to say, and here I am .

Vincent: Joh 8:42 - Of myself Of myself ( ἀπ ' ἐμαυτοῦ ) Of my own self-determination, independently, but my being is divinely derived. See on Joh 7:17.

Of myself ( ἀπ ' ἐμαυτοῦ )

Of my own self-determination, independently, but my being is divinely derived. See on Joh 7:17.

Vincent: Joh 8:43 - Speech - word Speech - word ( λαλιὰν - λόγον ) The former word refers to the form , the latter to the substance of discourse. So Mat 26:73,...

Speech - word ( λαλιὰν - λόγον )

The former word refers to the form , the latter to the substance of discourse. So Mat 26:73, of Peter, " thy speech (λαλιά ) bewrayeth thee;" thy mode of speaking. If they had understood the substance, they would have understood the form.

Vincent: Joh 8:43 - Cannot Cannot See on Joh 7:7.

Cannot

See on Joh 7:7.

Vincent: Joh 8:44 - Ye Ye ( ὑμεῖς ) Emphatic, in contrast with ἡμεῖς , we , of Joh 8:41.

Ye ( ὑμεῖς )

Emphatic, in contrast with ἡμεῖς , we , of Joh 8:41.

Vincent: Joh 8:44 - Of your father Of your father ( ἐκ ) Very suggestive, implying community of nature, as in Joh 8:42. Compare 1Jo 3:8, 1Jo 3:10.

Of your father ( ἐκ )

Very suggestive, implying community of nature, as in Joh 8:42. Compare 1Jo 3:8, 1Jo 3:10.

Vincent: Joh 8:44 - The Devil The Devil See on Mat 4:1. John uses Satan only once in the Gospel (Joh 13:27), frequently in Revelation, and nowhere in the Epistles. A few cri...

The Devil

See on Mat 4:1. John uses Satan only once in the Gospel (Joh 13:27), frequently in Revelation, and nowhere in the Epistles. A few critics have adopted the very singular rendering, which the Greek will bear, ye are of the father of the devil . This is explained by charging John with Gnosticism, and making him refer to the Demiurge , a mysterious and inferior being descended from God, by whom God, according to the Gnostics, created the universe, and who had rebelled against God, and was the father of Satan. It is only necessary to remark with Meyer that such a view is both unbiblical and un-Johannine.

Vincent: Joh 8:44 - Lusts Lusts ( ἐπιθυμίας ) See on Mar 4:19.

Lusts ( ἐπιθυμίας )

See on Mar 4:19.

Vincent: Joh 8:44 - Ye will do Ye will do ( θέλετε ποιεῖν ) Wrong. Properly, ye will to do . Rev., it is your will to do . See on Joh 7:17.

Ye will do ( θέλετε ποιεῖν )

Wrong. Properly, ye will to do . Rev., it is your will to do . See on Joh 7:17.

Vincent: Joh 8:44 - Murderer Murderer ( ἀνθρωποκτόνος ) Only here and 1Jo 3:15. Literally, a manslayer; from ἄνθρωπος , man , and κτεί...

Murderer ( ἀνθρωποκτόνος )

Only here and 1Jo 3:15. Literally, a manslayer; from ἄνθρωπος , man , and κτείνω , to kill . The epithet is applied to Satan, not with reference to the murder of Abel, but to the fact of his being the author of death to the race. Compare Rom 7:8, Rom 7:11; Heb 2:14.

Vincent: Joh 8:44 - From the beginning From the beginning Of the human race.

From the beginning

Of the human race.

Vincent: Joh 8:44 - Stood not Stood not ( οὐκ ἕστηκεν ) This may be explained in two ways. The verb may be taken as the perfect tense of ἵστημι , whi...

Stood not ( οὐκ ἕστηκεν )

This may be explained in two ways. The verb may be taken as the perfect tense of ἵστημι , which is the form for the English present tense, I stand . In that case it would describe Satan's present standing in the element of falsehood: he standeth not in the truth . Or it may be taken as the imperfect tense of στήκω , I keep my standing , or simply, I stand , in which case the form will be ἔστηκεν , and it will mean that even before his fall he was not true, or that he did not remain true to God, but fell. Meyer, who takes it in the former sense, observes: " Truth is the domain in which he has not his footing; to him it is a foreign, heterogeneous sphere of life.... The lie is the sphere in which he holds his place." So Mephistopheles in Goethe's " Faust" :

" I am the spirit that denies!

And justly so; for all things from the void

Called forth, deserve to be destroyed;

'Twere better, then, were naught created.

Thus, all which you as sin have rated, -

Destruction, - aught with evil blent, -

That is my proper element."

Vincent: Joh 8:44 - When he speaketh a lie When he speaketh a lie ( ὅταν λαλῇ τὸ ψεῦδος ) More strictly, whenever - the lie, as opposed to the truth, regard...

When he speaketh a lie ( ὅταν λαλῇ τὸ ψεῦδος )

More strictly, whenever - the lie, as opposed to the truth, regarded as a whole. Two interpretations are given. According to one, the Devil is the subject of speaketh: according to the other, the subject is indefinite; " when one speaketh;" stating a general proposition.

Vincent: Joh 8:44 - Of his own Of his own ( ἐκ τῶν ἰδίων ) Literally, out of the things which are his own . " That which is most peculiarly his...

Of his own ( ἐκ τῶν ἰδίων )

Literally, out of the things which are his own . " That which is most peculiarly his ethical nature" (Meyer).

Vincent: Joh 8:44 - For he is a liar, and the father of it For he is a liar, and the father of it ( ὅτι ψεύστης ἐστὶ καὶ ὁ πατὴρ αὐτοῦ ) Three interpretatio...

For he is a liar, and the father of it ( ὅτι ψεύστης ἐστὶ καὶ ὁ πατὴρ αὐτοῦ )

Three interpretations are given. 1. That of the A.V. and Rev. " He is a liar, and the father of the lie ." 2. " He is a liar, and the father of the liar (since of it may also be rendered of him )." 3. Making ὁ πατὴρ αὐτοῦ , his father , the subject of the sentence, and referring his to one , the indefinite subject of speaketh (" when one speaketh a lie" ). Thus the rendering will be, Because his father is a liar .As to Jesus' course of thought - if we accept either of the first two renderings, it turns on the character of Satan . After stating that the Jews are children of the Devil, He goes on to describe the Devil as a murderer and a liar, and enlarges on the latter characteristic by saying that falsehood is his natural and peculiar element. Whenever he lies he speaks out of his own false nature, for he is a liar, and the father of the lie or of the liar. If we accept the third rendering, the thought turns rather on the character of the Jews as children of Satan. He utters first, the general charge, ye are the children of the Devil , and as such will do his works. Hence you will be both murderers and liars . He was a murderer, and ye are seeking to kill me. He stood not in the truth, neither do ye; for, when one speaketh a lie, he speaketh out of his own false nature, by a birthright of falsehood, since his father also is a liar.

Vincent: Joh 8:45 - And because I And because I ( ἐγὼ δὲ ὅτι ) Render but , instead of and . You would believe falsehood if I should speak it, but because ...

And because I ( ἐγὼ δὲ ὅτι )

Render but , instead of and . You would believe falsehood if I should speak it, but because I tell you the truth , you do not believe. The I is emphatic. I , because I tell you, etc.

Vincent: Joh 8:46 - Convinceth Convinceth ( ἐλέγχει ) See on Joh 3:20. Rev., convicteth .

Convinceth ( ἐλέγχει )

See on Joh 3:20. Rev., convicteth .

Vincent: Joh 8:46 - Sin Sin ( ἁμαρτίας ) Not fault or error , but sin in general, as everywhere in the New Testament.

Sin ( ἁμαρτίας )

Not fault or error , but sin in general, as everywhere in the New Testament.

Vincent: Joh 8:46 - The truth The truth ( ἀλήθειαν ) Without the article, and therefore not the whole truth , but that which is true as to any part of...

The truth ( ἀλήθειαν )

Without the article, and therefore not the whole truth , but that which is true as to any part of divine revelation.

Vincent: Joh 8:47 - He that is of He that is of ( ὁ ὣν ἐκ ) The familiar construction. See on Joh 1:46.

He that is of ( ὁ ὣν ἐκ )

The familiar construction. See on Joh 1:46.

Vincent: Joh 8:48 - Say we not well Say we not well Indicating a current reproach. Well (καλῶς ) is literally, finely , beautifully . Sometimes ironical, as Mar 7:6.

Say we not well

Indicating a current reproach. Well (καλῶς ) is literally, finely , beautifully . Sometimes ironical, as Mar 7:6.

Vincent: Joh 8:48 - Thou art a Samaritan Thou art a Samaritan ( Σαμαρείτης εἶ σὺ ) Literally, a Samaritan art thou: the σὺ , thou , terminating the sente...

Thou art a Samaritan ( Σαμαρείτης εἶ σὺ )

Literally, a Samaritan art thou: the σὺ , thou , terminating the sentence with a bitter emphasis: thou who professest such reverence for God and His law, art only a Samaritan, hostile to the true law and kingdom of God.

Vincent: Joh 8:49 - I have not a devil I have not a devil He ignores the charge of being a Samaritan, refusing to recognize the national distinction. For devil read demon .

I have not a devil

He ignores the charge of being a Samaritan, refusing to recognize the national distinction. For devil read demon .

Vincent: Joh 8:50 - There is one that seeketh There is one that seeketh That seeks my honor and judges between me and my opposers.

There is one that seeketh

That seeks my honor and judges between me and my opposers.

Vincent: Joh 8:51 - Keep Keep ( τηρήσῃ ) See on 1Pe 1:4.

Keep ( τηρήσῃ )

See on 1Pe 1:4.

Vincent: Joh 8:51 - Saying Saying ( λόγον ) Better, word , as Rev. See on Joh 8:43.

Saying ( λόγον )

Better, word , as Rev. See on Joh 8:43.

Vincent: Joh 8:51 - He shall not see death He shall not see death ( θάνατον οὐ μὴ θεωρήσῃ ) The phrase θεωρεῖν θάνατον , to see death , o...

He shall not see death ( θάνατον οὐ μὴ θεωρήσῃ )

The phrase θεωρεῖν θάνατον , to see death , occurs only here in the New Testament. The double negative signifies in nowise , by no means . Θεωρήσῃ see , denoting steady , protracted vision, is purposely used, because the promise contemplates the entire course of the believer's life in Christ. It is not, shall not die forever , but shall live eternally . Upon this life, which is essentially the negation and contradiction of death, the believer enters from the moment of his union with Christ, and moves along its entire course , in time no less than in eternity, seeing only life, and with his back turned on death. The reverse of this truth, in connection with the same verb, is painfully suggestive. The question is pertinent why the Revisers have retained see , and have not substituted behold , as in so many instances.

Vincent: Joh 8:52 - Now Now Looking back to Joh 8:48. If we were too hasty then in saying that you have a demon, your words now fully justify us. They understood Him t...

Now

Looking back to Joh 8:48. If we were too hasty then in saying that you have a demon, your words now fully justify us. They understood Him to be speaking of natural death.

Vincent: Joh 8:52 - Is dead Is dead ( ἀπέθανε ) Better, died: referring to the historical fact.

Is dead ( ἀπέθανε )

Better, died: referring to the historical fact.

Vincent: Joh 8:52 - Taste of death Taste of death They change the form of Jesus' statement. The Lord himself tasted of death. See Heb 2:9. The phrase taste of death does no...

Taste of death

They change the form of Jesus' statement. The Lord himself tasted of death. See Heb 2:9. The phrase taste of death does not occur in the Old Testament, but is common in Rabbinic writings. " The angel of death," say the Rabbis, " holdeth his sword in his hand at the bed's head, having on the end thereof three drops of gall. The sick man, spying this deadly angel, openeth his mouth with fear; and then those drops fall in, of which one killeth him, the second maketh him pale, the third rotteth."

Vincent: Joh 8:53 - Art thou Art thou ( μὴ σὺ ) Thou , emphatic, and the negative interrogative particle implying a negative answer, thou art not surely gre...

Art thou ( μὴ σὺ )

Thou , emphatic, and the negative interrogative particle implying a negative answer, thou art not surely greater .

Vincent: Joh 8:53 - Which is dead Which is dead ( ὅστις ) The compound pronoun ὅστις , which , is used explicatively , according to a familiar New Testament us...

Which is dead ( ὅστις )

The compound pronoun ὅστις , which , is used explicatively , according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Col 3:5. " Mortify covetousness, seeing it is (ἥτις ἐστὶν ) idolatry." See on Mat 13:52; see on Mat 21:41; see on Mar 12:18; see on Luk 12:1; see on Act 7:53; see on Act 10:41; see on 1Pe 2:11.

Vincent: Joh 8:55 - Saying Saying ( λόγον ) Properly, word , as Joh 8:51. So Rev.

Saying ( λόγον )

Properly, word , as Joh 8:51. So Rev.

Vincent: Joh 8:56 - Rejoiced Rejoiced ( ἠγαλλιάσατο ) With exultant joy. See on 1Pe 1:6.

Rejoiced ( ἠγαλλιάσατο )

With exultant joy. See on 1Pe 1:6.

Vincent: Joh 8:56 - To see To see ( ἵνα ἴδῃ ) The Greek construction is peculiar. Literally, that he should see; i.e., in the knowledge or anticipat...

To see ( ἵνα ἴδῃ )

The Greek construction is peculiar. Literally, that he should see; i.e., in the knowledge or anticipation that he should see.

Vincent: Joh 8:56 - My day My day The exact meaning of the expression is altogether uncertain.

My day

The exact meaning of the expression is altogether uncertain.

Vincent: Joh 8:57 - Thou art not yet fifty years old Thou art not yet fifty years old ( πεντήκοντα ἔτη οὔπω ἔχεις ) Literally, thou hast not yet fifty ...

Thou art not yet fifty years old ( πεντήκοντα ἔτη οὔπω ἔχεις )

Literally, thou hast not yet fifty years . The age of completed manhood.

Vincent: Joh 8:57 - Hast thou seen Hast thou seen Again misquoting the Lord's words.

Hast thou seen

Again misquoting the Lord's words.

Vincent: Joh 8:58 - Was, I am Was, I am ( γενέσθαι, ἐγώ εἰμι ) It is important to observe the distinction between the two verbs. Abraham's life was unde...

Was, I am ( γενέσθαι, ἐγώ εἰμι )

It is important to observe the distinction between the two verbs. Abraham's life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham came into being , or was born (γενέσθαι ). Jesus' life was from and to eternity. Hence the formula for absolute , timeless existence, I am (ἐγώ εἰμι ). See on Joh 1:3; see on Joh 7:34.

Vincent: Joh 8:59 - Going through the midst of them, and so passed by Going through the midst of them, and so passed by The best texts omit.

Going through the midst of them, and so passed by

The best texts omit.

Wesley: Joh 8:5 - Moses hath commanded us to stone such If they spoke accurately, this must have been a woman, who, having been betrothed to a husband, had been guilty of this crime before the marriage was ...

If they spoke accurately, this must have been a woman, who, having been betrothed to a husband, had been guilty of this crime before the marriage was completed; for such only Moses commanded to be stoned. He commanded indeed that other adulteresses should be put to death; but the manner of death was not specified. Deu 22:23.

Wesley: Joh 8:6 - That they might have to accuse him Either of usurping the office of a judge, if he condemned her, or of being an enemy to the law, if he acquitted her. Jesus stooping down, wrote with h...

Either of usurping the office of a judge, if he condemned her, or of being an enemy to the law, if he acquitted her. Jesus stooping down, wrote with his finger on the ground - God wrote once in the Old Testament; Christ once in the New: perhaps the words which he afterward spoke, when they continued asking him. By this silent action, he, fixed their wandering, hurrying thoughts, in order to awaken their consciences: and, signified that he was not then come to condemn but to save the world.

Wesley: Joh 8:7 - He that is without sin He that is not guilty: his own conscience being the judge) either of the same sin, or of some nearly resembling it; let him - as a witness, cast the f...

He that is not guilty: his own conscience being the judge) either of the same sin, or of some nearly resembling it; let him - as a witness, cast the first stone at her.

Wesley: Joh 8:9 - Beginning at the eldest Or the elders.

Or the elders.

Wesley: Joh 8:9 - Jesus was left alone By all those scribes and Pharisees who proposed the question. But many others remained, to whom our Lord directed his discourse presently after.

By all those scribes and Pharisees who proposed the question. But many others remained, to whom our Lord directed his discourse presently after.

Wesley: Joh 8:10 - Hath no man condemned thee? Hath no judicial sentence been passed upon thee?

Hath no judicial sentence been passed upon thee?

Wesley: Joh 8:11 - Neither do I condemn thee Neither do I take upon me to pass any such sentence. Let this deliverance lead thee to repentance.

Neither do I take upon me to pass any such sentence. Let this deliverance lead thee to repentance.

Wesley: Joh 8:12 - He that followeth me shall in nowise walk in darkness In ignorance, wickedness, misery: but shall have the light of life - He that closely, humbly, steadily follows me, shall have the Divine light continu...

In ignorance, wickedness, misery: but shall have the light of life - He that closely, humbly, steadily follows me, shall have the Divine light continually shining upon him, diffusing over his soul knowledge, holiness, joy, till he is guided by it to life everlasting.

Wesley: Joh 8:13 - Thou testifiest of thyself; thy testimony is not valid They retort upon our Lord his own words, Joh 5:31; if I testify of myself, my testimony is not valid. He had then added, There is another who testifie...

They retort upon our Lord his own words, Joh 5:31; if I testify of myself, my testimony is not valid. He had then added, There is another who testifieth of me. To the same effect he replies here, Joh 8:14, Though I testify of myself, yet my testimony is valid; for I am inseparably united to the Father.

Wesley: Joh 8:13 - I know And from firm and certain knowledge proceeds the most unexceptionable testimony: whence I came, and whither I go - To these two heads may be referred ...

And from firm and certain knowledge proceeds the most unexceptionable testimony: whence I came, and whither I go - To these two heads may be referred all the doctrine concerning Christ. The former is treated of Joh 8:16, &c, the latter Joh 8:21, &c.

Wesley: Joh 8:13 - For I know whence I came That is, For I came from God, both as God and as man. And I know it, though ye do not.

That is, For I came from God, both as God and as man. And I know it, though ye do not.

Wesley: Joh 8:15 - Ye judge after the flesh As the flesh, that is, corrupt nature dictates.

As the flesh, that is, corrupt nature dictates.

Wesley: Joh 8:15 - I judge no man Not thus; not now; not at my first coming.

Not thus; not now; not at my first coming.

Wesley: Joh 8:16 - I am not alone No more in judging, than in testifying: but I and the Father that sent me - His Father is in him, and he is in the Father, Joh 14:10-11; and so the Fa...

No more in judging, than in testifying: but I and the Father that sent me - His Father is in him, and he is in the Father, Joh 14:10-11; and so the Father is no more alone without the Son, than the Son is without the Father, Pro 8:22-23, Pro 8:30. His Father and he are not one and another God, but one God, (though distinct persons,) and so inseparable from each other. And though the Son came from the Father, to assume human nature, and perform his office as the Messiah upon earth, as God is sometimes said to come from heaven, for particular manifestations of himself; yet Christ did not leave the Father, nor the Father leave him, any more than God leaves heaven when he is said to come down to the earth.

Wesley: Joh 8:17 - -- Deu 19:15.

Wesley: Joh 8:19 - Then said they to him, Where is thy Father? Jesus answered Showing the perverseness of their question; and teaching that they ought first to know the Son, if they would know the Father.

Showing the perverseness of their question; and teaching that they ought first to know the Son, if they would know the Father.

Wesley: Joh 8:19 - Where the Father is he shows, Joh 8:23. Meantime he plainly intimates that the Father and he were distinct persons, as they were two witnesses; and yet one in essence, as...

he shows, Joh 8:23. Meantime he plainly intimates that the Father and he were distinct persons, as they were two witnesses; and yet one in essence, as the knowledge of him includes the knowledge of the Father.

Wesley: Joh 8:23 - Ye are Again he passes over their interruption, and proves what he advanced, Joh 8:21.

Again he passes over their interruption, and proves what he advanced, Joh 8:21.

Wesley: Joh 8:23 - Of them that are beneath From the earth.

From the earth.

Wesley: Joh 8:23 - I am of them that are above Here he directly shows whence he came, even from heaven, and whither he goes.

Here he directly shows whence he came, even from heaven, and whither he goes.

Wesley: Joh 8:24 - If ye believe not that I AM Here (as in Joh 8:58) our Lord claims the Divine name, I AM, Exo 3:14. But the Jews, as if he had stopped short, and not finished the sentence, answer...

Here (as in Joh 8:58) our Lord claims the Divine name, I AM, Exo 3:14. But the Jews, as if he had stopped short, and not finished the sentence, answered, Who art thou?

Wesley: Joh 8:25 - Even what I say to you from the beginning The same which I say to you, as it were in one discourse, with one even tenor from the time I first spake to you.

The same which I say to you, as it were in one discourse, with one even tenor from the time I first spake to you.

Wesley: Joh 8:26 - I have many things to say and to judge of you I have much to say concerning your inexcusable unbelief: but he that sent me is true - Whether ye believe or no.

I have much to say concerning your inexcusable unbelief: but he that sent me is true - Whether ye believe or no.

Wesley: Joh 8:26 - And I speak the things which I have heard from him I deliver truly what he hath given me in charge.

I deliver truly what he hath given me in charge.

Wesley: Joh 8:27 - They understood not That by him that sent him he meant God the Father. Therefore in Joh 8:28-29 he speaks plainly of the Father, and again claims the Divine name, I AM.

That by him that sent him he meant God the Father. Therefore in Joh 8:28-29 he speaks plainly of the Father, and again claims the Divine name, I AM.

Wesley: Joh 8:28 - When ye shall have lifted up On the cross, ye shall know - And so many of them did, that I AM - God over all; and that I do nothing of myself - Being one with the Father.

On the cross, ye shall know - And so many of them did, that I AM - God over all; and that I do nothing of myself - Being one with the Father.

Wesley: Joh 8:29 - The Father hath not left me alone Never from the moment I came into the world.

Never from the moment I came into the world.

Wesley: Joh 8:32 - The truth Written in your hearts by the Spirit of God, shall make you free - From guilt, sin, misery, Satan.

Written in your hearts by the Spirit of God, shall make you free - From guilt, sin, misery, Satan.

Wesley: Joh 8:33 - They The other Jews that were by, (not those that believed,) as appears by the whole tenor of the conversation.

The other Jews that were by, (not those that believed,) as appears by the whole tenor of the conversation.

Wesley: Joh 8:33 - We were never enslaved to any man A bold, notorious untruth. At that very time they were enslaved to the Romans.

A bold, notorious untruth. At that very time they were enslaved to the Romans.

Wesley: Joh 8:34 - Jesus answered Each branch of their objection, first concerning freedom, then concerning their being Abraham's offspring, Joh 8:37, &c. He that committeth sin, is, i...

Each branch of their objection, first concerning freedom, then concerning their being Abraham's offspring, Joh 8:37, &c. He that committeth sin, is, in fact, the slave of sin.

Wesley: Joh 8:35 - And the slave abideth not in the house All sinners shall be cast out of God's house, as the slave was out of Abraham's: but I, the Son, abide therein for ever.

All sinners shall be cast out of God's house, as the slave was out of Abraham's: but I, the Son, abide therein for ever.

Wesley: Joh 8:36 - If I therefore make you free, ye shall partake of the same privilege: being made free from all guilt and sin, ye shall abide in the house of God for ever.

shall partake of the same privilege: being made free from all guilt and sin, ye shall abide in the house of God for ever.

Wesley: Joh 8:37 - I know that ye are Abraham's offspring As to the other branch of your objection, I know that, ye are Abraham's offspring, after the flesh; but not in a spiritual sense. Ye are not followers...

As to the other branch of your objection, I know that, ye are Abraham's offspring, after the flesh; but not in a spiritual sense. Ye are not followers of the faith of Abraham: my word hath no place in your hearts.

Wesley: Joh 8:41 - Ye do the deeds of your father He is not named yet. But when they presumed to call God their Father, then he is expressly called the devil, Joh 8:44.

He is not named yet. But when they presumed to call God their Father, then he is expressly called the devil, Joh 8:44.

Wesley: Joh 8:42 - I proceeded forth As God, and come - As Christ.

As God, and come - As Christ.

Wesley: Joh 8:43 - Ye cannot Such is your stubbornness and pride, hear - Receive, obey my word. Not being desirous to do my will, ye cannot understand my doctrine, Joh 7:17.

Such is your stubbornness and pride, hear - Receive, obey my word. Not being desirous to do my will, ye cannot understand my doctrine, Joh 7:17.

Wesley: Joh 8:44 - He was a murderer In inclination, from the beginning - Of his becoming a devil; and abode not in the truth - Commencing murderer and liar at the same time. And certainl...

In inclination, from the beginning - Of his becoming a devil; and abode not in the truth - Commencing murderer and liar at the same time. And certainly he was a killer of men (as the Greek word properly signifies) from the beginning of the world: for from the very creation he designed and contrived the ruin of men. When he speaketh a lie, he speaketh of his own - For he is the proper parent, and, as it were, creator of it. See the origin not only of lies, but of evil in general!

Wesley: Joh 8:45 - Because I speak the truth Which liars hate.

Which liars hate.

Wesley: Joh 8:46 - Which of you convicteth me of sin? And is not my life as unreprovable as my doctrine? Does not my whole behaviour confirm the truth of what I teach?

And is not my life as unreprovable as my doctrine? Does not my whole behaviour confirm the truth of what I teach?

Wesley: Joh 8:47 - He that is of God That either loves or fears him, heareth - With joy and reverence, God's words - Which I preach.

That either loves or fears him, heareth - With joy and reverence, God's words - Which I preach.

Wesley: Joh 8:48 - Say we not well Have we not just cause to say, Thou art, a Samaritan - An enemy to our Church and nation; and hast a devil? - Art possessed by a proud and lying spiri...

Have we not just cause to say, Thou art, a Samaritan - An enemy to our Church and nation; and hast a devil? - Art possessed by a proud and lying spirit?

Wesley: Joh 8:49 - I honour my Father I seek his honour only.

I seek his honour only.

Wesley: Joh 8:50 - I seek not my own glory That is, as I am the Messiah, I consult not my own glory. I need not. For my Father consulteth it, and will pass sentence on you accordingly.

That is, as I am the Messiah, I consult not my own glory. I need not. For my Father consulteth it, and will pass sentence on you accordingly.

Wesley: Joh 8:51 - If a man keep my word So will my Father consult my glory. We keep his doctrine by believing, his promises by hoping, his command by obeying.

So will my Father consult my glory. We keep his doctrine by believing, his promises by hoping, his command by obeying.

Wesley: Joh 8:51 - He shall never see death That is, death eternal. He shall live for ever. Hereby he proves that he was no Samaritan; for the Samaritans in general were Sadducees.

That is, death eternal. He shall live for ever. Hereby he proves that he was no Samaritan; for the Samaritans in general were Sadducees.

Wesley: Joh 8:54 - If I honour myself Referring to their words, Whom makest thou thyself?

Referring to their words, Whom makest thou thyself?

Wesley: Joh 8:56 - He saw it By faith in types, figures, and promises; as particularly in Melchisedec; in the appearance of Jehovah to him in the plains of Mamre, Gen 18:1; and in...

By faith in types, figures, and promises; as particularly in Melchisedec; in the appearance of Jehovah to him in the plains of Mamre, Gen 18:1; and in the promise that in his seed all the nations of the earth shall be blessed. Possibly he had likewise a peculiar revelation either of Christ's first or second coming.

Wesley: Joh 8:57 - Thou art not yet fifty years old At the most. Perhaps the gravity of our Lord's countenance, together with his afflictions and labours, might make him appear older than he really was.

At the most. Perhaps the gravity of our Lord's countenance, together with his afflictions and labours, might make him appear older than he really was.

Wesley: Joh 8:57 - Hast thou seen Abraham Which they justly supposed must have been, if Abraham had seen him.

Which they justly supposed must have been, if Abraham had seen him.

Wesley: Joh 8:58 - Before Abraham was I AM Even from everlasting to everlasting. This is a direct answer to the objection of the Jews, and shows how much greater he was than Abraham.

Even from everlasting to everlasting. This is a direct answer to the objection of the Jews, and shows how much greater he was than Abraham.

Wesley: Joh 8:59 - Then they took up stones To stone him as a blasphemer; but Jesus concealed himself - Probably by becoming invisible; and so passed on - With the same ease as if none had been ...

To stone him as a blasphemer; but Jesus concealed himself - Probably by becoming invisible; and so passed on - With the same ease as if none had been there.

JFB: Joh 8:1-2 - 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 7:5...

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 Luk 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].

JFB: Joh 8:3-6 - scribes and Pharisees Foiled in their yesterday's attempt, and hoping to succeed better in this.

Foiled in their yesterday's attempt, and hoping to succeed better in this.

JFB: Joh 8:4-5 - woman . . . in adultery . . . Moses . . . commanded . . . should be stoned Simply put to death (Deu 22:22), but in aggravated cases, at least in later times, this was probably by stoning (Eze 16:40).

Simply put to death (Deu 22:22), but in aggravated cases, at least in later times, this was probably by stoning (Eze 16:40).

JFB: Joh 8:4-5 - but what sayest thou Hoping, whatever He might answer, to put Him in the wrong:--if He said, Stone her, that would seem a stepping out of His province; if He forbade it, t...

Hoping, whatever He might answer, to put Him in the wrong:--if He said, Stone her, that would seem a stepping out of His province; if He forbade it, that would hold Him up as a relaxer of the public morals. But these cunning hypocrites were overmatched.

JFB: Joh 8:6 - stooped down It will be observed He was sitting when they came to Him.

It will be observed He was sitting when they came to Him.

JFB: Joh 8:6 - with his finger wrote on the ground The words of our translators in italics ("as though He heard them not") have hardly improved the sense, for it is scarcely probable He could wish that...

The words of our translators in italics ("as though He heard them not") have hardly improved the sense, for it is scarcely probable He could wish that to be thought. Rather He wished to show them His aversion to enter on the subject. But as this did not suit them, they "continue asking Him," pressing for an answer. At last, raising Himself He said.

JFB: Joh 8:7 - 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 an...

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.

JFB: Joh 8:7 - cast a stone "the stone," meaning the first one (Deu 17:7).

"the stone," meaning the first one (Deu 17:7).

JFB: Joh 8:8 - 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...

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.

JFB: Joh 8:9 - they . . . convicted . . . went out one by one . . . Jesus was left alone That is, without one of her accusers remaining; for it is added.

That is, without one of her accusers remaining; for it is added.

JFB: Joh 8:9 - 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 ho...

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.

JFB: Joh 8:10 - 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 ski...

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 Luk 5:28; Luk 7:48] --"Go in peace" [compare Mar 5:34; Luk 7:50; Luk 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).

JFB: Joh 8:12 - I am the light of the world As the former references to water (Joh 4:13-14; Joh 7:37-39) and to bread (Joh 6:35) were occasioned by outward occurrences, so this one to light. In ...

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

JFB: Joh 8:12 - 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.

As one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.

JFB: Joh 8:12 - but shall have the light of life The light, as of a new world, a newly awakened spiritual and eternal life.

The light, as of a new world, a newly awakened spiritual and eternal life.

JFB: Joh 8:13-19 - 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 exce...

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.

JFB: Joh 8:14 - for I know whence I came, and whither I go, &c. (See on Joh 7:28).

(See on Joh 7:28).

JFB: Joh 8:15 - Ye judge after the flesh With no spiritual apprehension. I judge no man.

With no spiritual apprehension.

I judge no man.

JFB: Joh 8:16 - And yet if I judge, my judgment is true, &c. Ye not only form your carnal and warped judgments of Me, but are bent on carrying them into effect; I, though I form and utter My judgment of you, am ...

Ye not only form your carnal and warped judgments of Me, but are bent on carrying them into effect; I, though I form and utter My judgment of you, am not here to carry this into execution--that is reserved to a future day; yet the judgment I now pronounce and the witness I now bear is not Mine only as ye suppose, but His also that sent Me. (See on Joh 5:31-32). And these are the two witnesses to any fact which your law requires.

JFB: Joh 8:20 - 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 gen...

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.

JFB: Joh 8:20 - 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...

(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.

JFB: Joh 8:21-25 - Then said Jesus again unto them, I go my way, &c. (See on Joh 7:33).

(See on Joh 7:33).

JFB: Joh 8:22 - Then said the Jews, Will he kill himself? Seeing something more in His words than before (Joh 7:35), but their question more malignant and scornful.

Seeing something more in His words than before (Joh 7:35), but their question more malignant and scornful.

JFB: Joh 8:23 - Ye are from beneath; I am from above Contrasting Himself, not as in Joh 3:31, simply with earthborn messengers of God, but with men sprung from and breathing an opposite element from His,...

Contrasting Himself, not as in Joh 3:31, simply with earthborn messengers of God, but with men sprung from and breathing an opposite element from His, which rendered it impossible that He and they should have any present fellowship, or dwell eternally together. (Again see on Joh 7:33; also see on Joh 8:44).

JFB: Joh 8:24 - if ye believe not that I am he, ye shall die in your sins They knew well enough what He meant (Mar 13:6, Greek; compare Mat 24:5). But He would not, by speaking it out, give them the materials for a charge fo...

They knew well enough what He meant (Mar 13:6, Greek; compare Mat 24:5). But He would not, by speaking it out, give them the materials for a charge for which they were watching. At the same time, one is irresistibly reminded by such language, so far transcending what is becoming in men, of those ancient declarations of the God of Israel, "I AM HE" (Deu 32:39; Isa 43:10, Isa 43:13; Isa 46:4; Isa 48:12). See on Joh 6:20.

JFB: Joh 8:25 - Who art thou? Hoping thus to extort an explicit answer; but they are disappointed.

Hoping thus to extort an explicit answer; but they are disappointed.

JFB: Joh 8:26-27 - 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...

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.

JFB: Joh 8:28-30 - 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.

The plainest intimation He had yet given in public of the manner and the authors of His death.

JFB: Joh 8:28-30 - 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.

That is, find out, or have sufficient evidence, how true was all He said, though they would be far from owning it.

JFB: Joh 8:29 - the Father hath not left me alone; for I do always those things that please him, &c. That is, To you, who gnash upon Me with your teeth, and frown down all open appearance for Me, I seem to stand uncountenanced and alone; but I have a ...

That is, To you, who gnash upon Me with your teeth, and frown down all open appearance for Me, I seem to stand uncountenanced and alone; but I have a sympathy and support transcending all human applause; I came hither to do My Father's will, and in the doing of it have not ceased to please Him; therefore is He ever by Me with His approving smile, His cheering words, His supporting arm.

JFB: Joh 8:30 - As he spake these words, many believed on him Instead of wondering at this, the wonder would be if words of such unearthly, surpassing grandeur could be uttered without captivating some that heard...

Instead of wondering at this, the wonder would be if words of such unearthly, surpassing grandeur could be uttered without captivating some that heard them. And just as "all that sat in the council" to try Stephen "saw his face"--though expecting nothing but death--"as it had been the face of an angel" (Act 6:15), so may we suppose that, full of the sweet supporting sense of His Father's presence, amidst the rage and scorn of the rulers, a divine benignity beamed from His countenance, irradiated the words that fell from Him, and won over the candid "many" of His audience.

JFB: Joh 8:31-33 - 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...

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."

JFB: Joh 8:33 - They answered him, We be Abraham's seed, and were never in bondage to any man, &c. Who said this? Not surely the very class just spoken of as won over by His divine words, and exhorted to continue in them. Most interpreters seem to t...

Who said this? Not surely the very class just spoken of as won over by His divine words, and exhorted to continue in them. Most interpreters seem to think so; but it is hard to ascribe such a petulant speech to the newly gained disciples, even in the lowest sense, much less persons so gained as they were. It came, probably, from persons mixed up with them in the same part of the crowd, but of a very different spirit. The pride of the Jewish nation, even now after centuries of humiliation, is the most striking feature of their character. "Talk of freedom to us? Pray when or to whom were we ever in bondage?" This bluster sounds almost ludicrous from such a nation. Had they forgotten their long and bitter bondage in Egypt? their dreary captivity in Babylon? their present bondage to the Roman yoke, and their restless eagerness to throw it off? But probably they saw that our Lord pointed to something else--freedom, perhaps, from the leaders of sects or parties--and were not willing to allow their subjection even to these. Our Lord, therefore, though He knew what slaves they were in this sense, drives the ploughshare somewhat deeper than this, to a bondage they little dreamt of.

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

That is, liveth in the commission of it--(Compare 1Jo 3:8; Mat 7:23).

JFB: Joh 8:34-35 - 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; Rev 6:16). The great...

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; Rev 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.

JFB: Joh 8:35 - And the servant abideth not in the house for ever, but the Son abideth ever That is, "And if your connection with the family of God be that of BOND-SERVANTS, ye have no natural tie to the house; your tie is essentially uncerta...

That is, "And if your connection with the family of God be that of BOND-SERVANTS, ye have no natural tie to the house; your tie is essentially uncertain and precarious. But the SON'S relationship to the FATHER is a natural and essential one; it is an indefeasible tie; His abode in it is perpetual and of right: That is My relationship, My tie: If, then, ye would have your connection with God's family made real, rightful, permanent, ye must by the Son be manumitted and adopted as sons and daughters of the Lord Almighty." In this sublime statement there is no doubt a subordinate allusion to Gen 21:10, "Cast out this bondwoman and her son, for the son of this bond-woman shall not be heir with my son, with Isaac." (Compare Gal 4:22-30).

JFB: Joh 8:37-41 - 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...

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.

JFB: Joh 8:37-41 - 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 t...

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.

JFB: Joh 8:38 - my Father . . . your father (See on Joh 8:23).

(See on Joh 8:23).

JFB: Joh 8:39 - If ye were Abraham's children, ye would do the works of Abraham He had just said He "knew they were Abraham's children," that is, according to the flesh; but the children of his faith and holiness they were not, bu...

He had just said He "knew they were Abraham's children," that is, according to the flesh; but the children of his faith and holiness they were not, but the reverse.

JFB: Joh 8:40 - this did not Abraham In so doing ye act in direct opposition to him.

In so doing ye act in direct opposition to him.

JFB: Joh 8:41 - We be not born of fornication . . . we have one Father, God Meaning, as is generally allowed, that they were not an illegitimate race in point of religion, pretending only to be God's people, but were descended...

Meaning, as is generally allowed, that they were not an illegitimate race in point of religion, pretending only to be God's people, but were descended from His own chosen Abraham.

JFB: Joh 8:42-43 - 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....

"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.

JFB: Joh 8:44 - 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 ...

"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].

JFB: Joh 8:44 - the lusts of your father His impure, malignant, ungodly propensities, inclinations, desires.

His impure, malignant, ungodly propensities, inclinations, desires.

JFB: Joh 8:44 - ye will do Are willing to do; not of any blind necessity of nature, but of pure natural inclination.

Are willing to do; not of any blind necessity of nature, but of pure natural inclination.

JFB: Joh 8:44 - 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 i...

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.

JFB: Joh 8:44 - 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.], an...

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.

JFB: Joh 8:44 - no truth in him Void of all that holy, transparent rectitude which, as His creature, he originally possessed.

Void of all that holy, transparent rectitude which, as His creature, he originally possessed.

JFB: Joh 8:44 - When he speaketh a lie, he speaketh of his own Perhaps his own resources, treasures (Mat 12:35) [ALFORD]. (The word is plural). It means that he has no temptation to it from without; it is purely s...

Perhaps his own resources, treasures (Mat 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.

JFB: Joh 8:44 - 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 hu...

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 (Luk 11:21-22), it is only such as "love the darkness," who are addressed as children of the devil (Mat 13:38; 1Jo 3:8-10).

JFB: Joh 8:45-47 - 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.

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.

JFB: Joh 8:46 - Which of you convinceth me of sin "Convicteth," bringeth home a charge of sin. Glorious dilemma! "Convict Me of sin, and reject Me: If not, why stand ye out against My claims?" Of cour...

"Convicteth," bringeth home a charge of sin. Glorious dilemma! "Convict Me of sin, and reject Me: If not, why stand ye out against My claims?" Of course, they could only be supposed to impeach His life; but in One who had already passed through unparalleled complications, and had continually to deal with friends and foes of every sort and degree, such a challenge thrown wide among His bitterest enemies, can amount to nothing short of a claim to absolute sinlessness.

JFB: Joh 8:48-51 - Say we not well that thou art a Samaritan, and hast a devil? What intense and virulent scorn! (See Heb 12:3). The "say we not well" refers to Joh 7:20. "A Samaritan" means more than "no Israelite at all"; it mea...

What intense and virulent scorn! (See Heb 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.

JFB: Joh 8:49 - Jesus answered, I have not a devil What calm dignity is here! Verily, "when reviled, He reviled not again" (1Pe 2:23). Compare Paul (Act 26:25), "I am not mad," &c. He adds not, "Nor am...

What calm dignity is here! Verily, "when reviled, He reviled not again" (1Pe 2:23). Compare Paul (Act 26:25), "I am not mad," &c. He adds not, "Nor am I a Samaritan," that He might not even seem to partake of their contempt for a race that had already welcomed Him as the Christ, and began to be blessed by Him.

JFB: Joh 8:49 - I honour my Father, and ye do dishonour me The language of wounded feeling. But the interior of His soul at such moments is only to be seen in such prophetic utterances as these, "For thy sake ...

The language of wounded feeling. But the interior of His soul at such moments is only to be seen in such prophetic utterances as these, "For thy sake I have borne reproach; shame hath covered my face; I am become a stranger unto my brethren, an alien unto my mother's children. For the zeal of thine house hath eaten me up, and the reproaches of them that reproached thee are fallen upon me" (Psa 69:7-9).

JFB: Joh 8:50 - I seek not mine own glory: there is one that seeketh That is, evidently, "that seeketh My glory"; requiring "all men to honor the Son even as they honor the Father"; judicially treating him "who honoreth...

That is, evidently, "that seeketh My glory"; requiring "all men to honor the Son even as they honor the Father"; judicially treating him "who honoreth not the Son as honoring not the Father that hath sent Him" (Joh 5:23; and compare Mat 17:5); but giving to Him (Joh 6:37) such as will yet cast their crowns before His throne, in whom He "shall see of the travail of his soul, and be satisfied" (Isa 53:11).

JFB: Joh 8:51 - If a man keep my saying, he shall never see death Partly thus vindicating His lofty claims as Lord of the kingdom of life everlasting, and, at the same time, holding out even to His revilers the scept...

Partly thus vindicating His lofty claims as Lord of the kingdom of life everlasting, and, at the same time, holding out even to His revilers the scepter of grace. The word "keep" is in harmony with Joh 8:31, "If ye continue in My word," expressing the permanency, as a living and paramount principle, of that faith to which He referred: "never see death," though virtually uttered before (Joh 5:24; Joh 6:40, Joh 6:47, Joh 6:51), is the strongest and most naked statement of a very glorious truth yet given. (In Joh 11:26 it is repeated in nearly identical terms).

JFB: Joh 8:52-53 - 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...

"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?"

JFB: Joh 8:54-56 - If I honour myself, my honour is nothing, &c. (See on Joh 5:31, &c.).

(See on Joh 5:31, &c.).

JFB: Joh 8:55 - I shall be a liar like unto you Now rising to the summit of holy, naked severity, thereby to draw this long dialogue to a head.

Now rising to the summit of holy, naked severity, thereby to draw this long dialogue to a head.

JFB: Joh 8:56 - Abraham rejoiced to see my day, &c. Exulted, or exceedingly rejoiced that he should see, he exulted to see it, that is, by anticipation. Nay,

Exulted, or exceedingly rejoiced that he should see, he exulted to see it, that is, by anticipation. Nay,

JFB: Joh 8:56 - he saw it, and was glad He actually beheld it, to his joy. If this mean no more than that he had a prophetic foresight of the gospel-day--the second clause just repeating the...

He actually beheld it, to his joy. If this mean no more than that he had a prophetic foresight of the gospel-day--the second clause just repeating the first--how could the Jews understand our Lord to mean that He "had seen Abraham?" And if it mean that Abraham was then beholding, in his disembodied spirit, the incarnate Messiah [STIER, ALFORD, &c.], the words seem very unsuitable to express it. It expresses something past--"he saw My day, and was glad," that is, surely while he lived. He seems to refer to the familiar intercourse which Abraham had with God, who is once and again in the history called "the Angel of the Lord," and whom Christ here identifies with Himself. On those occasions, Abraham "saw ME" (OLSHAUSEN, though he thinks the reference is to some unrecorded scene). If this be the meaning, all that follows is quite natural.

JFB: Joh 8:57-59 - 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].

"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].

JFB: Joh 8:57-59 - 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 H...

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.

JFB: Joh 8:58 - Before Abraham was, I am The words rendered "was" and "am" are quite different. The one clause means, "Abraham was brought into being"; the other, "I exist." The statement the...

The words rendered "was" and "am" are quite different. The one clause means, "Abraham was brought into being"; the other, "I exist." The statement therefore is not that Christ came into existence before Abraham did (as Arians affirm is the meaning), but that He never came into being at all, but existed before Abraham had a being; in other words, existed before creation, or eternally (as Joh 1:1). In that sense the Jews plainly understood Him, since "then took they up stones to cast at Him," just as they had before done when they saw that He made Himself equal with God (Joh 5:18).

JFB: Joh 8:58 - hid himself (See on Luk 4:30).

(See on Luk 4:30).

Clarke: Joh 8:3 - A woman taken in adultery A woman taken in adultery - Some of the popish writers say that her name was Susanna; that she was espoused to an old decrepid man, named Manasseh; ...

A woman taken in adultery - Some of the popish writers say that her name was Susanna; that she was espoused to an old decrepid man, named Manasseh; that she died a saint in Spain, whither she had followed St. James. These accounts the judicious Calmet properly terms fables

It is allowed that adultery was exceedingly common at this time, so common that they had ceased to put the law in force against it. The waters of jealousy were no longer drunk, the culprits or those suspected of this crime, being so very numerous; and the men who were guilty themselves dared not try their suspected wives, as it was believed the waters would have no evil effect upon the wife, if the husband himself had been criminal. See the whole of the process on the waters of jealousy in the notes on Num 5:14 (note), etc.; and see at the end of chap. 18 (note).

Clarke: Joh 8:5 - That such should be stoned That such should be stoned - It is not strictly true that Moses ordered adultery in general to be punished by stoning. The law simply says that the ...

That such should be stoned - It is not strictly true that Moses ordered adultery in general to be punished by stoning. The law simply says that the adulterer and the adulteress shall be put to death. Lev 20:10; Deu 22:22. The rabbins say they were strangled. This they affirm was the ordinary mode of punishment, where the species of death was not marked in the law, If the person guilty of an act of this kind had been betrothed, but not married, she was to be stoned: Deu 22:23. But if she was the daughter of a priest, she was to be burned alive: Lev 16:9. It appears, from Eze 16:38, Eze 16:40, that adulteresses in the time of that prophet were stoned, and pierced with a sword

Selden and Fagius suppose that this woman’ s case was the same with that mentioned, Deu 22:23. If a damsel that is a virgin be betrothed unto a husband, and a man find her in the city, and lie with her; then ye shall stone them with stones that they die, the damsel because she cried not, and the man because he hath humbled his neighbors wife. As the Pharisees spoke of stoning the woman, it is possible this was her case; and some suppose that the apparent indulgence with which our Lord treated her insinuates that she had suffered some sort of violence, though not entirely innocent. Therefore he said, I do not condemn thee, i.e. to death, because violence had been used. Sin no more. Nevertheless thou art in certain respects guilty; thou mightest have made more resistance.

Clarke: Joh 8:6 - That they might have to accuse him That they might have to accuse him - Had our Lord condemned the woman to death, they might have accused him to Pilate, as arrogating to himself the ...

That they might have to accuse him - Had our Lord condemned the woman to death, they might have accused him to Pilate, as arrogating to himself the power of life and death, which the Romans had taken away from the Jews; besides, the Roman laws did not condemn an adulteress to be put to death. On the other hand, if he had said she should not be put to death, they might have represented him to the people as one who decided contrary to the law, and favored the crime of which the woman was accused

Clarke: Joh 8:6 - With his finger wrote With his finger wrote - Several MSS. add their sins who accused her, and the sins of all men. There are many idle conjectures concerning what our Lo...

With his finger wrote - Several MSS. add their sins who accused her, and the sins of all men. There are many idle conjectures concerning what our Lord wrote on the ground, several of which may be seen in Calmet

We never find that Christ wrote any thing before or after this; and what he wrote at this time we know not. On this the pious Quesnel makes the following reflections: -

"1. Since Jesus Christ never wrote but once that we hear of in his whole life; 2. since he did it only in the dust; 3. since it was only to avoid condemning a sinner; and, 4. since he would not have that which he wrote so much as known; let men learn from hence never to write but when it is necessary or useful; to do it with humility and modesty; and to do it on a principle of charity. How widely does Christ differ from men! He writes his Divine thoughts in the dust: they wish to have theirs cut in marble, and engraved on brass."Schools for children are frequently held under trees in Bengal, and the children who are beginning to learn write the letters of the alphabet in the dust. This saves pen, ink, and paper

Ward.

||&&$

Clarke: Joh 8:7 - He that is without sin He that is without sin - Αναμαρτητος, meaning the same kind of sin, adultery, fornication, etc. Kypke has largely proved that the verb ...

He that is without sin - Αναμαρτητος, meaning the same kind of sin, adultery, fornication, etc. Kypke has largely proved that the verb ἁμαρτανειν is used in this sense by the best Greek writers

Clarke: Joh 8:7 - Let him first cast a stone at her Let him first cast a stone at her - Or, upon her, επ ’ αυτῃ . The Jewish method of stoning, according to the rabbins, was as follows...

Let him first cast a stone at her - Or, upon her, επ αυτῃ . The Jewish method of stoning, according to the rabbins, was as follows: The culprit, half naked, the hands tied behind the back, was placed on a scaffold, ten or twelve feet high; the witnesses, who stood with her, pushed her off with great force: if she was killed by the fall there was nothing farther done; but, if she was not, one of the witnesses took up a very large stone, and dashed it upon her breast, which generally was the coup de grace, or finishing stroke. This mode of punishment seems referred to, Mat 21:44. However, this procedure does not appear to have been always attended to. See Lev 24:16, and Joh 8:59 of this chapter.

Clarke: Joh 8:9 - Being convicted by their own conscience Being convicted by their own conscience - So it is likely they were all guilty of similar crimes. Their own is not in the original, and is needless:...

Being convicted by their own conscience - So it is likely they were all guilty of similar crimes. Their own is not in the original, and is needless: being convicted by conscience is expressive enough

Clarke: Joh 8:9 - Beginning at the eldest even unto the last Beginning at the eldest even unto the last - Απο των πρεσβυτερων ἑως των εσχατων, from the most honorable to those ...

Beginning at the eldest even unto the last - Απο των πρεσβυτερων ἑως των εσχατων, from the most honorable to those of the least repute. In this sense the words are undoubtedly to be understood

Clarke: Joh 8:9 - The woman standing in the midst The woman standing in the midst - But if they all went out, how could she be in the midst? It is not said that all the people whom our Lord had been...

The woman standing in the midst - But if they all went out, how could she be in the midst? It is not said that all the people whom our Lord had been instructing went out, but only her accusers: see Joh 8:2. The rest undoubtedly continued with their teacher.

Clarke: Joh 8:11 - Neither do I condemn thee Neither do I condemn thee - Bishop Pearce says: "It would have been strange if Jesus, when he was not a magistrate, and had not the witnesses before...

Neither do I condemn thee - Bishop Pearce says: "It would have been strange if Jesus, when he was not a magistrate, and had not the witnesses before him to examine them, and when she had not been tried and condemned by the law and legal judges, should have taken upon him to condemn her. This being the case, it appears why Jesus avoided giving an answer to the question of the scribes and Pharisees, and also how little reason there is to conclude from hence that Christ seems in this case not enough to have discouraged adultery, though he called it a sin. And yet this opinion took place so early among the Christians, that the reading of this story was industriously avoided, in the lessons recited out of the Gospels, in the public service of the churches; as if Jesus’ s saying, I do not condemn thee, had given too much countenance to women guilty of that crime. In consequence of this, as it was never read in the churches, and is now not to be found in any of the Evangelistaria, and as it was probably marked in the MSS. as a portion not to be read there, this whole story, from Joh 8:1-11, inclusive, came, in length of time, to be left out in some MSS., though in the greater part it is still remaining."Thus far the judicious and learned bishop. How the passage stands in all the MSS. hitherto collated may be seen in Wetstein and Griesbach. After weighing what has been adduced in favor of its authenticity, and seriously considering its state in the MSS., as exhibited in the Var. Lect. of Griesbach, I must confess, the evidence in its favor does not appear to me to be striking. Yet I by no means would have it expunged from the text. Its absence from many MSS., and the confused manner in which it appears in others, may be readily accounted for on the principles laid down by Bishop Pearce above. It may however be necessary to observe, that a very perfect connection subsists between Joh 7:52 and Joh 8:12 - all the intermediate verses having been omitted by MSS. of the first antiquity and authority. In some MSS. it is found at the end of this Gospel; in others a vacant place is left in this chapter; and in others it is placed after the 21st chapter of Luke. See at the end of this chapter.

Clarke: Joh 8:12 - Then spake Jesus again unto them Then spake Jesus again unto them - Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we m...

Then spake Jesus again unto them - Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we may consider that our Lord, having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Pharisees; and now, having dismissed them and the woman also, he resumes his discourse

Clarke: Joh 8:12 - I am the light of the world I am the light of the world - The fountain whence an intellectual light and spiritual understanding proceed: without me all is darkness, misery, and...

I am the light of the world - The fountain whence an intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was, by the rabbins denominated, The light of the world. So in Bamidbar Rabba: "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art The Light of The World: and with thee the light dwelleth."Our Lord, therefore, assumes here a well known character of the Supreme Being; and with this we find the Jews were greatly offended

Clarke: Joh 8:12 - Shall not walk in darkness Shall not walk in darkness - He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he ...

Shall not walk in darkness - He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life - such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live - neither animal nor vegetative life could exist, were it not for his influence. Jesus, the Sun of righteousness, Mal 4:2, is the fountain of all spiritual and eternal Life. His light brings life with it, and they who walk in his light live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spenser, Phineas Fletcher. Speaking of the conversion of a soul to God, he says: -

"New Light new Love, new Love new Life hath bred

A Life that lives by Love, and loves by Light

A Love to him, to whom all Loves are wed

A Light, to whom the sun is darkest night

Eye’ s Light, heart’ s Love, soul’ s only Life he is

Life, soul, love, heart, Light, eye, and all are his

He eye, Light, heart, Love, soul; He all my joy and bliss.

Purple Island, Can. I. v. 7

Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned Joh 7:37, they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to Pro 6:23 : For the commandment is a Lamp (or Candle) and the law is life: or to Psa 119:105 : Thy word is a Lamp unto my feet, and a Light unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi

As the Messiah was frequently spoken of by the prophets under the emblem of light, see Isa 60:1; Isa 49:6; Isa 9:2, the Pharisees must at once perceive that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world

The rabbins think that the Messiah is intended in Gen 1:8, And God said, Let there be light, and there was light. "From this we may learn that the holy and blessed God saw the light of the Messiah and his works before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered: For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, show that person to me! God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell."Yalcut Rubeni, fol. 6. This is a very remarkable saying; and, as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan’ s empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen.

Clarke: Joh 8:13 - Thou bearest record Thou bearest record - As if they had said, Dost thou imagine that we shall believe thee, in a matter so important, on thy bare assertion? Had these ...

Thou bearest record - As if they had said, Dost thou imagine that we shall believe thee, in a matter so important, on thy bare assertion? Had these people attended to the teaching and miracles of Christ, they would have seen that his pretensions to the Messiahship were supported by the most irrefragable testimony.

Clarke: Joh 8:14 - I know whence I came I know whence I came - I came from God, and am going to God, and can neither do nor say any thing but what leads to and glorifies him.

I know whence I came - I came from God, and am going to God, and can neither do nor say any thing but what leads to and glorifies him.

Clarke: Joh 8:15 - Ye judge after the flesh Ye judge after the flesh - Because I appear in the form of man, judging from this appearance, ye think I am but a mere man - pay attention to my tea...

Ye judge after the flesh - Because I appear in the form of man, judging from this appearance, ye think I am but a mere man - pay attention to my teaching and miracles, and ye shall then see that nothing less than infinite wisdom and unlimited power could teach and do what I have taught and performed. Our Lord speaks here exactly in the character of an ambassador. Such a person does not bring a second with him to vouch his truth; his credentials from his king ascertain his character: he represents the king’ s person. So our Lord represents the Father as bearing witness with him. The miracles which he wrought were the proof from heaven that he was the promised Messiah: these were the great seal of all his pretensions.

Clarke: Joh 8:19 - Ye neither know me, etc. Ye neither know me, etc. - Ye know neither the Messiah, nor the God that sent him

Ye neither know me, etc. - Ye know neither the Messiah, nor the God that sent him

Clarke: Joh 8:19 - If ye had known me If ye had known me - If ye had received my teaching, ye would have got such an acquaintance with the nature and attributes of God as ye never could ...

If ye had known me - If ye had received my teaching, ye would have got such an acquaintance with the nature and attributes of God as ye never could have had, and never can have any other way. That is a true saying, No man hath seen God at any time: the only begotten Son, who lay an the bosom of the Father. he hath Declared him. The nature and perfections of God never can be properly known, but in the light of the Gospel of Jesus Christ. It is worthy of remark that, in all this discourse, our blessed Lord ever speaks of the Father and himself as two distinct persons. Therefore, the Father is not the Son, nor the Son the Father, as some persons vainly imagine; though it is plain enough that the completest unity and equality subsists between them.

Clarke: Joh 8:20 - The treasury The treasury - Lightfoot observes, from the rabbins, that the treasury was in what was called the court of the women - that there were thirteen ches...

The treasury - Lightfoot observes, from the rabbins, that the treasury was in what was called the court of the women - that there were thirteen chests in it; in the thirteenth only the women were permitted to put their offerings. Probably the other twelve were placed there in reference to the twelve tribes; each perhaps inscribed with the name of one of Jacob’ s twelve sons

It seems that our Lord sometimes sat in this court to teach the people. See Mar 12:41, etc

Clarke: Joh 8:20 - His hour was not yet come His hour was not yet come - The time was not arrived, in which he had determined to give himself up into the hands of his crucifiers.

His hour was not yet come - The time was not arrived, in which he had determined to give himself up into the hands of his crucifiers.

Clarke: Joh 8:21 - Then said Jesus again unto them Then said Jesus again unto them - He had said the same things to them the day before. See Joh 7:34

Then said Jesus again unto them - He had said the same things to them the day before. See Joh 7:34

Clarke: Joh 8:21 - Ye shall seek me Ye shall seek me - When your calamities come upon you, ye shall in vain seek for the help of the Messiah, whom ye now reject, and whom ye shall shor...

Ye shall seek me - When your calamities come upon you, ye shall in vain seek for the help of the Messiah, whom ye now reject, and whom ye shall shortly crucify.

Clarke: Joh 8:22 - Will he kill himself? Will he kill himself? - They now understood that he spoke concerning his death; but before, Joh 7:35, they thought he spoke of going to some of the ...

Will he kill himself? - They now understood that he spoke concerning his death; but before, Joh 7:35, they thought he spoke of going to some of the Grecian provinces, to preach to the dispersed Jews.

Clarke: Joh 8:23 - Ye are from beneath Ye are from beneath - Ye are capable of murder, and of self-murder too, because ye have nothing of God in you. Ye are altogether earthly, sensual, a...

Ye are from beneath - Ye are capable of murder, and of self-murder too, because ye have nothing of God in you. Ye are altogether earthly, sensual, and devilish. They verified this character in murdering the Lord Jesus; and many of them afterwards, to escape famine, etc., put an end to their own lives.

Clarke: Joh 8:25 - Who art thou? Who art thou? - This marks the indignation of the Pharisees - as if they had said: Who art thou that takest upon thee to deal out threatenings in th...

Who art thou? - This marks the indignation of the Pharisees - as if they had said: Who art thou that takest upon thee to deal out threatenings in this manner against us

Clarke: Joh 8:25 - Jesus saith unto them, Even the same that I said unto you from the beginning Jesus saith unto them, Even the same that I said unto you from the beginning - Rather, Just what I have already told you, i.e. that I am the light o...

Jesus saith unto them, Even the same that I said unto you from the beginning - Rather, Just what I have already told you, i.e. that I am the light of the world - the Christ - the Savior of mankind. There are a variety of renderings for this verse among the critics. Some consider την αρχην (which makes the principal difficulty in the text) as the answer of our Lord. Who art thou? I am την αρχην, the chief, the supreme; and have therefore a right to judge, and to execute judgment. But if our Lord had intended to convey this meaning, he would doubtless have said ἡ Αρχη, or ὁ Αρχων, and not την αρχην, in the accusative case. This mode of reading appears to have been followed by the Vulgate, some copies of the Itala, and some of the fathers; but this construction can never be reconciled to the Greek text. Others take την αρχην as an adverb, in which sense it is repeatedly used by the best Greek writers; and, connecting the 25th with the 26th verse, they translate thus: I have indeed, as I Assure ye, many things to say of you, and to condemn in you. See Wakefield. Raphelius takes up the words nearly in the same way, and defends his mode of exposition with much critical learning; and to him I refer the reader. I have given it that meaning which I thought the most simple and plain, should any departure from our own version be thought necessary: both convey a good and consistent sense.

Clarke: Joh 8:26 - I have many things to say and to judge of you I have many things to say and to judge of you - Or, to speak and to condemn, etc. I could speedily expose all your iniquities - your pride and ambit...

I have many things to say and to judge of you - Or, to speak and to condemn, etc. I could speedily expose all your iniquities - your pride and ambition, your hypocrisy and irreligion, your hatred to the light, and your malice against the truth, together with the present obstinate unbelief of your hearts, and show that these are the reasons why I say you will die in your sins; but these will appear in their true light: when, after you have crucified me, the judgments of God shall descend upon and consume you

Clarke: Joh 8:26 - He that sent me is true He that sent me is true - Whatever he hath spoken of you by the prophets shall surely come to pass; his word cannot fail.

He that sent me is true - Whatever he hath spoken of you by the prophets shall surely come to pass; his word cannot fail.

Clarke: Joh 8:28 - When ye have lifted up When ye have lifted up - When ye have crucified me, and thus filled up the measure of your iniquities, ye shall know that I am the Christ, by the si...

When ye have lifted up - When ye have crucified me, and thus filled up the measure of your iniquities, ye shall know that I am the Christ, by the signs that shall follow; and ye shall know that what I spoke is true, by the judgments that shall follow. To be lifted up, is a common mode of expression, among the Jewish writers, for to die, or to be killed.

Clarke: Joh 8:29 - The Father hath not left me alone The Father hath not left me alone - Though ye shalt have power to put me to death, yet this shall not be because he hath abandoned me. No - he is ev...

The Father hath not left me alone - Though ye shalt have power to put me to death, yet this shall not be because he hath abandoned me. No - he is ever with me, because I do that which pleaseth him; and it is his pleasure that I should lay down my life for the salvation of the world. Does not our Lord allude to the following scriptures? - Sacrifice and offering thou didst not desire; my ears hast thou opened: (or, a body hast thou prepared me: Heb 10:5): then said I, Lo, I come: this is written in the volume of the book concerning me. I delight to do thy will, O my God! Thy law is in my heart. Psa 40:6-8.

Clarke: Joh 8:30 - As he spake these words, many believed on him As he spake these words, many believed on him - The same sun that hardens the clay softens the wax. This discourse, which proved the savor of death ...

As he spake these words, many believed on him - The same sun that hardens the clay softens the wax. This discourse, which proved the savor of death unto death to the obstinate Pharisees, became the savor of life unto life to many of the simple-hearted people.

Clarke: Joh 8:31 - If ye continue in my word If ye continue in my word - Or, in this doctrine of mine. It is not enough to receive God’ s truth - we must retain and walk in it. And it is o...

If ye continue in my word - Or, in this doctrine of mine. It is not enough to receive God’ s truth - we must retain and walk in it. And it is only when we receive the truth, love it, keep it, and walk in it, that we are the genuine disciples of Christ.

Clarke: Joh 8:32 - Ye shall know the truth Ye shall know the truth - Shall have a constant experimental knowledge of its power and efficacy

Ye shall know the truth - Shall have a constant experimental knowledge of its power and efficacy

Clarke: Joh 8:32 - And the truth shall make you free And the truth shall make you free - It was a maxim of the Jews, "That no man was free, but he who exercised himself in the meditation of the law."No...

And the truth shall make you free - It was a maxim of the Jews, "That no man was free, but he who exercised himself in the meditation of the law."No man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption, through which he cries, Abba! Father! See Rom 8:15. The bondage of sin is the most grievous bondage; and freedom from its guilt and influence is the greatest liberty.

Clarke: Joh 8:33 - They answered They answered - That is, the other Jews who had not believed - the carping, cavilling Pharisees already mentioned; for the words cannot be spoken of...

They answered - That is, the other Jews who had not believed - the carping, cavilling Pharisees already mentioned; for the words cannot be spoken of the simple people who had already believed. See Joh 8:30

Clarke: Joh 8:33 - Were never in bondage to any man Were never in bondage to any man - This assertion was not only false, but it was ridiculous in the extreme; seeing their whole history, sacred and p...

Were never in bondage to any man - This assertion was not only false, but it was ridiculous in the extreme; seeing their whole history, sacred and profane, is full of recitals of their servitude in Egypt, in Chaldea, under the Persians, under the Macedonians, and under the Romans. But those who are not under the influence of the truth of God will speak and act according to the influence of the spirit of falsehood and error. If the words are to be restrained to themselves alone, they may be understood thus: We are Abraham’ s seed: and we were never in bondage. Both these propositions had a faint shadow of truth.

Clarke: Joh 8:34 - Whosoever committeth sin is the servant of sin Whosoever committeth sin is the servant of sin - Or, δουλος εστι, etc., is the slave of sin. This was the slavery of which Christ spoke; ...

Whosoever committeth sin is the servant of sin - Or, δουλος εστι, etc., is the slave of sin. This was the slavery of which Christ spoke; and deliverance from it, was the liberty which he promised.

Clarke: Joh 8:35 - And the servant abideth not in the house And the servant abideth not in the house - Or, rather, Now the slave abided not in the family. As if Jesus had said: And now that I am speaking of a...

And the servant abideth not in the house - Or, rather, Now the slave abided not in the family. As if Jesus had said: And now that I am speaking of a slave, I will add one thing more, viz. a slave has no right to any part of the inheritance in the family to which he belongs; but the son, the legitimate son, has a right. He can make any servant of the family free, though no slave can. He can divide or bestow the inheritance as he pleases. Our Lord seems here to refer to the sending away of Ishmael, mentioned, Gen 21:10-14. Only those who are genuine children can inherit the estate. If sons, then heirs: heirs of God, and joint heirs with Christ: Gal 4:21-31; Rom 8:17; and see Bishop Pearce’ s Paraphrase.

Clarke: Joh 8:37 - My word hath no place in you My word hath no place in you - Or, this doctrine of mine hath no place to you. Ye hear the truths of God, but ye do not heed them: the word of life ...

My word hath no place in you - Or, this doctrine of mine hath no place to you. Ye hear the truths of God, but ye do not heed them: the word of life has no influence over you; and how can it, when you seek to kill me because I proclaim this truth to you

It is a dismal omen when a person is regardless of the truth of God: it is more so to be provoked against it: but to persecute and endeavor to destroy those who preach it is the last degree of perverseness and obduracy. The word of God requires a heart which is empty. A heart filled with earthly projects, carnal interests ambition, thoughts of raising a fortune, and with the love of the superfluities and pleasures of life, is not fit to receive the seed of the kingdom. When a man shuts his heart against it by his passions, he at the same time opens it to all sorts of crimes. Quesnel

From what is here said, it is manifest, says Dr. Lightfoot, that the whole tendency of our Savior’ s discourse is to show the Jews, that they are the seed of that serpent which was to bruise the heel of the Messiah: else what could that mean, Joh 8:44 : Ye are of your father the devil, i.e. ye are the seed of the serpent.

Clarke: Joh 8:38 - I speak that which I have seen I speak that which I have seen - I speak nothing but that unchangeable, eternal truth which I have received from the bosom of God

I speak that which I have seen - I speak nothing but that unchangeable, eternal truth which I have received from the bosom of God

Clarke: Joh 8:38 - Ye do that which ye have seen Ye do that which ye have seen - Instead of ἑωρακατε, ye have seen, I think we should read ηκουσατε, ye have heard, on the author...

Ye do that which ye have seen - Instead of ἑωρακατε, ye have seen, I think we should read ηκουσατε, ye have heard, on the authority of BCKL, fifteen others; Coptic, Ethiopic, Armenian, later Syriac in the margin, Gothic, one copy of the Itala; Origen, Cyril, and Chrysostom. This reading, says Bishop Pearce, (who has adopted it), seems preferable to the other, because it could not be said, with the same propriety, that the Jews had seen any thing with their father the devil, as it could that Jesus had seen with his

Jesus saw the Father, for he was the Word that was with God from eternity. The Jews did not see, they only felt and heard, their father the devil. It is the interest of Satan to keep himself out of sight, and to work in the dark.

Clarke: Joh 8:39 - If ye were Abraham’ s children If ye were Abraham’ s children - Griesbach reads εϚε, ye are, instead of ητε, ye were, on the authority of BDL, Vulgate, four copies of...

If ye were Abraham’ s children - Griesbach reads εϚε, ye are, instead of ητε, ye were, on the authority of BDL, Vulgate, four copies of the Itala; Origen and Augustin

Clarke: Joh 8:39 - Ye would do the works of Abraham Ye would do the works of Abraham - As the son has the nature of his father in him, and naturally imitates him, so, if ye were the children of Abraha...

Ye would do the works of Abraham - As the son has the nature of his father in him, and naturally imitates him, so, if ye were the children of Abraham, ye would imitate him in his faith, obedience, and uprightness; but this ye do not, for ye seek to kill me - ye are watching for an opportunity to destroy me, merely because I tell you the truth: Abraham never did any thing like this; therefore, you have no spiritual relationship to him.

Clarke: Joh 8:41 - Ye do the deeds of your father Ye do the deeds of your father - You have certainly another father than Abraham - one who has instilled his own malignant nature into you; and, as y...

Ye do the deeds of your father - You have certainly another father than Abraham - one who has instilled his own malignant nature into you; and, as ye seek to murder me for telling you the truth, ye must be the offspring of him who was a murderer from the beginning, and stood not in the truth, Joh 8:44

Clarke: Joh 8:41 - We be not born of fornication We be not born of fornication - We are not a mixed, spurious breed - our tribes and families have been kept distinct - we are descended from Abraham...

We be not born of fornication - We are not a mixed, spurious breed - our tribes and families have been kept distinct - we are descended from Abraham by his legal wife Sarah; and we are no idolaters

Clarke: Joh 8:41 - We have one Father, even God We have one Father, even God - In the spiritual sense of father and son, we are not a spurious, that is, an idolatrous race; because we acknowledge ...

We have one Father, even God - In the spiritual sense of father and son, we are not a spurious, that is, an idolatrous race; because we acknowledge none as our spiritual father, and worship none as such, but the true God. See Bishop Pearce.

Clarke: Joh 8:42 - If God were your Father, ye would love me If God were your Father, ye would love me - I came from God, and it would be absurd to suppose that you would persecute me if you were under the inf...

If God were your Father, ye would love me - I came from God, and it would be absurd to suppose that you would persecute me if you were under the influence of God. The children of the same father should not murder each other.

Clarke: Joh 8:43 - Why do ye not understand my speech? Why do ye not understand my speech? - Την λαλιαν την εμην, This my mode of speaking - when illustrating spiritual by natural things...

Why do ye not understand my speech? - Την λαλιαν την εμην, This my mode of speaking - when illustrating spiritual by natural things: λαλια refers to the manner of speaking; λογος, to the matter or subject on which he spoke. For λαλιαν, the Codex Bezae had originally αληθειαν : why do ye not acknowledge this Truth of mine? A few other MSS. agree in this reading

Clarke: Joh 8:43 - Because ye cannot hear my word Because ye cannot hear my word - That is, ye cannot bear my doctrine: it comes too close to you; it searches your hearts, detects your hypocrisy, an...

Because ye cannot hear my word - That is, ye cannot bear my doctrine: it comes too close to you; it searches your hearts, detects your hypocrisy, and exposes your iniquitous intentions and designs; and as ye are determined not to leave your sins, so ye are purposed not to hear my doctrine.

Clarke: Joh 8:44 - Ye are of your father the devil Ye are of your father the devil - Ye are the seed of the old serpent. See on Joh 8:37 (note)

Ye are of your father the devil - Ye are the seed of the old serpent. See on Joh 8:37 (note)

Clarke: Joh 8:44 - The lusts of your father The lusts of your father - Like father like son. What Satan desires, ye desire; because ye are filled with his nature. Awful state of unregenerate m...

The lusts of your father - Like father like son. What Satan desires, ye desire; because ye are filled with his nature. Awful state of unregenerate men! They have the nearest alliance to Satan; they partake of his nature and have in them the same principles and propensities which characterize the very nature and essence of the devil! Reader, canst thou rest in this state? Apply to God, through Christ, that thou mayest be born again

Clarke: Joh 8:44 - He was a murderer from the beginning He was a murderer from the beginning - It was through him that Adam transgressed; in consequence of which death entered into the world, and slew him...

He was a murderer from the beginning - It was through him that Adam transgressed; in consequence of which death entered into the world, and slew him and all his posterity. This was the sentiment of the Jews themselves. In Sohar Kadash, the wicked are called, "The children of the old serpent, who slew Adam and all his descendants."See Schoettgen

Clarke: Joh 8:44 - Abode not in the truth Abode not in the truth - He stood not in the truth - was once in a state of glorious felicity, but fell from it; and, being deprived of all good him...

Abode not in the truth - He stood not in the truth - was once in a state of glorious felicity, but fell from it; and, being deprived of all good himself, he could not endure that others should enjoy any; therefore by his lies he deceived Eve, and brought her, her husband, and, through them, their posterity, into his own condemnation

Clarke: Joh 8:44 - He speaketh of his own He speaketh of his own - Εκ των ιδιων λαλει, He speaketh of his own offspring, or, from his own disposition, for he is the father an...

He speaketh of his own - Εκ των ιδιων λαλει, He speaketh of his own offspring, or, from his own disposition, for he is the father and fountain of all error and falsity; and all who are deceived by him, and partake of his disposition, falsity and cruelty, are his offspring, for he is a liar, and the father of it - και ὁ πατηρ αυτου - literally, his father also. There is considerable difficulty in this verse. The Cainites, and the Archontites, mentioned by Epiphanius, read it thus: "Ye are the children of your father the devil, because he is a liar, and his father was a liar. He was a man-slayer, and he did not remain in the truth. When he speaketh, he speaketh a lie of his own, (progenitors understood), because his father also was a liar."The consequences which the above heretics drew from this verse were the following. They said that the father of the Jews was a demon; that he also had a demon for his father; and that he had a demon for his father, etc. The Archontites maintained that Cain had a demon for his father, the spirit which our Lord speaks of here; and that the Jews proceeded from the race of Cain

Grotius, supposing that the devil who tempted Eve was not the prince of devils, but rather a subordinate one, seems to think he may be understood here, he is a liar, and his father also, which is the literal translation of the latter clause of the text, ὡς και ὁ πατηρ αυτου, as it has been read by many of the primitive fathers

Mr. Wakefield, by changing το, before ψευδος, into τις, gives the text the following translation: - "The devil is your father, and ye willingly perform the lusts of your father. He was a man-slayer from the first, and continued not in the truth, because there is no truth in him. When Any One speaketh a lie, he speaketh according to his own kindred: for his father also is a liar."Our own translation, that refers πατηρ αυτου to ψευδος, a lie, and not to ψευϚης, a liar, is probably the most correct.

Clarke: Joh 8:46 - Which of you convinceth me of sin? Which of you convinceth me of sin? - Do you pretend to reject the truths which I announce, because my life does not correspond to the doctrines I ha...

Which of you convinceth me of sin? - Do you pretend to reject the truths which I announce, because my life does not correspond to the doctrines I have taught? But can any of you prove me guilty of any fault? You have maliciously watched all my steps; have you seen the smallest matter to reprove, in any part of my conduct

But it is probable that ἁμαρτια, sin, is put here in opposition to αληθεια, truth, in the same verse, and then it should be rendered falsehood. The very best Greek writers use the word in the same sense: this, Kypke proves by quotations from Polybius, Lucian, Dionysius Halicarnassensis, Plutarch, Thucydides, and Hippocrates. Raphelius adds a pertinent quotation from Herodotus, and shows that the purest Latin writers have used the word peccatum , sin, in the sense of error or falsehood. See the note on Gen 13:13.

Clarke: Joh 8:47 - He that is of God He that is of God - Meaning probably himself: he who came from God, or was born of God - heareth the words of God - has the constant inspiration of ...

He that is of God - Meaning probably himself: he who came from God, or was born of God - heareth the words of God - has the constant inspiration of his Spirit, speaks nothing but truth, and cannot possibly err.

Clarke: Joh 8:48 - Thou art a Samaritan Thou art a Samaritan - This was the same, among them, as heretic, or schismatic, among us. This is the only time in which the Jews gave our Lord thi...

Thou art a Samaritan - This was the same, among them, as heretic, or schismatic, among us. This is the only time in which the Jews gave our Lord this title of reproach; and they probably grounded it on his having preached among them, and lodged in their villages. See the account in Joh 4:39, Joh 4:40; but Samaritan, among them, meant a person unworthy of any credit

Clarke: Joh 8:48 - Hast a devil? Hast a devil? - Art possessed by an evil spirit; and art, in consequence, deranged.

Hast a devil? - Art possessed by an evil spirit; and art, in consequence, deranged.

Clarke: Joh 8:49 - I have not a devil I have not a devil - The first part of the charge was too futile: if taken literally, it was both absurd and impossible; they did not believe it the...

I have not a devil - The first part of the charge was too futile: if taken literally, it was both absurd and impossible; they did not believe it themselves, and therefore our Lord does not stop a moment to refute it; but he answers to the second with the utmost meekness and conclusiveness: I honor God. This is what no demon can do, nor any man who is under such influence.

Clarke: Joh 8:50 - I seek not mine own glory I seek not mine own glory - Another proof that I am not influenced by any spirit but that which proceeds from God. But there is one that seeketh - i...

I seek not mine own glory - Another proof that I am not influenced by any spirit but that which proceeds from God. But there is one that seeketh - i.e. my glory - and judgeth - will punish you for your determined obstinacy and iniquity.

Clarke: Joh 8:51 - Shall never see death Shall never see death - As Moses promised a long life, with abundance of temporal blessings, to those who should keep his statutes and ordinances, s...

Shall never see death - As Moses promised a long life, with abundance of temporal blessings, to those who should keep his statutes and ordinances, so he who keeps my doctrine shall not only have a long life, but shall never see death - he shall never come under the power of the death of the soul, but shall live eternally with me in glory.

Clarke: Joh 8:54 - Your God Your God - Many MSS. and most of the versions read ἡμων, our, instead of ὑμων . The variation is of very little consequence. They call...

Your God - Many MSS. and most of the versions read ἡμων, our, instead of ὑμων . The variation is of very little consequence. They called God their God, while enemies to him both in their spirit and conduct.

Clarke: Joh 8:56 - Abraham rejoiced to see my day Abraham rejoiced to see my day - Or, he earnestly desired to see my day; ηγαλλιασατο, from αγαν, very much, and ἁλλομαι, ...

Abraham rejoiced to see my day - Or, he earnestly desired to see my day; ηγαλλιασατο, from αγαν, very much, and ἁλλομαι, I leap - his soul leaped forward in earnest hope and strong expectation that he might see the incarnation of Jesus Christ. The metaphor appears to be taken from a person who, desiring to see a long-expected friend who is coming, runs forward, now and then jumping up to see if he can discover him. There is a saying very like this in Sohar Numer fol. 61: "Abraham rejoiced because he could know, and perceive, and cleave to the Divine Name."The Divine name is יהוה Yehovah ; and by this they simply mean God himself

Clarke: Joh 8:56 - And he saw it And he saw it - Not only in the first promise, Gen 3:15, for the other patriarchs saw this as well as he; and not only in that promise which was mad...

And he saw it - Not only in the first promise, Gen 3:15, for the other patriarchs saw this as well as he; and not only in that promise which was made particularly to himself, Gen 12:7; Gen 22:18, (compared with Gal 3:16), that the Messiah should spring from his family; but he saw this day especially when Jehovah appeared to him in a human form, Gen 18:2, Gen 18:17, which many suppose to have been a manifestation of the Lord Jesus.

Clarke: Joh 8:57 - Thou art not yet fifty years old Thou art not yet fifty years old - Some MSS. read forty. The age of our blessed Lord has never been properly determined. Some of the primitive fathe...

Thou art not yet fifty years old - Some MSS. read forty. The age of our blessed Lord has never been properly determined. Some of the primitive fathers believed that he was fifty years old when he was crucified; but their foundation, which is no other than these words of the Jews, is but a very uncertain one. Calmet thinks that our Lord was at this time about thirty-four years and ten months old, and that he was crucified about the middle of his thirty-sixth year; and asserts that the vulgar era is three years too late. On the other hand, some allow him to have been but thirty-one years old, and that his ministry had lasted but one year. Many opinions on this subject, which are scarcely worthy of being copied, may be found in Calmet.

Clarke: Joh 8:58 - Before Abraham was, I am Before Abraham was, I am - The following is a literal translation of Calmet’ s note on this passage: - "I am from all eternity. I have existed ...

Before Abraham was, I am - The following is a literal translation of Calmet’ s note on this passage: - "I am from all eternity. I have existed before all ages. You consider in me only the person who speaks to you, and who has appeared to you within a particular time. But besides this human nature, which ye think ye know, there is in me a Divine and eternal nature. Both, united, subsist together in my person. Abraham knew how to distinguish them. He adored me as his God; and desired me as his Savior. He has seen me in my eternity, and he predicted my coming into the world."On the same verse Bishop Pearce speaks as follows: - "What Jesus here says relates (I think) to his existence antecedent to Abraham’ s days, and not to his having been the Christ appointed and foretold before that time; for, if Jesus had meant this, the answer I apprehend would not have been a pertinent one. He might have been appointed and foretold for the Christ; but if he had not had an existence before Abraham’ s days, neither could he have seen Abraham, (as, according to our English translation, the Jews suppose him to have said), nor could Abraham have seen him, as I suppose the Jews understood him to have said in the preceding verse, to which words of the Jews the words of Jesus here are intended as an answer."

Clarke: Joh 8:59 - Then took they up stones, etc. Then took they up stones, etc. - It appears that the Jews understood him as asserting his Godhead; and, supposing him to be a blasphemer, they proce...

Then took they up stones, etc. - It appears that the Jews understood him as asserting his Godhead; and, supposing him to be a blasphemer, they proceeded to stone him, according to the law. Lev 24:16

Clarke: Joh 8:59 - But Jesus hid himself But Jesus hid himself - In all probability he rendered himself invisible - though some will have it that he conveyed himself away from those Jews wh...

But Jesus hid himself - In all probability he rendered himself invisible - though some will have it that he conveyed himself away from those Jews who were his enemies, by mixing himself with the many who believed on him, (Joh 8:30, Joh 8:31), and who, we may suppose, favored his escape. Pearce

But where did they find the stones, Christ and they being in the temple? It is answered

1st. It is probable, as the buildings of the temple had not been yet completed, there might have been many stones near the place; or

2dly. They might have gone out so the outer courts for them; and, before their return, our Lord had escaped. See Lightfoot and Calmet

Clarke: Joh 8:59 - Going through the midst of them, and so passed by Going through the midst of them, and so passed by - These words are wanting in the Codex Bezae, and in several editions and versions. Erasmus, Groti...

Going through the midst of them, and so passed by - These words are wanting in the Codex Bezae, and in several editions and versions. Erasmus, Grotius, Beza, Pearce, and Griesbach, think them not genuine. The latter has left them out of the test. But, notwithstanding what these critics have said, the words seem necessary to explain the manner of our Lord’ s escape

1st.    He hid himself, by becoming invisible; and then

2dly.    He passed through the midst of them, and thus got clear away from the place

See a similar escape mentioned, Luk 4:30, and the note there

The subjects of this chapter are both uncommon and of vast importance

1.    The case of the woman taken in adultery, when properly and candidly considered, is both intelligible and edifying. It is likely that the accusation was well founded; and that the scribes and Pharisees endeavored maliciously to serve themselves of the fact, to embroil our Lord with the civil power, or ruin his moral reputation. Our Lord was no magistrate, and therefore could not, with any propriety, give judgment in the case; had he done it, it must have been considered an invasion of the rights and office of the civil magistrate, and would have afforded them ground for a process against him. On the other hand, had he acquitted the woman, he might have been considered, not only as setting aside the law of Moses, but as being indulgent to a crime of great moral turpitude, and the report of this must have ruined his moral character. He disappointed this malice by refusing to enter into the case; and overwhelmed his adversaries with confusion, by unmasking their hearts, and pointing out their private abominations. It is generally supposed that our Lord acquitted the woman: this is incorrect; he neither acquitted nor condemned her: he did not enter at all juridically into the business. His saying, Neither do I condemn thee, was no more than a simple declaration that he would not concern himself with the matter - that being the office of the chief magistrate; but, as a preacher of righteousness, he exhorted her to abandon her evil practices, lest the punishment, which she was now likely to escape, should be inflicted on her for a repetition of her transgression

2.    In several places in this chapter, our Lord shows his intimate union with the Father, both in will, doctrine, and deed; and though he never speaks so as to confound the persons, yet he evidently shows that such was the indivisible unity, subsisting between the Father and the Son, that what the one witnessed, the other witnessed; what the one did, the other did; and that he who saw the one necessarily saw the other

3.    The original state of Satan is here pointed out - he abode not in the truth, Joh 8:44. Therefore he was once in the truth, in righteousness and true holiness - and he fell from that truth into sin and falsehood, so that he became the father of lies and the first murderer. Our Lord confirms here the Mosaic account of the fall of man, and shows that this fall was brought about by his lies, and that these lies issued in the murder or destruction both of the body and soul of man

4.    The patience and meekness exercised by our Lord, towards his most fell and unrelenting enemies, are worthy the especial regard of all those who are persecuted for righteousness. - When he was reviled, he reviled not again. As the searcher of hearts, he simply declared their state, Joh 8:44, in order to their conviction and conversion: not to have done so, would have been to betray their souls. In this part of his conduct we find two grand virtues united, which are rarely associated in man, Meekness and Fidelity - patience to bear all insults and personal injuries; and boldness, is the face of persecution and death, to declare the truth. The meek man generally leaves the sinner unreproved: the bold and zealous man often betrays a want of due self-management, and reproves sin in a spirit which prevents the reproof from reaching the heart. In this respect also, our blessed Lord has left us an example, that we should follow his steps. Let him that readeth understand.

Calvin: Joh 8:3 - And the scribes and Pharisees bring to him 3.And the scribes and Pharisees bring to him It is plain enough that this passage was unknown anciently to the Greek Churches; and some conjecture th...

3.And the scribes and Pharisees bring to him It is plain enough that this passage was unknown anciently to the Greek Churches; and some conjecture that it has been brought from some other place and inserted here. But as it has always been received by the Latin Churches, and is found in many old Greek manuscripts, and contains nothing unworthy of an Apostolic Spirit, there is no reason why we should refuse to apply it to our advantage. When the Evangelist says that the scribes brought to him a woman, he means that it was done by an agreement among them, in order to lay traps for Christ. He expressly mentions the Pharisees, because they were the chief persons in the rank of scribes In adopting this pretense for slander, they display enormous wickedness, and even their own lips accuse them; for they do not disguise that they have a plain commandment of the Law, and hence it follows that they act maliciously in putting a question as if it were a doubtful matter. But their intention was, to constrain Christ to depart from his office of preaching grace, that he might appear to be fickle and unsteady. They expressly state that adulteresses are condemned by Moses, (Lev 20:10,) that they may hold Christ bound by the sentence already given by the Law, for it was not lawful to acquit those whom the Law condemned; and, on the other hand, if he had consented to the Law, he might be thought to be somewhat unlike himself.

Calvin: Joh 8:6 - And Jesus stooping down 6.And Jesus stooping down By this attitude he intended to show that he despised them. Those who conjecture that he wrote this or the other thing, i...

6.And Jesus stooping down By this attitude he intended to show that he despised them. Those who conjecture that he wrote this or the other thing, in my opinion, do not understand his meaning. Nor do I approve of the ingenuity of Augustine, who thinks that in this manner the distinction between the Law and the Gospel is pointed out, because Christ did not write on tables of stone, (Exo 31:18,) but on man, who is dust and earth. For Christ rather intended, by doing nothing, to show how unworthy they were of being heard; just as if any person, while another was speaking to him, were to draw lines on the wall, or to turn his back, or to show, by any other sign, that he was not attending to what was said. Thus in the present day, when Satan attempts, by various methods, to draw us aside from the right way of teaching, we ought disdainfully to pass by many things which he holds out to us. The Papists teaze us, to the utmost of their power, by many trifling cavils, as if they were throwing clouds into the air. If godly teachers be laboriously employed in examining each of those cavils, they will begin to weave Penelope’s web; 208 and therefore delays of this sort, which do nothing but hinder the progress of the Gospel, are wisely disregarded.

Calvin: Joh 8:7 - He who is without sin among you 7.He who is without sin among you He said this according to the custom of the Law; for God commanded that the witnesses should, with their own hands,...

7.He who is without sin among you He said this according to the custom of the Law; for God commanded that the witnesses should, with their own hands, put malefactors to death, according to the sentence which had been pronounced on them; that greater caution might be used in bearing testimony, (Deu 17:7.) There are many who proceed rashly to overwhelm their brother by perjury, because they do not think that they inflict a deadly wound by their tongue. And this very argument, had weight with those slanderers, desperate as they were; for no sooner do they obtain a sight of it, than they lay aside those fierce passions with which they were swelled when they came. Yet there is this difference between the injunction of the Law and the words of Christ, that in the Law God merely enjoined that they should not condemn a man with the tongue, unless they were permitted to put him to death with their own hands; but here Christ demands from the witnesses perfect innocence, so that no man ought to accuse another of crime, unless he be pure, and free from every fault. Now what he said, at that time, to a few persons, we ought to view as spoken to all, that whoever accuses another, ought to impose on himself a law of innocence; otherwise, we do not pursue wicked actions, but rather are hostile to the persons of men.

In this way, however, Christ appears to take out of the world all judicial decisions, so that no man shall dare to say that he has a right to punish crimes. For shall a single judge be found, who is not conscious of having something that is wrong? Shall a single witness be produced who is not chargeable with some fault? He appears, therefore, to forbid all witnesses to give public testimony, and all judges to occupy the judgment-seat. I reply: this is not an absolute and unlimited prohibition, by which Christ forbids sinners to do their duty in correcting the sins of others; but by this word he only reproves hypocrites, who mildly flatter themselves and their vices, but are excessively severe, and even act the part of felons, in censuring others. No man, therefore, shall be prevented by his own sins from correcting the sins of others, and even from punishing them, when it may be found necessary, provided that both in himself and in others he hate what ought to be condemned; and in addition to all this, every man ought to begin by interrogating his own conscience, and by acting both as witness and judge against himself, before he come to others. In this manner shall we, without hating men, make war with sins.

Calvin: Joh 8:9 - And being reproved by their conscience // Beginning from the eldest even to the last // Jesus was left alone 9.And being reproved by their conscience Here we perceive how great is the power of an evil conscience. Though those wicked hypocrites intended to en...

9.And being reproved by their conscience Here we perceive how great is the power of an evil conscience. Though those wicked hypocrites intended to entrap Christ by their cavils, yet as soon as he pierces their consciences by a single word, shame puts them to flight. This is the hammer with which we must break the pride of hypocrites. They must be summoned to the judgment-seat of God. Though it is possible that the shame, with which they were struck before men, had greater influence over them than the fear of God, still it is a great matter that, of their own accord, they acknowledge themselves to be guilty, when they thus fly away as if they were confounded. It is immediately added,

Beginning from the eldest even to the last Our attention is drawn to this circumstance, that, according as each of them surpassed the others in honorable rank, he was the more quickly moved by his condemnation. And would to God that 209 our scribes, who in the present day sell their labors to the Pope to make war with Christ, had at least as much modesty as those men; but they are so destitute of shame that, while they have rendered themselves infamous by every detestable crime, they glory in the fact that they are permitted to be as abominable as they choose, without being punished. We ought also to observe how widely this conviction of sin, by which the scribes were affected, differs from true repentance. For we ought to be affected by the judgment of God in such a manner, that we shall not seek a place of concealment to avoid the presence of the Judge, but rather shall go direct to Him, in order to implore his forgiveness.

Jesus was left alone This was brought about by the Spirit of wisdom, that those wicked men, having gained nothing by tempting Christ, went away. Nor is there any reason to doubt that we shall succeed in defeating all the contrivances of our enemies, provided that we permit ourselves to be governed by the same Spirit. But it frequently happens that they gain an advantage over us, because, not attending to their snares, we are not careful to take advice, or rather, trusting to our own wisdom, we do not consider how much we need the government of the Holy Spirit. He says that Christ remained alone; not that the people, whom he was formerly teaching, had left him, but because all the scribes, who had brought the adulteress, gave him no farther annoyance. When it is said that the woman remained with Christ, let us learn by this example that there is nothing better for us than to be brought, as guilty, to his tribunal, provided that we surrender ourselves mildly and submissively to his government.

Calvin: Joh 8:11 - Neither do I condemn thee // Go, and sin no more 11.Neither do I condemn thee We are not told that Christ absolutely acquitted the woman, but that he allowed her to go at liberty. Nor is this wonder...

11.Neither do I condemn thee We are not told that Christ absolutely acquitted the woman, but that he allowed her to go at liberty. Nor is this wonderful, for he did not wish to undertake any thing that did not belong to his office. He bad been sent by the Father to gather the lost sheep, (Mat 10:6;) and, therefore, mindful of his calling, he exhorts the woman to repentance, and comforts her by a promise of grace. They who infer from this that adultery ought not to be punished with death, must, for the same reason, admit that inheritances ought not to be divided, because Christ refused to arbitrate in that matter between two brothers, (Luk 12:13.) Indeed, there will be no crime whatever that shall not be exempted from the penalties of the law, if adultery be not punished; for then the door will be thrown open for any kind of treachery, and for poisoning, and murder, and robbery. Besides, the adulteress, when she bears an unlawful child, not only robs the name of the family, but violently takes away the right of inheritance from the lawful offspring, and conveys it to strangers. But what is worst of all, the wife not only dishonors the husband to whom she had been united, but prostitutes herself to shameful wickedness, and likewise violates the sacred covenant of God, without which no holiness can continue to exist in the world.

Yet the Popish theology is, that in this passage Christ has brought to us the Law of grace, by which adulterers are freed from punishment. And though they endeavor, by every method, to efface from the minds of men the grace of God, such grace as is every where declared to us by the doctrine of the Gospel, yet in this passage alone they preach aloud the Law of grace. Why is this, but that they may pollute, with unbridled lust, almost every marriage-bed, and may escape unpunished? Truly, this is the fine fruit 210 which we have reaped from the diabolical system of celibacy, that they who are not permitted to marry a lawful wife can commit fornication without restraint. But let us remember that, while Christ forgives the sins of men, he does not overturn political order, or reverse the sentences and punishments appointed by the laws.

Go, and sin no more Hence we infer what is the design of the grace of Christ. It is, that the sinner, being reconciled to God, may honor the Author of his salvation by a good and holy life. In short, by the same word of God, when forgiveness is offered to us, we are likewise called to repentance. Besides, though this exhortation looks forward to the future, still it humbles sinners by recalling to remembrance their past life.

Calvin: Joh 8:12 - I am the light of the world // He who followeth me 12.I am the light of the world Those who leave out the former narrative, which relates to the adulteress, 213 connect this discourse of Christ with t...

12.I am the light of the world Those who leave out the former narrative, which relates to the adulteress, 213 connect this discourse of Christ with the sermon which he delivered on the last day of the assembly. It is a beautiful commendation of Christ, when he is called the light of the world; for, since we are all blind by nature, a remedy is offered, by which we may be freed and rescued from darkness and made partakers of the true light Nor is it only to one person or to another that this benefit is offered, for Christ declares that he is the light of the whole world; for by this universal statement he intended to remove the distinction, not only between Jews and Gentiles, but between the learned and ignorant, between persons of distinction and the common people.

But we must first ascertain what necessity there is for seeking this light; for men will never present themselves to Christ to be illuminated, until they have known both that this world is darkness, and that they themselves are altogether blind. Let us therefore know that, when the manner of obtaining this light is pointed out to us in Christ, we are all condemned for blindness, and everything else which we consider to be light is compared to darkness, and to a very dark night. For Christ does not speak of it as what belongs to him in common with others, but claims it as being peculiarly his own. Hence it follows, that out of Christ there is not even a spark of true light There may be some appearance of brightness, but it resembles lightning, which only dazzles the eyes. It must also be observed, that the power and office of illuminating is not confined to the personal presence of Christ; for though he is far removed from us with respect to his body, yet he daily sheds his light upon us, by the doctrine of the Gospel, and by the secret power of his Spirit. Yet we have not a full definition of this light, unless we learn that we are illuminated by the Gospel and by the Spirit of Christ, that we may know that the fountain of all knowledge and wisdom is hidden in him.

He who followeth me To the doctrine he adds an exhortation, which he immediately afterwards confirms by a promise. For when we learn that all who allow themselves to be governed by Christ are out of danger of going astray, we ought to be excited to follow him, and, indeed, by stretching out his hand — as it were — he draws us to him. We ought also to be powerfully affected by so large and magnificent a promise, that they who shall direct their eyes to Christ are certain that, even in the midst of darkness, they will be preserved from going astray; and that not only for a short period, but until they have finished their course. For that is the meaning of the words used in the future tense, he shall not walk in darkness, but shall have the light of life Such is also the import of this latter clause, in which the perpetuity of life is stated in express terms. We ought not to fear, therefore, lest it leave us in the middle of the journey, for it conducts us even to life The genitive of life, in accordance with the Hebrew idiom, is employed, instead of the adjective, to denote the effect; as if he had said, the life-giving light We need not wonder that such gross darkness of errors and superstitions prevails in the world, in which there are so few that have their eyes fixed on Christ.

Calvin: Joh 8:13 - The Pharisees therefore said 13.The Pharisees therefore said They adduce as an objection what is commonly said, that no man ought to be trusted, when speaking in his own cause. F...

13.The Pharisees therefore said They adduce as an objection what is commonly said, that no man ought to be trusted, when speaking in his own cause. For a true testimony is put for “what is lawful and worthy of credit.” In short, they mean that it is of no use for him to speak, unless he bring proof from some other quarter.

Calvin: Joh 8:14 - Though I testify concerning myself // I know whence I came // But you know not whence I came, and whither I go 14.Though I testify concerning myself Christ replies, that his testimony possesses sufficient credit and authority, because he is not a private perso...

14.Though I testify concerning myself Christ replies, that his testimony possesses sufficient credit and authority, because he is not a private person belonging to the great body of men, but holds a very different station. For when he says, that he knoweth whence he came, and whither he goeth, he thus excludes himself from the ordinary rank of men. The meaning therefore is, that every man is heard with suspicion in his own cause, and it is provided by the laws, that no man shall be believed, when he speaks for his own advantage. But this does not apply to the Son of God, who holds a rank above the whole world; for he is not reckoned as belonging to the rank of men, but has received from his Father this privilege, to reduce all men to obedience to him by a single word.

I know whence I came By these words he declares that his origin is not from the world, but that he proceeded from God, and therefore that it would be unjust and unreasonable that his doctrine, which is Divine, should be subjected to the laws of men. But as he was at that time clothed with the form of a servant, in consequence of which they despised him on account of the mean condition of the flesh, he sends them away to the future glory of his resurrection, from which his Divinity, formerly hidden and unknown, received a clear demonstration. That intermediate condition, therefore, ought not to have prevented the Jews from submitting to God’s only ambassador, who had been formerly promised to them in the Law.

But you know not whence I came, and whither I go He means that his glory is not at all diminished by their unbelief. Again, as he has given the same testimony to us, our faith ought to despise all the reports and slanders of wicked men; for it cannot be founded upon God without rising far above the loftiest pride of the world. But in order that we may perceive the majesty of his Gospel, we ought always to direct our eyes to the heavenly glory of the Son of God, 214 and to hear him speaking in the world, so as to remember whence he came, and what authority he now possesses, after having discharged his embassy. For as he humbled himself for a time, so now he is highly exalted 215 at the right hand of the Father, that every knee may bow to him, (Phi 2:10.)

Calvin: Joh 8:15 - You judge according to the flesh // I judge no man 15.You judge according to the flesh This may be explained in two ways; either that they judge according to the wicked views of the flesh, or that t...

15.You judge according to the flesh This may be explained in two ways; either that they judge according to the wicked views of the flesh, or that they judge according to the appearance of the person. For the flesh sometimes denotes the outward appearance of a man; and both meanings agree well with this passage, since wherever either the feelings of the flesh prevail, or a regard to the person regulates the judgment, neither truth nor justice dwells. But I think that the meaning will be more certain, if you contrast the flesh with the Spirit, understanding his meaning to be, that they are not lawful and competent judges, because they have not the Spirit for their guide.

I judge no man Here, too, commentators differ. Some distinguish it thus, that he does not judge as man. Others refer it to the time, that while he was on earth, he did not undertake the office of a Judge Augustine gives both expositions, but does not decide between them. But the former distinction cannot at all apply. For this sentence contains two clauses, that Christ does not judge, and that if he judge, his judgment is solid and just, because it is divine. As to the former clause, therefore, in which he says that he does not judge, I confine it to what belongs peculiarly to this passage. For in order the more fully to convict his enemies of pride, he employs this comparison, that they unjustly assume the liberty to judge, and yet cannot condemn him, while he merely teaches and abstains from performing the office of a judge.

Calvin: Joh 8:16 - And if I judge, // For I am not alone 16.And if I judge, He adds this correction, that he may not appear entirely to surrender his right. If I judge, says he, my judgment is true, that ...

16.And if I judge, He adds this correction, that he may not appear entirely to surrender his right. If I judge, says he, my judgment is true, that is, it is entitled to authority. Now the authority arises from this consideration, that he does nothing but according to the commandment of the Father.

For I am not alone This phrase amounts to an affirmative, that he is not one of the ordinary rank of men, but that he must be considered along with the office which was assigned to him by the Father. But why does he not rather make an open assertion of his Divinity, as he might truly and justly have done? The reason is, that as his Divinity was concealed under the veil of the flesh, he brings forward his Father, in whom it was more manifest. Still, the object of the discourse is, to show that all that he does and teaches ought to be accounted Divine.

Calvin: Joh 8:17 - Even in your law it is written 17.Even in your law it is written The argument might, at first sight, appear to be weak, because no man is received as a witness in his own cause. Bu...

17.Even in your law it is written The argument might, at first sight, appear to be weak, because no man is received as a witness in his own cause. But we ought to remember what I have already said, that the Son of God 217 ought to be excluded from the ordinary number of other men, 218 because he neither is a private individual, nor transacts his own private business. As to his distinguishing himself from his Father, by doing so he accommodates himself to the capacity of his hearers, and that on account of his office, because he was at that time a servant of the Father, from whom, therefore, he asserts that all his doctrine has proceeded.

Calvin: Joh 8:19 - Where is thy father // You neither know me nor my Father 19.Where is thy father ? There can be no doubt whatever, that it was in mockery that they inquired about his Father For not only do they, with thei...

19.Where is thy father ? There can be no doubt whatever, that it was in mockery that they inquired about his Father For not only do they, with their wonted pride, treat contemptuously what he had said about the Father, but they likewise ridicule him for talking loftily about his Father, as if he had drawn his birth from heaven. By these words, therefore, they mean that they do not value so highly Christ’s Father, as to ascribe any thing to the Son on his account. And the reason why there are so many in the present day who, with daring presumption, despise Christ, is, that few consider that God has sent him.

You neither know me nor my Father He does not deign to give them a direct reply, but in a few words reproaches them with the ignorance in which they flattered themselves. They inquired about the Father; and yet when they had the Son before their eyes, seeing, they did not see, (Mat 13:13.) It was therefore a just punishment of their pride and wicked ingratitude, that they who despised the Son of God, who had been familiarly offered to them, never approached to the Father For how shall any mortal man ascend to the height of God, unless he be raised on high by the hand of his Son? God in Christ condescended to the mean condition of men, so as to stretch out his hand; and do not those who reject God, when he thus approaches to them, deserve to be excluded from heaven?

Let us know that the same thing is spoken to us all; for whoever aspires to know God, and does not begin with Christ, must wander — as it were — in a labyrinth; for it is not without good reason that Christ is called the image of the Father, as has been already said. Again, as all who, leaving Christ, attempt to rise to heaven, after the manner of the giants, 219 are destitute of all right knowledge of God, so every man who shall direct his mind and all his senses to Christ, will be led straight to the Father. For on good grounds does God declare that,

by the mirror of the Gospel, we clearly behold God in the person of Christ,
(2Co 3:18.)

And certainly it is an astonishing reward of the obedience of faith, that whosoever humbles himself before the Lord Jesus, 220 penetrates above all the heavens, even to those mysteries which the angels behold and adore.

Calvin: Joh 8:20 - These words spoke Jesus in the treasury. The treasury 20.These words spoke Jesus in the treasury. The treasury was a part of the temple where the sacred offerings were laid up. It was a much frequented p...

20.These words spoke Jesus in the treasury. The treasury was a part of the temple where the sacred offerings were laid up. It was a much frequented place, and hence we infer that this sermon was delivered by Christ amidst a large assembly of men, so that the people had less excuse. The Evangelist likewise holds out to us the astonishing power of God in this respect, that they were constrained to endure Christ openly teaching in the temple, though but lately they sought to seize him, and put him to death. For since they held an undisputed sway in the temple, so that they ruled there with the fierceness of tyrants, they might have banished Christ from it by a single word. And when he ventured to take upon himself the office of a teacher, why do they not instantly lay violent hands on him? We see then that God caused men to hear him, and guarded him by his protection, so that those savage beasts did not touch him, though they had their throats opened to swallow him. 221 The Evangelist again mentions his hour, that we may learn that it is not by the will of men, but by the will of God, that we live and die.

Calvin: Joh 8:21 - I go // And you shall seek me 21.I go Perceiving that he is doing no good among these obstinate men, he threatens their destruction; and this is the end of all those who reject th...

21.I go Perceiving that he is doing no good among these obstinate men, he threatens their destruction; and this is the end of all those who reject the Gospel. For it is not thrown uselessly into the air, but must breathe the odour either of life or of death, (2Co 2:16.) The meaning of these words amounts to this. “The wicked will at length feel how great loss they have suffered by rejecting Christ, when he freely offers himself to them. They will feel it, but it will be too late, for there will be no more room for repentance.” And to alarm them still more by showing them that their judgment is near at hand, in the first place, he says that he will soon go away, by which he means that the Gospel is preached to them only for a short time, and that if they allow this opportunity to pass away, the accepted time and the days appointed for salvation (Isa 49:8; 2Co 6:2) will not always last. Thus also, in the present day, when Christ knocks at our door, we ought to go immediately to meet him, lest he be wearied by our slothfulness and withdraw from us. And indeed we have learned, by many experiments in all ages, how greatly this departure of Christ is to be dreaded.

And you shall seek me We must first ascertain in what manner the persons now spoken of sought Christ; for if they had been truly converted, they would not have sought him in vain; because he has not falsely promised that, as soon as a sinner groans, he will be ready to assist him. Christ does not mean, therefore, that they sought him by the right way of faith, but that they sought him, as men, overwhelmed by the extremity of anguish, look for deliverance on every hand. For unbelievers would desire to have God reconciled to them, but yet they do not cease to fly from him. God calls them; the approach consists in faith and repentance; but they oppose God by hardness of heart, and, overwhelmed with despair, they exclaim against him. In short, they are so far from desiring to enjoy the favor of God, that they do not give him permission to assist them, unless he deny himself, which he will never do.

In this manner, however wicked the scribes were, they would willingly have applied to themselves the redemption which had been promised by the hand of the Messiah, provided that Christ would transform himself, to suit their natural disposition. Wherefore, by these words Christ threatens and denounces to all unbelievers, that, after having despised the doctrine of the Gospel, they will be seized with such anguish, that they shall be constrained to cry to God, but their howling will be of no avail; because, as we have already said, seeking, they do not seek And this is still more plainly expressed in the next clause, when he says, you shall die in your sin; for he shows that the cause of their destruction will be, that they were disobedient and rebellious to the very last. What is the nature of their sin we shall presently see.

Calvin: Joh 8:22 - Will he kill himself? 22.Will he kill himself? The scribes persevere not only in fearless scorn, but likewise in effrontery; for they ridicule what he had said, that they...

22.Will he kill himself? The scribes persevere not only in fearless scorn, but likewise in effrontery; for they ridicule what he had said, that they cannot follow whither he shall go; as if they had said, “If he kill himself, we acknowledge that we cannot accompany him, because we do not choose to do so.” They regarded Christ’s absence as a matter of no moment, and thought that in all respects they would gain a victory over him; and so they bid him begone wherever he pleases. Shocking stupidity! But thus does Satan infatuate the reprobate, that, intoxicated with more than brutal indifference, 222 they may throw themselves into the midst of the flame of the wrath of God. Do we not in the present day behold the same rage in many who, having stupified their consciences, insolently play off their jests and buffoonery on every thing that they hear about the dreadful judgment of God? Yet it is certain that this is an affected or sardonic smile, for they are pierced inwardly with unseen wounds; but all on a sudden, like men bereft of their senses, they burst out into furious laughter.

Calvin: Joh 8:23 - You are from beneath, I am from above 23.You are from beneath, I am from above As they did not deserve that he should teach them, he wished only to strike them with reproofs conveyed in f...

23.You are from beneath, I am from above As they did not deserve that he should teach them, he wished only to strike them with reproofs conveyed in few words, as in this passage he declares that they do not receive his doctrine, because they have an utter dislike of the kingdom of God. Under the words, world and beneath, he includes all that men naturally possess, and thus points out the disagreement which exists between his Gospel and the ingenuity and sagacity of the human mind; for the Gospel is heavenly wisdom, but our mind grovels on the earth. No man, therefore, will ever be qualified to become a disciple of Christ, till Christ has formed him by his Spirit. And hence it arises that faith is so seldom found in the world, because all mankind are naturally opposed and averse to Christ, except those whom he elevates by the special grace of his Holy Spirit.

Calvin: Joh 8:24 - You shall die in your sins // If you do not believe that I am 24.You shall die in your sins Having formerly employed the singular number, in your sin, he now resorts to the plural number, in your sins; but the...

24.You shall die in your sins Having formerly employed the singular number, in your sin, he now resorts to the plural number, in your sins; but the meaning is the same, except that in the former passage he intended to point out that unbelief is the source and cause of all evils. Not that there are no other sins but unbelief, 223 or that it is unbelief alone which subjects us to the condemnation of eternal death before God, as some men too extravagantly talk; but because it drives us away from Christ, and deprives us of his grace, from which we ought to expect deliverance from all our sins. That the Jews reject the medicine with obstinate malice, is their mortal disease; and hence it arises that the slaves of Satan do not cease to heap up sins on sins, and continually to bring down upon themselves fresh condemnations. And, therefore, he immediately adds, —

If you do not believe that I am For there is no other way for lost men to recover salvation, but to betake themselves to Christ. The phrase, that I am, is emphatic; for, in order to make the meaning complete, we must supply all that the Scripture ascribes to the Messiah, and all that it bids us expect from him. But the sum and substance is — the restoration of the Church, the commencement of which is the light of faith, from which proceed righteousness and a new life. Some of the ancient writers have deduced from this passage the Divine essence of Christ; but that is a mistake, for he speaks of his office towards us. This statement is worthy of observation; for men never consider sufficiently the evils in which they are plunged; and though they are constrained to acknowledge their destruction, yet they neglect Christ, and look around them, in every direction, for useless remedies. Wherefore we ought to believe that, until the grace of Christ be manifested to deliver us, nothing but a boundless mass of all evils reigns perpetually in us. 224

Calvin: Joh 8:25 - From the beginning // Because I also speak to you; 25.From the beginning They who translate the words τὴν ἀρχὴν, as if they had been in the nominative case, I am the beginning, 227 and as ...

25.From the beginning They who translate the words τὴν ἀρχὴν, as if they had been in the nominative case, I am the beginning, 227 and as if Christ were here asserting his eternal Divinity, are greatly mistaken. There is no ambiguity of this sort in the Greek, but still the Greek commentators also differ as to the meaning. All of them, indeed, are agreed that a preposition must be understood; but many give to it the force of an adverb, as if Christ had said, “This ought first (τὴν ἀρχὴν) to be observed.” Some too — among whom is Chrysostom — render it continuously thus: The beginning, who also speak to you, I have many things to say and judge of you This meaning has been put into verse by Nonnus. 228 But a different reading is more generally adopted, and appears to be the true one. I interpret τὴν ἀρχὴν, from the beginning; so that the meaning, in my opinion, is this: “I did not arise suddenly, but as I was formerly promised, so now I come forth publicly.” He adds,

Because I also speak to you; by which he means that he testifies plainly enough who he is, provided that they had ears. This word, ὄτι because, is not employed merely to assign a reason, as if Christ intended to prove that he was from the beginning, because he now speaks; but he asserts that there is such an agreement between his doctrine and the eternity which he has spoken of, that it ought to be reckoned an undoubted confirmation of it. It may be explained thus: “ According to the beginning, that is, what I have formerly said, I now, as it were, confirm anew;” or, “And truly what I now also speak, is in accordance with the conditions made in all ages, so as to be a strong confirmation of it.”

In short, this reply consists of two clauses; for, under the word beginning, he includes an uninterrupted succession of ages, during which God had made a covenant with their fathers. When he says that he also speaks, he joins his doctrine with the ancient predictions, and shows that it depends on them. Hence it follows that the Jews had no other reason for their ignorance, than that they did not believe either the Prophets or the Gospel; for it is the same Christ that is exhibited in all of them. They pretended to be disciples of the Prophets, and to look to the eternal covenant of God; but still they rejected Christ, who had been promised from the beginning, and presented himself before them.

Calvin: Joh 8:26 - I have many things to say and judge of you // And I speak to the world those things which I have heard from him 26.I have many things to say and judge of you Perceiving that he is in the position of one who sings to the deaf, he pursues his discourse no farther...

26.I have many things to say and judge of you Perceiving that he is in the position of one who sings to the deaf, he pursues his discourse no farther, but only declares that God will defend that doctrine, which they despise, because he is the Author of it. “If I wished to accuse you,” says he, “your malice and wickedness supply me with ample materials; but I leave you for the present. But my Father, who committed to me the office of a teacher, will not fail to fulfill his promise; for he will always vindicate his word against the wicked and sacrilegious contempt of men.” This saying of Christ is of the same import with that of Paul,

If we deny him, he remaineth faithful, he cannot deny himself,
(2Ti 2:13.)

In short, he threatens the judgment of God against unbelievers, who refuse to give credit to his word; and he does so on this ground, that God must inevitably defend his truth. Now this is the true firmness of faith, when we believe that God is alone sufficient to establish the authority of his doctrine, though the world should reject it. All who, relying on this doctrine, serve Christ faithfully, may fearlessly accuse the whole world of falsehood.

And I speak to the world those things which I have heard from him He says that he utters nothing which he has not received from the Father; and this is the only confirmation of a doctrine, when the minister shows that what he speaks has proceeded from the Father. Now we know that Christ sustained, at that time, the office of a minister; and, therefore, we need not wonder, if he demands that men listen to him, because he brings to them the commandments of God. Besides, by his example he lays down a general law for the whole Church, that no man ought to be heard, unless he speak from the mouth of God. But while he lays low the wicked arrogance of those men who take upon themselves to speak without the word of God, faithful teachers, who know well the nature of their calling, are fortified and armed by him with unshaken firmness, that, under the guidance of God, they may boldly bid defiance to all mortals.

Calvin: Joh 8:27 - They did not know that he spoke to them about the Father 27.They did not know that he spoke to them about the Father Hence we see how stupid those men are whose understandings are possessed by Satan. Nothin...

27.They did not know that he spoke to them about the Father Hence we see how stupid those men are whose understandings are possessed by Satan. Nothing could be more plain than that they were summoned to the judgment-seat of God. But what then? They are altogether blind. This happens daily to other enemies of the Gospel; and such blindness ought to instruct us to walk with fear. 229

Calvin: Joh 8:28 - When you shall have exalted the Son of man // That I am // And that I do nothing of myself 28.When you shall have exalted the Son of man Offended at that stupidity which the Evangelist has described, Christ again declares that they do not d...

28.When you shall have exalted the Son of man Offended at that stupidity which the Evangelist has described, Christ again declares that they do not deserve that he should open his mouth to speak to them any more. 230 “You now,” says he, “have all your senses — as it were — fascinated, and, therefore, you understand nothing of all that I say; but the time will yet come, when you shall know that a Prophet of God has lived among you, and has spoken to you.” This is the manner in which we ought to deal with wicked men; we ought expressly to summon them to the judgment-seat of God. But this knowledge, which Christ speaks of, comes too late, when the reprobate and unbelievers, 231 dragged to punishment, reluctantly acknowledge that God, to whom they ought mildly to have given honor and reverence, is their Judge. For he does not promise them repentance, but declares that, after they have been struck with new and unexpressed horror at the wrath of God, they will be aroused from that sleep in which they now repose. Thus Adam’s eyes were opened, so that, overwhelmed with shame, he sought in vain for places of concealment, and ultimately was convinced that he was ruined. Yet that knowledge of Adam, which was in itself useless, turned to his advantage through the grace of God; but the reprobate, being overwhelmed with despair, have their eyes opened only for this purpose, that they may perceive their destruction. To this kind of knowledge God conducts them in a variety of ways. Sometimes it happens that, constrained by heavy afflictions, they learn that God is angry with them; sometimes, without any outward punishment, he inwardly torments them; and, at other times, he permits them to sleep until he call them out of the world.

By the term exalt Christ points out his own death. He mentions his death, in order to warn them that, though they destroy him according to the flesh, they will gain nothing by it; as if he had said, “Now you treat me with haughty scorn, while I speak to you; but ere long your wickedness will proceed farther, even so far as to put me to death. Then will you triumph, as if you had gained your wish, but within a short time you shall feel, to your utter ruin, how widely my death differs from destruction.” He employs the word exalt, in order to vex them the more. Their intention was to plunge Christ into the lowest hell. He tells them that they will be completely disappointed, and that the event will be altogether contrary to what they thus expect. He may, indeed, have intended to allude to the outward form of his death, that he was to be lifted up on the cross; but he looked chiefly to the glorious result of it, which soon afterwards followed, contrary to the expectation of all. True, indeed, in the cross itself he gained a splendid triumph over Satan, before God and the angels, by blotting out the hand-writing of sin, and cancelling the condemnation of death, (Col 2:14;) but it was only after that the Gospel had been preached, that this triumph began to be made known to men. The same thing which happened shortly afterwards — that Christ rose out of the grave, and ascended to heaven — is what we ought daily to expect; for, notwithstanding all the contrivances of wicked men to oppress Christ in his Church, not only will he rise in spite of them, but he will turn their wicked efforts into the means of promoting the progress of his kingdom.

That I am I have already stated that this does not refer to Christ’s Divine essence, but to his office; which appears still more clearly from what follows, when he affirms that he does nothing but by the command of the Father; for this means, that he was sent by God, and that he performs his office faithfully.

And that I do nothing of myself That is, I do not put myself forward, to attempt anything rashly. Again, the word speak, refers to the same thing, that is, to the office of teaching; for when Christ wishes to prove that he does nothing but by the commandment of the Father, he says that he speaks as he has been taught by Him. The meaning of the words, therefore, may be summed up thus: In the whole of these proceedings, which you condemn, no part is my own, but I only execute what God has enjoined upon me; the words which you hear from my mouth are his words, and my calling, of which He is the Author, is directed by him alone. Let us remember, however, what I have sometimes mentioned already, that these words are accommodated to the capacity of the hearers. For, since they thought that Christ was only one of the ordinary rank of men, he asserts that whatever in him is Divine is not his own; meaning that it is not of man or by man; because the Father teaches us by him, and appoints him to be the only Teacher of the Church; and for this reason he affirms that he has been taught by the Father

Calvin: Joh 8:29 - And he who hath sent me is with me // Because I do always the things which please him // The Father hath not left me alone 29.And he who hath sent me is with me He again boasts that God, under whose guidance and authority he does every thing, will assist him, so that he s...

29.And he who hath sent me is with me He again boasts that God, under whose guidance and authority he does every thing, will assist him, so that he shall not labor in vain and to no purpose, as if he had said, that the power of the Spirit of God accompanies his ministry. All faithful teachers ought to be endued with the same confidence, so as to entertain no doubt that the hand of God will be near them, when, with a pure conscience, they discharge such a ministry as he demands. For God does not furnish them with his word, in order that they may strike the air with an idle and useless sound, but makes his word successful by the secret efficacy of his Spirit, and at the same time guards them by his protection, that, when their enemies shall have been subdued, they may remain invincible against the whole world. And, indeed, if they judge of themselves and their own powers, they must give way every hour; so that the only method of pursuing is, to be convinced that they are supported by the hand of God.

Because I do always the things which please him We must observe the reason why Christ declares that God is on his side, and that he will never be deprived of his assistance. It is, because he is regulated entirely by his will, and serves him in sincerity. For this is what he means by the word always, that he does not obey God only in part, but is entirely and unreservedly devoted to his service. Wherefore, if we desire to enjoy the same presence of God, our whole reason must be subjected to his authority; for if our senses hold the government in any degree, all our exertions will be fruitless, because the blessing of God will not be on them. And though for a time we may be delighted with the joyful prospect of success, yet the final result will be dismal.

The Father hath not left me alone By these words, he indirectly complains of the treachery of his nation, in which he found scarcely any that gave him their support. Yet he shows that he reckons this alone to be abundantly sufficient, that he has God to protect him. Such is the courage with which we ought to be animated in the present day, that we may not give way on account of the small number of believers; for, though the whole world be opposed to his doctrine, still we are not alone Hence, too, it is evident how foolish is the boasting of the Papists, who, while they neglect God, proudly boast of their vast numbers.

Calvin: Joh 8:30 - While he spoke these things 30.While he spoke these things Though the Jews, at that time, almost resembled a dry and barren soil, yet God did not permit the seed of his word to ...

30.While he spoke these things Though the Jews, at that time, almost resembled a dry and barren soil, yet God did not permit the seed of his word to be entirely lost. Thus, contrary to all hopes, and amidst so many obstructions, some fruit appears. But the Evangelist inaccurately gives the name of faith to that which was only a sort of preparation for faith For he affirms nothing higher concerning them than that they were disposed to receive the doctrine of Christ, to which also the preceding warning refers.

Calvin: Joh 8:31 - If you continue in my word 31.If you continue in my word Here Christ warns them, in the first place, that it is not enough for any one to have begun well, if their progress to ...

31.If you continue in my word Here Christ warns them, in the first place, that it is not enough for any one to have begun well, if their progress to the end do not correspond to it; and for this reason he exhorts to perseverance in the faith those who have tasted of his doctrine. When he says that they who are firmly rooted in his word, so as to continue in him, will truly be his disciples, he means that many profess to be disciples who yet are not so in reality, and have no right to be accounted such. He distinguishes his followers from hypocrites by this mark, that they who falsely boasted of faith give way as soon as they have entered into the course, or at least in the middle of it; but believers persevere constantly to the end. If, therefore, we wish that Christ should reckon us to be his disciples, we must endeavor to persevere.

Calvin: Joh 8:32 - And you shall know the truth // The truth shall make you free 32.And you shall know the truth He says, that they who have arrived at some knowledge of it shall know the truth True, those whom Christ addresses ...

32.And you shall know the truth He says, that they who have arrived at some knowledge of it shall know the truth True, those whom Christ addresses were as yet uneducated, and scarcely knew the first elements, and therefore we need not wonder if he promises them a more full understanding of his doctrine. But the statement is general. Wherefore, whatever progress any of us have made in the Gospel, let him know that he needs new additions. This is the reward which Christ bestows on their perseverance, that he admits them to greater familiarity with him; though in this way he does nothing more than add another gift to the former, so that no man ought to think that he is entitled to any reward. For it is he who impresses his word on our hearts by his Spirit, and it is he who daily chases away from our minds the clouds of ignorance which obscure the brightness of the Gospel. In order that the truth may be fully revealed to us, we ought sincerely and earnestly to endeavor to attain it. It is the same unvarying truth which Christ teaches his followers from the beginning to the end, but on those who were at first enlightened by him, as it were with small sparks, he at length pours a full light. Thus believers, until they have been fully confirmed, are in some measure ignorant of what they know; and yet it is not so small or obscure a knowledge of faith as not to be efficacious for salvation.

The truth shall make you free He commends the knowledge of the Gospel from the fruit which we derive from it, or — which is the same thing — from its effect, namely, that it restores us to freedom This is an invaluable blessing. Hence it follows, that nothing is more excellent or desirable than the knowledge of the Gospel. All men feel and acknowledge that slavery is a very wretched state; and since the Gospel delivers us from it, it follows that we derive from the Gospel the treasure of a blessed life.

We must now ascertain what kind of liberty is here described by Christ, namely, that which sets us free from the tyranny of Satan, sin, and death. And if we obtain it by means of the Gospel, it is evident from this that we are by nature the slaves of sin. Next, we must ascertain what is the method of our deliverance. For so long as we are governed by our sense and by our natural disposition, we are in bondage to sin; but when the Lord regenerates us by his Spirit, he likewise makes us free, so that, loosed from the snares of Satan, we willingly obey righteousness. But regeneration proceeds from faith, and hence it is evident that freedom proceeds from the Gospel.

Let Papists now go and proudly vaunt of their free-will, but let us, who are conscious of our own slavery, glory in none but Christ our Deliverer. For the reason why the Gospel ought to be reckoned to have achieved our deliverance is, that it offers and gives us to Christ to be freed from the yoke of sin. Lastly, we ought to observe, that freedom has its degrees according to the measure of their faith; and therefore Paul, though clearly made free, still groans and longs after perfect freedom, (Rom 7:24.)

Calvin: Joh 8:33 - We are Abraham’s seed 33.We are Abraham’s seed It is uncertain if the Evangelist here introduces the same persons who formerly spoke, 235 or others. My opinion is, that ...

33.We are Abraham’s seed It is uncertain if the Evangelist here introduces the same persons who formerly spoke, 235 or others. My opinion is, that they replied to Christ in a confused manner, as usually happens in a promiscuous crowd; and that this reply was made rather by despisers than by those who believed. It is a mode of expression very customary in Scripture, whenever the body of a people is mentioned, to ascribe generally to all what belongs only to a part.

Those who object that they are Abraham s seed, and have always been free, easily inferred from the words of Christ that freedom was promised to them as to people who were slaves But they cannot endure to have it said that they, who are a holy and elect people, are reduced to slavery For of what avail was the adoption and the covenant, (Rom 9:4,) by which they were separated from other nations, but because they were accounted the children of God? They think, therefore, that they are insulted, when freedom is exhibited to them as a blessing which they do not yet possess. But it might be thought strange that they should maintain that they never were enslaved, since they had been so frequently oppressed by various tyrants, and at that time were subjected to the Roman yoke, and groaned under the heaviest burden of slavery; and hence it may be easily seen how foolish was their boasting.

Yet they had this plausible excuse, that the unjust sway of their enemies did not hinder them from continuing to be free by right. But they erred, first, in this respect, that they did not consider that the right of adoption was founded on the Mediator alone; for how comes it that Abraham’s seed is free, but because, by the extraordinary grace of the Redeemer, it is exempted from the general bondage of the human race? But there was another error less tolerable than the former, that, though they were altogether degenerate, yet they wished to be reckoned among the children of Abraham, and did not consider that it is nothing else than the regeneration of the Spirit that makes them lawful children of Abraham And indeed, it has been too common a vice in almost all ages, to refer to the origin of the flesh the extraordinary gifts of God, and to ascribe to nature those remedies which Christ bestows for correcting nature. Meanwhile, we see how all who, swelled with false confidence, flatter themselves on their condition drive away from them the grace of Christ. And yet this pride is spread over the whole world, so that there is scarcely one person in a hundred who feels that he needs the grace of God.

Calvin: Joh 8:34 - Every man who committeth sin is the slave of sin 34.Every man who committeth sin is the slave of sin This is an argument drawn from contrary things. They boasted that they were free. He proves that ...

34.Every man who committeth sin is the slave of sin This is an argument drawn from contrary things. They boasted that they were free. He proves that they are the slaves of sin, because, being enslaved by the desires of the flesh, they continually sin. It is astonishing that men are not convinced by their own experience, so that, laying aside their pride, they may learn to be humble. And it is a very frequent occurrence in the present day, that, the greater the load of vices by which a man is weighed down, the more fiercely does he utter unmeaning words in extolling free-will.

Christ appears to say nothing more here than what was formerly said by philosophers, that they who are devoted to their lusts are subject to the most degrading slavery. But there is a deeper and more hidden meaning; for he does not argue what evil men bring on themselves, but what is the condition of human nature. The philosophers thought that any man is a slave by his own choice, and that by the same choice he returns to freedom. But here Christ maintains, that all who are not delivered by him are in a state of slavery, and that all who derive the contagion of sin from corrupted nature are slaves from their birth. We must attend to the comparison between grace and nature, on which Christ here dwells; from which it may be easily seen that men are destitute of freedom, unless they regain it from some other quarter. Yet this slavery is voluntary, so that they who necessarily sin are not compelled to sin.

Calvin: Joh 8:35 - Now the slave remaineth not in the house always 35.Now the slave remaineth not in the house always He adds a comparison, taken from the laws and from political law, to the effect that a slave, tho...

35.Now the slave remaineth not in the house always He adds a comparison, taken from the laws and from political law, to the effect that a slave, though he may have power for a time, yet is not the heir of the house; from which he infers that there is no perfect and durable freedom, but what is obtained through the Son In this manner he accuses the Jews of vanity, because they hold but a mask instead of the reality; for, as to their being Abraham s offspring, they were nothing but a mask. They held a place in the Church of God, but such a place as Ishmael, a slave, rising up against his freeborn brother, usurped for a short time, (Gal 4:29.) The conclusion is, that all who boast of being Abraham s children have nothing but an empty and deceitful pretense.

Calvin: Joh 8:36 - If then the Son shall make you free 36.If then the Son shall make you free By these words he means that the right of freedom belongs to himself alone, and that all others, being born ...

36.If then the Son shall make you free By these words he means that the right of freedom belongs to himself alone, and that all others, being born slaves, cannot be delivered but by his grace. For what he possesses as his own by nature he imparts to us by adoption, when we are ingrafted by faith into his body, and become his members. Thus we ought to remember what I said formerly, that the Gospel is the instrument by which we obtain our freedom So then our freedom is a benefit conferred by Christ, but we obtain it by faith, in consequence of which also Christ regenerates us by his Spirit. When he says that they shall be truly free, there is an emphasis on the word truly; for we must supply the contrast with the foolish persuasion by which the Jews were swelled with pride, in like manner as the greater part of the world imagine that they possess a kingdom, while they are in the most wretched bondage.

Calvin: Joh 8:37 - I know that you are Abraham’s seed // You seek to kill me, because my word has no place in you 37.I know that you are Abraham’s seed I explain this as said by way of concession. Yet at the same time he ridicules their folly in glorying in so ...

37.I know that you are Abraham’s seed I explain this as said by way of concession. Yet at the same time he ridicules their folly in glorying in so absurd a title, as if he had said: “Granting that on which you flatter yourselves so much, still what avails it that those men are called the children of Abraham, who are enraged against God and his ministers, and who are actuated by such wicked and detestable hatred of the truth, that they rush headlong to shed innocent blood?” Hence it follows that nothing is farther from their true character than what they wished to be called, because they have no resemblance to Abraham

You seek to kill me, because my word has no place in you He means that they are not merely murderers, but are driven to such rage by hatred of God and his truth, which is far more heinous; for such an enormity does not merely extend to men, but likewise dishonors God. He says, that they cannot receive his words, because through malice they keep their minds shut, so that they cannot admit anything wholesome.

Calvin: Joh 8:38 - I speak what I have seen with my Father 38.I speak what I have seen with my Father He had already made frequent mention of his Father; and now, by an argument drawn from contrary things, h...

38.I speak what I have seen with my Father He had already made frequent mention of his Father; and now, by an argument drawn from contrary things, he infers that they are enemies to God, and are the children of the devil, because they oppose his doctrine. “For my part,” says he, “I bring nothing forward, but what I have learned from my Father. How comes it then that the word of God excites you to such fury, but because you have an opposite father ?” He says that he speaks, and they do, because he discharged the office of a teacher, while they labored strenuously to extinguish his doctrine. At the same time, he protects the Gospel against contempt, by showing that it is not wonderful if it be opposed by the children of the devil Instead of you do, some render it, Do you what you have seen with your father; as if Christ had said, “Come, show that you are the children of the devil, by opposing me; for I speak nothing but what God has commanded.”

Calvin: Joh 8:39 - Abraham is our father // If you were the children of Abraham, you would do the works of Abraham 39.Abraham is our father This altercation shows plainly enough how haughtily and fiercely they despised all Christ’s reproofs. What they continuall...

39.Abraham is our father This altercation shows plainly enough how haughtily and fiercely they despised all Christ’s reproofs. What they continually claim and vaunt of is, that they are Abraham’s children; by which they do not simply mean that they are the lineal descendants of Abraham, but that they are a holy race, the heritage of God, and the children of God. And yet they rely on nothing but the confidence of the flesh. But carnal descent, without faith, is nothing more than a false pretense. We now understand what it was that so greatly blinded them, so that they treated Christ with disdain, though armed with deadly thunder. Thus the word of God, which might move stones, is ridiculed in the present day by Papists, as if it were a fable, and fiercely persecuted by fire and sword; and for no other reason but that they rely on their false title of “the Church,” and hope that they will be able to deceive both God and man. In short, as soon as hypocrites have procured some plausible covering, they oppose God with hardened obstinacy, as if he could not penetrate into their hearts.

If you were the children of Abraham, you would do the works of Abraham Christ now distinguishes more plainly between the bastard and degenerate children of Abraham, and the true and lawful children; 236 for he refuses to give the very name to all who do not resemble Abraham True, it frequently happens that children do not resemble, in their conduct, the parents from whom they are sprung; but here Christ does not argue about carnal descent, but only affirms that they who do not retain by faith the grace of adoption are not reckoned among the children of Abraham before God. For since God promised to the seed of Abraham that he would be their God, saying,

I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee,
(Gen 17:7,)

all unbelievers, by rejecting this promise, excluded themselves from the family of Abraham.

The state of the question therefore is this: Ought they to be accounted Abraham’s children who reject the blessing offered to them in the word, so that, notwithstanding of this, they shall be a holy nation, the heritage of God, and a royal priesthood? (Exo 19:6; Joe 3:2.) Christ denies this, and justly; for they who are the children of the promise must be born again by the Spirit, and all who desire to obtain a place in the kingdom of God ought to be new creatures. Carnal descent from Abraham was not indeed useless, and of no value, provided that the truth were added to it. For election dwells in the seed of Abraham, but it is free, so that all whom God sanctifies by his Spirit are accounted heirs of life.

Calvin: Joh 8:40 - But now you seek to kill me 40.But now you seek to kill me He proves from the effect, that they are not the children of God, as they boasted, because they oppose God. And, indee...

40.But now you seek to kill me He proves from the effect, that they are not the children of God, as they boasted, because they oppose God. And, indeed, is there any thing in Abraham that is more highly commended than the obedience of faith? 237 This then is the mark of distinction, whenever we are required to distinguish between his children and strangers; for empty titles, whatever estimation they may procure before the world, are of no account with God. Christ therefore concludes again, that they are the children of the devil, because they hate with deadly hatred 238 true and sound doctrine.

Calvin: Joh 8:41 - We were not born of fornication 41.We were not born of fornication They claim no more for themselves than they did formerly, for it was the same thing with them to be Abraham’s ch...

41.We were not born of fornication They claim no more for themselves than they did formerly, for it was the same thing with them to be Abraham’s children and to be God’s children. But they erred grievously in this respect, that they imagined that God was bound to the whole seed of Abraham. For they reason thus: “God adopted for himself the family of Abraham; therefore, since we are Abraham’s descendants, we must be the children of God.” We now see how they thought that they had holiness from the womb, because they were sprung from a holy root. In short, they maintain that they are the family of God, because they are descended from the holy fathers. In like manner, the Papists in the present day are exceedingly vain of an uninterrupted succession from the fathers. By sorceries of this description Satan deceives them, so that they separate God from his word, the Church from faith, and the kingdom of heaven from the Spirit.

Let us know, therefore, that they who have corrupted the seed of life are at the farthest remove from being the children of God, though, according to the flesh, they are not bastards, but pretend a right to the plausible title of the Church. For let them go about the bush as much as they please, still they will never avoid the discovery that the only ground of their arrogant boasting is, “We have succeeded the holy fathers; therefore, we are the Church.” And if the reply of Christ was sufficient for confuting the Jews, it is not less sufficient now for reproving the Papists. Never indeed will hypocrites cease to employ the name of God falsely, with most wicked effrontery; but those false grounds of boasting, on which they plume themselves, will never cease to appear ridiculous in the eyes of all who shall abide by the decision of Christ.

Calvin: Joh 8:42 - If God were your Father, you would love me // For I proceeded and came from God 42.If God were your Father, you would love me Christ’s argument is this: “Whoever is a child of God will acknowledge his first-born Son; but you ...

42.If God were your Father, you would love me Christ’s argument is this: “Whoever is a child of God will acknowledge his first-born Son; but you hate me, and therefore you have no reason to boast, that you are God’s children.” We ought carefully to observe this passage, that there is no piety and no fear of God where Christ is rejected. Hypocritical religion, indeed, presumptuously shelters itself under the name of God; but how can they agree with the Father who disagree with his only Son? What kind of knowledge of God is that in which his lively image is rejected? And this is what Christ means, when he testifies that he came from the Father.

For I proceeded and came from God He means that all that he has is divine; and therefore it is most inconsistent that the true worshippers of God should fly from his truth and righteousness. “I did not come,” says he, “of myself. You cannot show that anything about me is contrary to God. In short, you will find nothing that is either earthly or human in my doctrine, or in the whole of my ministry.” For he does not speak of his essence, but of his office.

Calvin: Joh 8:43 - Why do you not understand my language? 43.Why do you not understand my language? In this passage, he reproaches the Jews with their obstinacy, which was so great, that they could not even...

43.Why do you not understand my language? In this passage, he reproaches the Jews with their obstinacy, which was so great, that they could not even endure to hear him speak Hence he infers, that they are actuated and hurried away by diabolical rage. Some make a distinction here between language and speech, as if speech had a more extensive meaning; but I do not see it; 239 and besides, it would not be appropriate that the word which means less should be placed first. Many point this verse in such a manner as to make the question close with the word language; 240 as if the question consisted only of these words, Why do you not understand my language ? So that the reason is immediately assigned, Because you cannot hear my word. But I think that it ought rather to be read in immediate connection, as if he had said, “What is the reason why my speech appears to you barbarous and unknown, so that I gain nothing by speaking to you, and so that you do not even deign to open your ears to receive what I say?” In the former clause, therefore, he reproves their stupidity; in the latter, he reproves their obstinate and ungovernable hatred of his doctrine; and he afterwards assigns a reason for both, when he says, that they are sprung from the devil For by putting the question, he intended to take out of their hands what was the subject of their continual boasting, that they are led by reason and judgment to oppose him.

Calvin: Joh 8:44 - You are of your father the devil // He was a murderer from the beginning // He did not remain in the truth // Because the truth is not in him // When he speaketh falsehood 44.You are of your father the devil What he had twice said more obscurely, he now expresses more fully, that they are the devil ’ s children But...

44.You are of your father the devil What he had twice said more obscurely, he now expresses more fully, that they are the devil s children But we must supply the contrast, that they could not cherish such intense hatred to the Son of God, were it not that they had for their father the perpetual enemy of God. He calls them children of the devil, not only because they imitate him, but because they are led by his instigation to fight against Christ. For as we are called the children of God, not only because we resemble him, but because he governs us by his Spirit, because Christ lives and is vigorous in us, so as to conform us to the image of his Father; so, on the other hand, the devil is said to be the father or those whose understandings he blinds, whose hearts he moves to commit all unrighteousness, and on whom, in short, he acts powerfully and exercises his tyranny; as in 2Co 4:4; Eph 2:2, and in other passages.

The Manicheans foolishly and ineffectually abused this passage to prove their absurd tenets. For since, when Scripture calls us the children of God, this does not refer to the transmission or origin of the substance, but to the grace of the Spirit, which regenerates us to newness of life; so this swing of Christ does not relate to the transmission of substance, but to the corruption of nature, of which man’s revolt was the cause and origin. When men, therefore, are born children of the devil, it must not be imputed to creation, but to the blame of sin. Now Christ proves this from the effect, because they willingly, and of their own accord, are disposed to follow the devil.

He was a murderer from the beginning He explains what are those desires, and mentions two instances, cruelty and falsehood; in which the Jews too much resembled Satan. When he says that the devil was a murderer, he means that he contrived the destruction of man; for as soon as man was created, Satan, impelled by a wicked desire of doing injury, bent his strength to destroy him. Christ does not mean the beginning of the creation, as if God implanted in him the disposition to do injury; but he condemns in Satan the corruption of nature, which he brought upon himself. This appears more clearly from the second clause, in which he says,

He did not remain in the truth For though those who imagine that the devil was wicked by nature, endeavor to make evasions, yet these words plainly state that there was a change for the worse, and that the reason why Satan was a liar was, that he revolted from the truth That he is a liar, arises not from his nature having been always contrary to truth, but because he fell from it by a voluntary fall. This description of Satan is highly useful to us, that every person for himself may endeavor to beware of his snares, and, at the same time, to repel his violence and fury; for

he goeth about as a roaring lion, seeking whom he may devour,
(1Pe 5:8,)

and has a thousand stratagems at his command for deceiving. So much the more ought believers to be supplied with spiritual arms for fighting, and so much the more earnestly ought they to keep watch with vigilance and sobriety. Now, if Satan cannot lay aside this disposition, we ought not to be alarmed at it, as if it were a new and uncommon occurrence, when errors exceedingly numerous and varied spring up; for Satan stirs up his followers like bellows, to deceive the world by their impostures. And we need not wonder that Satan puts forth such strenuous efforts to extinguish the light of truth; for it is the only life of the soul. So, then, the most important and most deadly wound for killing the soul is falsehood. As all who have eyes to see perceive, in the present day, such a picture of Satan in Popery, they ought, first, to consider with what enemy they carry on war, and, next, to betake themselves to the protection of Christ their Captain, under whose banner they fight.

Because the truth is not in him This statement, which immediately follows the other, is a confirmation a posteriori, as the phrase is; that is, it is drawn from the effect. For Satan hates the truth, and therefore cannot endure it, but, on the contrary, is entirely covered with falsehoods. Hence Christ infers, that he is entirely fallen from the truth, and entirely turned away from it. Let us not wonder, therefore, if he daily exhibits the fruits of his apostacy.

When he speaketh falsehood These words are generally explained as if Christ affirmed that the blame of falsehood does not belong to God, who is the Author of nature, but, on the contrary, proceeds from corruption. But I explain it more simply, that it is customary with the devil to speak falsehood, and that he knows nothing but to contrive corruptions, frauds, and delusions. And yet we justly infer from these words, that the devil has this vice from himself, and that, while it is peculiar to him, it may likewise be said to be accidental; for, while Christ makes the devil to be the contriver of lying, he evidently separates him from God, and even declares him to be contrary to God. For he is a liar, and the father of it The word father has the same object as the preceding statement; for the reason why Satan is said to be the father of falsehood is, because he is estranged from God, in whom alone truth dwells, and from whom it flows as from the only fountain.

Calvin: Joh 8:45 - But because I speak the truth 45.But because I speak the truth He confirms the preceding statement; for, since they have no other reason for opposing, but because truth is hateful...

45.But because I speak the truth He confirms the preceding statement; for, since they have no other reason for opposing, but because truth is hateful and intolerable to them, they show plainly that they are the children of Satan.

Calvin: Joh 8:46 - Which of you? 46.Which of you? This question proceeds from perfect confidence; for, knowing that they could not justly bring any reproach against him, he glories o...

46.Which of you? This question proceeds from perfect confidence; for, knowing that they could not justly bring any reproach against him, he glories over his enemies, as having obtained a victory. And yet he does not say that he is free from their slanders; for, though they had no reason for reproaching, still they did not cease to pour out slanders on Christ; but he means that no crime dwells in him. And such is the import of the Greek word ἐλέγχειν, as the Latins use coarguere, ( to convict,) when a person is held convicted of the fact. Which of you Convicteth me of sin? Yet those who think that Christ here asserts his complete innocence, because he alone surpassed all men, so far as he was the Son of God, are mistaken. For this defense must be restricted to what belongs to the passage, as if he had asserted that nothing could be brought forward to show that he was not a faithful servant of God. In like manner Paul also glories that he is not conscious of any crime (1Co 4:4;) for that does not extend to the whole life, but is only a defense of his doctrine and apostleship. It is away from the subject, therefore, to speculate, as some do, about the perfection of righteousness which belongs to the Son of God alone; since the only object which he has in view is, to give authority to his ministry, as appears more clearly from what follows; for he again adds immediately afterwards, If I speak truth, why do you not believe me? From which we infer that Christ is rather defending his doctrine than his person.

Calvin: Joh 8:47 - He who is of God 47.He who is of God As he has a full right to take this for granted, that he is the ambassador of the heavenly Father, and that he discharges faithfu...

47.He who is of God As he has a full right to take this for granted, that he is the ambassador of the heavenly Father, and that he discharges faithfully the office which has been committed to him, he kindles into greater indignation against them; for their impiety was no longer concealed, since they were so obstinate in rejecting the word of God. He had showed that they could not bring forward any thing which he had not taught as from the mouth of God. He concludes, therefore, that they have nothing in common with God, for they do not hear the words of God; 242 and, without saying any thing about himself, he charges them with being at war with God. Besides, we are taught by this passage, that there is not a more evident sign of a reprobate mind, than when one cannot endure the doctrine of Christ, even though, in other respects, it shone with angelic sanctity; as, on the contrary, if we embrace that doctrine cheerfully, we have what may be called a visible seal of our election. For he who has the word enjoys God himself; but he who rejects it excludes himself from righteousness and life. Wherefore, there is nothing which we ought to fear so much as to fall under that dreadful sentence.

Calvin: Joh 8:48 - Do we not say well? 48.Do we not say well? They show more and more how greatly they are stupified by Satan; for, though they are fully convicted, still they are enraged,...

48.Do we not say well? They show more and more how greatly they are stupified by Satan; for, though they are fully convicted, still they are enraged, and are not ashamed to show that they are utterly desperate. 243 Besides, though they bring a double reproach against Christ, still they wish to do nothing more than to say in a few words, that he is a detestable man, and that he is actuated by a wicked spirit. The Jews reckoned the Samaritans to be apostates and corrupters of the Law; and therefore, whenever they wished to stamp a man with infamy, they called him a Samaritan. Having no crime more heinous, therefore, to reproach Christ with, they seize at random, and without judgment, this vulgar taunt. To express it in a few words, we see that with effrontery they curse him, as men are wont to do when, infuriated like enraged dogs, they cannot find any thing to say.

Calvin: Joh 8:49 - I have not a devil // You have dishonored me 49.I have not a devil He passes by the first charge, and clears himself only of the second. Some think that he did so, because he disregarded the ins...

49.I have not a devil He passes by the first charge, and clears himself only of the second. Some think that he did so, because he disregarded the insult offered to his person, and undertook only the defense of the doctrine. But they are mistaken, in my opinion; for it is not probable that the Jews were so ingenious in distinguishing between the life and the doctrine of the Lord Jesus. 244 Besides, the dislike of this name arose, as we have said, from this circumstance, that the Samaritans, being perverse and degenerate observers of the Law, had debased it by many superstitions and corruptions, and had polluted the whole worship of God by foreign inventions. Augustine flies to allegory, and says that Christ did not refuse to be called a Samaritan, because he is a true guardian of his flock. But Christ’s intention appears to me to have been different; for since the two reproaches cast upon him had the same object, by refuting the one, he refutes the other; and, indeed, if the matter be duly considered, they insulted him more grievously by calling him a Samaritan than by calling him a demoniac But, as I have already said, Christ satisfies himself with a simple refutation, which he draws from what is contrary, when he asserts that he labors to promote the honor of his Father; for he who duly and sincerely honors him must be guided by the Spirit of God, and must be a faithful servant of God.

You have dishonored me This clause may be explained, as if it were a complaint of Christ, that he does not receive the honor due to him on account of his promoting the glory of God. But I think that he looks much higher, and connects the glory of the Father with his own, in this manner. “I claim nothing for myself which does not tend to the glory of God; for his majesty shines in me, his power and authority dwells in me; and therefore, when you treat me so disdainfully, you pour contempt on God himself.” He immediately adds, therefore, that God will revenge this insult. For they might have alleged that he was ambitious, if he had not testified that it was not from any personal feelings of a carnal nature that he cared about the honor or contempt showed to himself, but so far as the honor or contempt of God is concerned. Besides, though we are at a great distance from Christ, let every man be fully convinced that, if he be sincerely desirous to promote the glory of God, he will find that God has secured for him abundant commendation; for we shall always find that saying to be true,

Those who honor me, I will render honorable,
(1Sa 2:30.)

If men not only despise, but even load him with reproaches, let him calmly wait till the day of the Lord come.

Calvin: Joh 8:51 - Verily, verily, I say to you 51.Verily, verily, I say to you Christ unquestionably knew that some persons in that multitude were curable, and that others of them were not opposed...

51.Verily, verily, I say to you Christ unquestionably knew that some persons in that multitude were curable, and that others of them were not opposed to his doctrine. For this reason, he intended to terrify the wicked whose malice was desperate, but to do so in such a manner as to leave ground of consolation for the good, or to draw to him those who were not yet ruined. Whatever dislike of the word of God, therefore, may be entertained by the greatest part of men, yet the faithful teacher ought not to be wholly employed in reproving the wicked, but ought also to impart the doctrine of salvation to the children of God, and endeavor to bring them to sound views, if there be any of them who are not perfectly incurable. In this passage, therefore, Christ promises eternal life to his disciples, but demands disciples who shall not only prick up their ears, like asses, or profess with the mouth that they approve of his doctrine, but who shall keep his doctrine as a precious treasure. He says that they shall never see death; for, when faith quickens the soul of a man, death already has its sting extracted and its venom removed, and so cannot inflict a deadly wound.

Calvin: Joh 8:52 - Now we know 52.Now we know The reprobate persist in their stupidity, and are not moved by promises any more than by threatenings; so that they can neither be led...

52.Now we know The reprobate persist in their stupidity, and are not moved by promises any more than by threatenings; so that they can neither be led nor drawn to Christ. Some think that they slanderously torture his words, by using the expression, taste of death, which Christ had not used; but this appears to me to be groundless. I rather think that both of the phrases, to taste of death and to see death, were used by the Hebrews in the same sense; namely, to die But they are false interpreters in this respect, that they apply the spiritual doctrine of Christ to the body. No believer shall see death, because believers, having been born again of incorruptible seed, (1Pe 1:23,) live even when they die; because, united to Christ their Head, they cannot be extinguished by death; because death is to them a passage into the heavenly kingdom; because

the Spirit, dwelling in them, is life on account of righteousness,
(Rom 8:10,)

until he swallow up all that remains of death. But those men, being carnal, cannot perceive any deliverance from death, unless it appear manifestly in the body. And it is a disease too common in the world, that the greatest part of men care almost nothing about the grace of Christ, because they judge of it only by their carnal perception. That the same thing may not happen to us, we must arouse our minds, that they may discern spiritual life in the midst of death.

Calvin: Joh 8:53 - Art thou greater than our father Abraham? 53.Art thou greater than our father Abraham? This is another offense, that they endeavor to obscure the glory of Christ by the splendor of Abraham ...

53.Art thou greater than our father Abraham? This is another offense, that they endeavor to obscure the glory of Christ by the splendor of Abraham and of the saints. But as all the stars are thrown into the shade by the brightness of the sun, so all the glory that is to be found in all the saints must fade away before the incomparable brightness of Christ. They act unjustly and absurdly, therefore, in contrasting the servants with the Lord; and they even act improperly towards Abraham and the Prophets, by abusing their name in opposition to Christ. But this wickedness has prevailed in almost every age, and prevails even in the present day, that wicked men, by mangling the works of God, make him appear to be contrary to himself. God glorified himself by the Apostles and Martyrs; the Papists frame idols for themselves out of the Apostles and Martyrs, that they may occupy the place of God; and do they not, in this manner, manufacture engines out of the very favors of God, to destroy his power? For how little remains for God or for Christ, if the saints have all that the Papists so lavishly bestow upon them! Wherefore, we ought to know that the whole order of the Kingdom of God is destroyed, unless Prophets, Apostles, and all that can be called Saints, be placed far below Christ, that he alone may hold the highest rank. And, indeed, we cannot speak of the Saints more respectfully than when we place them below Christ. But the Papists, though they may deceive the ignorant by boasting that they are faithful admirers of the Saints, offer an insult both to God and to them, because, by assigning to them a lofty station, they reduce Christ to a level with them. And, indeed, they are doubly in the wrong, because they prefer the Saints to Christ in doctrine; and because, by clothing themselves with the spoils of Christ, they deprive him of almost all his power.

Calvin: Joh 8:54 - If I glorify myself // Of whom you say that he is your God // And if I shall say that I know him 54.If I glorify myself Before replying to that unjust comparison, he begins by saying that he does not seek his own glory, and thus meets their slan...

54.If I glorify myself Before replying to that unjust comparison, he begins by saying that he does not seek his own glory, and thus meets their slander. If it be objected, that Christ also glorified himself, the answer is easy, that he did so, not as man, but by the direction and authority of God. For here, as in many other passages, he distinguishes between himself and God, by way of concession. In short, he declares that he desires no glory whatever but what has been given him by the Father. We are taught by these words that, when God glorifies his Son, he will not permit the world to hate or despise him 246 with impunity.

Meanwhile, those voices sounding from heaven, Kiss the Son, (Psa 2:12,) Let all the angels worship him, (Heb 1:6,) Let every knee bow to him, (Phi 2:10,) Hear ye him, (Mat 17:5,) Let the Gentiles seek him, (Rom 15:11,) and Let all flesh be humbled, ought greatly to encourage believers to render honor and reverence to Christ. We are also reminded by these words, that all the honor which men procure for themselves is trivial and worthless. How blind then is ambition, when we labor so earnestly about nothing! Let, us continually keep before our eyes that saying of Paul,

Not he who commendeth himself is approved, but whom God commendeth,
(2Co 10:18.)

Besides, as we are destitute of the glory of God, let us learn to glory in Christ alone, so far as by his grace he makes us partakers of his glory.

Of whom you say that he is your God He pulls off from them the false mask of the name of God which they were accustomed to employ. “I know,” he says, “how presumptuously you boast that you are the people of God; but it is a false title, for you know not God. ” Hence also we learn what is the true and lawful 247 profession of faith. It is that which proceeds from true knowledge. And whence comes that knowledge, but from the word? Consequently, all who boast of the name of God without the word of God are mere liars. Yet to their audacity Christ opposes the assurance of his conscience; and thus all the servants of God ought to be prepared in their hearts to be satisfied with this alone, that God is on their side, though the whole world should rise against him. Thus anciently the Prophets and Apostles had invincible courage and magnanimity, which stood firm against the dreadful attacks of the whole world, because they knew by whom they were sent. But when solid knowledge of God is wanting, there is nothing to support us.

And if I shall say that I know him By this clause, Christ testifies that the necessity of his office constrains him to speak, because silence would be a treacherous denim of the truth. This is a remarkable statement, that God reveals himself to us for this purpose, that we may confess before men the faith which we have in our hearts, when it is needful. For it ought powerfully to strike terror into our minds, that they who act hypocritically to please men, and either deny the truth of God or disfigure it by wicked glosses, not only are gently reproved, but are sent back to the children of the devil.

Calvin: Joh 8:56 - Your father Abraham // Exulted to see my day 56.Your father Abraham He grants to them, in words only, what he formerly took from them, that Abraham is their father But he shows how idle is the...

56.Your father Abraham He grants to them, in words only, what he formerly took from them, that Abraham is their father But he shows how idle is the objection drawn from the name of Abraham “He had no other object,” says he, “during his whole life, than to see my kingdom flourish. He longed for me when I was absent, you despise me when I am present.” What Christ here asserts concerning Abraham alone, applies to all the saints. But this doctrine has greater weight in the person of Abraham, because he is the father of the whole Church. Whoever then desires to be reckoned in the number of the godly, let him rejoice, as he ought to do, in the presence of Christ, for which Abraham ardently longed.

Exulted to see my day The word exult expresses a vehement zeal 248 and ardent affection. We must now supply the contrast. Though the knowledge of Christ was still so obscure, Abraham was inflamed by so strong a desire, that he preferred the enjoyment of it to everything that was reckoned desirable. How base then is the ingratitude of those who despise and reject him, when he is plainly offered to them? The word day does not, in this passage, denote eternity, (as Augustine thought,) but the time of Christ’s kingdom, when he appeared in the world clothed with flesh, to fulfill the office of Redeemer.

But a question now arises, How did Abraham behold, even with the eyes of faith, the manifestation of Christ? For this appears not to agree with another statement of Christ,

Many kings and prophets desired to see the things which you see,
and yet did not see them,
(Luk 10:24.)

I reply, faith has its degrees in beholding Christ. Thus the ancient prophets beheld Christ at a distance, as he had been promised to them, and yet were not permitted to behold him present, as he made himself familiarly and completely visible, when he came down from heaven to men.

Again, we are taught by these words that, as God did not disappoint the desire of Abraham, so he will not now permit any one to breathe after Christ, without obtaining some good fruit which shall correspond to his holy desire. The reason why he does not grant the enjoyment of himself to many is — the wickedness of men; for few desire him. Abraham s joy testifies that he regarded the knowledge of the kingdom of Christ as an incomparable treasure; and the reason why we are told that he rejoiced to see the day of Christ is, that we may know that there was nothing which he valued more highly. But all believers receive this fruit from their faith, that, being satisfied with Christ alone, in whom they are fully and completely happy and blessed, their consciences are calm and cheerful. And indeed no man knows Christ aright, unless he gives him this honor of relying entirely upon him.

Others explain it to mean, that Abraham, being already dead, enjoyed the presence of Christ, when he appeared to the world; and so they make the time of desiring and the time of seeing to be different. And indeed it is true, that the coming of Christ was manifested to holy spirits after death, of which coming they were held in expectation during the whole of their life; but I do not know if so refined an exposition agrees with Christ’s words.

Calvin: Joh 8:57 - Thou art not yet fifty years old 57.Thou art not yet fifty years old They endeavor to refute Christ’s saying, by showing that he had asserted what was impossible, when he who was ...

57.Thou art not yet fifty years old They endeavor to refute Christ’s saying, by showing that he had asserted what was impossible, when he who was not yet fifty years of age makes himself equal to Abraham, who died many centuries before. Though Christ was not yet thirty-four years of age, yet they allow him to be somewhat older, that they may not appear to be too rigid and exact in dealing with him; as if they had said, “Thou certainly wilt not make thyself so old, though thou wert to boast that thou art already fifty years of age. ” Consequently, those who conjecture that he looked older than he actually was, or that the years mentioned in this passage are not solar years, in either case labor to no purpose. The notion of Papias, who says that Christ lived more than forty years, cannot at all be admitted.

Calvin: Joh 8:58 - Before Abraham was 58.Before Abraham was As unbelievers judge only from the appearance of the flesh, Christ reminds them that he has something greater and higher than h...

58.Before Abraham was As unbelievers judge only from the appearance of the flesh, Christ reminds them that he has something greater and higher than human appearance, which is hidden from the senses of the flesh, and is perceived only by the eyes of faith; and that, in this respect, he might be seen by the holy fathers, before he was manifested in the flesh. But he uses different verbs. Before Abraham was, 249 or, Before Abraham was born, 250 I am. 251 But by these words he excludes himself from the ordinary rank of men, and claims for himself a power more than human, 252 a power heavenly and divine, the perception of which reached from the beginning of the world through all ages.

Yet these words may be explained in two ways. Some think that this applies simply to the eternal Divinity of Christ, and compare it with that passage in the writings of Moses, I am what I am, (Exo 3:14.) But I extend it much farther, because the power and grace of Christ, so far as he is the Redeemer of the world, was common to all ages. It agrees therefore with that saying of the apostle, Christ yesterday, and to-day, and for ever, (Heb 13:8.) For the context appears to demand this interpretation. He had formerly said that Abraham longed for his day with vehement desire; and as this seemed incredible to the Jews, he adds, that he himself also existed at that time. The reason assigned will not appear sufficiently strong, if we do not understand that he was even then acknowledged to be the Mediator, by whom God was to be appeased. And yet the efficacy which belonged, in all ages, to the grace of the Mediator depended on his eternal Divinity; so that this saying of Christ contains a remarkable testimony of his Divine essence.

We ought also to observe the solemn form of an oath, Verily, verily. Nor do I disapprove of the opinion of Chrysostom, that the present tense of the verb is emphatic; for he does not say, I was, but I am; by which he denotes a condition uniformly the same from the beginning to the end. And he does not say, Before Abraham was, but, Before Abraham was made; which implies that Abraham had a beginning.

Calvin: Joh 8:59 - Then they took up stones 59.Then they took up stones There is reason to believe that they did this, as if Christ ought to be stoned according to the injunction of the Law, (L...

59.Then they took up stones There is reason to believe that they did this, as if Christ ought to be stoned according to the injunction of the Law, (Lev 24:16.) Hence we infer how great is the madness of inconsiderate zeal; for they have no ears to know the cause, but they have hands ready to commit murder. I have no doubt that Christ rescued himself by his secret power, but yet under the appearance of a low condition; for he did not intend to make a clear display of his Divinity without leaving something for human infirmity. Some copies have the words, And so Jesus passed through the midst of them; which Erasmus justly considers to have been borrowed from the Gospel by Luk 4:30. It deserves notice also, that the wicked priests and scribes, after having banished Christ,

in whom dwelleth all the fullness of the Godhead,
|(Col 2:9,)

retain possession of the outward temple; but they are greatly deceived, when they think that they have a temple in which God does not dwell. Such is the course now pursued by the Pope and his followers. After having banished Christ, and in this manner profaned the Church, they foolishly glory in the false disguise of a Church.

Defender: Joh 8:3 - woman taken in adultery This striking narrative, from John 7:53-8:11, has been deleted from a few very ancient (but error-filled) Greek manuscripts. Accordingly, it has been ...

This striking narrative, from John 7:53-8:11, has been deleted from a few very ancient (but error-filled) Greek manuscripts. Accordingly, it has been deleted (or relegated to a footnote or special section) from most modern English translations. However, it is unreasonable to assume that someone would invent such a story and insert it in an accepted copy of John's gospel. Furthermore, these twelve verses do appear in the overwhelming majority of extant Greek texts. There is no good reason not to retain it as is."

Defender: Joh 8:5 - commanded us Lev 20:10 and Deu 22:22 indicate that both parties to the adultery were to be put to death. Since the woman was caught "in the very act" (Joh 8:4), it...

Lev 20:10 and Deu 22:22 indicate that both parties to the adultery were to be put to death. Since the woman was caught "in the very act" (Joh 8:4), it is obvious that the man was caught also, so the hypocrisy of the scribes and Pharisees is apparent in their double standard. They were concerned with finding an action they could take against Jesus, not with upholding the Mosaic law."

Defender: Joh 8:6 - wrote on the ground The only other recorded instance of God writing "with his finger" is when God wrote the Ten Commandments on two slabs of stone (Exo 31:18). It would h...

The only other recorded instance of God writing "with his finger" is when God wrote the Ten Commandments on two slabs of stone (Exo 31:18). It would have been profoundly significant, as well as profoundly stirring and convicting to the woman's accusers, if Jesus also was seen writing out these commandments instead of speaking. The account does not say what He wrote but this would seem to be the most probable suggestion."

Defender: Joh 8:9 - beginning at the eldest It was the tradition that in an execution by stoning, the oldest should cast the first stone and so on. Thus, in this case, the eldest accuser was the...

It was the tradition that in an execution by stoning, the oldest should cast the first stone and so on. Thus, in this case, the eldest accuser was the first to be convicted - by the divine accusing finger - that he also had broken God's law and thus deserved to die. Only Jesus had the right, therefore, to stone her, but He also had the right to forgive her (Luk 5:23, Luk 5:24) and did so - evidently because He knew she was repentant (Joh 2:25)."

Defender: Joh 8:12 - I am the light This is the second of the great "I am" statements of Christ in the gospel of John (Joh 6:35) which compares Him to the sun. Physically speaking, the s...

This is the second of the great "I am" statements of Christ in the gospel of John (Joh 6:35) which compares Him to the sun. Physically speaking, the sun is the life and light of the physical world (Gen 1:14-16; Joh 1:4, Joh 1:9; Rev 21:23-25; Rev 22:5). Christ indeed did create the sun and even now sustains its life-giving radiations (Heb 1:3).

Defender: Joh 8:12 - walk in darkness This is the first New Testament reference to the spiritual "walk" of the believer, and it is important to note that the "walk" is to "follow" the step...

This is the first New Testament reference to the spiritual "walk" of the believer, and it is important to note that the "walk" is to "follow" the steps of Jesus (compare 1Pe 2:21) and to be "in him" (Col 2:6). In the Old Testament, the first such reference is when Enoch, then Noah, "walked with God" (Gen 5:24; Gen 6:9). The believer is further commanded to "walk in the light" (1Jo 1:7), "in wisdom" (Col 4:5), "in love" (Eph 5:2), "in newness of life" (Rom 6:4), "in the Spirit" (Gal 5:16), "in the truth" (3Jo 1:4), and "in good works" (Eph 2:10). On the other hand, he is not to walk "according to the course of this world" or "as other Gentiles walk, in the vanity of their mind" (Eph 2:2; Eph 4:17).

Defender: Joh 8:12 - light of Life Note the profound prophetic significance of this claim of Christ. It is as strong an assertion of omnipotent deity as one could imagine, but it does n...

Note the profound prophetic significance of this claim of Christ. It is as strong an assertion of omnipotent deity as one could imagine, but it does not sound conceited or insane as it would have if it had come from any other man. Rather, it has proved prophetically true for 2000 years. He has been the light of the world - the inspiration for the world's greatest music and art, its most dedicated hospitals and missions, its greatest and most influential nations and governments. Furthermore, millions of individuals who have followed Him have testified that He was the light of their lives as they walked, not in darkness, but in the light of life."

Defender: Joh 8:24 - I am he The word "he" is italicized in the Authorized Version, for Jesus actually said, simply, "I am," thus again claiming to be none other than Jehovah (Joh...

The word "he" is italicized in the Authorized Version, for Jesus actually said, simply, "I am," thus again claiming to be none other than Jehovah (Joh 8:58 referring to Exo 3:14). Thus, belief that Jesus is God is essential to salvation."

Defender: Joh 8:29 - always The Lord Jesus thus claims here to be sinless, always doing fully the will of God. This sounds real and right coming from Him but would be arrogant an...

The Lord Jesus thus claims here to be sinless, always doing fully the will of God. This sounds real and right coming from Him but would be arrogant and insane on the lips of anyone else (compare Rom 3:11)."

Defender: Joh 8:31 - continue in my word Thus, true dedication to following Christ (discipleship) is measured by ongoing obedient belief in His Word (the Scriptures)."

Thus, true dedication to following Christ (discipleship) is measured by ongoing obedient belief in His Word (the Scriptures)."

Defender: Joh 8:32 - know the truth This could be read, literally, "come to know." True freedom results from continued study of the Scriptures and obedience to them."

This could be read, literally, "come to know." True freedom results from continued study of the Scriptures and obedience to them."

Defender: Joh 8:44 - your father, the devil Just as those who receive Christ become children of God (Joh 1:12), those who do the will of the devil are called "children of the wicked one" (Mat 13...

Just as those who receive Christ become children of God (Joh 1:12), those who do the will of the devil are called "children of the wicked one" (Mat 13:38). The age-long conflict between the spiritual seed of the serpent and the spiritual seed of the woman was first prophesied in Eden, right after the fall of Adam and Eve (Gen 3:15).

Defender: Joh 8:44 - murderer from the beginning Evidently, the first child of Satan was Cain who slew his brother Abel, no doubt at the instigation of Satan (1Jo 3:8-12). Since that first murder, th...

Evidently, the first child of Satan was Cain who slew his brother Abel, no doubt at the instigation of Satan (1Jo 3:8-12). Since that first murder, the devil has been seeking to slay men and women before they can become children of God through faith in Christ, using his own children whenever he can to accomplish it.

Defender: Joh 8:44 - father of it As the father of lies, the devil deceived our first parents with the lie that they would become "as gods"(Gen 3:5) through obeying his word rather tha...

As the father of lies, the devil deceived our first parents with the lie that they would become "as gods"(Gen 3:5) through obeying his word rather than God's Word (Gen 3:1-5). This lie of "humanism" - that men and women, as the apex of the evolutionary process, are the true gods of the world - has been deceiving and drawing people away from the true God of creation ever since. It has assumed various forms in different times and places, but it is always essentially the same old lie of Satan "which deceiveth the whole world" (Rev 12:9). Thus, he is author of the great lie of evolution, seeking to understand and control the world without its Creator. He has thereby deceived himself first of all, convincing himself that both he and God had evolved out of the primeval chaos (as in all the ancient mythical cosmogonies which he must have taught his own earliest human children)."

Defender: Joh 8:56 - he saw it Abraham evidently saw the "my day" of Christ when "the word of the Lord came unto Abram in a vision" (Gen 15:1). On that occasion, the Lord had said, ...

Abraham evidently saw the "my day" of Christ when "the word of the Lord came unto Abram in a vision" (Gen 15:1). On that occasion, the Lord had said, "I am thy shield, and thy exceeding great reward" (Gen 15:1), and this was the very first of the great "I am's" of the Bible. This vision of the Word of the Lord was Christ in a pre-incarnate theophany."

Defender: Joh 8:58 - I am This is probably the most unmistakable claim of deity yet made by Christ, and the Jewish leaders clearly understood what He was saying. He not only wa...

This is probably the most unmistakable claim of deity yet made by Christ, and the Jewish leaders clearly understood what He was saying. He not only was referring them back to Abraham's vision (see note on Joh 8:56), but also to Exo 3:14, when Moses asked God His name and received the reply: "I AM THAT I AM." That is, God told Moses (and Jesus told the Jews) that He was the eternally existent One, the Creator and Sustainer of all things. "Before Abraham was [born], I am.""

Defender: Joh 8:59 - Jesus hid himself Because they thought Jesus was a blasphemer, the Jews immediately sought to carry out the legal judgment of stoning (Lev 24:16). As He had done on sev...

Because they thought Jesus was a blasphemer, the Jews immediately sought to carry out the legal judgment of stoning (Lev 24:16). As He had done on several occasions before, however, Jesus "merely passed through the midst of them" (Luk 4:30), because "his hour was not yet come" (Joh 7:30). This verse says that Jesus "hid himself," but does not elaborate as to how this was done. Angels were always with Him (Mar 1:13; Luk 22:43), so they may well have been involved."

TSK: Joh 8:1 - -- Mat 21:1; Mar 11:1, Mar 13:3; Luk 19:37

TSK: Joh 8:2 - early // and he early : Joh 4:34; Ecc 9:10; Jer 25:3, Jer 44:4; Luk 21:37 and he : Mat 5:1, Mat 5:2, Mat 26:55; Luk 4:20, Luk 5:3

TSK: Joh 8:5 - Moses // but Moses : Lev 20:10; Deu 22:21-24; Eze 16:38-40, Eze 23:47 but : Mat 5:17, Mat 19:6-8, Mat 22:16-18

TSK: Joh 8:6 - tempting // But // as though tempting : Num 14:22; Mat 19:3; Luk 10:25, Luk 11:53, Luk 11:54, Luk 20:20-23; 1Co 10:9 But : Joh 8:2; Gen 49:9; Jer 17:13; Dan 5:5 as though : Psa 38...

TSK: Joh 8:7 - and said // He that and said : Joh 7:46; Pro 12:18, Pro 26:4, Pro 26:5; Jer 23:29; 1Co 14:24, 1Co 14:25; Col 4:6; Heb 4:12, Heb 4:13; Rev 1:16, Rev 2:16, Rev 19:15 He tha...

TSK: Joh 8:9 - being // went out // alone being : Gen 42:21, Gen 42:22; 1Ki 2:44, 1Ki 17:18; Psa 50:21; Ecc 7:22; Mar 6:14-16; Luk 12:1-3; Rom 2:15, Rom 2:22; 1Jo 3:20 went out : Job 5:12, Job...

TSK: Joh 8:10 - where where : Isa 41:11, Isa 41:12

where : Isa 41:11, Isa 41:12

TSK: Joh 8:11 - Neither // go Neither : Joh 8:15, Joh 3:17, Joh 18:36; Deu 16:18, Deu 17:9; Luk 9:56, Luk 12:13, Luk 12:14; Rom 13:3, Rom 13:4; 1Co 5:12 go : Joh 5:14; Job 34:31; P...

TSK: Joh 8:12 - I am // shall not // shall have I am : Joh 1:4-9, Joh 3:19, Joh 9:5, Joh 12:35; Isa 9:2, Isa 42:6, Isa 42:7, Isa 49:6, Isa 60:1-3; Hos 6:3; Mal 4:2; Mat 4:14-16; Luk 1:78, Luk 1:79, ...

TSK: Joh 8:13 - Thou Thou : John 5:31-47

Thou : John 5:31-47

TSK: Joh 8:14 - yet // for // but yet : Num 12:3; Neh 5:14-19; 2Co 11:31, 2Co 12:11, 2Co 12:19 for : Joh 8:42, Joh 7:29, Joh 10:15, Joh 10:36, Joh 13:3, Joh 14:10, Joh 16:28, Joh 17:8 ...

TSK: Joh 8:15 - judge // I judge judge : Joh 7:24; 1Sa 16:7; Psa 58:1, Psa 58:2, Psa 94:20,Psa 94:21; Amo 5:7, Amo 6:12; Hab 1:4; Rom 2:1; 1Co 2:15, 1Co 4:3-5; Jam 2:4 I judge : Joh 8...

TSK: Joh 8:16 - yet // for yet : Joh 5:22-30; 1Sa 16:7; Psa 45:6, Psa 45:7, Psa 72:1, Psa 72:2, Psa 98:9, Psa 99:4; Isa 9:7, Isa 11:2-5; Isa 32:1, Isa 32:2; Jer 23:5, Jer 23:6; ...

TSK: Joh 8:17 - also // that also : Joh 10:34, Joh 15:25; Gal 3:24, Gal 4:21 that : Deu 17:6, Deu 19:15; 1Ki 21:10; Mat 18:16; 2Co 13:1; Heb 10:28; 1Jo 5:9; Rev 11:3

TSK: Joh 8:18 - one // and one : Joh 8:12, Joh 8:25, Joh 8:38, Joh 8:51, Joh 8:58, Joh 10:9, Joh 10:11, Joh 10:14, Joh 10:30, Joh 11:25, Joh 14:6; Rev 1:17, Rev 1:18 and : Joh 5...

TSK: Joh 8:19 - Ye neither // if Ye neither : Joh 8:54, Joh 8:55, Joh 1:10, Joh 7:28, Joh 10:14, Joh 10:15, Joh 15:21, Joh 16:3; Jer 22:16, Jer 24:7; 1Co 15:34; Gal 4:9; Col 1:10; 1Jo...

TSK: Joh 8:20 - in the treasury // and no in the treasury : 1Ch 9:26; Mat 27:6; Mar 12:41, Mar 12:43 and no : Joh 8:59, Joh 7:8, Joh 7:30,Joh 7:44, Joh 10:39, Joh 11:9, Joh 11:10; Luk 13:31-33...

TSK: Joh 8:21 - I go // and shall die // whither I go : Joh 7:34, Joh 12:33, Joh 12:35; 1Ki 18:10; 2Ki 2:16, 2Ki 2:17; Mat 23:39, Mat 24:23, Mat 24:24 and shall die : Joh 8:24; Job 20:11; Psa 73:18-2...

TSK: Joh 8:22 - Will Will : Joh 8:48, Joh 8:52, Joh 7:20, Joh 10:20; Psa 22:6, Psa 31:18, Psa 123:4; Heb 12:3, Heb 13:13

TSK: Joh 8:23 - Ye are from // ye are of Ye are from : Joh 1:14, Joh 3:13, Joh 3:31; Psa 17:4; Rom 8:7, Rom 8:8; 1Co 15:47, 1Co 15:48; Phi 3:19-21; Jam 3:15-17; 1Jo 2:15, 1Jo 2:16 ye are of :...

TSK: Joh 8:24 - I said // for I said : Joh 8:21 for : Joh 3:18, Joh 3:36; Pro 8:36; Mar 16:16; Act 4:12; Heb 2:3, Heb 10:26-29, Heb 12:25

TSK: Joh 8:25 - Who // Even Who : Joh 1:19, Joh 1:22, Joh 10:24, Joh 19:9; Luk 22:67 Even : Joh 8:12, Joh 5:17-29

TSK: Joh 8:26 - have many // to judge // but // and I have many : Joh 16:12; Heb 5:11, Heb 5:12 to judge : Joh 8:16, Joh 5:42, Joh 5:43, Joh 9:39-41, Joh 12:47-50 but : Joh 8:17, Joh 7:28; 2Co 1:18 and I ...

TSK: Joh 8:27 - -- Joh 8:43, Joh 8:47; Isa 6:9, Isa 42:18-20, Isa 59:10; Rom 11:7-10; 2Co 4:3, 2Co 4:4

TSK: Joh 8:28 - When // then // and that // but When : Joh 3:14, Joh 12:32-34, Joh 19:18 then : Mat 27:50-54; Act 2:41, Act 4:4; Rom 1:4; 1Th 2:15, 1Th 2:16 and that : Joh 5:19, Joh 5:30, Joh 6:38, ...

TSK: Joh 8:29 - he that sent // for he that sent : Joh 8:16, Joh 14:10,Joh 14:11, Joh 16:32; Isa 42:1, Isa 42:6, Isa 49:4-8, Isa 50:4-9; 2Ti 4:17, 2Ti 4:22 for : Joh 4:34, Joh 5:30, Joh ...

TSK: Joh 8:30 - many many : Joh 2:23, Joh 6:14, Joh 7:31, Joh 10:42, Joh 11:45

TSK: Joh 8:31 - If // my disciples If : Joh 6:66-71, Joh 15:4-9; 1Sa 12:14; Mat 24:13; Act 13:43, Act 14:22, Act 26:22; Rom 2:7; Rom 11:22; Col 1:23; 1Ti 2:15, 1Ti 4:16; 2Ti 3:14; Heb 3...

TSK: Joh 8:32 - ye shall // and the ye shall : Joh 6:45, Joh 7:17, Joh 14:6, Joh 16:13; Psa 25:5, Psa 25:8, Psa 25:9; Pro 1:23, Pro 1:29, Pro 2:1-7, Pro 4:18; Son 1:7, Son 1:8; Isa 2:3, ...

TSK: Joh 8:33 - We be // and were We be : Joh 8:39; Lev 25:42; Mat 3:9; Luk 16:24-26 and were : Joh 19:25; Gen 15:13; Exo 1:13, Exo 1:14; Jdg 2:18, Jdg 3:8, Jdg 4:3; Ezr 9:9; Neh 5:4-8...

TSK: Joh 8:34 - Verily // Whosoever Verily : Joh 3:3; Mat 5:18 Whosoever : 1Ki 21:25; Pro 5:22; Act 8:23; Rom 6:6, Rom 6:12, Rom 6:16, Rom 6:19, Rom 6:20, Rom 7:14, Rom 7:25, Rom 8:21; E...

TSK: Joh 8:35 - the servant // but the servant : Gen 21:10; Eze 46:17; Mat 21:41-43; Gal 4:30,Gal 4:31 but : Joh 14:19, Joh 14:20; Rom 8:15-17, Rom 8:29, Rom 8:30; Gal 4:4-7; Col 3:3; H...

TSK: Joh 8:36 - -- Joh 8:31, Joh 8:32; Psa 19:13, Psa 119:32, Psa 119:133; Isa 49:24, Isa 49:25, Isa 61:1; Zec 9:11, Zec 9:12; Luk 4:18; Rom 8:2; 2Co 3:17; Gal 5:1

TSK: Joh 8:37 - know // but // because know : Joh 8:33; Act 13:26; Rom 9:7 but : Joh 8:6, Joh 8:40,Joh 8:59, Joh 5:16-18, Joh 7:1, Joh 7:19, Joh 7:25, Joh 10:31, Joh 11:53 because : Joh 8:4...

TSK: Joh 8:38 - speak // and ye speak : Joh 8:26, Joh 3:32, Joh 5:19, Joh 5:30, Joh 12:49, Joh 12:50, Joh 14:10,Joh 14:24, Joh 17:8 and ye : Joh 8:41, Joh 8:44; Mat 3:7; 1Jo 3:8-10

TSK: Joh 8:39 - Abraham // If Abraham : Joh 8:33 If : Joh 8:37; Mat 3:9, Mat 5:45; Rom 2:28, Rom 2:29, Rom 4:12, Rom 4:16, Rom 9:7; Gal 3:7, Gal 3:29; Jam 2:22-24

TSK: Joh 8:40 - now // a man // this now : Joh 8:37; Psa 37:12, Psa 37:32; Gal 4:16, Gal 4:29; 1Jo 3:12-15; Rev 12:4, Rev 12:12, Rev 12:13, Rev 12:17 a man : Joh 8:26, Joh 8:38, Joh 8:56 ...

TSK: Joh 8:41 - do // We be // we have do : Joh 8:38, Joh 8:44 We be : Isa 57:3-7; Eze 23:45-47; Hos 1:2, Hos 2:2-5; Mal 2:11 we have : Exo 4:22; Deu 14:1; Isa 63:16, Isa 64:8; Jer 3:19, Je...

TSK: Joh 8:42 - If // for // neither If : Joh 5:23, Joh 15:23, Joh 15:24; Mal 1:6; 1Co 16:22; 1Jo 5:1, 1Jo 5:2 for : Joh 1:14, Joh 16:27, Joh 16:28, Joh 17:8, Joh 17:25; Rev 22:1 neither ...

TSK: Joh 8:43 - do // ye cannot do : Joh 8:27, Joh 5:43, Joh 7:17, Joh 12:39, Joh 12:40; Pro 28:5; Isa 44:18; Hos 14:9; Mic 4:12; Rom 3:11 ye cannot : Joh 6:60; Isa 6:9; Jer 6:10; Ac...

TSK: Joh 8:44 - are // He was // and abode // When are : Joh 8:38, Joh 8:41, Joh 6:70; Gen 3:15; Mat 13:38; Act 13:10; 1Jo 3:8-10,1Jo 3:12 He was : Gen 3:3-7; 1Ki 22:22; 1Ch 21:1; Jam 4:1-7; 1Pe 5:8; R...

TSK: Joh 8:45 - -- Joh 3:19, Joh 3:20, Joh 7:7; Gal 4:16; 2Th 2:10; 2Ti 4:3, 2Ti 4:4

TSK: Joh 8:46 - convinceth // why convinceth : Joh 8:7, Joh 14:30, Joh 15:10, Joh 16:8; 2Co 5:21; Heb 4:15, Heb 7:26; 1Pe 2:22 why : Mat 21:25; Mar 11:31

TSK: Joh 8:47 - -- Joh 8:37, Joh 8:43, Joh 8:45, Joh 1:12, Joh 1:13, Joh 6:45, Joh 6:46, Joh 6:65, Joh 10:26, Joh 10:27, Joh 17:6-8; 1Jo 3:10, 1Jo 4:1-6, 1Jo 5:1; 2Jo 1:...

TSK: Joh 8:48 - Say // thou Say : Joh 8:52, Joh 13:13; Mat 15:7; Jam 2:19 thou : Joh 4:9, Joh 7:20, Joh 10:20; Isa 49:7, Isa 53:3; Mat 10:25, Mat 12:24, Mat 12:31; Rom 15:3; Heb ...

TSK: Joh 8:49 - I have not // but I have not : Pro 26:4, Pro 26:5; 1Pe 2:23 but : Joh 8:29, Joh 11:4, Joh 12:28, Joh 13:31, Joh 13:32, Joh 14:13, Joh 17:4; Isa 42:21, Isa 49:3; Mat 3:1...

TSK: Joh 8:50 - I seek not // there I seek not : Joh 5:41, Joh 7:18 there : Joh 5:20-23, Joh 5:45, Joh 12:47, Joh 12:48

TSK: Joh 8:51 - If // keep // see If : Joh 3:15, Joh 3:16, Joh 5:24, Joh 6:50, Joh 11:25, Joh 11:26 keep : Joh 8:55, Joh 15:20 see : Joh 8:12; Psa 89:48; Luk 2:26

TSK: Joh 8:52 - Now // Abraham // taste Now : Joh 8:48, Joh 9:24 Abraham : Zec 1:5, Zec 1:6; Heb 11:13 taste : Heb 2:9

Now : Joh 8:48, Joh 9:24

Abraham : Zec 1:5, Zec 1:6; Heb 11:13

taste : Heb 2:9

TSK: Joh 8:53 - thou greater // whom thou greater : Joh 8:58, Joh 4:12, Joh 10:29, Joh 10:30, Joh 12:34; Isa 9:6; Mat 12:6, Mat 12:41, Mat 12:42; Rom 9:5; Heb 3:2, Heb 3:3; Heb 7:1-7 whom...

TSK: Joh 8:54 - If // it is // ye say If : Joh 8:50, Joh 2:11, Joh 5:31, Joh 5:32, Joh 7:18; Pro 25:27; 2Co 10:18; Heb 5:4, Heb 5:5 it is : Joh 5:22-29, Joh 5:41, Joh 7:39, Joh 13:31, Joh ...

TSK: Joh 8:55 - ye have not // but // shall // and keep ye have not : Joh 8:19, Joh 7:28, Joh 7:29, Joh 15:21, Joh 16:3, Joh 17:25; Jer 4:22, Jer 9:3; Hos 5:4; Act 17:23; 2Co 4:6 but : Joh 1:18, Joh 6:46, J...

TSK: Joh 8:56 - rejoiced rejoiced : Gen 22:18; Luk 2:28-30, Luk 10:24; Gal 3:7-9; Heb 11:13, Heb 11:39; 1Pe 1:10-12

TSK: Joh 8:58 - Verily // Before // I am Verily : Joh 8:34, Joh 8:51 Before : Joh 1:1, Joh 1:2, Joh 17:5, Joh 17:24; Pro 8:22-30; Isa 9:6; Mic 5:2; Col 1:17; Heb 1:10-12; Heb 13:8; Rev 1:11, ...

Verily : Joh 8:34, Joh 8:51

Before : Joh 1:1, Joh 1:2, Joh 17:5, Joh 17:24; Pro 8:22-30; Isa 9:6; Mic 5:2; Col 1:17; Heb 1:10-12; Heb 13:8; Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8

I am : That our Lord by this expression asserted his divinity and eternal existence, as the great I AM, appears evident from the use of the present tense, instead of the past tense, from its being in answer to the Jews, who enquired whether he had seen Abraham, and from its being thus understood by the multitude, who were exasperated at it to such a degree that they took up stones to stone him. The ancient Jews not only believed that the Messiah was superior to and Lord of all the patriarchs, and even of angels, but that his celestial nature existed with God from whom it emanated, before the creation, and that the creation was effected by his ministry. Exo 3:14; Isa 43:13, Isa 44:6, Isa 44:8, Isa 46:9, Isa 48:12; Rev 1:8

TSK: Joh 8:59 - took // but took : Joh 8:5, Joh 8:6, Joh 10:30-33, Joh 11:8, Joh 18:31; Lev 24:16; Luk 4:29; Act 7:57 but : Joh 5:13, Joh 10:39, Joh 10:40, Joh 11:54; Gen 19:11; ...

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Poole: Joh 8:1 - -- Joh 8:1-11 Christ letteth go uncondemned the woman taken in adultery. Joh 8:12-30 He declareth himself to be the light of the world, and justifieth...

Joh 8:1-11 Christ letteth go uncondemned the woman taken in adultery.

Joh 8:12-30 He declareth himself to be the light of the world,

and justifieth his doctrine against the Pharisees.

Joh 8:31-32 He promises freedom through knowledge of the truth

to those Jews who believed on him,

Joh 8:33-47 confutes their vain boast of being Abraham’ s seed,

and the children of God,

Joh 8:48-58 answereth their reviling by showing his authority and

dignity,

Joh 8:59 and by miracle rescueth himself from their attempts

to stone him.

A mountain within less than two miles of Jerusalem, whether our Saviour, when he was at Jerusalem, was wont often to withdraw, for privacy and devotion, Mat 24:3 26:30 Luk 21:37 22:39 .

Poole: Joh 8:2 - He So at our Lord’ s last passover Luke notes, Luk 21:38 , that all the people came early in the morning to him in the temple, to hear him. Our ...

So at our Lord’ s last passover Luke notes, Luk 21:38 , that all the people came early in the morning to him in the temple, to hear him. Our Saviour’ s early going into the temple to teach, and the people’ s diligence in coming so early to him to hear, ought to check our slothfulness in sacred business. Multitudes of people came to him; for so the universal particle all must be expounded in a multitude of Scriptures.

He after the manner of the Jewish teachers, sat down, and taught them Of this custom of theirs, for their doctors, while they taught, to sit down, we have had occasion to speak before.

Poole: Joh 8:3 - -- There were (as they say) three sorts of scribes amongst the Jews. The first were secretaries to princes and great men; so Sheva was scribe to David,...

There were (as they say) three sorts of scribes amongst the Jews. The first were secretaries to princes and great men; so Sheva was scribe to David, 2Sa 20:25 . A second sort were such as we call scriveners, or public notaries, who made instruments for people, and were employed in their more private bargains and contracts. Neither of these seem to have been of authority enough to have done this act; and besides, the Pharisees being joined with them makes it evident, that these scribes were those who expounded the law in the temple and in the synagogues, and are therefore called lawyers. They are often joined with the Pharisees in our Saviour’ s discourses, Mat 23:13-15 , &c. And we find them often joining with them in their discourses and actions, tending to entrap our Saviour: such was their design at this time.

Poole: Joh 8:4 - -- They bring to our Saviour a woman taken in the act of adultery, and set her before him.

They bring to our Saviour a woman taken in the act of adultery, and set her before him.

Poole: Joh 8:5 - -- Moses in the law, Lev 20:10 , commanded that such malefactors should be put to death; but we read of no law commanding this kind of death. And their...

Moses in the law, Lev 20:10 , commanded that such malefactors should be put to death; but we read of no law commanding this kind of death. And their rule was, that when the law had set no kind of death for an offence, there the mildest kind of death was to be their punishment, which they counted strangling to be. But they ordinarily entitled Moses to their traditional additions to the law; and death being commanded by the law, as the punishment of such offenders, they took themselves to be at liberty to determine the kind of death, as prudence and reason of state ruled them; so as, probably, they, seeing that that sin grew very frequent amongst them, appointed stoning to be the kind of death such malefactors should be put to. The manner of which we are told was this: The guilty person was to be carried up to some high place, and thrown down from thence headlong by such as witnessed against him; then they threw stones at him till they had killed him, if not killed by the fall; or covered him, if he were dead. This they tell our Saviour Moses commanded, because he had commanded in the general, that such a person should die, and their sanhedrim had determined this particular death to such malefactors. But they would know what our Saviour said to this.

Poole: Joh 8:6 - -- Their design was from his answer to take some colourable pretence to accuse, and either to discredit him with the people, or to expose him to the di...

Their design was from his answer to take some colourable pretence to accuse, and either to discredit him with the people, or to expose him to the displeasure of the superior powers. If he had directed to send her to be punished by the Roman governors, who administered justice in capital causes, the people would be fired with indignation; for they looked upon them as invaders of the rights of government that belonged to the Israelites. If he had advised them to put her to death by their own power, they would have accused him of sedition, as an enemy of the Roman authority. If he had dismissed her as not worthy of death, they would have accused him to the sanhedrim, as an infringer of the law of Moses, as a favourer of dissoluteness, an enemy to civil society, and worthy of universal hatred. This malicious design, so craftily concerted, our Saviour easily discovered and defeated; whereas they thought it would require his most attentive consideration to extricate himself from the snare. He seemed not at all to attend to what they said, but, stooping down, wrote on the ground: what he wrote, or how he could write upon the floor of the temple, (which was of stone), are very idle questions; the first not possible to be resolved, the second impertinent; for it is not said, that he made any impression upon the ground, though it be said, he wrote upon it. It appeareth plainly to have been but a divertive action, by which our Saviour signified that he gave no ear to them.

Poole: Joh 8:7 - He that is without sin, let him first cast a stone at her They will not let our Saviour alone, but importune him for an answer. He saith, He that is without sin, let him first cast a stone at her The law ...

They will not let our Saviour alone, but importune him for an answer. He saith,

He that is without sin, let him first cast a stone at her The law of God was, Deu 17:7 , that in the execution of malefactors, The hands of the witnesses shall be first upon him to put him to death. In reason those who are zealous for the punishment of others, should neither be guilty of the same, nor of greater crimes, themselves. By this saying of our Saviour, we must not understand it the will of God, that those who are magistrates, and employed in executing the Lord’ s vengeance on malefactors, should themselves be free from all guilt, for then no justice should be done. The vengeance is God’ s, not theirs; it is the law of God which they execute. He only by this minds them of that compassion which ought to be found in persons prosecuting others justly, that they may execute judgment with compassion and tenderness, and such moderation as the law will allow them, considering that they are not free from guilt, but as obnoxious to the justice of God for other sins, as those poor creatures whom God hath suffered to fall into sins punishable by human judges.

Poole: Joh 8:8 - -- When our Saviour had said this, he returneth to his former posture and action, (it being not a thing wherein he was concerned, who was not sent into...

When our Saviour had said this, he returneth to his former posture and action, (it being not a thing wherein he was concerned, who was not sent into the world to be a secular judge), as not at all regarding them.

Poole: Joh 8:9 - at the eldest This was an age of very great corruption as to men’ s lives and manners, as well as to doctrine, and corruption of worship; and as other enormi...

This was an age of very great corruption as to men’ s lives and manners, as well as to doctrine, and corruption of worship; and as other enormities of life were very common and ordinary amongst them, so it is very probable were adulteries, and that their rulers and teachers were not without great guilt. Now, see the power of conscience, when set on work by God; these accusers’ consciences were to them as a thousand witnesses; they were reproved and convicted by them, and not able to stand under the reflections of them, or to say any thing in answer to what our Saviour had said: they went away one after another; and possibly it is particularly noted that they began

at the eldest because the consciences of the eldest of them charged them more deeply for more and greater sins. Jesus was left not wholly alone, for the next words tell us, that the woman was still left standing in the midst; and no doubt but his apostles were there, for they constantly attended him; and no doubt divers others were also there: but the meaning is, that he was by this means quit of the scribes’ and Pharisees’ company, who were gone out of shame, being thus convicted by their own consciences, which told them, that whatsoever this woman was, they were no fit accusers.

Poole: Joh 8:10 - -- The close of the former verse told us, that though the scribes and Pharisees were gone, yet the woman was left in the midst, expecting Christ’ ...

The close of the former verse told us, that though the scribes and Pharisees were gone, yet the woman was left in the midst, expecting Christ’ s sentence. Christ knew well enough that the scribes and Pharisees, this poor woman’ s accusers, were gone; but yet he acts warily, and calls for her accusers, and asks if no man had condemned her? Thereby intimating, that the law against adultery was a just law; and if the crime were proved against her, she deserved to die; but she must first be convicted, and condemned. He asks her, If she were condemned? For then he had nothing to say.

Poole: Joh 8:11 - Go // Sin no more She tells him, None had. He replies, Neither did he. He did not acquit her, for he was not to make void the law of God; nor did he condemn her: he w...

She tells him, None had. He replies, Neither did he. He did not acquit her, for he was not to make void the law of God; nor did he condemn her: he was neither a witness in the case, nor yet a secular judge, to whom such judgments did belong; he was only to speak to her, as the Mediator and Saviour of man.

Go I discharge thee, as being coram non judice, before one who in my present capacity am no judge to hear this cause, and to give sentence in it.

Sin no more whatever becometh of thee as to man’ s judgment, thou hast reason to fear the greater judgment of God, if thou goest on in a course of sin. Nor doth he say, Commit adultery no more; but, sin no more. No partial repentance or sorrow for any particular sin will suffice a penitent that hopes for any mercy from God; but a leaving off all sin, of what kind soever it be.

Poole: Joh 8:12 - I am the light of the world I am the light of the world this is what John the Baptist had said of Christ before, Joh 1:4,5 , and what Christ saith of himself afterward, Joh 9:5 ...

I am the light of the world this is what John the Baptist had said of Christ before, Joh 1:4,5 , and what Christ saith of himself afterward, Joh 9:5 . It was prophesied of him, that he should be a light to the Gentiles, and God’ s salvation to the ends of the earth, Isa 46:6 . And old Simeon saith of him, Luk 2:32 , that he was to be a light to lighten the Gentiles, and the glory of his people Israel. Light is a thing glorious in itself, and communicative of itself unto others to guide them. So as Christ is most aptly compared to light, and spoken of under that notion; as for his own innate glory, so for the communicativeness of himself to creatures; which latter appeareth to be chiefly here intended: for he saith, that he who followed him, believing his doctrine, and obeying his precepts, living according to his direction and his example, should not be at a loss how to guide himself, nor remain in the darkness of sin, ignorance, and spiritual death; but should have that light which bringeth life along with it, and is sufficient to guide a man in all the works of a spiritual life, and at last bring him to life eternal.

Poole: Joh 8:13 - -- It was a known rule of law, that none ought to be believed upon a testimony given to himself: this is that they object to our Saviour, that though h...

It was a known rule of law, that none ought to be believed upon a testimony given to himself: this is that they object to our Saviour, that though he spake great things of himself, yet he was not to be believed in his own cause.

Poole: Joh 8:14 - Though I bear record of myself, my record is true There is a seeming difficulty to reconcile the words of our Saviour, Joh 5:31 , If I bear witness of myself, my witness is not true, and his asse...

There is a seeming difficulty to reconcile the words of our Saviour, Joh 5:31 , If I bear witness of myself, my witness is not true, and his assertion here,

Though I bear record of myself, my record is true: but the resolution of it is clear by considering that he speaks in the former chapter of his own single testimony with respect to them, as not of sufficient validity to authorize his Divine vocation, according to the rule of their law, that required a double testimony for confirmation of things; but here he speaks of the verity of it in itself.

For I know whence I came, and whither I go; that is, I know from whom I have received my commission, (though secret to the world), even from the Father: and yet, after the accomplishing of my embassy for his honour, I shall return to heaven, and be glorified with the glory I had with him before the world was, Joh 17:5 . The reason alleged implies his being the Son of God; and his Father’ s entire approbation of his office, and fidelity in the discharge of it; and the concurrent testimony of the Father with him: therefore his record was authentic and true. But they did not believe his mission from heaven, nor that he was to ascend thither, and accordingly did not value his testimony.

Poole: Joh 8:15 - -- According to my outward appearance to you, so you judge of me; or, according to your own passions, and corrupt affections. I judge no man in that ma...

According to my outward appearance to you, so you judge of me; or, according to your own passions, and corrupt affections. I judge no man in that manner; or, I judge no man alone, as it followeth in the next verse.

Poole: Joh 8:16 - -- My testimony is not to be looked upon as a single testimony for myself; though I do judge, yet my judgment is true; for no act of mine is a single a...

My testimony is not to be looked upon as a single testimony for myself; though I do judge, yet my judgment is true; for no act of mine is a single act: I and my Father are one; and what I do, my Father also doth, that sent me into the world as his ambassador. So as if the judgment of God be true, which you all own, grant, and acknowledge; then my judgment is true, because it is not mine only, but the judgment also of that God, whom you own, acknowledge, and worship, and who sent me into the world.

Poole: Joh 8:17 - -- It is written, Deu 17:6 19:15 . God so ordered it by his Divine law, that every thing should be established by the testimony of two witnesses.

It is written, Deu 17:6 19:15 . God so ordered it by his Divine law, that every thing should be established by the testimony of two witnesses.

Poole: Joh 8:18 - -- I (saith our Saviour) have two witnesses; I am one, I bear witness of myself; my Father is another, for he beareth witness of me. Our Saviour’ ...

I (saith our Saviour) have two witnesses; I am one, I bear witness of myself; my Father is another, for he beareth witness of me. Our Saviour’ s argumentation seemeth weak, unless we look upon him as exempt from the condition of ordinary men, and no mere man, by reason of the personal union of the Divine and human nature in his person. Nor must our Saviour be understood here to distinguish himself from his Father, in respect of his Divine being, for so he and his Father are one; but in respect of his office, as he was sent, and his Father was he who sent him. And indeed in the whole he seemeth to accommodate himself to the people’ s apprehensions of him.

Poole: Joh 8:19 - -- Thou talkest much of thy Father, where is he? We know no father which thou hast but the carpenter, Joseph; we do not look upon him as so credible a ...

Thou talkest much of thy Father, where is he? We know no father which thou hast but the carpenter, Joseph; we do not look upon him as so credible a witness in the case, as to take his testimony in such a matter as this is. Christ tells them, that the reason why they did not know the Father, was because they did not know and acknowledge, receive and believe him; for if they had received and believed him, they would not then have been at such a loss to have known where his Father was, or who he was. The eternal Father is not to be known but in, and by, and through the Son.

Poole: Joh 8:20 - The treasury // hour was not yet come The treasury was a public place in the temple; concerning which, See Poole on "Mat 27:6" , See Poole on "Mar 12:41" , See Poole on "Mar 12:43" an...

The treasury was a public place in the temple; concerning which, See Poole on "Mat 27:6" , See Poole on "Mar 12:41" , See Poole on "Mar 12:43" and See Poole on "Luk 21:1" . Christ taught sometimes in one part of the temple, sometimes in another: but that no man should lay hold on him, considering the search made for him in the beginning of the feast, and their sending messengers to take him, as we read Joh 7:32 , and the affront he had given to the scribes and Pharisees, of which we read in the beginning of this chapter, was very miraculous; nor can any account be given of it besides what is here given, viz. that his

hour was not yet come which was the reason we heard given before in the same case, Joh 7:30 . Men shall be able to do nothing against Christ, or any that belong unto him, till the time cometh that God hath set in his wise and eternal thoughts.

Poole: Joh 8:21 - ye shall die in your sins The greatest part of what is said here, was said by our Saviour before, Joh 7:34 ; (see the explication of it there); only here, instead of ye shal...

The greatest part of what is said here, was said by our Saviour before, Joh 7:34 ; (see the explication of it there); only here, instead of ye shall not find me, is,

ye shall die in your sins a phrase we shall find in Eze 3:18,19 , which doubtless signifieth, in the guilt of your sins, not removed from you; and is a threatening of eternal death, as well as temporal in the destruction of Jerusalem: and those who do so, cannot come into heaven, where Christ is.

Poole: Joh 8:22 - -- Before they guessed that he would go to the dispersed amongst the Gentiles, Joh 7:35 . Now they fancy that he would kill himself; or else speak this...

Before they guessed that he would go to the dispersed amongst the Gentiles, Joh 7:35 . Now they fancy that he would kill himself; or else speak this in mockery.

Poole: Joh 8:23 - I am not of this world Ye are not only of an earthly extraction, creatures of the earth, not descended from heaven, as I am; but also of earthly spirits and principles; yo...

Ye are not only of an earthly extraction, creatures of the earth, not descended from heaven, as I am; but also of earthly spirits and principles; you savour nothing that is sublime and spiritual, and therefore you do not understand me. I tell you,

I am not of this world my original is not from it, nor am I to determine my being in it. I shall die, but I shall rise again from the dead, and ascend into heaven, where you cannot come. Still our Saviour asserts his Divine nature; and the stress of all, he saith, lieth there; their unbelief of which was the cause of all their disputings and errors. He had given them the greatest evidence of it imaginable in the works which he had done in their sight, which were not only above the power of nature, but such as God had never authorized, or enabled any creature to do; yet they, being destitute of supernatural grace, did not believe in him. And they were inexcusable, because that grace was denied them for their wilful corruption and wickedness, which they might have avoided by the use of that common grace which was not denied them.

Poole: Joh 8:24 - -- In the Greek it is only, if ye believe not that I am Some refer this to Christ’ s Divine nature; ( I am, is the name of God, Exo 3:14 ); but...

In the Greek it is only, if ye believe not that I am Some refer this to Christ’ s Divine nature; ( I am, is the name of God, Exo 3:14 ); but others rather think that Christ here speaketh of himself as the Messiah and Mediator, and so the object of people’ s faith; and he out of whom there is no salvation: the latter indeed includes the former; for cursed is he that trusteth in man, and maketh flesh his arm, Jer 17:5 . The text plainly holds forth an impossibility of salvation for those who, under the revelations of the gospel, receive not and believe not in Christ as Mediator.

Poole: Joh 8:25 - Who art thou? // The beginning What good Christian will not learn to contemn the slights and reproaches of sinful men, when he readeth of a company of miscreants thus using their ...

What good Christian will not learn to contemn the slights and reproaches of sinful men, when he readeth of a company of miscreants thus using their Lord and Master, saying to him,

Who art thou? It is no wonder if the world, which knew him not, doth not know us. The latter part of the verse, as it lies in the Greek, is exceedingly difficult; word for word it is, The beginning, because also I speak unto you. Some think that our Saviour calleth himself

The beginning Others think the noun is in this place put for an adverb: of which we have many instances in Scripture, though none as to this noun. But I shall leave those who desire satisfaction as to what is said by critics about this verse, to what Mr. Pool hath collected in his Synopsis Criticorum, and only consider it as our interpreters understood it; in which form it seemeth to be a mere slighting of them, as much as if he had said, I have often enough, even from the beginning, told you who I am; I can say no more to you upon that head than I have said. I am the same, and no other, than I at first told you I was.

Poole: Joh 8:26 - -- Judging is not put here for judicial condemnation; but for reproving and accusing, which is one part of judging. You accuse and reprove me; I have m...

Judging is not put here for judicial condemnation; but for reproving and accusing, which is one part of judging. You accuse and reprove me; I have many things of which I could also accuse and convince you; but let me say what I will, you will not believe me. But you will not escape the judgment of my Father, who is true, he will judge you. I speak unto men nothing but what it is his will that I should declare to them.

Poole: Joh 8:27 - -- The Jews (as we are told) used to call God The Father in a way of eminency: they understood that he spake to them of his Father; but they would not...

The Jews (as we are told) used to call God The Father in a way of eminency: they understood that he spake to them of his Father; but they would not understand when he spake to them of his Father, or the Father, he meant God the Father of all; their minds were blinded, that they could not see, and their hearts hardened, that they could not understand.

Poole: Joh 8:28 - -- It is your unhappiness, that while I am alive, and preaching the gospel to you, inviting you to repentance, and faith in me, as the true Messiah, yo...

It is your unhappiness, that while I am alive, and preaching the gospel to you, inviting you to repentance, and faith in me, as the true Messiah, you will not believe me to be indeed what I am; but you shall lift me up upon the cross, (for that is meant by lifting up, as Joh 3:14 12:32 ), and when that time cometh, you shall know that I am the light of the world, as Joh 8:12 ; for after that, the gospel began to be preached to all nations: or, that I am the true Messiah, he whom the Father hath sent into the world. Some of you shall then know it by those signs and wonders that shall attend my death and resurrection, and to your shame and confusion: others of you shall know it to your eternal joy and salvation; believing on me then, whom you will not now acknowledge; and that what I have done, I have only done by commission from my Father, not of myself; and that what I have taught, I have had in commission from my Father to teach.

Poole: Joh 8:29 - -- I have the presence of God with me, as I am Mediator; the Father hath not sent me into the world to do his will, and left me alone without his prese...

I have the presence of God with me, as I am Mediator; the Father hath not sent me into the world to do his will, and left me alone without his presence; for I do his will; I drive no separate design from my Father, but always do those things which please him. From whence all faithful ministers and Christians may learn how to conclude of God’ s presence with them, which they can no longer promise to themselves, than they speak and do those things that please him.

Poole: Joh 8:30 - -- Believing on him is not here to be understood strictly of saving faith; but rather, of some preparations toward it: they began to believe that he wa...

Believing on him is not here to be understood strictly of saving faith; but rather, of some preparations toward it: they began to believe that he was the true Messias, and to have more honourable thoughts than they had of him: that this was all, will appear from what we find in the following verses; and believing often signifieth no more in the New Testament than a light assent given to some propositions of the gospel relating to Christ.

Poole: Joh 8:31 - Believed on him Believed on him in the sense before expressed. Our Saviour well enough saw their hearts, and in what manner they believed, and what sort of disciples...

Believed on him in the sense before expressed. Our Saviour well enough saw their hearts, and in what manner they believed, and what sort of disciples they were, viz. only nominal: they have the name of disciples who come after Christ to hear him; but they are his disciples indeed, who make his doctrine the rule of their lives. He therefore tells them, That not a mere saying to him Lord, Lord, and yielding some light assent to some propositions of truth in the gospel, would make them his disciples in truth and reality, without an abiding and continuance in the words which he taught them.

Poole: Joh 8:32 - And ye shall know the truth And ye shall know the truth that is, you shall more fully and clearly know the truth; by which may be either understood Christ, who styles himself, ...

And ye shall know the truth that is, you shall more fully and clearly know the truth; by which may be either understood Christ, who styles himself, The way, the truth, and the life; or those propositions of truth which Christ hath revealed. There must be some knowledge of truth in a soul before it can believe; for how shall they believe (saith the apostle) in him of whom they have not heard? but a fuller and clearer knowledge of the truth is got by degrees, by those who studiously seek after it, and walk close with God.

And the truth shall make you free: it appears by Joh 8:36 , that by the truth he means himself; there he saith, If the Son make you free: and indeed, though the knowledge of the proposition of truth gives men some liberty from the bondage of ignorance and some lusts, yet it is only the saving knowledge of Christ which brings men into a perfect liberty from the law, the rigour, curse, and terror of it, and from the dominion of sin and corruption.

Poole: Joh 8:33 - We are Abraham’ s seed, and were never in bondage to any // made free How carnally doth a carnal heart understand spiritual mysteries! Thus Nicodemus, hearing of being born again, grossly dreamed of entering into hi...

How carnally doth a carnal heart understand spiritual mysteries! Thus Nicodemus, hearing of being born again, grossly dreamed of entering into his mother’ s womb, and being born again. The woman of Samaria, hearing of living water, dreamed of water that should so satisfy her thirst, as that she should never come again to the well to draw. The Jews here hearing of being made free, dream of a freedom from human bondage and slavery. To what our Saviour had said, that if they knew the truth, the truth should make them free; they reply,

We are Abraham’ s seed, and were never in bondage to any Admitting that they were Abraham’ s seed, that is, Jews, were not the Jews in bondage, first to Pharaoh, king of Egypt; then to Nebuchadnezzar, king of Babylon? They were now in bondage to the Romans. They must either understand it of their own persons, though they were tributaries they were no slaves; or else concerning their right, they had a right to liberty though they were under an extrinsic servitude to their conquerors. This made them angry, that Christ should speak of their being

made free for those that are free are not in a capacity to be made free. The Jews were a people very tenacious of their liberty, and gloried much in the right they had to it.

Poole: Joh 8:34 - -- Our Saviour here correcteth their mistake, letting them know, that he was not speaking about any corporal, but spiritual servitude; not of the freed...

Our Saviour here correcteth their mistake, letting them know, that he was not speaking about any corporal, but spiritual servitude; not of the freedom of men’ s bodies from the power of enemies, but of the freedom of men’ s souls from the slavery and dominion of lusts and corruptions. He that doth sin (saith he) is the servant of sin. The committing or doing of sin here intended, is not to be understood of single acts of sin, for in that sense who lives and sinneth not? (the righteous man sinning seven times in a day); so as all men would be concluded the servants of sin; but of living indulgently and habitually in a course of sin, and in the practice of gross sins; in which sense workers of iniquity is to be taken, Mat 7:23 ; and this very phrase, 1Jo 3:4 . And indeed, the very heathen could see, that there was no such slavery as a servitude to lusts and passions: men are the servants of corruption, 2Pe 2:19 ; under the dominion of sin, Rom 6:20 .

Poole: Joh 8:35 - But the Son // abideth ever The servant of sin abideth not in the church (which is the house of God) for ever. Look as it is with slaves, and servants; they are no fixed member...

The servant of sin abideth not in the church (which is the house of God) for ever. Look as it is with slaves, and servants; they are no fixed members of families; they may be turned out, they may be sold over to others; they abide in families according as in them they behave themselves: so you, who, as you are Abraham’ s seed, as you boast and glory, are now servants in the church of God; yet if you continue to be servants of sin, you shall not for ever abide in God’ s house; if you be not cast out of the church militant, you shall certainly be cast out of the church triumphant; that is, you shall never come there.

But the Son some think he speaks of himself who was the eternal Son of God, he

abideth ever but I rather think he speaks of him that is a son by adoption, Joh 1:12 Rom 8:15,16 . So as this text showeth us the remarkable difference betwixt a nominal professor, and one who is a true believer: the one is but as a servant in God’ s house, to whom belongeth no inheritance; though while he is in the family, he enjoys some common privileges which a mere stranger hath no right to: the other is a son, and hath a right to the inheritance, and so shall never be cast out of the family, but abideth in it for ever.

Poole: Joh 8:36 - -- If that term the Son in this verse be the same with the Son mentioned in the former verse, they must both be understood of Christ: for it is most ...

If that term the Son in this verse be the same with the Son mentioned in the former verse, they must both be understood of Christ: for it is most certain, that here the Son can signify no more than Christ, to whom alone it belongeth to make souls free from the slavery of the law, sin, death, hell, &c. Now, saith our Saviour, this is the true freedom. Alas! What is the freedom you boast of and glory in? It is not the freedom of your inward man, if you were in the fullest actual possession of it; many a one in that sense free, hath a base, servile, slavish mind, and is a servant to corruption and lusts. It is only the freedom which I give unto souls, that is a true and perfect liberty, and is alone worthy the name of it.

Poole: Joh 8:37 - -- According to the flesh you are descended from Abraham, that I know; but of what advantage is or can this be to you, while in the mean time you are i...

According to the flesh you are descended from Abraham, that I know; but of what advantage is or can this be to you, while in the mean time you are implacable enemies to me, and seek to murder me, who am not only an innocent person, but am the Lord of life, and came to save the world? And the root of this is your unbelief: did you receive and believe the word that I have spoken to you, you would do otherwise; but although the sound of my word pierceth your ears, and then you receive a little of it, yet it passeth not into your hearts, it hath no place within you; you do not believe it, you are not affected with it, it doth not dwell in you as it ought to do, so that you are not turned into the likeness and obedience of it. Men may be professors and members of the church of God, in whom yet the word of God hath no rooting, and findeth no true place; so as that their condition may be sad enough.

Poole: Joh 8:38 - -- My Father is God; I declare unto you his mind and will; no uncertain things, but what I have seen with him, that is, what I certainly know to be his...

My Father is God; I declare unto you his mind and will; no uncertain things, but what I have seen with him, that is, what I certainly know to be his will. You declare by your actions who is your father; and as I do my Father’ s will, and what he teacheth me to do, so you do the works which the devil, who is your father, Joh 8:44 , prompts you to do.

Poole: Joh 8:39 - Abraham is our Father Abraham is our Father this was their continual boast, as may be learned from Mat 3:9 ; glorying in their birth privilege, Abraham being the father of...

Abraham is our Father this was their continual boast, as may be learned from Mat 3:9 ; glorying in their birth privilege, Abraham being the father of the whole Jewish nation; and in their church privilege, Abraham being the head of the Jewish church, and he to whom the promises were made. But Christ taketh them off this glorying, by reminding them, that the blood of Abraham running in their veins would be of little significance to them, so long as they did not walk in Abraham’ s steps. Men are truly to be accounted the children of those, not from whom they are naturally descended, but whose steps they walk in, and whom they imitate in their conversations.

Poole: Joh 8:40 - -- You declare by your actions that you are very far from the spirit and temper of Abraham: I am one who, being sent of God, whom you own as your Fathe...

You declare by your actions that you are very far from the spirit and temper of Abraham: I am one who, being sent of God, whom you own as your Father, have faithfully revealed the will of God to you, and have never told you any thing but the truth; and this is all my crime, for which you seek to murder me: this was none of your father Abraham’ s practice; so as though you have something of Abraham’ s blood, yet you have nothing of Abraham’ s spirit in you.

Poole: Joh 8:41 - Ye do the deeds of your father // born of fornication // We have one Father, even God Ye do the deeds of your father you imitate him who is indeed your father; by whom our Saviour (as we shall hear more afterwards) meaneth the devil. T...

Ye do the deeds of your father you imitate him who is indeed your father; by whom our Saviour (as we shall hear more afterwards) meaneth the devil. This they fume at, and tell him they were not

born of fornication which is, in our English dialect, as much as, We are no bastards; but it hath another sense in this place, as appeareth by the next words.

We have one Father, even God that is, we own and worship one God, who is our Father; which makes very good interpreters think, that their meaning in those words, We are not born of fornication, is, We are no idolaters; idolatry in holy writ being very ordinarily compared to whoredom and fornication.

Poole: Joh 8:42 - -- This agreeth with what we have 1Jo 5:1 , Every one that loveth him that begat, loveth him also that is begotten of him. But here our Saviour rathe...

This agreeth with what we have 1Jo 5:1 , Every one that loveth him that begat, loveth him also that is begotten of him. But here our Saviour rather seemeth to speak of his proceeding forth and coming from God, as sent into the world to fulfil the will of God as to the redemption of man, than of his proceeding from his Father by eternal generation. It is true, that he who loves the father will also love the child, so far forth as he resembles his father, and acts like unto him; and it is as true, that he who loveth him that sends a messenger will also love the messenger, executing the commission of him that sent him.

Poole: Joh 8:43 - because ye cannot hear It is manifest all along this discourse, that Christ spake riddles to the Jews, and that they understood not the import and sense of his discourse: ...

It is manifest all along this discourse, that Christ spake riddles to the Jews, and that they understood not the import and sense of his discourse: Now (saith our Saviour) the reason is,

because ye cannot hear that is, believe, my word: they could and did hear it with their ears; they heard the sound of it, but they could not discern the spiritual sense and meaning of it: it was not given to them to know the mysteries of the kingdom of God, Mat 13:11 . And the reason was, because they suffered themselves to be blinded by prejudice, and by their own lusts and corrupt affections, till God gave them up to a judicial blindness, that hearing they heard, and did not understand; and seeing they saw, and did not perceive.

Poole: Joh 8:44 - -- Our Saviour now plainly tells them what he meant by their father mentioned Joh 8:38 ; viz. the devil, whose children though they were not by natur...

Our Saviour now plainly tells them what he meant by their

father mentioned Joh 8:38 ; viz. the devil, whose children though they were not by natural traduction, yet they were by imitation, wilfully doing the things which the devil would have them do. He instances in two of these lusts: 1. Murder. He saith, The devil from the beginning of the world had a mind and design against the sons of men; and he ever since (as the apostle tells us, 1Pe 5:9 ) hath gone about like a roaring lion, seeking whom he may devour. And in this they were his true children, using all arts imaginable to destroy him whom God had sent into the world for man’ s salvation. In another thing also they were the true and genuine children of the devil; the devil had no truth in him, nor did he abide in the truth. God indeed created the angels (who afterward fell) in a state of rectitude, without unrighteousness; but they did not keep their first station. So, neither did they love the truth, nor abide in it, but were wholly false and liars, and could not abide the truth.

Poole: Joh 8:45 - -- Such is your hatred to the truth, that you hate me for no other reason but because I reveal my Father’ s will (which is the truth) to you; than...

Such is your hatred to the truth, that you hate me for no other reason but because I reveal my Father’ s will (which is the truth) to you; than which nothing can evidence a greater hatred to truth, nor conformity and likeness to the devil. There cannot be a greater evidence of any one’ s hatred of the truth, than the hatred of those who tell them the truth, and for this very reason, because they do so.

Poole: Joh 8:46 - -- If any of you can prove that I have spoken to you any thing that is false, and not consonant to the will of my Father, do it; but which of you is ab...

If any of you can prove that I have spoken to you any thing that is false, and not consonant to the will of my Father, do it; but which of you is able to charge me with any such thing? If there be no such thing, but I have told you what is the very truth, and the will of my Father, as to what you are to believe and do, why do you not believe me? For every reasonable soul is a debtor to truth.

Poole: Joh 8:47 - He that is of God // Heareth God’ s words // because ye are not of God He that is of God to be of God, here, is opposed to a being not of God, and so may be understood to comprehend election, as well as regeneration. He...

He that is of God to be of God, here, is opposed to a being not of God, and so may be understood to comprehend election, as well as regeneration.

Heareth God’ s words he heareth, acknowledgeth, believeth, and patiently submits to the will of God revealed in his word.

The reason why you, though with your ears ye hear the word of God, yet do not in heart receive, and embrace, and believe it, nor can submit to it, is

because ye are not of God not chosen of him, not savingly enlightened and regenerated by him. So as this text affords us an excellent note, by which we may know whether we be regenerated, and of God, yea or no. That is, our believing and yielding obedience to the will of God revealed in his word. By this saying of our Saviour, he seemeth to acquiesce in the will of God, concerning these refractory and unbelieving Jews, notwithstanding all the pains he had taken with them to enlighten and bring them to the saving knowledge of the truth. It pleased not his Father to open their eyes that they might see, or their hearts that they might understand. This ought in like manner to satisfy all the true and faithful ministers of the gospel, when they see they have laboured in vain, and spent their strength for nothing and in vain. When they have done all they can, they will find this of our Saviour true, That the work must be God’ s, and not theirs; and no more hearts will be changed, than theirs who are of God.

Poole: Joh 8:48 - A Samaritan // And hast a devil A Samaritan signified to the Jews as much as an impostor, or seducer; for the Jews looked upon the Samaritans as a detestable sort of men, who had co...

A Samaritan signified to the Jews as much as an impostor, or seducer; for the Jews looked upon the Samaritans as a detestable sort of men, who had corrupted the worship of God with their horrible superstitions in Mount Gerizim.

And hast a devil that is, art mad: See Poole on "Joh 7:20" .

Poole: Joh 8:49 - I have not a devil I have not a devil that is, I am not possessed with an evil spirit, as you blaspheme; or, (as others think), I am not mad, I speak the words of truth...

I have not a devil that is, I am not possessed with an evil spirit, as you blaspheme; or, (as others think), I am not mad, I speak the words of truth and soberness, (for it is said, that the Jews held an opinion, That all who were distracted were influenced by all evil spirit, and had a devil). It is true in both senses, Christ had no devil. He did nothing that he did, but for the honour of his Father; this was but a term of scandal and reproach they cast upon Christ. In the mean time it must be observed, with how much meekness the Lamb of God received these most unworthy reproaches cast upon him; that we may learn to behave ourselves in like manner under such temptations.

Poole: Joh 8:50 - -- Christ very often reminds them of this, that in what he spake and did, he sought not his own honour and reputation; which both obviated an objection...

Christ very often reminds them of this, that in what he spake and did, he sought not his own honour and reputation; which both obviated an objection they might make against him, and also convinced them of his truth and sincerity in what he did. But, saith he, though I seek not my own honour, yet there is one who cometh himself in my honour and glory; and you must expect that he should judge and condemn you for all your hard speeches which you have spoken against me.

Poole: Joh 8:51 - -- To see death in this text, signifieth to die, but in an apparently differing sense from what it is taken in Luk 2:26 , where it is to be understood...

To see death in this text, signifieth to die, but in an apparently differing sense from what it is taken in Luk 2:26 , where it is to be understood of a natural death; of which it cannot be understood here, for the holiest men shall die: the body is dead (that is, in dying) because of sin; or, shall die because of sin, Rom 8:10 . It must therefore be understood of death eternal; and in that sense the proposition is certainly true, That a holy man that keepeth the sayings of Christ shall not see death, that is, shall have eternal life; which is no more than what we have often before met with, viz. the promise of life eternal to faith and holiness.

Poole: Joh 8:52 - Thou hast a devil Thou hast a devil: this is the third time we have met with this blasphemous imputation from these wretched men, Joh 7:20 , in this chapter, Joh 8:48 ...

Thou hast a devil: this is the third time we have met with this blasphemous imputation from these wretched men, Joh 7:20 , in this chapter, Joh 8:48 , and here. What we have here, may strongly incline us to believe, that by the phrase they did not intend that he was possessed with the devil; for they here declare themselves confirmed in what they said, from his speaking that which was contrary to sense and demonstration. Abraham was dead, (though the father of the faithful), and the prophets were dead; and therefore to speak of any mortal man’ s not seeing death, was contrary to every day’ s experience, and to the experience of the holiest men who ever lived. To them therefore who understood him speaking of a natural dissolution of the soul and body, this looked like the language of one beside himself; which probably was all they meant, when they said he had a devil, unless they used it as a term of reproach and passion; of all which none can give any just account.

Poole: Joh 8:53 - -- If thou canst so effect it, that those who keep thy sayings shall not die, thou canst also make thyself immortal: neither Abraham nor the prophets c...

If thou canst so effect it, that those who keep thy sayings shall not die, thou canst also make thyself immortal: neither Abraham nor the prophets could save themselves from death, they are all dead: what art thou? What dost thou make thyself? And by the way, this was another charge upon our Saviour, the Jews having no patience with any that should prefer himself before their father Abraham or Moses.

Poole: Joh 8:54 - If I honour myself, my honour is nothing If I honour myself, my honour is nothing this is much the same with what our Saviour said, Joh 5:31 , which he seemed to contradict, Joh 5:14 ; (see ...

If I honour myself, my honour is nothing this is much the same with what our Saviour said, Joh 5:31 , which he seemed to contradict, Joh 5:14 ; (see the notes on both those places); the meaning is, If I seek mine own honour and glory; or, If I arrogate to myself what indeed doth not belong to me; or, If I alone honour myself, which (by the next words) seemeth to be the true sense of the phrase here. My Father is he who honoureth me, by witnessing from heaven that I am his beloved Son; by sending me into the world to accomplish his work; by many signs and wonders: and you say, that this my Father is your God. If therefore you will not give credit to me and my testimony, yet you ought to give credit to him, whom you own as your God.

Poole: Joh 8:56 - was glad You glory much in this, that you have Abraham to your father. This father of yours foresaw my coming into the world, and my dying upon the cross. He...

You glory much in this, that you have Abraham to your father. This father of yours foresaw my coming into the world, and my dying upon the cross. He saw it by the eye of faith, in the promise which was made to him, That in his seed all the nations of the earth should be blessed. He saw it in the type of Isaac’ s being offered, then receiving him in a figure, Heb 11:19 . He saw it in the light of Divine revelation. He saw my coming in the flesh; my dying upon the cross for sinners; the publication of my gospel to the whole world, by which means all the nations of the earth became blessed in his seed. And he

was glad with the joy of faith, which gives the soul a union with an absent object by faith made certain to it, Heb 11:1 .

Poole: Joh 8:57 - -- Christ was at this time but three and thirty years old, and upward: they dream of Abraham’ s seeing him, and his seeing Abraham, with bodily ey...

Christ was at this time but three and thirty years old, and upward: they dream of Abraham’ s seeing him, and his seeing Abraham, with bodily eyes, of which Christ said nothing; that indeed had been a thing impossible, for Abraham was dead many hundred years before Christ appeared in the flesh to the world: neither doth our Saviour say, that he had seen Abraham, or that Abraham had seen him; but that he had seen his day, his coming in the flesh, his death, which Abraham had seen, not with bodily eyes, but with the eye of faith.

Poole: Joh 8:58 - -- Some will have the meaning to be, that Christ was before Abraham’ s time constituted Mediator; as he is said to be the Lamb slain from the f...

Some will have the meaning to be, that Christ was before Abraham’ s time constituted Mediator; as he is said to be the Lamb slain from the foundation of the world, Rev 13:8 : so 1Pe 1:20 . But thus it might have been said of any of the elect, that they were chosen before Abraham was. It is therefore undoubtedly to be understood of Christ’ s eternal existence, as to his Divine nature; and this will appear, as from other arguments, so from the whole scope of our Saviour’ s former discourse in this chapter, which was to assert his Divine nature and equality with the Father.

Poole: Joh 8:59 - Then took they up stones to cast at him // through the midst of them Then took they up stones to cast at him as they also did, Joh 5:31 . It is vain to inquire where they had stones in the temple; they might be repairi...

Then took they up stones to cast at him as they also did, Joh 5:31 . It is vain to inquire where they had stones in the temple; they might be repairing some part of it, or some parts of it paved with stones might be loose, &c.; it is enough that we are assured that some they found. He did not go

through the midst of them that were in this uproar, but first thrust himself into the more innocent crowd, then passed through the midst of them. Some make a question here, how he could pass through the midst of them? Whether he made his body invisible? (so the Lutherans think); or whether he struck his enemies with blindness, or thickened the air before their eyes? But what needs that dispute? Admit some few of the rabble to be in a rage, the greatest part innocent, it is no hard thing for us to conceive how a person, discerning the disorder, may thrust himself into the more innocent crowd, and pass by, escaping the rage of his enemies.

Lightfoot: Joh 8:1 - Jesus went unto the mount of Olives Jesus went unto the mount of Olives.   [Jesus went unto the mount of Olives.] But whether to the town of Bethany, or to some booth fixed i...

Jesus went unto the mount of Olives.   

[Jesus went unto the mount of Olives.] But whether to the town of Bethany, or to some booth fixed in that mount, is uncertain. For because of the infinite multitude that had swarmed together at those feasts, it is probable many of them had made themselves tents about the city, that they might not be too much straitened within the walls, though they kept within the bounds still of a sabbath day's journey.   

"'And thou shalt turn in the morning, and go unto thy tents,' Deu 16:7. The first night of the feast they were bound to lodge within the city: after that it was lawful for them to abide without the walls; but it must be within the bounds of a sabbath day's journey. Whereas therefore it is said, 'Thou shalt go unto thy tents'; this is the meaning of it. Thou shalt go into thy tents that are without the walls of Jerusalem, but by no means into thine own house."   

It is said, Joh 7:53, that "every man went unto his own house"; upon which words let that be a comment that we meet with, After the daily evening sacrifice, the fathers of the Sanhedrim went home.   

The eighth day therefore being ended, the history of which we have in John_7, the following night was out of the compass of the feast; so that they had done the dancings of which we have spoken before. The evangelist, therefore, does not without cause say that "every man went unto his own house"; for otherwise they must have gone to those dancings, if the next day had not been the sabbath.

Lightfoot: Joh 8:3 - A woman taken in adultery And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst.   [A woman taken in adult...

And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst.   

[A woman taken in adultery.] Our Saviour calls the generation an adulterous generation; Mat 12:39; see also Jam 4:4; which indeed might be well enough understood in its literal and proper sense.   

"From the time that murderers have multiplied amongst us, the beheading of the heifer hath ceased: and since the increase of adultery, the bitter waters have been out of use."   

" Since the time that adultery so openly prevailed under the second Temple, the Sanhedrim abrogated that way of trial by the bitter water; grounding it upon what is written, 'I will not visit your daughters when they shall go a whoring, nor your wives when they shall commit adultery.' "   

The Gemarists say, That Rabban Jochanan Ben Zacchai was the author of this counsel: he lived at this very time, and was of the Sanhedrim; perhaps present amongst those that set this adulterous woman before Christ. For there is some reason to suppose that the "scribes and Pharisees" here mentioned were no other than the fathers of the Sanhedrim.

Lightfoot: Joh 8:5 - That such should be stoned Now Moses in the law commanded us, that such should be stoned: but what sayest thou?   [That such should be stoned.] Such. Who? what, ...

Now Moses in the law commanded us, that such should be stoned: but what sayest thou?   

[That such should be stoned.] Such. Who? what, all adulteresses? or all taken in adultery, in the very act? There is a third qualification still: for the condition of the adulteress is to be considered, whether she was a married woman, or betrothed only.   

God punisheth adultery by death, Lev 20:10. But the masters of traditions say, that "wherever death is simply mentioned in the law," [that is, where the kind of death is not expressly prescribed,] "there it is to be supposed no other than strangling." Only they except; " a daughter of an Israelite, if she commit adultery after she is married, must be strangled; if only betrothed, she must be stoned. A priest's daughter, if she commit adultery when married, must be stoned; if only betrothed, she must be burnt."   

Hence we may conjecture what the condition of this adulteress was: either she was an Israelitess not yet married, but betrothed only; or else she was a priest's daughter, married: rather the former, because they say, "Moses in the law hath commanded us that such should be stoned." See Deu 22:21. But as to the latter, there is no such command given by Moses.

Lightfoot: Joh 8:6 - Jesus stooped down, and with his finger wrote on the ground This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though h...

This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.   

[Jesus stooped down, and with his finger wrote on the ground.] Feigning as though he heard them not; had of old crept into some books: and it is plain enough that it did creep in. For when Christ had given proof enough that he took cognizance of the matter propounded to him by those words, "He that is without sin among you," etc., yet did he stoop down again, and write upon the earth.   

Many have offered their conjectures why he used this unusual gesture at this time; and, with the reader's leave, let me also offer mine.   

I. The matter in hand was, judging a woman taken in adultery: and therefore our Saviour in this matter applies himself conformably to the rule made and provided for the trial of an adulteress by the bitter water, Numbers 5.   

II. Among the Jews, this obtained in the trial of a wife suspected: "If any man shall unlawfully lie with another woman, the bitter water shall not try his wife: for it is said, If the husband be guiltless from iniquity; then shall the woman bear her iniquity."   

"When the woman hath drunk the bitter water, if she be guilty, her looks turn pale, her eyes swell up, etc. So they turn her out of the Court of the Women; and first her belly swells, then her thigh rots, and she dies. The same hour that she dies, the adulterer also, upon whose account she drank the water, dies too, wherever he is, being equally seized with a swelling in his belly, rottenness in his thigh, or his pudenda. But this is done only upon condition that the husband hath been guiltless himself: for if he have lain with any unlawfully himself, then this water will not try his wife.   

"If you follow whoring yourselves, the bitter waters will not try your wives."   

You may see by these passages how directly our Saviour levels at the equity of this sentence, willing to bring these accusers of the woman to a just trial first. You may imagine you hear him thus speaking to them: "Ye have brought this adulterous woman to be adjudged by me: I will therefore govern myself according to the rule of trying such by the bitter waters. You say and you believe, according to the common opinion of your nation, that the woman upon whom a jealousy is brought, though she be indeed guilty, yet if the husband that accuseth her be faulty that way himself, she cannot be affected by those waters, nor contract any hurt or danger by them. If the divine judgment proceeded in that method, so will I at this time. Are you that accuse this woman wholly guiltless in the like kind of sin? Whosoever is so, 'let him cast the first stone,' etc. But if you yourselves stand chargeable with the same crimes, then your own applauded tradition, the opinion of your nation, the procedure of divine judgment in the trial of such, may determine in this case, and acquit me from all blame, if I condemn not this woman, when her accusers themselves are to be condemned."   

III. It was the office of the priest, when he tried a suspected wife, to stoop down and gather the dust off the floor of the sanctuary; which when he had infused into the water, he was to give the woman to drink: he was to write also in a book the curses or adjurations that were to be pronounced upon her, Num 5:17; Num 5:23. In like manner our Saviour stoops down; and making the floor itself his book, he writes something in the dust, doubtless against these accusers whom he was resolved to try, in analogy to those curses and adjurations written in a book by the priest, against the woman that was to be tried.   

IV. The priest after he had written these curses in a book blots them out with the bitter water, Num 5:23. For the matter transacted was doubtful. They do not make the suspected woman drink, unless in a doubtful case.   

The question is, Whether the woman was guilty or not? If guilty, behold the curses writ against her: if not guilty, then behold they are blotted out. But Christ was assured, that those whom he was trying were not innocent: so he does not write and blot out, but writes and writes again.   

V. He imitates the gesture of the priest, if it be true what the Jews report concerning it, and it is not unlikely, viz. that he first pronounced the curses; then made the woman drink; and after she had drunk, pronounced the same curses again. So Christ first stoops down and writes; then makes them as it were drink, in that searching reflection of his, "He that is without sin among you"; and then stoops down again and writes upon the earth.

Lightfoot: Joh 8:9 - Being convicted by their own conscience And they which heard it; being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus...

And they which heard it; being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.   

[Being convicted by their own conscience.] Our Saviour had determined to shame these wicked men before the common people: and therefore adds that peculiar force and energy to what he said that they could not stand it out, but with shame and confusion drawing off and retiring, they confess their guilt before the whole crowd. A thing little less than miracle.

Lightfoot: Joh 8:12 - I am the light of the world Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light ...

Then spake Jesus again 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.   

[I am the light of the world.] "R. Biba Sangorius saith, Light is the name of the Messiah. As it is written, Light dwells with him;" Dan 2:22. We have the same passage in Bereshith Rabba; saving that the author of these words there is R. Abba Serongianus.   

They were wont to adorn their Rabbins and doctors with swelling and magnificent titles of Lights.   

"A tradition. His name is not R. Meir, but Nehorai. Why therefore is he called R. Meir? Because he enlightens the eyes of wise men by the traditions. And yet his name is not Nehorai neither, but R. Nehemiah. Why then is he called R. Nehorai? Because he enlightens the eyes of wise men by the traditions." O blessed luminaries without light! Begone, ye shades of night! for "the Sun of righteousness" hath now displayed himself.

Lightfoot: Joh 8:13 - Thou bearest record of thyself The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.   [Thou bearest record of thyself.] This a...

The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.   

[Thou bearest record of thyself.] This and the following passages uttered in dispute, whether Christ was the light or no, bring to mind what was wont to be transacted amongst them in their witnessing about the appearance of the new moon. We have it in Rosh Hashanah.   

I. It was to be attested before the Sanhedrim by two persons that they saw the new moon. So Christ mentions two witnesses attesting him to be the light, viz. The Father and himself, Joh 8:18.   

II. They did not allow the testimony about the new moon, unless from persons known to the Sanhedrim: or if they were unknown, there were those sent along with them from the magistracy of that city where they lived, that should attest their veracity. Compare Joh 8:18 and Joh 8:19; "I bear witness of myself, and ye know me not. My Father also bears witness of me; but ye have not known my Father."   

III. One witness is not to be believed in his own cause. So the Pharisees, Joh 8:13, "Thou bearest record of thyself; thy record is not true."   

IV. The father and the son, or any sort of relatives, are fit and credible witnesses: Joh 8:18; "I am one that bear witness of myself, and the Father that sent me beareth witness of me."

Lightfoot: Joh 8:20 - in the treasury These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.   [in t...

These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.   

[in the treasury.] In the treasury, that is, in the Court of the Women; where he had transacted the matter about the woman taken in adultery. It was called tthe treasury upon the account of thirteen corban chests placed there. Of which we have spoken in another tract.

Lightfoot: Joh 8:25 - The same that I said unto you from the beginning Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.   [The same tha...

Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.   

[The same that I said unto you from the beginning.] I. Amongst the several renderings of this place, this seems the most proper; The same that I said unto you from the beginning. So Gen 43:18; The money returned.....at the first time ": and Joh 8:20, We came indeed down at the first time to buy food.   

The words thus rendered may refer to that full and open profession which our Saviour made of himself before the Sanhedrim, that he was 'the Son of God,' or 'the Messiah,' John_5: "Do you ask me who I am? I am the same that I told you from the beginning; when I was summoned to answer before the Sanhedrim."   

II. However, I cannot but a little call to mind the common forms of speech used so much in the Jewish schools, the beginning and the end. Where, by the beginning they meant any thing that was chiefly and primarily to be offered and taken notice of: by the end what was secondary, or of less weight.   

The question is, whether it were lawful for the priests to sleep in their holy vestments. The end or the secondary question was, whether it was lawful for them to sleep in them. But the beginning; or the thing chiefly and primarily to be discussed, was, whether it was lawful for them to have them on at all but in divine service. Hence the Gemarists, The tradition is, that they must not sleep in them, if you will explain the end [or secondary question]: but let them put them off and fold them up, and lay them under their heads [when they sleep]: this, 'the beginning' [or chief matter in hand] determines; that is, that it is not lawful for the priest so much as to wear his holy garments but when he is in holy service.   

"It is a tradition of the Rabbins. If one, in walking near any city, see lights in it, if the greatest number in that city be Cuthites, let him not bless them; if they be most Israelites, let him bless it. They teach 'the beginning,' when they say, Most Cuthites. They teach 'the end,' when they say, Most Israelites." For the chief and principal scruple was, whether they should pronounce a blessing upon those lights when there might be most Cuthites in the city that lighted them up: the lesser scruple was, whether he should bless them if there were most Israelites in that city.   

"There is a dispute upon that precept, Lev 17:13; If any one kill a beast or bird upon a holy day, the Shammean school saith, Let him dig with an instrument and cover the blood. The school of Hillel saith, Let him not kill at all, if he have not dust ready by him to cover the blood."   

The end; or the secondary question, is about covering the blood if a beast should be killed. The beginning; or the principal question, is about killing a beast or a fowl at all upon a holy day, merely for the labour of scraping up dust, if there be none at hand.   

There are numberless instances of this kind: and if our Saviour had any respect to this form or mode of speaking, we may suppose what he said was to this purpose: "You ask who I am? The beginning. That is the chief thing to be inquired into, which I now say, viz. That I am the light of the world, the Messiah, the Son of God, etc. But what works I do, what doctrines I teach, and by what authority, this is an inquiry of the second place, in comparison to that first and chief question, who I am."

Lightfoot: Joh 8:26 - But he that sent me is true I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.  ...

I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.   

[But he that sent me is true.] "I have many things to say and judge of you; but he that sent me hath of old said and judged of you; 'and he is true;' and they are true things which he hath said of you." Of this kind are those passages, Isa 11:10; "Make the heart of this people fat," etc.; and Isa 29:10; "The Lord hath poured out upon you the spirit of deep sleep," etc.: and from such kind of predictions it is, that Christ concludes this concerning them, Joh 8:21; "Ye shall die in your sins."

Lightfoot: Joh 8:33 - We be Abraham's seed, etc. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?   [We be Abraham'...

They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?   

[We be Abraham's seed, etc.] they were wont to glory of being Abraham's seed beyond all measure. Take one instance of a thousand:   

"It is storied of R. Jochanan Ben Matthias, that he said to his son, 'Go out and hire us some labourers.' He went out and hired them for their victuals. When he came home to his father, his father said to him, 'My son, though thou shouldst make feasts for them, as gaudy as the feasts of Solomon, thou wouldst not do enough for them, because they are the children of Abraham, Isaac, and Jacob.' " And yet they confess " the merits of our fathers Abraham, Isaac, and Jacob, ceased from the days of Hosea the prophet, as saith Rabh; or as Samuel, from the days of Hazael."   

But how came they to join this, "We be Abraham's seed, and were never in bondage to any man?" Is it impossible that one of Abraham's seed should be in bondage? The sense of these two clauses must be distinguished: "We are of the seed of Abraham, who are very fond and tenacious of our liberty; and as far as concerns ourselves, we never were in bondage to any man." The whole nation was infinitely averse to all servitude, neither was it by any means lawful for an Israelite to sell himself into bondage, unless upon the extremest necessity.   

"It is not lawful for an Israelite to sell himself for that end merely, that he might treasure up the money, or might trade with it, or buy vessels, or pay a creditor; but barely if he want food and sustenance. Nor may he sell himself, unless when nothing in the world is left, not so much as his clothes, then let him sell himself. And he whom the Sanhedrim sells, or sells himself, must not be sold openly, nor in the public way; as other slaves are sold, but privately."

Lightfoot: Joh 8:37 - But ye seek to kill me I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.   [But ye seek to kill me.] From this wh...

I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.   

[But ye seek to kill me.] From this whole period it is manifest that the whole tendency of our Saviour's discourse is to shew the Jews that they are the seed of that serpent that was to bruise the heel of the Messiah: else what could that mean, Joh 8:44; "Ye are of your father the devil," but this, viz. "Ye are the seed of the serpent?"

Lightfoot: Joh 8:43 - Because ye cannot hear my word Why do ye not understand my speech? even because ye cannot hear my word.   [Because ye cannot hear my word.] You may here distinguish bet...

Why do ye not understand my speech? even because ye cannot hear my word.   

[Because ye cannot hear my word.] You may here distinguish between the manner of speaking; or phrases used in speech and the matter or thing spoken. Isa 11:4; "He shall smite the earth with the rod of his mouth." But they could not bear the smart of his rod; they would not therefore understand the phraseology or way of speech he used.

Lightfoot: Joh 8:44 - A murderer from the beginning. // He abode not in the truth Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, beca...

Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode 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 of it.   

[A murderer from the beginning.] For so the Hebrew idiom would render he was a murderer from the days of the creation. And so Christ, in saying this, speaks according to the vulgar opinion, as if Adam fell the very first day of his creation.   

[He abode not in the truth.] I. He abode not in the truth; i.e. he did not continue true, but found out the way of lying.   

II. He did not persist in the will of God which he had revealed concerning man. For the revealed will of God is called truth; especially his will revealed in the gospel. Now when God had pleased to make known his good will towards the first man, partly fixing him in so honourable and happy a station, partly commanding the angels that they should minister to him for his good, Heb 1:14; the devil did not abide in this truth, nor persisted in this will and command of God. For he, envying the honour and happiness of man, took this command of God concerning the angels' ministering to him, in so much scorn and contempt, that, swelling with most envenomed malice against Adam, and infinite pride against God, he chose rather to dethrone himself from his own glory and felicity, than he would bear Adam's continuance in so noble a station, or minister any way to the happiness of it. An angel was incapable of sinning either more or less than by pride or malice.

Lightfoot: Joh 8:48 - Thou art a Samaritan, and hast a devil Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?   [Thou art a Samaritan, and has...

Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?   

[Thou art a Samaritan, and hast a devil.] But what, I pray you, hath a Samaritan to do with the court of your Temple? For this they say to Christ whiles he was yet standing in the Treasury, or in the Court of the Women, Joh 8:20. If you would admit a Samaritan into the court of the Gentiles, where the Gentiles themselves were allowed to come, it were much, and is indeed very questionable; but who is it would bear such a one standing in the Treasury? Which very thing shews how much this was spoken in rancour and mere malice, they themselves not believing, nay, perfectly knowing, that he was no Samaritan at that time when they called him so. And it is observable, that our Saviour made no return upon that senseless reproach of theirs, because he did not think it worth the answering: he only replies upon them, "that he hath not a devil," that is, that he was not mad.

Lightfoot: Joh 8:57 - Thou art not yet fifty years old Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?   [Thou art not yet fifty years old.] Apply th...

Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?   

[Thou art not yet fifty years old.] Apply these words to the time of superannuating the Levites, Numbers_4, and we shall find no need of those knots and difficulties wherewith some have puzzled themselves. Thou art not yet fifty years old; that is, Thou art not yet come to the common years of superannuation: and dost thou talk that "thou hast seen Abraham?"

Lightfoot: Joh 8:58 - Before Abraham was, I am Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.   [Before Abraham was, I am.] They pervert the questi...

Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.   

[Before Abraham was, I am.] They pervert the question. Christ had said, 'Abraham saw my day': on the contrary, they ask him, 'Hast thou seen Abraham?'   

This phrase, I am; sometimes is rendered from the single word I. So the Greek interpreters in the Books of Judges and Ruth: for you seldom or never meet with it elsewhere.   

Jdg 6:18; " I will tarry or sit here." Jdg 11:27; Wherefore I have not sinned against thee. Jdg 11:35; For I have opened my mouth. Jdg 11:37; I and my fellows. Rth 4:4; I will redeem it.   

As to this form of speech, let those that are better skilled in the Greek tongue be the judges.

Lightfoot: Joh 8:59 - Then took they up stones, etc. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by. &n...

Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.   

[Then took they up stones, etc.] would you also murder another prophet in the very court of the Temple, O ye murderous generation? Remember but Zacharias, and surely that might suffice. But whence could they get stones in the court of the Temple? Let the answer be made from something parallel:   

"It is storied of Abba Chalpatha, who, going to Rabban Gamaliel at Tiberias, found him sitting at the table of Jochanan the moneychanger, with the Book of Job in his hand Targumized [that is, rendered into the Chaldee tongue], and reading in it. Saith he to him, 'I remember your grandfather Rabban Gamaliel, how he stood upon Gab in the mountain of the Temple, and they brought unto him the Book of Job Targumized. He calls to the architect; saying, Ram him under the foundation.' R. Jose saith, They whelmed him under a heap of clay. Is there any clay in the mountain of the Temple?" Gloss: "There was mortar which they used in building."   

It may be noted, by the by, that they were building in the Temple in the days of the first Gamaliel, who sat president in the Sanhedrim about the latter days of our Saviour; which confirms what I already have noted in Joh 2:20; and further teaches us whence they might have stones in readiness; for they were now building, and they might have pieces of stone enough there.

PBC: Joh 8:29 - -- See PB: Mt 3:17

See PB: Mt 3:17

PBC: Joh 8:31 - -- See Philpot: GENUINE DISCIPLESHIP

See Philpot: GENUINE DISCIPLESHIP

PBC: Joh 8:35 - -- See Philpot: SERVANTS AND SONS

See Philpot: SERVANTS AND SONS

PBC: Joh 8:47 - -- Joh 8:43 " Why do ye not understand my speech? even because ye cannot hear my word." The sinner who is dead in trespasses and in sins is spiritually ...

Joh 8:43 " Why do ye not understand my speech? even because ye cannot hear my word."

The sinner who is dead in trespasses and in sins is spiritually incapacitated, unable to function in the spiritual realm. It is not that the unregenerate merely will not believe. He cannot believe. It is not merely that he refuses to respond. He doesn’t have the ability to respond to the gospel call. Jesus asked, " Why do ye not understand my speech? even because you cannot hear my word...He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God." {Joh 8:43,47} This verse declares that an individual who has not experienced a change of nature is utterly incapable of a believing response to the gospel.

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Haydock: Joh 8:1 - -- The last verse of the foregoing chapter, and the eleven verses that follow in this, are not found in the greater part of our present Greek copies, yet...

The last verse of the foregoing chapter, and the eleven verses that follow in this, are not found in the greater part of our present Greek copies, yet they are in some manuscripts and so are retained in the Protestant translation. We read nothing of them in the commentaries of St. John Chrysostom or St. Cyril; but St. Jerome (lib. ii. con. Pelag. tom. 4, part 2, p. 521. Ed. Ben.) says, they were found in many both Latin and Greek copies. St. Ambrose (Ep. 52.) says this passage, of the woman taken in adultery, was always famous in the Church. St. Augustine expounds them, tract. in Joan, &c. (Witham)

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[BIBLIOGRAPHY]

In multis Latinis et Græcis codicibus invenitur. S. Hierom. [i.e. St. Jerome] See the Greek edition of the New Testament, at Amsterdam, ex officina Westenians, an. 1711, in notis Criticis in fin, p. 17.

Haydock: Joh 8:6 - Wrote with his finger Wrote with his finger, as one that was musing about something else. (Witham)

Wrote with his finger, as one that was musing about something else. (Witham)

Haydock: Joh 8:7 - -- We cannot with any propriety reprehend or condemn faults in others, if we ourselves be guilty of the same, or other great faults, St. Cyril, in Joan. ...

We cannot with any propriety reprehend or condemn faults in others, if we ourselves be guilty of the same, or other great faults, St. Cyril, in Joan. ---

See annotations on Matt. vii, ver. 1.

Haydock: Joh 8:9 - Went out one by one // Greek: apo tes suneideseos, elegchomenoi Went out one by one, [2] confounded, and as it is in the ordinary Greek copies, convicted by their own conscience. (Witham) =======================...

Went out one by one, [2] confounded, and as it is in the ordinary Greek copies, convicted by their own conscience. (Witham)

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[BIBLIOGRAPHY]

Greek: apo tes suneideseos, elegchomenoi.

Haydock: Joh 8:11 - -- Hence we may see how impious is the doctrine of those who say that God is the author of sin. Christ did not say to the woman: I do not condemn thy si...

Hence we may see how impious is the doctrine of those who say that God is the author of sin. Christ did not say to the woman: I do not condemn thy sin; or, go and live now as thou pleasest, I will free thee from all punishment due to any sin thou shalt commit: but he only said, Go, and from henceforth sin no more: thus preserving his amiable virtue of clemency, and still not encouraging vice. (St. Augustine)

Haydock: Joh 8:14 - Although I give testimony Although I give testimony (or witness) of myself, my testimony is true. He gives them the reason, ver. 16; because he is not alone, but the Father...

Although I give testimony (or witness) of myself, my testimony is true. He gives them the reason, ver. 16; because he is not alone, but the Father (who also beareth witness) is also with him. (Witham)

Haydock: Joh 8:15 - You judge // You judge according to the flesh You judge, and also bear testimony concerning other men, according to the flesh, and according to outward shew and appearances only. I judge no o...

You judge, and also bear testimony concerning other men, according to the flesh, and according to outward shew and appearances only. I judge no one in this manner. And whatever judgment I pass, or if I give testimony, my testimony is true, as coming also from the Father, with whom I am one in nature, though a distinct person: and two, according to the law, are enough to give evidence. (Witham) ---

You judge according to the flesh, &c. Because you do not understand the ways of God, and think you only see in me the person of man; therefore I seem to you to be arrogant, bearing witness of myself. Man indeed, who wishes alone to bear testimony of himself, is arrogant, and not to be believed, because all men are frail and liable to be deceived; but light and truth itself can neither deceive nor be deceived. (St. Augustine)

Haydock: Joh 8:19 - Where is thy Father? // Neither me do you know, nor my Father Where is thy Father? They knew well enough by other discourses, that he had called and declared God to be his Father; but they had a mind to make hi...

Where is thy Father? They knew well enough by other discourses, that he had called and declared God to be his Father; but they had a mind to make him own it again, that they might accuse him as guilty of blasphemy. ---

Neither me do you know, nor my Father: you will not own me to have been always his Son, nor him to have been always my Father, but did you know me to be his Son, always proceeding from him, you would know my Father also, and know him as my Father from all eternity. (Witham) ---

As in common conversation we often say, "when you have seen one, you have seen the other;" when two persons or things seem perfectly alike as to outward appearances, so here Christ says, If you did know me, you would know my Father also: not that the Father is the Son, or the Son the Father, but because the Father is like the Son. (St. Augustine) ---

Here might the Arians, and all who maintain that Christ is a mere creature, blush; for if he were a creature, how can any one who knows him likewise know God? Therefore is Christ consubstantial with the Father, for he who know the Son, knows the Father also. (Theophylactus)

Haydock: Joh 8:21 - I go my way, and you shall seek me I go my way, and you shall seek me, &c. See the foregoing chapter, ver. 34. (Witham)

I go my way, and you shall seek me, &c. See the foregoing chapter, ver. 34. (Witham)

Haydock: Joh 8:23 - I am not of this world I am not of this world: he speaks of his divine person, as the words evidently shew. (Witham)

I am not of this world: he speaks of his divine person, as the words evidently shew. (Witham)

Haydock: Joh 8:25 - Who art thou? Jesus said to them: The beginning Who art thou? Jesus said to them: The beginning, [3] who also speak to you. This text and the construction of it is obscure, both in the Latin and...

Who art thou? Jesus said to them: The beginning, [3] who also speak to you. This text and the construction of it is obscure, both in the Latin and in the Greek. St. Augustine and some of the Latin Fathers, expound it in this manner: I am the beginning of all things, who now being made man, speak to you. But this does not seem the construction, if we consult the Greek text; (where the beginning is not in the nominative, but in the accusative case) and therefore St. Augustine having considered more attentively the Greek, thinks that something must be understood, as believe me to be the beginning: he looks upon this to be the sense and the construction, as being connected with what was said two verses before; to wit, if you believe not that I am he, the true Messias, you shall die in you sins. "That they might," says St. Augustine (tract. 38, num. 11, p. 560) "know what they were to believe," he made them this answer, as if he had said: believe me to be the beginning, the cause, the author of all things, who am now become man, and speak to you. Other later interpreters are of opinion that the beginning is here a Grecism, and signifies that same as at first, or from the beginning. The sense therefore and construction may be, I am, what I said and told you at first, and from the beginning; that is, I am your Messias, the true Son of God, sent into the world, &c. (Witham) ---

The Pharisees, indignant at the liberty with which Jesus spoke to them, demand of him in a rage, Who art thou, to speak to us in this imperious manner, to say that we shall die in our sins? Jesus answered them, that he was the Beginning, Author, Creator, and Ruler of all things. This is the more orthodox and more becoming interpretation. Or, I am, in the first place, what I have already told you; viz. (ver. 12.) I am the light of the world; he that followeth me, walketh not in darkness, but shall have the light of life. Or, it may mean, I am what I have always from the beginning told you. I am the Son of God, the Messias, &c. (Calmet)

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[BIBLIOGRAPHY]

Principium qui et loquor vobis. St. Augustine reads, quia loquor vobis, as we find in some Greek manuscripts and in St. Cyril, p. 511. In the common copies wer read, Greek: ten archen, oti kai lalo umin. And as Greek: ten archen is in the accusative case, so we may take principium; and to be taken adverbially, to signify the same as primum, a principio, imprimis. Maldonatus is of the same opinion, as well as many others, and brings examples to shew that Greek: ten archen (i.e. Greek: kata ten archen ) is often taken for primum: and so the sense will be, I am what I told you from the beginning, i.e. the Messias, and this I now tell you again. We may also take notice, that the Greek construction is hard to be accounted for, Greek: ten archen oti, not Greek: os, qui, nor Greek: e, to agree with Greek: arche.

Haydock: Joh 8:26 - And the things I have heard from him And the things I have heard from him, &c. For Christ, to hear from his Father, to see, &c. is the same as to proceed from him, to be of the same...

And the things I have heard from him, &c. For Christ, to hear from his Father, to see, &c. is the same as to proceed from him, to be of the same nature and substance. See chap. v, ver. 19. (Witham)

Haydock: Joh 8:27 - Now they Now they, &c. Some of the more ignorant among the Jews understood not Christ when he clearly enough signified that he was equal to God, and of one a...

Now they, &c. Some of the more ignorant among the Jews understood not Christ when he clearly enough signified that he was equal to God, and of one and the same nature; but at other times they that heard him, perceived it very well; and so, in this place, they were for stoning him to death. (Witham)

Haydock: Joh 8:28 - When you shall have lifted up When you shall have lifted up, &c. That is, have put me to the death of the cross; (see John iii. 14. and xii. 32.) you, that is, many of you, sh...

When you shall have lifted up, &c. That is, have put me to the death of the cross; (see John iii. 14. and xii. 32.) you, that is, many of you, shall know, and believe in me, as your Messias. (Witham)

Haydock: Joh 8:31 - -- If you persevere in the true faith, and in the observance of my words, you shall be my disciples indeed. It is not sufficient to believe; you must li...

If you persevere in the true faith, and in the observance of my words, you shall be my disciples indeed. It is not sufficient to believe; you must likewise do what my words command you to do: nor will it be sufficient to have the true faith for a time; you must persevere in that faith to the end. (St. Augustine, Ven. Bede, St. John Chrysostom, Theophylactus, Euthymius, &c.) ---

Faith alone without perseverance, or abiding in God's commandments, will not suffice. (Bristow)

Haydock: Joh 8:32 - And the truth shall make you free And the truth shall make you free. They were affronted at these words, as if he hinted they were slaves, and not a free people. They tell him, ther...

And the truth shall make you free. They were affronted at these words, as if he hinted they were slaves, and not a free people. They tell him, therefore, that they were never slaves to any one. They can only pretend this of themselves: for, their forefathers were slaves to the Egyptians, to the Babylonians, &c. and besides they were now the subjects, if not slaves, to the Romans. But Christ speaks of the worst of slaveries, and tells them the such as live in sin, are slaves to sin. (Witham)

Haydock: Joh 8:35 - Now the servant abideth not in the house for ever Now the servant abideth not in the house for ever, nor has a right to live in that manner as a son and a child of the family has to live in his fathe...

Now the servant abideth not in the house for ever, nor has a right to live in that manner as a son and a child of the family has to live in his father's house. A slave or servant, though he live ever so long in his master's house, his condition is quite different from that of a son of the family: and thus Christ puts them in mind that though they be of the race of Abraham, and in that sense can pretend to be his children, yet having made themselves slaves to sin, and remaining in that sin, by which they refuse to believe in him, their Messias, they are not the spiritual children of Abraham, nor can they inherit the promises made to Abraham, till, by the grace of Christ, they believe in him, and become his adoptive children. (Witham)

Haydock: Joh 8:36 - -- Many never was without free-will; but, having the grace of Christ, his will is truly made free from the servitude of sin. (St. Augustine, tract. 41. i...

Many never was without free-will; but, having the grace of Christ, his will is truly made free from the servitude of sin. (St. Augustine, tract. 41. in Joan.)

Haydock: Joh 8:37 - You You. That is, many of you, seek to kill me, because my word hath no place in you; that is, is not rightly understood, nor received by you: you rej...

You. That is, many of you, seek to kill me, because my word hath no place in you; that is, is not rightly understood, nor received by you: you reject my doctrine, and are displeased with it. (Witham)

Haydock: Joh 8:38 - The things that you have seen with your father The things that you have seen with your father. That is, you follow the suggestions of the devil, whom, (ver. 44.) in plain terms, he calls their f...

The things that you have seen with your father. That is, you follow the suggestions of the devil, whom, (ver. 44.) in plain terms, he calls their father. (Witham)

Haydock: Joh 8:39 - -- Not only faith but good works make men children of Abraham. See James, chap. ii.

Not only faith but good works make men children of Abraham. See James, chap. ii.

Haydock: Joh 8:41 - We are not born of fornication; we have one Father, God We are not born of fornication; we have one Father, God. These Jews perceived that Christ had hinted that they were not the true and faithful sons o...

We are not born of fornication; we have one Father, God. These Jews perceived that Christ had hinted that they were not the true and faithful sons of Abraham; and therefore they replied in this manner. But Christ answered, if God was your Father, if you were his dutiful children, you would also believe in me, and love me; for I have proceeded from him, and am come from him, his true Son: and not sent into the world by him. But you cannot hear my word, because you will not, by your own wilful obstinate blindness. (Witham)

Haydock: Joh 8:44 - You are of your father, the devil // He was a murderer from the beginning // He abode not in the truth // He is a liar, and the father thereof You are of your father, the devil, and have made yourselves his slaves. --- He was a murderer from the beginning of the world, having brought both ...

You are of your father, the devil, and have made yourselves his slaves. ---

He was a murderer from the beginning of the world, having brought both a corporal and a spiritual death by sin, upon all mankind. ---

He abode not in the truth, in the ways of truth and obedience to God. ---

He is a liar, and the father thereof: that is, the father of lies. I speak truth, being truth itself. (Witham) -- St. Augustine compares heretics, who drive Christians out of the Church, to the devil, who was the cause of our first parents' banishment from paradise. (Cont. lit. Petil. lib. ii. chap. 13.)

Haydock: Joh 8:51 - He shall not see death He shall not see death, he shall not die, for ever. That is, he shall not incur an eternal death, as they who die in sin: but they understood his ...

He shall not see death, he shall not die, for ever. That is, he shall not incur an eternal death, as they who die in sin: but they understood his words of the death of the body. (Witham) ---

You accuse me of being possessed with a devil, because I preach to you a doctrine far different from what you are accustomed to hear; but I speak nothing but the truth; I give honour to my Father, I execute his orders; and the words I now speak to you, are the words of eternal life. Whoever observes them shall not die. Moses promised a long life to those who observed what was commanded in the old law, and offered them as their reward goods and temporal prosperity. But I now offer you an eternal life. Believe my words, keep them, and observe my ordinances, and you shall not feel the death of the soul, the second, eternal, and most miserable of deaths. (Calmet)

Haydock: Joh 8:56 - Abraham, your father, rejoiced that he might see my day Abraham, your father, rejoiced that he might see my day, my entrance into this world, my incarnation, my birth, my manifestation in Israel, my death ...

Abraham, your father, rejoiced that he might see my day, my entrance into this world, my incarnation, my birth, my manifestation in Israel, my death and passion. (St. Irenæus, Origen, St. Cyril, &c.) ---

He waited with impatience for the deliverance of the whole world. He saw it, and was glad. He saw it in spirit, for God revealed it to him. He saw it approaching in the birth of his son Isaac, and in the miraculous deliverance of his dear son, when he was commanded to offer him in sacrifice to the Lord. The vivacity of his faith made him, as it were, present at the time of my birth, though then so far off. (St. John Chrysostom, Leont., Theophylactus, Euthymius) ---

It is not unlikely that this patriarch, and the others who were with him, detained in limbo, were apprised of the incarnation and coming of the Messias, which would fill them with an effusion of inexpressible joy. (St. John Chrysostom) ---

Christ here teaches us two things. 1. That he was before Abraham. 2. That the Jews were not true sons of Abraham, now treating so rudely him, who, even before his coming, had given the patriarch so much joy. (Calmet)

Haydock: Joh 8:58 - Before Abraham was made, I am Before Abraham was made, I am. [4] Christ here speaks of his eternal existence as God. St. Augustine shews this by these very words, I am. He doe...

Before Abraham was made, I am. [4] Christ here speaks of his eternal existence as God. St. Augustine shews this by these very words, I am. He does not say, before Abraham was made, I was made: because, as the Son of God, he never was made: but I am, which shews his eternal divine nature. (Witham)

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[BIBLIOGRAPHY]

Abraham fieret, ego sum; Greek: prin Abraam genesthai, ego eimi. St. Augustine, (tract. xliii. in Joan. num. 17. p. 588.) intellige, fieret ad creaturam, sum vero pertinere ad divinam substantiam: non dixit, antequam Abraham esset, ego eram, ... neque dixit, ego factus sum ... agnoscite creatorem, discernite creaturam.

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Gill: Joh 8:1 - Jesus went unto the Mount of Olives. Jesus went unto the Mount of Olives. Which lay eastward of Jerusalem, about a mile from it; hither Christ went on the evening of the last day of the f...

Jesus went unto the Mount of Olives. Which lay eastward of Jerusalem, about a mile from it; hither Christ went on the evening of the last day of the feast of tabernacles; partly to decline the danger, and avoid the snares the Jews might lay for him in the night season; having been disappointed and confounded in the daytime; and it may be for the sake of recreation and diversion, to sup with his dear friends Lazarus, Martha, and Mary, who lived at Bethany, not far from this mount; and chiefly for private prayer to God, on account of himself as man, and for his disciples, and for the spread of his Gospel, and for the enlargement of his interest; this being his common and usual method, Luk 21:37.

Gill: Joh 8:2 - 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 And early in the morning he came again into the temple,.... Which shows his diligence, constancy, and assiduity, in his ministerial work, as well as h...

And early in the morning he came again into the temple,.... Which shows his diligence, constancy, and assiduity, in his ministerial work, as well as his courage and intrepidity; being fearless of his enemies, though careful to give them no advantage against him, before his time:

and all the people came unto him; which also commends the industry and diligence of his hearers, who were forward to hear him, and were early at the temple for that purpose, and that in great numbers:

and he sat down and taught them; he sat, as his manner was; See Gill on Mat 5:1; and taught them as one having authority, and such doctrine, and in such a manner, as never man did; with all plainness, boldness, and freedom.

Gill: Joh 8:3 - And the Scribes and Pharisees // brought unto him a woman taken in adultery // and when they had set her in the midst And the Scribes and Pharisees,.... The members of the sanhedrim, who had been so miserably disappointed the day before, were no less diligent and indu...

And the Scribes and Pharisees,.... The members of the sanhedrim, who had been so miserably disappointed the day before, were no less diligent and industrious in their wicked way, seeking all opportunities, and taking all advantages against Christ; and fancying they had got something whereby to ensnare him, and bring him into disgrace or danger, they pursue it; and

brought unto him a woman taken in adultery; who, as some conjecture, might have been taken in it the day before, in one of their booths; being drawn into it through intemperance and carnal mirth, which at this feast they greatly indulged themselves in; which shows, that they were far from drawing the Holy Ghost at this time upon them; that on the contrary, they fell into the hands, and under the power of the unclean spirit: who this woman was, is not material to know; what is pretended to be taken out of the annals of the Spanish Jews, is no doubt a fable; that she was the wife of one Manasseh of Jerusalem, an old man, whose name was Susanna d:

and when they had set her in the midst; of the company, as the Persic version reads, to be seen by all the people. This history of the woman taken in adultery, is wanting in the Alexandrian copy, and in other ancient copies; nor is it in Nonnus, Chrysostom, and Theophylact; nor in any of the editions of the Syriac version, until it was restored by De Dieu, from a copy of Archbishop Usher's; but was in the Arabic and Ethiopic versions, and in the Harmonies of Tatian and Ammonius; the former of which lived about the year 160, and so within 60 years, or thereabouts, of the death of the Evangelist John, and the other about the year 230; it was also in Stephens's sixteen ancient Greek copies, and in all Beza's seventeen, excepting one; nor need the authenticness of it be doubted of; Eusebius e says, it is in the Gospel according to the Hebrews; nor should its authority be called in question.

Gill: Joh 8:4 - They say unto him, Master // this woman was taken in adultery // in the very act They say unto him, Master,.... They applied to him in a handsome and respectful manner, the better to cover their ill design: this woman was taken ...

They say unto him, Master,.... They applied to him in a handsome and respectful manner, the better to cover their ill design:

this woman was taken in adultery; by two persons at least, who could be witnesses of it; otherwise the accusation was not legal; see Deu 19:15; though in the case of a wife suspected of adultery, they admitted a single witness as valid f:

in the very act; or "in the theft itself", for adultery is a theft; it is an unlawful use of another's property; see this word used in the same sense, in Heliodor, l. 1. sect. 11.

Gill: Joh 8:5 - Now Moses in the law commanded us, that such should, be stoned // but what sayest thou Now Moses in the law commanded us, that such should, be stoned,.... Not in Lev 20:10; for though according to the law there, an adulteress, one that w...

Now Moses in the law commanded us, that such should, be stoned,.... Not in Lev 20:10; for though according to the law there, an adulteress, one that was a married woman, and so an adulterer, that was a married man, were to be put to death; yet the death was not stoning, but strangling; for it is a rule with the Jews g, that where death is simply mentioned (without restraining it to any particular kind) strangling is intended, and which rule they apply to this law: and accordingly in their Misna, or oral law, one that lies with another man's wife, is reckoned among those that are to be strangled h: Kimchi indeed says i, that adulteresses, according to the law, are to be stoned with stones; but then this must be understood of such as are betrothed, but not married; and such a person, Moses has commanded in the law, to be stoned, Deu 22:23. And with this agree the traditions of the Jews k;

"a daughter of Israel must be stoned, who is ארוסה ולא נשואה, "betrothed, but not married".''

And such an one we must believe this woman was; she was betrothed to a man, but not married to him, and therefore to be stoned: the Jews l have also a saying, that

"if all adulterers were punished with stoning, according to the law, the stones would be consumed; but they would not be consumed;''

adultery was so common with that people:

but what sayest thou? dost thou agree with Moses, or not?

Gill: Joh 8:6 - This they said, tempting him // that they might have to accuse him // but Jesus stooped down, and with his finger wrote on the ground // as though he heard them not This they said, tempting him,.... For they brought this woman, and exposed her in this manner, not because of their abhorrence and detestation of the ...

This they said, tempting him,.... For they brought this woman, and exposed her in this manner, not because of their abhorrence and detestation of the sin; nor did they put the above question to Christ, out of their great respect to the law of Moses; which in many instances, and so in this, they in a great measure made void, by their traditions; for they say, that for such an offence as adultery, they did not put to death, nor beat, unless there was a previous admonition; the use of which was, to distinguish between presumptuous sins, and wilful ones m; but if there was no admonition, and the woman, even a married woman, if she confessed the crime, all her punishment was to have her dowry taken from her, or to go away without it n: now these masters say nothing about the admonition, nor do they put the question, whether this woman was to be dealt with according to their traditions, or according to the law of Moses? but what was the sense of Christ, whether Moses's law was to be attended to, or whether he would propose another rule to go by? and their view in this was,

that they might have to accuse him; that should he agree with Moses, then they would accuse him to the Roman governor, for taking upon him to condemn a person to death, which belonged to him to do; or they would charge him with severity, and acting inconsistently with himself, who received such sort of sinners, and ate with them; and had declared, that publicans and harlots would enter into the kingdom of heaven, when the Scribes and Pharisees would not; and if he should disagree with Moses, then they would traduce him among the people, as an enemy to Moses and his law, and as a patron of the most scandalous enormities:

but Jesus stooped down, and with his finger wrote on the ground; some think o he wrote in legible characters the sins of the woman's accusers; and the learned Wagenseil p makes mention of an ancient Greek manuscript he had seen, in which were the following words, "the sins of everyone of them": Dr. Lightfoot is of opinion, that this action of Christ tallies with, and has some reference to, the action of the priest at the trial of the suspected wife; who took of the dust of the floor of the tabernacle, and infused it in the bitter waters for her to drink; but it is most likely, that Christ on purpose put himself into this posture, as if he was busy about something else, and did not attend to what they said; and hereby cast some contempt upon them, as if they and their question were unworthy of his notice: and this sense is confirmed by what follows,

as though he heard them not; though this clause is not in many copies, nor in the Vulgate Latin, nor in any of the Oriental versions, but is in five of Beza's copies, and in the Complutensian edition.

(See Jer 17:13, "they that depart from me shall be wriiten in the earth". It could be that Christ was writing their names in the earth, thus fulfulling this prophecy in Jeremiah. They knew the Old Testament and this passage, and were convicted in their hearts. Editor.)

Gill: Joh 8:7 - So when they continued asking him // he lift up himself and said unto them // he that is without sin among you // let him first cast a stone at her So when they continued asking him,.... For observing that he put himself in such a posture, they concluded that they had puzzled and perplexed him, an...

So when they continued asking him,.... For observing that he put himself in such a posture, they concluded that they had puzzled and perplexed him, and that he knew not what to say; and therefore they were more urgent for a speedy answer, hoping they should get an advantage of him; and that they should be able to expose him, and that his confusion would appear to all the people:

he lift up himself and said unto them; having raised up himself, he looked wistly at them, and returned them this wise answer to, their confusion:

he that is without sin among you; meaning, not that was entirely free from sin, in heart, in lip, and life; for there is no such person; the most holy man in life is not, in such sense, free from sin; but that was without any notorious sin, or was not guilty of some scandalous sin, and particularly this of adultery; which was in this age a prevailing sin, and even among their doctors; hence our Lord calls that generation an adulterous one, Mat 12:39; and which was literally true of them; with this compare Rom 2:22. Adultery increased to such a degree in this age, that they were obliged to leave off the trial of suspected wives, because their husbands were generally guilty this way; and the waters would have no effect, if the husband was criminal also: so the Jews say q,

"when adulterers increased, the bitter waters ceased; and Rabban Jochanan ben Zaccai (who was now living) caused them to cease.''

In vindication of which, he cited the passage in Hos 4:14; and this agrees with their own account of the times of the Messiah, and the signs thereof, among which stands this r;

"in the age in which the son of David comes, the house of assembly (the gloss interprets it the place where the disciples of the wise men meet to learn the law) shall become, לזונות, "a brothel house".''

And that this sin so greatly prevailed, our Lord well knew; and perhaps none of those Scribes and Pharisees were free from it, in one shape or another; and therefore bids him that was,

let him first cast a stone at her; alluding to the law in Deu 17:7, which required the hands of the witnesses to be upon a person first, to put him to death; and as Dr. Lightfoot thinks, referring to their own sense and opinion, in trying a wife suspected of adultery; that if the husband was guilty the same way, the waters would have no effect: by this answer of our Lord, he at once wrought himself out of the dilemma, they thought to distress him with; for though he passed no sentence upon the woman, and so took not upon him the judiciary power, with which they could accuse him to the Roman governor, yet he manifestly appeared to agree with Moses, that such an one deserved to be stoned; wherefore they could not charge him with being contrary to Moses; and by putting him that was without sin, to cast the first stone at her, he showed himself merciful to the woman, and to them, to be the searcher of hearts.

Gill: Joh 8:8 - And again he stooped down, and wrote on the ground. And again he stooped down, and wrote on the ground. As before, having said enough to confound them; and yet unwilling to pursue the matter any further...

And again he stooped down, and wrote on the ground. As before, having said enough to confound them; and yet unwilling to pursue the matter any further, or publicly expose them in any other way; and that they might have an opportunity of withdrawing themselves without any further notice of his, he took this method.

Gill: Joh 8:9 - And they which heard it // being convicted by their own conscience // went out one by one // beginning at the eldest // unto the last // and Jesus was left alone // and the woman standing in the midst And they which heard it,.... Not all, not the disciples of Christ, nor the multitude, but the Scribes and Pharisees: being convicted by their own c...

And they which heard it,.... Not all, not the disciples of Christ, nor the multitude, but the Scribes and Pharisees:

being convicted by their own conscience; that they were not without sin, nor free from this; they had a beam in their own eye, who were so forward to observe the mote in another's; and oftentimes so it is, that those who are most forward to reprove, and bear hardest on others for their sins, are as culpable in another way, if not in the same; when sin lies at the door, and conscience is awakened and open, it is as good as a thousand witnesses; and lets in, and owns the sin which lies heavy, and makes sad work; and fills with anguish, confusion, and shame, as it did these men: who

went out one by one; from the temple, in as private a manner, and as unobserved as they could:

beginning at the eldest: who might have been most culpable, or however soonest took the hint; being more wise and sagacious:

unto the last; this is wanting in the Vulgate Latin, Syriac, and Persic versions, and in two of Beza's copies, and the Basil edition:

and Jesus was left alone; not by his disciples, nor the multitude, but his antagonists, who came to tempt and ensnare him: for it follows,

and the woman standing in the midst; that is, of the company as before.

Gill: Joh 8:10 - When Jesus had lift himself up // and saw none but the woman // he said unto her, woman, where are those thine accusers // hath no man condemned thee When Jesus had lift himself up,.... From the earth, towards which he stooped, and on which he had been writing: and saw none but the woman; that is...

When Jesus had lift himself up,.... From the earth, towards which he stooped, and on which he had been writing:

and saw none but the woman; that is, none of those that had brought her there, and had accused her to him:

he said unto her, woman, where are those thine accusers? the Syriac and Arabic versions read only, "where are these?" these men, that brought thee here, and charged thee with this crime:

hath no man condemned thee? has no one offered to do unto thee what I proposed? what, not one that could take up a stone, and cast at thee? was there not one of them free from this sin? could no man take upon him to execute this sentence?

Gill: Joh 8:11 - She saith, no man, Lord // and Jesus said unto her, neither do I condemn thee // go and sin no more She saith, no man, Lord,.... No man said a word to me, or lift up his hand against me, or moved a stone at me: and Jesus said unto her, neither do ...

She saith, no man, Lord,.... No man said a word to me, or lift up his hand against me, or moved a stone at me:

and Jesus said unto her, neither do I condemn thee; Christ came not into the world to act the part of a civil magistrate, and therefore refused to arbitrate a case, or be concerned in dividing an inheritance between two brethren, Luk 12:13. Nor did he come into the world to condemn it, but that the world, through him, might be saved, Joh 3:17; nor would he pass any other sentence on this woman, than what he had done; nor would he inflict any punishment on her himself; but suitably and agreeably to his office; as a prophet, he declares against her sin, calls her to repentance, and bids her

go and sin no more; lest as he said to the man he cured at Bethesda's pool, a worse thing should come unto her. Wherefore the Jew s has no reason to object to this conduct of Christ, as if he acted contrary to the law, in Deu 13:5. "Thou shalt put the evil away from the midst of thee"; and also to the sanctions of all civil laws among men, which order the removal of evil, by putting delinquents to death; and he observes, that those that believe in him, do not follow him in this, but put adulterers and adulteresses to death; and that indeed, should his example and instructions take place, all courts of judicature must cease, and order be subverted among men: but it should be observed, that our Lord manifested a regard, even to the law of Moses, when he bid this woman's accusers that were without sin, to cast the first stone at her; though as for the law in Deu 13:5, that respects a false prophet, and not an adulterer or an adulteress; nor do the civil laws of all nations require death in the case of adultery; and did they, Christ here, neither by his words nor actions, contradicts and sets aside any such laws of God or man; he left this fact to be inquired into, examined, and judged, and sentence passed by proper persons, whose business it was: as for himself, his office was not that of a civil magistrate, but of a Saviour and Redeemer; and suitably to that he acted in this case; he did not connive at the sin, he reproved for it; nor did he deny that she ought to suffer according to the law of Moses, but rather suggests she ought; but as this was not his province, he did not take upon him to pronounce any sentence of condemnation on her; but called her to repentance, and, as the merciful and compassionate Saviour, gave her reason to hope pardon and eternal life.

Gill: Joh 8:12 - Then spake Jesus again unto them // I am the light of the world // he that followeth me // shall not walk in darkness // but shall have the light of life Then spake Jesus again unto them,.... Syriac fragment of Bishop Usher's, published by De Dieu, prefaces this verse thus, "when they were gathered toge...

Then spake Jesus again unto them,.... Syriac fragment of Bishop Usher's, published by De Dieu, prefaces this verse thus, "when they were gathered together", Jesus said, &c. that is, the Scribes and Pharisees, who went out and returned again; or some others of them, who came after this, to whom Christ addressed himself thus:

I am the light of the world; which he might say, on occasion of the rising sun, which was now up, and might shine brightly in their faces; see Joh 8:2; which is אור העולם, "the light of the world", as Aben Ezra in Psa 19:8 rightly calls it: thus on occasion of the water in Jacob's well, he discoursed of living water; and upon the Jews at Capernaum mentioning the manna, he treated at large concerning himself as the bread of life: and he might also make use of this character, and apply it to himself, with a view to some passages in the Old Testament, which speak of him under the metaphor of the sun, as Psa 84:11, and represent him as the light; and the Jews t themselves say, that light is one of the names of the Messiah; and God himself is called by them, the light of the world u: and likewise he may have regard to those pompous titles and characters, which the Jewish doctors assumed arrogantly to themselves, and oppose himself to them; for they not only called Moses their master, אור העולם, "the light of the world" w, and also the law of Moses x, but their Rabbins and doctors; See Gill on Mat 5:14. By the world here is meant, not the whole world, and all the individuals of it; for though Christ, as the Creator of all things, is the light of men, and does lighten every individual man with the light of nature and reason, yet not in a spiritual and saving manner, as is here intended; nor the whole body of the elect of God, though they are sometimes called the world, being the better part of it, and are made light in the Lord, in a special sense; nor the Jews only, and the chosen of God, among them, though Christ was a great light to many of them, that sat in darkness, and in the shadow of death; but the Gentiles are here designed, who were usually called by the Jews, the world; See Gill on Joh 3:16. And these were in gross darkness before the coming of Christ, about the Divine Being, concerning the object, nature, and manner of worship; the Scriptures, the law, and Gospel; the Messiah, and his office and work; the Spirit of God, and his operations of grace; the resurrection of the dead, and a future state; now Christ came to be a light of the Gentiles, as well as the glory of his people Israel: our Lord seems to have respect to the prophecy of him, in Isa 42:6, as well as alludes to the sun in the firmament; whose light is diffused to all the nations of the earth, and not confined to one spot of land only: but since Christ was the minister of the circumcision, and was sent only to the lost sheep of the house of Israel, it may be asked, how could he be the light of the Gentiles? to which it may be replied, that he was so by his apostles, who were sent by him with the light of the Gospel, into all the world; and by his Spirit, who enlightens the minds of men, who were darkness itself, with the light of Christ: for he is not only the author and giver of the light of nature to all men, but also of the light of grace to all his chosen ones, Gentiles as well as Jews; who, in his light, see light; see themselves lost and undone, and him to be the only willing, able, suitable, and complete Saviour; and behold wondrous things in the doctrines of the Gospel, and have some glimpse of glory; and he is likewise the author of all the light of glory the saints enjoy in the other world; the Lamb is the light of that state; he is their everlasting light, and their glory; and happy are they who are his followers now:

he that followeth me; not corporeally, but spiritually, by faith; for as believing is expressed by coming to Christ, so by following after him: compare with this, Joh 12:46; and with love and affection to him, the desires of the soul being unto him, and to the remembrance of him; and in the exercise of every grace and discharge of every duty, in imitation of him; and through a variety of sufferings and tribulations, pressing after him as the guide, captain, and forerunner: and such

shall not walk in darkness; in the darkness of unregeneracy, not knowing what they are, and where they are, and whither they are going; for such know they are in the light; and though they were blind, now they see; they know in whom they have believed, and that they are in Christ, in the covenant of grace, and in the love of God, and are going to heaven and eternal happiness; such shall not walk in the darkness of unbelief; but walk by faith on Christ; nor in the darkness of error, but in the truth of the Gospel, and as becomes it; and though they may sometimes walk without the light of God's countenance, yet light shall arise to them; and such "shall not go into darkness", as the Ethiopic version renders the words, into outer darkness, or the darkness of eternal death:

but shall have the light of life; the grace of God abiding in them now; which as it is a well of living water, springing up to eternal life, so it is a shining light, which increases to the perfect day: as darkness and death, so light and life go together; grace, which is enlightening, is also quickening and comforting, and issues in eternal light and life; a light that will never be extinguished, and a life that will continue for ever, with never fading joys and pleasures; see Job 33:30.

Gill: Joh 8:13 - The Pharisees therefore said unto him // thou bearest record of thyself // thy record is not true The Pharisees therefore said unto him,.... On account of his declaring himself the light of the world: these were either the same who went out of the ...

The Pharisees therefore said unto him,.... On account of his declaring himself the light of the world: these were either the same who went out of the temple, filled with remorse of conscience, and were now returned, and bearing him a grudge, came to take some advantage against him, if they could; or they were others of the same complexion, sent by them, to make their observations on him:

thou bearest record of thyself. The Ethiopic version renders it, "dost thou thyself?" which does not seem so decent and comely; see Pro 27:2; though it does not follow, that what a man says of himself is not truth, as these suggest:

thy record is not true; for John testified of himself, that he was not the Christ, nor Elias, nor that prophet; but the voice of one crying in the wilderness; and this testimony he bore of himself, at the importunity of the Jews themselves, Joh 1:19; and his testimony was true; so was that which Christ bore of himself; but their sense rather seems to be, that it was not firm and authentic, and would not pass in any court of judicature, since no man can be a witness in his own cause.

Gill: Joh 8:14 - Jesus answered and said unto them // though I bear record of myself, yet my record is true // for I know whence I came, and whither I go // but ye cannot tell whence I come, and whither I go Jesus answered and said unto them,.... In vindication of himself, and his testimony: though I bear record of myself, yet my record is true; which s...

Jesus answered and said unto them,.... In vindication of himself, and his testimony:

though I bear record of myself, yet my record is true; which seems contradictory to what he says, in Joh 5:31, and may be reconciled thus; there he speaks of himself as man, and in the opinion of the Jews, who took him to be a mere man; and also as alone, and separate from his Father, as the context shows; therefore his single testimony, and especially concerning himself, could not be admitted as authentic among men; but here he speaks of himself as a divine person, and in conjunction with his Father, with whom he was equal; and therefore his testimony ought to be looked upon, and received as firm and good, giving this as a reason for it:

for I know whence I came, and whither I go; that he was truly the Son of God, the only begotten of the Father, and had his mission and commission from him into this world; and which, as he knew himself, he was able to make known, and make appear to others, by his credentials, the doctrines taught, and the miracles wrought by him; which proved him to be what he said he was, the light of the world; and he knew that when he had done his work he came about, he should go to his God and Father, and take his place at his right hand:

but ye cannot tell whence I come, and whither I go; they took him to be the son of Joseph, and that he came out of Galilee; in which they were mistaken; and when he talked of going away, they did not understand him, nor know whither he was going; they ask if he was going to the dispersed among the Gentiles, to teach them? and at another time, whether he would kill himself? they knew not, that through a train of sufferings and death, he must, and would enter into his glory: the Persic version inserts another clause without any foundation; "but ye know not from whence ye come, and whither ye go", and then follows the former; there might be a truth in this, they did not know their true original, that they were from beneath; nor whither they were going, to what dismal abode, when they expected to enter, and enjoy the kingdom of heaven.

Gill: Joh 8:15 - Ye judge after the flesh // I judge no man Ye judge after the flesh,.... According to their carnal affections and prejudices; taking the Messiah to be a temporal prince, and his kingdom to be o...

Ye judge after the flesh,.... According to their carnal affections and prejudices; taking the Messiah to be a temporal prince, and his kingdom to be of this world, they judged that Jesus could not be he; they looked upon him as a mere man, and seeing him in much outward meanness, in his human nature, they judged of him according to this outward appearance: or "ye" that are "after the flesh judge"; to which sense the Persic version agrees, "for ye are carnal"; and so judged as carnal men, who are very improper persons to judge of spiritual things:

I judge no man; in the same way, after the flesh, or in a carnal manner, nor according to outward appearances, according to the sight of the eyes, or the hearing of the ears: Christ did not take upon him to judge and determine in civil affairs, or in things pertaining to a court of judicature among men; this was not his province; an instance of this there is in the context, in not condemning the woman brought to him; nor did he judge the persons and states of men, or proceed to pass any sentence of condemnation on them; he came not to condemn, but save the world; this was not his business now; otherwise, all judgment is committed to him, and which he will exercise another day.

Gill: Joh 8:16 - And yet if I judge, my judgment is true // for I am not alone, but I and the Father that sent me And yet if I judge, my judgment is true,.... Because he saw not as man did, nor looked unto, and judged according to the outward appearance of things;...

And yet if I judge, my judgment is true,.... Because he saw not as man did, nor looked unto, and judged according to the outward appearance of things; but looked into the heart, and knew what was in it, being the searcher and trier of it; to whom all things are naked and open, and therefore cannot be deceived or imposed upon; his judgment must be sure and infallible:

for I am not alone, but I and the Father that sent me; he was not separate from the Father, or at a distance from him, when he was here on earth; he was in his bosom, and in heaven, as the Son of God, when as the son of man, he was below; nor was he alone in his testimony and judgment, the Father joined with him therein: and which is a further proof of the truth of his testimony, and the certainty of his judgment.

Gill: Joh 8:17 - It is also written in your law // that the testimony of two men is true It is also written in your law,.... The law of Moses, which was given unto them, and they boasted of; the passage referred to is in Deu 19:15; see als...

It is also written in your law,.... The law of Moses, which was given unto them, and they boasted of; the passage referred to is in Deu 19:15; see also Deu 17:6; where though what follows is not to be found in so many words, yet the sense is there expressed:

that the testimony of two men is true: concerning which the Jewish writers say y,

"they used not to determine any judiciary matter by the mouth of one witness, neither pecuniary causes, nor causes of life and death, as it is said, Deu 17:6. It is asked z in their oral law, if the testimony of two men stand, why does the Scripture particularly mention three? (for no other reason) but to compare or equal three with two, that as three convict two of a falsehood, two may also convict three.''

On which one of their commentators a has this observation, taking notice of Deu 19:18, which speaks of a single witness;

"Mar (a doctor) says, wherever it is said a "witness", it is to be understood of two, unless the Scripture particularly specifies one.''

In the case of a wife suspected of adultery, and in the business of striking off the neck of the heifer in case of murder, they admitted of one witness b.

Gill: Joh 8:18 - I am one that bear witness of myself // And the Father that sent me, beareth witness of me I am one that bear witness of myself,.... As he does of his sonship, in 1Jo 5:7. And the Father that sent me, beareth witness of me; as he did, by ...

I am one that bear witness of myself,.... As he does of his sonship, in 1Jo 5:7.

And the Father that sent me, beareth witness of me; as he did, by the descent of the Spirit upon him at his baptism, and by a voice from heaven, both at that time, and at his transfiguration, and by the miracles which he wrought; and particularly he bore testimony of him, long before, in prophecy, that he was the light of the world he now said he was, Isa 42:6; so that here were two testifiers, his Father and himself; which show them to be two distinct divine persons, and equal to each other: and now if the testimony of two men is true, firm, and authentic, and to be depended upon and received, then much more the testimony of two divine persons; see 1Jo 5:9.

Gill: Joh 8:19 - Then said they unto him, where is thy Father // Jesus answered, ye neither know me nor my Father; if ye had known me, ye should have known my Father also Then said they unto him, where is thy Father?.... The Persic version adds, "show him unto us": produce this witness boasted of, let us see him; this ...

Then said they unto him, where is thy Father?.... The Persic version adds, "show him unto us": produce this witness boasted of, let us see him; this they said in a sneering, taunting, and insulting manner; where is thy Father? what! he is in Galilee; fetch him from thence; it is Joseph the carpenter you mean; a goodly witness indeed!

Jesus answered, ye neither know me nor my Father; if ye had known me, ye should have known my Father also; they did not know the divine original of Christ, that he was the Son of God, and that God was his Father; they greatly boasted of their knowledge of God, but they knew him not; their ignorance of Christ showed it: the knowledge of both go together, and which is life eternal; nor can any truly know the one, without the other: and where the one is known, the other will be also; Christ is the brightness of his Father's glory, and the express image of his person: so that he that has seen the one, must know the other; and indeed, no one can know the Father, but he to whom the Son reveals him: this was a severe mortification to these men of knowledge.

Gill: Joh 8:20 - These words spake Jesus in the treasury // as he taught in the temple // and no man laid hands on him // for his hour was not yet come These words spake Jesus in the treasury,.... The place where the thirteen chests stood, into which the people put their voluntary contributions for th...

These words spake Jesus in the treasury,.... The place where the thirteen chests stood, into which the people put their voluntary contributions for the sacrifices, and service of the temple: the Ethiopic version renders it, "at the alms chest"; See Gill on Mar 12:41. The design of this observation of the evangelist, is to suggest to us, that it was in a very public place, in the temple, openiy, that Christ delivered the above words:

as he taught in the temple; where the Jews resorted, where his ministry was public, and he spake freely, and without reserve; in a very bold manner, with intrepidity, and without fear of man:

and no man laid hands on him; though they had sought to do it the day before; had sent officers to take him; and they themselves had a good will to it; and yet they were so awed and over ruled by one means, or one account or another, that no man did it; the reason was,

for his hour was not yet come; the time appointed for his sufferings and death.

Gill: Joh 8:21 - Then said Jesus again unto them // I go my way // and ye shall seek me // and shall die in your sins // whither I, go ye cannot come Then said Jesus again unto them,.... It may be, immediately after he had said the above words; or rather some time after, it may be on the same day: ...

Then said Jesus again unto them,.... It may be, immediately after he had said the above words; or rather some time after, it may be on the same day:

I go my way; meaning, the way of all flesh, or that he should die: the way of speaking shows, that his death was certain, a determined thing; which must be, and yet was voluntary: he was not driven, nor forced, but went freely; this being the path, the way, through which he must enter into his kingdom and glory:

and ye shall seek me; that is, shall seek the Messiah, as their deliverer and Saviour, when in distress; and whom he calls himself, because he was the true Messiah, and the only Saviour and Redeemer of his people, in a spiritual sense; otherwise they would not, nor did they seek Jesus of Nazareth:

and shall die in your sins; or "in your sin"; so it is in the Greek text, and in the Vulgate Latin, and Persic versions: meaning, in their sin of unbelief, and rejection of him the true Messiah: the sense is, that in the midst of their calamities, which should come upon them, for their sin against him, they should in vain seek for the Messiah, as a temporal deliverer of them; for their nation, city, and temple, and they therein should utterly perish, for their iniquity; and their ruin would not only be temporal, but eternal: since it follows,

whither I, go ye cannot come, signifying, that whereas he was going to his Father, to heaven and glory; to enjoy eternal happiness at his Father's right hand, in the human nature; they should never come there, but whilst many sat down in the kingdom of heaven, with their fathers Abraham, Isaac, and Jacob, who should come from afar, they would be shut out, and not suffered to enter in.

Gill: Joh 8:22 - Then said the Jews, will he kill himself // because he sayeth, whither I go ye cannot come Then said the Jews, will he kill himself?.... Which was not only a wicked, but a foolish consequence, drawn from his words: for it by no means followe...

Then said the Jews, will he kill himself?.... Which was not only a wicked, but a foolish consequence, drawn from his words: for it by no means followed, because he was going away, and whither they could not come, that therefore he must destroy himself; this seems to be what they would have been glad he would have done, and suggested the thought that he might do it, in which they imitated Satan, Mat 4:6, under whose influence they now apparently were, and hoped that he would, which would at once extricate them out of their difficulties on his account:

because he sayeth, whither I go ye cannot come: this is no reason at all; for had Christ's meaning been, as they blasphemously intimate, they might have destroyed themselves too, and have gone after him.

Gill: Joh 8:23 - And he said unto them // ye are from beneath // I am from above // Ye are of this world // I am not of this world And he said unto them,.... Upon this wicked remark of theirs, and query on his words: ye are from beneath: not only of the earth, earthy, and so sp...

And he said unto them,.... Upon this wicked remark of theirs, and query on his words:

ye are from beneath: not only of the earth, earthy, and so spoke of the earth, and as carnal men; but even of hell, they were the children of the devil; they breathed his Spirit, spoke his language, and did his lusts, as in Joh 8:44.

I am from above; not with respect to his human body, which he did not bring with him from heaven, that was formed below, in the Virgin's womb; otherwise he would not have been the seed of the woman, the son of Abraham, David, and Mary: but either with regard to his divine nature and person, he was of God, the Son of God, the only begotten of the Father, who then lay in his bosom, and was in heaven above at that time; or to his mission, which was from heaven.

Ye are of this world; they were, as they were born into the world, sinful, carnal, and corrupt; they were in it, and belonged to it, had never been chosen, or called out of it; they had their conversation according to the course of it, and conformed to its evil customs and manners; they were under the influence of the God of the world, and were taken with the sinful and sensual lasts thereof; they were men of worldly spirits; they minded earth, and earthly things, and had their portion in this world, and might be truly called the men of it.

I am not of this world; he was in it, but not of it; he was come into it to save the chief of sinners, but he did not belong to it, nor did he conform to it; for though he conversed with sinners, ate with them, and received them, being called to repentance by him; yet he was separate from them, and did not as they did: nor did he pursue the pleasures, honours, and riches of this world, being all his days a man of sorrows, and despised of men; and though Lord of all, had not where to lay his head.

Gill: Joh 8:24 - I said therefore unto you // that ye shall die in your sins // for if believe not that I am he // ye shall die in your sins I said therefore unto you,.... Because they were from beneath, and of the world, and discovered an earthly, worldly, carnal, yea, devilish disposition...

I said therefore unto you,.... Because they were from beneath, and of the world, and discovered an earthly, worldly, carnal, yea, devilish disposition, in their conduct towards him:

that ye shall die in your sins; this he had said in Joh 8:21, and now repeats it, and confirms it by the following reason:

for if believe not that I am he; the everlasting and unchangeable I am, the true God, God over all, blessed for ever; the eternal Son of God, God manifest in the flesh, really made flesh, and become incarnate; the true Messiah, the only Saviour of sinners; the one and only Mediator between God and man; the Head of the church, prophet, priest, and King, and the Judge of quick and dead; as also the light of the world he had declared himself to be: these are things that are necessary to be believed concerning Christ; indeed, carnal and unregenerate men may believe all these things; the devils themselves do, and tremble at them; but then they, and so unconverted men, have no faith in them, with an application of them to themselves: true faith in Christ deals not with him in a general way, but in a special regard to a man's self; it is a seeing of Christ for a man's self; it is not an implicit faith, or a believing him to be what he is, merely upon report, but upon sight; it is a going out of the soul to Christ, a renouncing its own righteousness, and a trusting in him alone for life and salvation; it is with the heart, and from it, and is unfeigned; it works by love to Christ, and his people, and is attended with the fruits of righteousness, and a cheerful obedience to the commands and ordinances of Christ. Though perhaps no more than a general faith is here intended, for want of which, and their rejection of Jesus, as the Messiah, the Jews suffered temporal ruin; and had they but believed that Jesus was the Son of God, and true Messiah, they had been saved from that temporal destruction which came upon their nation, city, and temple; but not believing this in a general and notional, way, they perished, as is here threatened:

ye shall die in your sins; in which they were, being defiled with them, guilty before God for them, under the power of them, and liable to punishment for them; and so they remained, and did remain, and were yet in their sins, even until death, when they died in them, and for them, not only a corporeal, but an eternal death: for dying in their sins, these would be found upon them, and they would be charged with them, and must be answerable for them, and consequently endure the punishment of them, which is the second death. Dying in sin, and dying in Christ, are two widely different things. They that die in faith, die in Christ: they that die in unbelief, die in sin; and this is a dreadful dying; see Jos 22:20, where the Targum paraphrases it, "and he, one man", (or alone,) לא מות בחוביה, "did not die in his sins".

Gill: Joh 8:25 - Then said they unto him, who art thou // and Jesus saith unto them, even the same that I said unto you from the beginning Then said they unto him, who art thou?.... That talks at this rate, and threatens with death, in case of unbelief; this they said with an haughty air,...

Then said they unto him, who art thou?.... That talks at this rate, and threatens with death, in case of unbelief; this they said with an haughty air, and in a scornful manner:

and Jesus saith unto them, even the same that I said unto you from the beginning; meaning, either of this discourse, as that he was the light of the world, and which he continued to assert; or of his being had before the sanhedrim, when he affirmed that God was his Father, and by many strong arguments proved his divine sonship; or of his ministry, when by miracles, as well as doctrines, he made it to appear that he was he that was to come, the true Messiah; or who spake from the beginning to Moses, saying, I am that I am, hath sent thee, and to the church, and Jewish fathers in the wilderness; and who is that word that was from the beginning with God; and who is called the beginning, the first cause of all things, and of the creation of God; and some think this is intended here.

Gill: Joh 8:26 - I have many things to say, and to judge of you // but he that sent me is true // and I speak to the world // those things which I have heard of him I have many things to say, and to judge of you,.... Being God omniscient, he knew their persons and actions, their lives and conversations, and all th...

I have many things to say, and to judge of you,.... Being God omniscient, he knew their persons and actions, their lives and conversations, and all their sins and transgressions, which he could justly have complained of, and charged them with, and proved against them, and judged and condemned them for; but this was not his present business, he came not to judge and condemn, but to save: wherefore he waved these things, and took no notice of them, leaving them to his Father, who would call them to an account, and punish them for them:

but he that sent me is true; as to his promises concerning the mission of his Son, to be the Saviour of sinners; so to his threatenings, to bring down vengeance on those that disbelieve him, and reject him:

and I speak to the world, or "in the world",

those things which I have heard of him; as concerning his love, grace, and mercy to those that should believe in him, so of the destruction of the despisers and rejecters of him; which things he spoke not in secret, in a corner, but publicly and openly, before all the world, to Jews and Gentiles, and to as many as were in the treasury, in the temple at this time; see Joh 18:20.

Gill: Joh 8:27 - They understood not that he spake to them of the Father. They understood not that he spake to them of the Father. That sent him, and who was true and faithful to all he had said, whether in a way of promise,...

They understood not that he spake to them of the Father. That sent him, and who was true and faithful to all he had said, whether in a way of promise, or threatening; such was their stupidity, that they did not know that he meant God the Father by him that sent him, so deriving his mission and doctrine from him; their hearts were made fat, and hardened, and their eyes were blinded. The Vulgate Latin version reads, "they did not know that he said, God was his Father"; and so Beza's most ancient copy, and another exemplar of his.

Gill: Joh 8:28 - Then said Jesus unto them // when ye have lift up the son of man // then shall ye know that I am he // and that I do nothing of myself // but as my Father hath taught me, I speak these things Then said Jesus unto them,.... Upbraiding them with their ignorance, and giving them a sign, as well as pointing out the time when they either, by goo...

Then said Jesus unto them,.... Upbraiding them with their ignorance, and giving them a sign, as well as pointing out the time when they either, by good or sad experience, should have knowledge of him:

when ye have lift up the son of man; meaning himself, who was to be lifted up upon the cross, as the serpent was upon the pole, in the wilderness; and which signified the manner of death he should die, the death of the cross; and suggested, that what the Jews designed for his reproach, shame, and abasement, would be the way and means of his rise and exaltation; and this lifting him up, or crucifying him, he ascribes to them, because they would deliver him to Pontius Pilate to be condemned, and stir up the people to ask, and be importunate themselves for his crucifixion:

then shall ye know that I am he; the Son of God, and true Messiah, as the centurion, and those that were with him, did, when they observed the earthquake; and the things that were done at his death; and after the death, resurrection, and ascension of Christ, and the pouring forth of his Spirit, many of the Jews had not only a notional, but a true and spiritual knowledge of Jesus, as the Messiah; and upon the destruction of their temple, city, and nation, and their disappointment by false Christs, they doubtless many of them must, and did know, that the true Messiah was come, and that Jesus of Nazareth was he:

and that I do nothing of myself; See Gill on Joh 5:19;

but as my Father hath taught me, I speak these things; this he says not as lessening himself, or making himself inferior to the Father, but to show the excellency of his doctrine, and to assert the original, authority, and divinity of it; suggesting that it was not an human doctrine, or a device of man's, or his own, as man, but was divine, and from God; see Joh 7:16.

Gill: Joh 8:29 - And he that sent me is with me // the Father hath not left me alone // for I do always those things that please him And he that sent me is with me,.... By virtue of that near union there is between them, they being one in nature, essence, power, and glory, and by th...

And he that sent me is with me,.... By virtue of that near union there is between them, they being one in nature, essence, power, and glory, and by the gracious, powerful, comfortable, assisting, and strengthening presence of his Father, which he vouchsafed to him as man, and Mediator;

the Father hath not left me alone; Christ, as the word, was with the Father from all eternity, and, as the Son of God, was in heaven, and in the bosom of the Father, when he, as the son of man, was here on earth; for though he came forth from the Father into this world, by assumption of the human nature, yet the Father was always with him, and he with the Father, through the unity of the divine nature; nor did he withhold his supporting and assisting presence from him as man; nor did he withdraw, at least he had not yet withdrawn his gracious and comfortable presence from him, though he afterwards did, when upon the cross: compare with this Joh 16:32;

for I do always those things that please him; by submitting to Gospel ordinances, as to baptism, at which the Father declared his well pleasedness in him; and by complying with the ordinances of the ceremonial law, which were typical of him; and by perfectly obeying the precepts of the moral law, and bearing the penalty of it; or by suffering and dying in the room and stead of his people; all which were the will of God, and well pleasing to him.

Gill: Joh 8:30 - As he spake these words // many believed on him As he spake these words,.... Concerning his being lifted up, or his crucifixion, and the knowledge the Jews should then have of him; of the excellency...

As he spake these words,.... Concerning his being lifted up, or his crucifixion, and the knowledge the Jews should then have of him; of the excellency and divinity of his doctrine, of his mission from the Father, and of the Father's presence with him, and of his always doing the things that are pleasing in his sight; which were spoken by him with majesty and authority, and came with power:

many believed on him: as the Son of God, and true Messiah: faith came by hearing; Christ's hearers were of different sorts; some understood him not, and disbelieved, and rejected him; others had their eyes, and their hearts opened, and received him, and his words.

Gill: Joh 8:31 - Then said Jesus to those Jews that believed on him // if ye continue in my word // then are ye my disciples indeed Then said Jesus to those Jews that believed on him,.... For he knew instantly who they were, and when they believed on him; and therefore he immediate...

Then said Jesus to those Jews that believed on him,.... For he knew instantly who they were, and when they believed on him; and therefore he immediately turned himself to them, and thus addressed them;

if ye continue in my word; meaning the Gospel, called his, because he was both the author, and preacher, and sum, and substance of it: and to continue in it, is having cordially received it, to abide by it, and hold it fast, and not to be moved from it, by the temptations of Satan; the cunning of those that lie in wait to deceive; nor by the revilings and persecutions, the frowns and flatteries of men: and when men continue thus steadfast in it, and faithful to it, it is an evidence that it has come with power, and has a place in their hearts, and that they are the true followers of Christ:

then are ye my disciples indeed; there are two sorts of disciples of Christ; some are only nominal, and merely in profession such; and these sometimes draw back from him, discontinue in his word, and go out from among his people; which shows that they never were of them, nor are the true disciples of Jesus; for the genuine disciples of Christ continue in his Gospel, hold fast to him, the head, and remain with his people; which to do to the end, is an evidence, of their being disciples indeed.

Gill: Joh 8:32 - And ye shall know the truth // and the truth shall make you free And ye shall know the truth,.... Either the truth of the Gospel, the truth as it is in Jesus; meaning, that they should have a larger knowledge of it,...

And ye shall know the truth,.... Either the truth of the Gospel, the truth as it is in Jesus; meaning, that they should have a larger knowledge of it, while others are ever learning, and never come to the knowledge of the truth; but the spirit of truth should lead them into all truth, and cause them to grow and increase in Gospel light and knowledge; or Jesus himself, who is the way, the truth, and the life; and the sense is, that they should know more of him, of the dignity of his person, of the nature and usefulness of his offices; of the efficacy of his blood, the excellency of his righteousness, and the fulness of his grace, and that for themselves:

and the truth shall make you free; from ignorance and error, and the prejudices of education, under which the whole nation laboured, and from the thraldom of the law.

Gill: Joh 8:33 - They answered him // we be Abraham's seed // and were never in bondage to any man // how sayest thou, ye shall be made free They answered him,.... Not the believing Jews, whom he peculiarly addressed, but the unbelieving Jews, who were present, and heard these things: we...

They answered him,.... Not the believing Jews, whom he peculiarly addressed, but the unbelieving Jews, who were present, and heard these things:

we be Abraham's seed; this the Jews always valued themselves upon, and reckoned themselves, on this account, upon a level with the nobles and the princes of the earth.

"Says R. Akiba c, even the poor of Israel are to be considered as if they were בני חורין, "noblemen", that are fallen from their substance, because they are the children of Abraham, Isaac, and Jacob;''

and were never in bondage to any man; which is a very great falsehood, for it was declared to Abraham himself, that his seed should serve in a land not theirs, and be afflicted four hundred years, as they were; and as the preface to the law which the Jews gloried in shows, which says, that the Lord their God brought them out of Egypt, out of the house of bondage; and they were frequently overcome by their neighbours, the Moabites, Ammonites, and Philistines, and reduced to servitude under them, until delivered by one judge, or another: and not to take notice of their seventy years' captivity in Babylon, they were at this very time under the Roman yoke, and paid tribute to Caesar; and yet such was the pride of their hearts, they would not be thought to be in bondage; and therefore, with an haughty air, add,

how sayest thou, ye shall be made free? when they thought themselves, and would fain have been thought by others, to have been free already, and so to stand in no need of being made free.

Gill: Joh 8:34 - Jesus answered them, verily verily I say unto you // whosoever committeth sin, is the servant of sin Jesus answered them, verily verily I say unto you,.... Taking no notice of their civil liberty, to which he could easily have replied to their confusi...

Jesus answered them, verily verily I say unto you,.... Taking no notice of their civil liberty, to which he could easily have replied to their confusion and silence, he observes to them their moral servitude and bondage, and in the strongest manner affirms, that

whosoever committeth sin, is the servant of sin; which must be understood, not of one that commits a single act of sin, though ever so gross, as did Noah, Lot, David, Peter, and others, who yet were not the servants of sin; or of such who sin through ignorance, weakness of the flesh, and the power of Satan's temptations, and especially who commit sin with reluctance, the spirit lusting against it; nor indeed of any regenerate persons, though they are not without sin; nor do they live without the commission of it, in thought, word, or deed; and though they fall into it, they do not continue and live in it, but rise up out of it, through the grace of God, and by true repentance; and so are not to be reckoned the servants of sin, or to be of the devil. But this is to be understood of such whose bias and bent of their minds are to sin; who give up themselves unto it, and sell themselves to work wickedness; who make sin their trade, business, and employment, and are properly workers of it, and take delight and pleasure in it: these, whatever liberty, they promise themselves, are the servants of corruption; they are under the government of sin, that has dominion over them; and they obey it in the lusts thereof, and are drudges and slaves unto it, and will have no other wages at last but death, even eternal death, if grace prevent not; see Rom 6:16.

Gill: Joh 8:35 - And the servant abideth not in the house for ever // but the Son abideth ever And the servant abideth not in the house for ever,.... The servant of God, and of Christ, does, but not the servant of sin: there may be servants of s...

And the servant abideth not in the house for ever,.... The servant of God, and of Christ, does, but not the servant of sin: there may be servants of sin in the house or church of God here below; and such were these Jews Christ is speaking to; but such shall not abide there for ever: some that get into this house are quickly discerned, as Simon Magus was, and are soon removed; and others that may stay longer, are sometimes suffered to fall into some foul sin, or into some gross error and heresy, for which they are cast out of the house or church of God, according to the rules of God's word; others make parties, draw disciples after them, and separate themselves, and go out of their own accord, to serve their own purposes: and others, when persecution and tribulation arise because of the word, they are offended and gone; this is the fan with which Christ sometimes winnows his floor, and removes the chaff; and those that continue longest, even to the end of their days, or of the world, or the second coming of Christ, as the foolish virgins, will then be discerned and separated; for the ungodly shall not stand in judgment, nor sinners in the congregation of the righteous; they shall not enter into the house above, into the house not made with hands, eternal in the heavens, which is Christ's Father's house: none but sons are brought to glory; these are the only heirs of salvation; others will be bid to depart, as workers of iniquity, as the servants of sin; even such who have made a profession of religion, and have been, and have had a standing in the house of God below. The allusion is to the case of servants in common; and, in a literal sense, it is true both of good and bad servants: good servants do not always continue in their master's house; even an Hebrew servant, that loved his master, and would not go out free at the end of his servitude; and who, after having his ear bored, is said to serve him for ever, Exo 21:6; yet that "for ever" was but until the year of jubilee, whether near or remote, as the Jewish commentators d in general explain it; nay, if his master died before that time, he went out free: he was not obliged to serve his son or heirs; and so say the Misnic doctors e:

"one that is bored is obtained by boring, and he possesses himself (or becomes free) by the year of jubilee, and by the death of his master.''

And to this agrees what Maimonides f says;

"he that has served six years, and will not go out, lo, this is bored, and he serves until the year of jubilee, or until his master dies; and although he leaves a son, he that is bored does not serve the son; which may be learned from the letter of the words, "he shall serve him", not his son, "for ever", until the jubilee: from whence it appears, that he that is bored does not possess himself (or is free) but by the jubilee, and by the death of his master.''

And one of their writers g observes, that the word rendered, "shall serve him", is by Gematry, and not his son. And among the Romans, good servants were oftentimes made free, and bad ones were turned out, and put into a work house, to grind corn in mills, a sort of bridewell; and such evil servants may more especially be respected, since Christ is speaking of servants of sin:

but the Son abideth ever: the Son of God, the only begotten Son of God the Lord Jesus Christ will always continue as a Son in his own house, as the Lord and proprietor of it; and as an high priest over it, having an unchangeable priesthood; and as he that takes care of it, provides for it, and manages all the affairs thereof, the family in heaven and in earth being named of him. And as he, so all the adopted sons of God shall continue, being pillars in this house, that shall never go out: such are no more servants, nor foreigners, but fellow citizens with the saints and of the household of God; and being sons, are heirs and shall never be cast out, as the bondwoman and her son have been: but these being the children of the free, shall for ever enjoy the inheritance they are adopted to; once sons, always so; the relation ever continues; they will ever remain in the family, and being entitled to the heavenly estate, shall ever possess it.

Gill: Joh 8:36 - If the Son therefore shall make you free // ye shall be free indeed If the Son therefore shall make you free,.... Alluding to the custom of adoption by the sons or brethren in the family, which obtained in Greece, call...

If the Son therefore shall make you free,.... Alluding to the custom of adoption by the sons or brethren in the family, which obtained in Greece, called αδελφοθεσια, "the adoption of brethren", as Grotius, and others have observed; or rather to a custom among the Romans, of a son's making free after his Father's death, such as were born slaves in his house. Such a case as this is supposed h;

"a man having a son or a daughter by his maidservant, that which is born of her, since of a servant, is without doubt a servant: wherefore if he (the son) should say, this is my natural brother or my natural sister; for since my father had children by his maidservant, "whom he did not make free"; and he dying the law has made me lord of these, εγω τουτους ελευθερωσα, "I have made these free", because of their natural kindred.''

This is allowed to be a just and good reason of manumission. Now this answers very much to the case in hand. Men are home born slaves; the chosen people of God are such by nature; they are born in sin, and are the servants of it; Christ the Son makes them free; and then they are no more foreigners and strangers, but fellow citizens with the saints, and of the household of God. This suggests, that true freedom is by Jesus Christ, the Son of God; see Gal 5:1. He it is that makes the saints free from sin; not from the being of it in this life, but from the bondage and servitude of it, from its power and dominion, and from its guilt and liableness to punishment for it, by procuring the pardon of their sins through his blood, and justifying their persons by his righteousness: he also makes them free, or delivers them from the captivity of Satan, by ransoming them out of his hands, taking the prey from the mighty, binding the strong man armed, and delivering them from him, and from the power of darkness, and putting them into his own kingdom; he does not indeed free them altogether from his temptations, but he preserves them by his power from being hurt and destroyed by him: he likewise makes his people free from the law, not only the ceremonial law, which is abolished by him, but from the moral law; not from obedience to it, as it is in his hands, and a rule of walk and conversation to them, but as in the hands of Moses, and as a covenant of works, and from the rigorous exaction of it, and from seeking justification and life by it, and from its curse and condemnation: and he gives them freedom of access to God, as their Father, through his blood and by his Spirit; and admits them to all the privileges and immunities of the church below; and gives them a right to, faith in, and an expectation of the glorious liberty of the children of God hereafter; and such are truly Christ's freemen:

ye shall be free indeed; this is true freedom; what the Jews boasted of, supposing what they said was right, was but a shadow of freedom in comparison of this; and that liberty which sinful men promise themselves in sin, is all deceit; there is no true, solid, substantial freedom but what is by Christ, the Son of God. Even that freedom which the children of God had under the legal dispensation, was a servitude, in comparison of that which the saints enjoy by Christ under the Gospel dispensation; though they were sons and heirs, yet being in bondage, differed nothing from servants, being under tutors and governors, in bondage under the elements of the world, and under the influence of a spirit of bondage unto fear; see Gal 4:1; but such that have received the spirit of adoption from Christ, they are really free: they have not only the name of children, and of freemen, but they are truly such, and wholly so; perhaps there may be some reference had to such sort of persons among the Jews, who were partly servants, and partly free: so it is said i,

מי שחציו עבד, "he who is half a servant", or partly a servant, and partly free, shall serve his master one day, and himself another.''

And such an one, as the commentators k say, is one who is a servant of two partners, and is made free by one of them; or who has paid half his price to his master (for his freedom), but the other half is still due: and of one in such circumstances it is said l, that

"he that is partly a servant, and partly free, may not eat of his master's (lamb at the passover):''

but now those who are made free by Christ the Son of God, they are not in part only, but are wholly free, and have a right to all the privileges of his house, to the supper of the Lord, and to every other immunity.

Gill: Joh 8:37 - I know that ye are Abraham's seed // but ye seek to kill me // because my word hath no place in you I know that ye are Abraham's seed,.... In answer to the other part of the Jews' objection to Christ, and in favour of themselves, Christ owns that the...

I know that ye are Abraham's seed,.... In answer to the other part of the Jews' objection to Christ, and in favour of themselves, Christ owns that they were the natural seed of Abraham; for truth must be allowed to an adversary. But then this hindered not but they might be, as they were, in moral bondage to sin, and a generation of vipers, as those of them who came to John's baptism were; and might not be the sons of God, for not because they were the natural seed of Abraham, were they all the adopted sons of God; and might be cast out of the house of God, as Ishmael was cast out of Abraham's, though he was his natural seed. And what follows proves them to be under the power, and in the servitude of sin, and that they were the seed of the serpent that was to bruise the heel of the woman's seed, or put the Messiah to death, though they were the natural seed of Abraham:

but ye seek to kill me; which none but such who are under the governing power of sin, are slaves unto it, and the vassals of the devil, would ever do: the reason of which is,

because my word hath no place in you; their hearts were barred and bolted against it, with ignorance, enmity, and unbelief; it had no entrance into them; it did not come with power to their hearts, nor work effectually in them; it had no place at all in them, much less a dwelling; had it had one, it would have produced another effect in them, even love to Christ; which the doctrine of Christ, wherever it comes with power, and takes place in the soul, brings along with it; but where it does not, as here, hatred and indignation, envy and malice, more or less, show themselves. This clause is differently rendered, and so admits of different senses. The Vulgate Latin renders it, "my word does not take in you"; it did not take place in them, nor did it take with them; they could not receive it; in which sense the word is used in Mat 19:11; for the natural man cannot receive the doctrines of Christ; they are not suited to his taste: they are disagreeable to him. The Syriac version renders it, "ye are not sufficient for my word", to take it in; they were not capable of it; they could not understand it; it requires divine illumination, and a spiritual discerning, which they had not: the Persic version is, "ye are not worthy of my words"; of having the Gospel preached to them, and continued with them; they contradicting and blaspheming it, and rejecting the author of it; see Act 13:45. The Ethiopic version renders it, "my word does not remain with you"; and to the same purpose the Arabic version, "my word is not firm in you"; as soon as it was heard by them, it was caught away from them by Satan, whose children they were; it made no lasting impressions on them, but was like water spilt upon the ground: it may be rendered, "my word does not enter into you"; it did not make its way and penetrate into their hearts; for though, when attended with the demonstration of the Spirit, and of power, it is quick and powerful, and sharper than a twoedged sword, and enters into the conscience, and penetrates to the dividing asunder of soul and spirit, and lays open the secret thoughts and intents of the heart; yet of itself is an insufficient means of conversion; it cannot make its own way; there must be an exertion of powerful and efficacious grace; which shows the hardness and obstinacy of the heart of man.

Gill: Joh 8:38 - I speak that which I have seen with my Father // and ye do that which ye have seen with your father I speak that which I have seen with my Father,.... This is an aggravation of the sin of the Jews, in seeking to kill Christ, on account of his doctrin...

I speak that which I have seen with my Father,.... This is an aggravation of the sin of the Jews, in seeking to kill Christ, on account of his doctrine, since it was not his own, but his Father's; was not merely human, but divine; was what he the only begotten Son, that lay in the bosom of his Father, had seen in his heart, in his purposes, and decrees, in his council, and covenant, and so was clear, complete, certain, and to be depended on:

and ye do that which ye have seen with your father; meaning the devil, whom, though they had not scan with their eyes, nor any of his personal actions; yet acted so much under his influence, and according to his will, as if they had close and intimate consultation with him, and took their plan of operation from him, and had him continually before them, as their example and pattern, to copy after. The Ethiopic version reads, "what ye have heard"; and so it is read in three of Beza's copies, and in three of Stephens's.

Gill: Joh 8:39 - They answered and said unto him // Abraham is our father // Jesus saith unto them, if ye were Abraham's children, ye would do the works of Abraham They answered and said unto him,.... On account of his making mention of a father, whose works they did, and whom they imitated: Abraham is our fat...

They answered and said unto him,.... On account of his making mention of a father, whose works they did, and whom they imitated:

Abraham is our father; meaning their only one, nor had they any other:

Jesus saith unto them, if ye were Abraham's children, ye would do the works of Abraham; for who should children imitate but their parents? Abraham was a merciful, charitable, and hospitable man, as well as a man of strict justice and integrity; he feared God, believed in him, and was ready to receive every message and revelation which came from him; and they are his genuine children and offspring, who walk in the steps of his faith, charity, justice, and piety: and this is a rule which the Jews themselves give m, whereby the seed of Abraham may be known:

"whoever is merciful to the creature (man), it is evident that he is of the seed of Abraham, our father; but whoever has not mercy on the creature, it is a clear case that he is not of the seed of Abraham our father.''

And if this is a sure rule of judging, these men could not be the seed of Abraham, who were a merciless, barbarous, and cruel generation. Another of their writers n has this observation, agreeably to the way of reasoning Christ uses;

"a disciple is to be judged of according to his manners; he that walks in the ways of the Lord, he is of the disciples of Abraham, our father, seeing he is used to his manners, and learns of his works; but the disciple who is corrupt in his manners, though he is of the children of Israel, lo, he is not of the "disciples of Abraham", seeing he is not accustomed to his manners.''

Whence it appears, that they say these things not to distinguish themselves from other people who claimed a descent from Abraham, as the Ishmaelites or Saracens did; as did also the Spartans or Lacedemonians; for so writes Areus their king, to Onias the high priest of the Jews,

"it is found in writing, that the Lacedemonians and Jews are brethren, and that they are of the stock of Abraham,'' (1 Maccab. 12:20,21)

But to distinguish those who were religious and virtuous among the Jews themselves, from those that were not; and so our Lord means not to deny, that the Jews, though they were evil men, were the seed of Abraham, according to the flesh; but that they were not so in a spiritual sense, they did not tread in his steps, or do the works he did. The Persic version reads in the singular number, "ye would do the work of Abraham"; and if any particular work is designed, it is most likely to be the work of faith, since it was that which Abraham was famous for; and the doing of which denominated men, even Gentiles, the children of Abraham, and which the Jews were wanting in, they disbelieving and rejecting the Messiah.

Gill: Joh 8:40 - But now ye seek to kill me // a man that hath told you the truth, which I have heard of God // This did not Abraham But now ye seek to kill me,.... A temper and disposition very foreign from that of Abraham's: a man that hath told you the truth, which I have hear...

But now ye seek to kill me,.... A temper and disposition very foreign from that of Abraham's:

a man that hath told you the truth, which I have heard of God; to seek to kill a man is a very great crime, and punishable with death; to kill an innocent one, that had done no sin, who was pure, holy, harmless, and inoffensive to God and man, was an aggravation of the iniquity; and to kill a prophet, and one more than a prophet, who brought a revelation from God himself, and declared the whole truth of the Gospel, and particularly that of his divine, eternal sonship, which incensed them against him, and put them upon seeking to take away his life, still increased the sin.

This did not Abraham: the sense is not, that Abraham did not tell the truth he had heard of God; for he did instruct, and command his children after him, to walk in the ways of the Lord, which he had learned from him; but that Abraham did not reject any truth that was revealed unto him, and much less seek to take away the life of any person that brought it to him; and indeed not the life of any man that deserved not to die: and our Lord suggests, that if he had been on the spot now, he would not have done as these his posterity did, since he saw his day by faith, and rejoiced in the foresight of it, Joh 8:56. The Jew o makes an objection from these words against the deity of Christ;

"you see (says he) that Jesus declares concerning himself that he is not God, but man; and so says Paul concerning him, Rom 5:15; and so Jesus, in many places, calls himself the son of man: for do we find in any place that he calls himself God, as the Nazarenes believe.''

To which may be replied, that Jesus does not declare in these words, nor in any other place, that he is not God; he says no such thing; he only observes, that he was a man, as he really was: nor is his being man any contradiction to his being God; for he is both God and man; and so those that believe in him affirm: and though Christ does not in express terms call himself God, yet he owned himself to be the Son of God, Mar 14:61, and said such things of himself, as manifestly declared him to be God; and upon account of which the Jews concluded, that he not only made himself equal with God, but that he made himself God, Joh 5:17. Besides, he suffered himself to be called God by a disciple of his, which he would never have done, had he not been really and truly God, Joh 20:28; yea, he seems to call himself so, when being tempted by Satan, he observed to him what is written, "thou shalt not tempt the Lord thy God", Mat 4:7. The reason why he so often calls himself the son of man is, because it was more suitable to him in his state of humiliation; and indeed, there was no need for him to assert his deity in express words, since his works and miracles most clearly proved that he was God: and as for the Apostle Paul, though he sometimes speaks of him as a man, he also says of him, that he is God over all, blessed for ever; and calls him the great God, and our Saviour, and God manifest in the flesh, Rom 9:5.

Gill: Joh 8:41 - Ye do the deeds of your father // Then said they unto him, we be not born of fornication // we have one Father, even God Ye do the deeds of your father,.... Not Abraham, but the devil. Then said they unto him, we be not born of fornication: meaning either literally, t...

Ye do the deeds of your father,.... Not Abraham, but the devil.

Then said they unto him, we be not born of fornication: meaning either literally, that they were not a brood of bastards, children of whoredom, illegitimately begotten in unlawful copulation, or wedlock; or figuratively, that they were not the children of idolaters, idolatry being called fornication in Scripture; but that they were the holy seed of Israel, and children of the prophets, who had retained the pure word, and the true worship of God, though in all this they might have been contradicted and refuted; to which they add,

we have one Father, even God; Israel being called by God his Son, and firstborn to them belonged the adoption, in a national sense, and of this they boasted; though few of them were the children of God by special adoption, or God their Father by regenerating grace.

Gill: Joh 8:42 - Jesus said unto them, if God were your Father // ye would love me // for I proceeded forth; and came from God // neither came I of myself // but he sent me Jesus said unto them, if God were your Father,.... By adoption; and this was discovered by the grace of regeneration; or in other words, if they had b...

Jesus said unto them, if God were your Father,.... By adoption; and this was discovered by the grace of regeneration; or in other words, if they had been born of God,

ye would love me; for in regeneration love to Christ is always implanted: it is a fruit of the Spirit, which always comes along with the superabounding grace of God in conversion; whoever are begotten again, according to abundant mercy, love an unseen Jesus; and where there is no love to Christ, there can be no regeneration: such persons are not born again; nor is God their Father, at least manifestatively:

for I proceeded forth; and came from God; the former of these phrases is observed by many learned men to be used by the Septuagint, of a proper natural birth, as in Gen 15:4; and here designs the eternal generation of Christ, as the Son of God, being the only begotten of the Father, and the Son of the Father in truth and love; and the other is to be understood of his mission from him, as Mediator:

neither came I of myself; or did not take the office to himself, without being called unto it, and invested with it, by his Father:

but he sent me; not by force, or against the will of Christ, or by change of place, but by assumption of nature; he sent him at the time agreed upon, in human nature, to obtain eternal redemption for his people: and upon both these accounts Christ is to be loved by all regenerate persons, or who have God for their Father; both on account of his being the Son of God, of the same nature and essence with him, see 1Jo 5:1; and on account of his mission into this world, as Mediator, since he was sent, and came to be the Saviour of lost sinners.

Gill: Joh 8:43 - Why do ye not understand my speech // even because ye cannot hear my word Why do ye not understand my speech?.... Language, idiom, dialect, and form of speaking, in a figurative way; for they did not know what he meant by li...

Why do ye not understand my speech?.... Language, idiom, dialect, and form of speaking, in a figurative way; for they did not know what he meant by liberty, and bondage, and by having another father than Abraham, or by his own procession and coming forth from God:

even because ye cannot hear my word; as they had no spiritual discerning and understanding of the doctrine of Christ, which showed them to be carnal, and natural men, and not regenerate ones, and the children of God; so they had an aversion to it, and could not bear to hear it.

Gill: Joh 8:44 - Ye are of your father the devil // and the lusts of your father ye will do // he was a murderer from the beginning // and abode 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 of it Ye are of your father the devil,.... Not of his substance, but by imitation and example; and as being under his authority and influence, his instructi...

Ye are of your father the devil,.... Not of his substance, but by imitation and example; and as being under his authority and influence, his instructions and directions, and ready to follow after him, and obey his commands; the word "your" is rightly supplied, and is in some copies:

and the lusts of your father ye will do; the Syriac and Persic versions read in the singular number, "the lust", or "desire of your father"; by which may be particularly meant, his eager desire after the death of Christ, which he showed at different times; he instigated Herod to seek to destroy his life in his infancy, and when he was just entering on his public ministry, he tempted him to destroy himself; and often stirred up the Scribes and Pharisees, to stone him or kill him, some other way; and at last put it into the heart of one of his disciples, Judas Iscariot, to betray him: this looks as if though the devil had a notion of the salvation of men by Christ, yet that he thought, as some erroneous men have also done, that it was only by his doctrine and example, and therefore he was in haste to get him out of the world, that he might not be useful, or any more so that way; and not by the shedding of his blood, the sacrifice of himself, or by his sufferings and death, in the room of sinners; or otherwise it is scarcely credible, that he would have sought his death so earnestly: now this selfsame lust and insatiable desire after the death of Christ prevailed in the Jews; and they were resolute and bent upon fulfilling it at any rate, nor could anything divert them from it; this is the thing Christ is speaking of in the context, and is what fully proved the devil to be their father, and them to be his children:

he was a murderer from the beginning; he was not only spoken of from the beginning, as he that should bruise the Messiah's heel, or should compass his death, but he was actually a murderer of Adam and Eve, and of all their posterity, by tempting them to sin, which brought death and ruin upon them; and who quickly after that instigated Cain to slay his brother; and has had, more or less, a concern in all murders committed since; and has been in all ages, and still is, a murderer of the souls of men; and therefore is rightly called Abaddon, and Apollyon, which signify the destroyer: the phrase, "from the beginning", does not intend the beginning of his own creation; for he was created a holy creature, was in the truth, though he abode not in it; and was in an happy state, though he lost it: nor strictly the beginning of time, or of the creation of the world, which were some days at least before the fall of man, when the devil commenced a murderer; but it being very near it, therefore this phrase is made use of: the Syriac version renders it, "from Bereshith", which is the first word in the Hebrew Bible, and is frequently used by the Jewish Rabbins for the six days of the creation; and if Adam fell, as some think, the same day he was created, it might be properly said that the devil was a murderer from thence. Philo p speaks of Eve's serpent, as ανθρωπου φονωντα, "a murderer of man"; applying to this purpose the text before referred to, Gen 3:15;

and abode not in the truth; neither in the integrity, innocence, and holiness, in which he was created; nor in veracity, or as a creature of veracity, but spake lies, and formed one, by which he deceived Eve, saying, "ye shall not surely die", Gen 3:4, when God had said they should, Gen 2:17; nor in the truth of the Gospel, which was at least in part made known unto him; particularly that the Son of God should become man, and in that nature be the head of angels and men: this he and his associates, in the pride of their hearts, not bearing that the human nature should be exalted above that of theirs, left their first estate, broke off their allegiance to God, and turned rebels against him:

because there is no truth in him; not that this is a reason why he continued not in the truth, for there was originally truth in him; though he abode not in it; but a reason, showing there was none in him now, since he was fallen from it, and abode not in it; there is no truth in him, that is natural and genuine, and essential to him; and if at any time he speaks it, it is not from his heart, but because he is forced to it, or has an evil design in it:

when he speaketh a lie, he speaketh of his own; that is genuine and natural, of his own devising, willing, and approving:

for he is a liar, and the father of it; he was a liar, as early as he was a murderer, or rather earlier; it was with a lie he deceived, and so murdered our first parents, and he has continued so ever since; he was the first author of a lie; the first lie that ever was told, was told by him; he was the first inventor of one; he was the first of that trade; in this sense the word "father" is used, Gen 4:20; so the serpent is by the Cabalistic Jews q called, the lip of lie, or the lying lip.

Gill: Joh 8:45 - And because I tell you the truth // ye believe me not And because I tell you the truth,.... And no lie, the whole truth of the Gospel, and particularly the truth of his divine sonship: ye believe me no...

And because I tell you the truth,.... And no lie, the whole truth of the Gospel, and particularly the truth of his divine sonship:

ye believe me not; to such an infatuation and judicial blindness were they give up, to disbelieve him, because he told the truth, and to believe a lie, that they might be damned; which showed them to be the children of the devil, and under his power and influence.

Gill: Joh 8:46 - Which of you convinceth me of sin // and if I say the truth, why do ye not believe me Which of you convinceth me of sin?.... Of any immorality in life, or of any imposture, corruption, or deceit in doctrine. There were many of them that...

Which of you convinceth me of sin?.... Of any immorality in life, or of any imposture, corruption, or deceit in doctrine. There were many of them that were forward enough to charge him with both scandalous sins, and false doctrines; but none of them all could prove anything against him, so as to convict him according to law: they called him a wine bibber, and a glutton; gave out they knew he was a sinner; charged him with blasphemy and sedition; sought to bring proof of it, but failed in their attempt:

and if I say the truth, why do ye not believe me? since as no sin in life, so no corruption in doctrine, could be proved against him, what he said must be truth; and therefore it was a most unreasonable thing in them, and showed invincible obstinacy, not to believe him.

Gill: Joh 8:47 - He that is of God // heareth God's words // ye therefore hear them not, because ye are not of God He that is of God,.... Who is born, not of blood, by carnal descent from any person, or of the carnal will, or by the power of freewill, or of the wil...

He that is of God,.... Who is born, not of blood, by carnal descent from any person, or of the carnal will, or by the power of freewill, or of the will of the best man in the world; but of God, according to his abundant mercy, of his own will, by the power of his grace; and so has God to be his Father: such an one

heareth God's words; the doctrines of the Gospel, which have God for their author, being of his ordaining, sending, and publishing; and his grace for the matter of them, displayed in election, redemption, justification, pardon, adoption, and eternal salvation, and his glory for the end: now a regenerate man has eyes to see into the glory, loveliness, excellency, suitableness, and usefulness of these things; and he has ears to hear, and a heart to understand them, which others have not; and therefore hears them with pleasure, receives them in the love of them, cordially embraces them by faith, and distinguishes them from the words of man; and puts such of them in practice, as requires it:

ye therefore hear them not, because ye are not of God; because God was not their Father, or they were not born of him, as they boasted; therefore they had not eyes to see, nor ears to hear, nor hearts to understand: and it may as fairly be inferred, that because they did not hear the words of God, therefore they were not of God; for these two necessarily imply each other; it looks very dark on such persons, who neither hear the doctrines of the Gospel externally nor internally.

Gill: Joh 8:48 - Then answered the Jews, and said unto him // say we not well, that thou art a Samaritan // and hast a devil Then answered the Jews, and said unto him,.... Being incensed to the last degree, that he should say they were of their father the devil, and not of G...

Then answered the Jews, and said unto him,.... Being incensed to the last degree, that he should say they were of their father the devil, and not of God; and that he spoke the truth, and no one could convince him of sin:

say we not well, that thou art a Samaritan? it seems they had said so before, though it is not recorded; and now they thought themselves justified in it, since he treated them, the true sons of Abraham, in such a manner; and the rather, since he had been lately among the Samaritans, and had in a parable spoken in favour of a Samaritan: they meant by this expression, that he was an irreligious man, and one that had no regard to the law of Moses; or at least played fast and loose with religion and the law, and was for any thing, as times served: the Jews had a very ill opinion of the Samaritans, on these accounts and to call a man a Samaritan, was all one as to call him an heretic, an idolater, or an excommunicated person; for such were the Samaritans with the Jews; they charged them with corrupting the Scriptures, and with worshipping idols, which were hid in Mount Gerizim; and they give us a dreadful account of their being anathematized by Ezra, Zorobabel, and Joshua; who, they say r,

"gathered the whole congregation into the temple, and brought in three hundred priests, and three hundred children, and three hundred trumpets, and three hundred books of the law, in their hands; they blew the trumpets, and the Levites sung, and they anathematized the Samaritans, by the inexplicable name of God, and by the writing on tables, and with the anathema of the house of judgment, above and below; (saying,) let not any Israelite for ever eat of the fruit, or of the least morsel of a Samaritan; hence they say, whoso eateth the flesh of a Samaritan, it is all one as if he ate swine's flesh; also let not a Samaritan be made a proselyte, nor have a part in the resurrection of the dead; as it is said, "You have nothing to do with to build an house unto our God", Ezr 4:3, neither in this world, nor in the world to come: moreover, also let him have no part in Jerusalem; as it is said, "But you have no portion, nor, right, nor memorial in Jerusalem", Neh 2:20; and they sent this anathema to the Israelites that were in Babylon, and they added thereunto, curse upon curse moreover, king Cyrus added an everlasting anathema to it, as it is said, "And the God that hath caused his name to dwell there, destroy", &c. Ezr 6:12.''

And hence, because the Samaritans were had in such abhorrence by the Jews, they would not ask a blessing over food in company with them s, nor say Amen after they had asked one t; nor indeed, after the better sort of them had asked, unless the whole blessing was distinctly heard u, that so they might be sure there was no heresy in it; by all which it appears, how opprobrious this name was, and what a sad character was fixed upon a man that bore it; see Gill on Joh 4:9; and as Christ was called by the Jews a Samaritan, they having no name more hateful and reproachful to call him by, so the Christians are still in their writings called Cuthites, or Samaritans; and it is indeed with them a general name for all Gentiles and idolaters, or whom they esteem such:

and hast a devil; familiarity and converse with one; by which means they imagined he knew their thoughts, and their actions, and by his assistance performed his miracles; or they took him for a lunatic, or a madman; whose lunacy and madness proceeded from the devil, with whom he was possessed: and this rather seems to be the sense, since in Joh 8:52 the Jews say they knew he had a devil, which they concluded from his saying, that such that observed his words, and kept them, should never die; which they considered as the words of a man out of his senses, seeing all men, even the best of men die, they not understanding his meaning; whereas they could not gather from hence, that he dealt with familiar spirits; and what still confirms this sense is, that these two are joined together in Joh 10:20, "he hath a devil, and is mad", and such as were demoniacs, men possessed with devils, were either mad, or lunatic, and melancholy; see Mat 8:28, compared with Mar 9:17. To which may be added, that it was a prevailing notion with the Jews, that madness and melancholy were owing to evil spirits, which had the predominancy over men: and seeing Christ was thought to be besides himself by his friends and relations, Mar 3:21, it need not be wondered at, that his enemies should fix such a character on him; nor was this an unusual one to be given to good men; the prophets and spiritual men of the Old Testament were accounted madmen, 2Ki 9:11. And since our Lord was used in this abusive manner, it need not seem strange, that his followers should be treated in the same way; as the Apostle Paul and his companions in the ministry were, Act 26:24; see Joh 10:20.

Gill: Joh 8:49 - Jesus answered, I have not a devil // but I honour my Father // and ye do dishonour me Jesus answered, I have not a devil,.... He takes no notice of the first charge and scandalous character, that he was a Samaritan; it being so notoriou...

Jesus answered, I have not a devil,.... He takes no notice of the first charge and scandalous character, that he was a Samaritan; it being so notorious to all the Jews, that he was not; but was, as they supposed, a Galilean, and of Nazareth; and besides, this was a term of reproach, which they gave to any man, that they had no good opinion of; just as we call a man a Turk, or a Jew; not meaning that he is in fact such an one, but behaves like one: to the other Christ replies, that he had not a devil, had no conversation with one, nor was he possessed or assisted by him, or was mad, and acted the part of a madman: in proof of which he observes,

but I honour my Father; by ascribing his doctrine and miracles to him, by doing his will, seeking his glory, and speaking well of him; all which he would not, had he been in confederacy with the devil; for no man can be familiar with him, or be assisted by him, and honour God; nor could a man out of his senses do all this:

and ye do dishonour me: by such wicked charges, and scandalous imputations: and Jews, who deny Jesus to be the Messiah, and treat him in this opprobrious manner, are not the only persons that dishonour Christ; there are many that are called by his name, who greatly dishonour him; some by their bad principles, and others by their evil practices: such highly reflect upon him, who deny his proper deity, and eternal sonship; who assert, that he is only God by office, and did not exist before his incarnation; who despise and reject his righteousness, submit not to it, but establish their own; who account his blood as common and useless, and speak disrespectfully of his sacrifice and satisfaction; and who consider his sufferings and death only as an example to men, and for the confirmation of his doctrine, but not as in the room and stead of his people, to answer and satisfy divine justice for them: and others they dishonour him, though they talk much of him, and pretend to faith in him, and love to him, and hope of eternal life by him, through their scandalous lives and conversations; dishonour his name and Gospel; give the enemy an occasion to reproach and blaspheme, and by reason of them, the ways and truths of Christ are evil spoken of.

Gill: Joh 8:50 - I seek not mine own glory // there is one that seeketh and judgeth I seek not mine own glory,.... In his doctrine, or in his miracles; which showed that he was no impostor, but a true, faithful, and upright person; an...

I seek not mine own glory,.... In his doctrine, or in his miracles; which showed that he was no impostor, but a true, faithful, and upright person; and though he was so very much reproached and abused, he was not over solicitous of his own character, and of retrieving his honour, and of securing glory from man; he knew that Wisdom was justified of her children, and he committed himself to God that judgeth righteously, who would take care of his glory, and vindicate him from all the unjust charges and insults of men:

there is one that seeketh and judgeth; meaning God his Father, who had his glory at heart; who had glorified him on the mount, and would glorify him again, when he should raise him from the dead, and spread his Gospel in all the world; and when he would judge the nation of the Jews, and bring wrath upon them, upon their nation, city and temple, for their contempt and rejection of him.

Gill: Joh 8:51 - Verily, verily, I say unto you // if a man keep my saying // he shall never see death Verily, verily, I say unto you,.... This is truth, and may be depended upon, as coming from the "Amen", and faithful witness: if a man keep my sayi...

Verily, verily, I say unto you,.... This is truth, and may be depended upon, as coming from the "Amen", and faithful witness:

if a man keep my saying; or doctrine, receives the Gospel in the love of it, obeys it from his heart, and cordially embraces and firmly believes it; and retains and holds it fast, having a spiritual and comfortable experience of the doctrines of Christ, and yielding a cheerful and ready obedience to his commands and ordinances, in faith and love:

he shall never see death; the second death, eternal death, which is an everlasting separation of a man, body and soul, from God: this death shall have no power on such a person, he shall never be hurt by it; and though he dies a corporeal death, that shall not be a curse, a penal evil to him; nor shall he always lie under the power of it, but shall rise again, and live in soul and body, for ever with the Lord: seeing and tasting death, as in Joh 8:52, are Hebraisms expressive of dying.

Gill: Joh 8:52 - Then said the Jews unto him // now we know that thou hast a devil // Abraham is dead, and the prophets // and thou sayest, if a man keep my saying, he shall never taste of death Then said the Jews unto him,.... Upon these last words that he spake, giving assurance, that whoever kept his saying, should not die: now we know t...

Then said the Jews unto him,.... Upon these last words that he spake, giving assurance, that whoever kept his saying, should not die:

now we know that thou hast a devil; they thought and said so before, but now they were assured, that he must be under diabolical influence, must be possessed with the devil, and mad, and out of his senses; for they thought no man in his senses would ever talk at this rate:

Abraham is dead, and the prophets; that is, they are dead also, as the Ethiopic version adds; see Zec 1:5;

and thou sayest, if a man keep my saying, he shall never taste of death: Abraham and the prophets were so far from pretending by their doctrine to communicate life and secure men from death, that they could not keep themselves from dying; and therefore it must be diabolical madness and frenzy to assert anything of this kind.

Gill: Joh 8:53 - Art thou greater than our father Abraham // which is dead // and the prophets are dead // whom makest thou thyself Art thou greater than our father Abraham?.... So the woman of Samaria said, concerning Jacob, Joh 4:12. The Jews had a mighty opinion of their ancesto...

Art thou greater than our father Abraham?.... So the woman of Samaria said, concerning Jacob, Joh 4:12. The Jews had a mighty opinion of their ancestors, especially of Abraham; and yet they allow the Messiah to be greater than he, as Jesus truly was: so one of their ancient commentators w on those words of Isa 52:13 thus paraphrases them,

""Behold my servant shall deal prudently", this is the King Messiah; "he shall be exalted" above Abraham, as it is written, Gen 14:22, "and extolled" above Moses, as it is written, Num 11:12, and he shall be higher than the ministering angels, as it is written, Eze 1:26, for he shall be גדול מן אבות, "greater than the fathers".''

They add here, of Abraham,

which is dead; he was a great and good man, and yet dead:

and the prophets are dead; though they truly kept, and faithfully delivered the word of God:

whom makest thou thyself? who art a poor carpenter's son, a Galilean, a Nazarene, and yet makest thyself greater than Abraham, or any of the prophets; yea, makest thyself to be God, to promise security from death, and an everlasting continuance of life upon keeping thy word.

Gill: Joh 8:54 - Jesus answered, if I honour myself, my honour is nothing // it is my Father that honoureth me // of whom ye say that he is your God Jesus answered, if I honour myself, my honour is nothing,.... It is empty and vain, and will not continue; see 2Co 10:18; it is my Father that hono...

Jesus answered, if I honour myself, my honour is nothing,.... It is empty and vain, and will not continue; see 2Co 10:18;

it is my Father that honoureth me: by a voice from heaven, both at his baptism, and transfiguration, declaring him to be his beloved Son, and by the works and miracles he did by him; as he afterwards also honoured him by raising him from the dead, and setting him at his own right hand, by pouring forth his Spirit on his disciples, and succeeding his Gospel in every place:

of whom ye say that he is your God; your covenant God and Father, being the God of Abraham, Isaac, and Jacob; of this the Jews boasted. The Alexandrian copy, and some others, and all the Oriental versions read, "our God".

Gill: Joh 8:55 - Yet ye have not known him // but I know him // and if I should say, I know him not, I should be a liar like unto you // But I know him, and keep his saying Yet ye have not known him,.... Not as the Father of Christ, nor as in Christ, whom to know is life eternal: they had no spiritual knowledge of him, no...

Yet ye have not known him,.... Not as the Father of Christ, nor as in Christ, whom to know is life eternal: they had no spiritual knowledge of him, nor communion with him; nor did they know truly his mind and will, nor how to worship and serve him as they ought:

but I know him; his nature and perfections, being of the same nature, and having the same perfections with him; and his whole mind and will lying in his bosom: nor did, or does any know the Father, but the Son, and he to whom he is pleased to reveal him:

and if I should say, I know him not, I should be a liar like unto you. Our Lord still intimates, that they were of their father the devil, and imitated him not only as a murderer, but as a liar: this is quite contrary to the character they give of themselves, for they say x, that an Israelite will not tell a lie.

But I know him, and keep his saying: do his will, and always the things that please him, observe his law, preach his Gospel, fulfil all righteousness, and work out the salvation of men, which were the will and work of his Father he came to do.

Gill: Joh 8:56 - Your father Abraham rejoiced to see my day // and he saw it and was glad Your father Abraham rejoiced to see my day,.... Or "he was desirous to see my day", as the Syriac and Arabic versions rightly render the word; or "ver...

Your father Abraham rejoiced to see my day,.... Or "he was desirous to see my day", as the Syriac and Arabic versions rightly render the word; or "very desirous", as the Persic version: and indeed, this was what many kings and prophets, and righteous men, were desirous of, even of seeing the Messiah and his day: we often read of ימות המשיח, "the days of the Messiah": and the Jews, in their Talmud y, dispute much about them, how long they will be; one says forty years, another seventy, another three ages: it is the opinion of some, that they shall be according to the number of the days of the year, three hundred and sixty five years; some say seven thousand years, and others as many as have been from the beginning of the world; and others, as many as from Noah; but we know the day of Christ better, and how long he was here on earth; and whose whole time here is called his day; this Abraham had a very great desire to see:

and he saw it and was glad; he saw it with an eye of faith, he saw it in the promise, that in his seed all the nations of the earth should be blessed; and when it was promised him he should have a son, which was the beginning of the fulfilment of the other, he laughed, and therefore his son was called Isaac, to which some reference is here made; he saw him in the birth of his son Isaac and rejoiced, and therefore called his name Isaac, that is, "laughter": he saw also Christ and his day, his sufferings, death, and resurrection from the dead, in a figure; in the binding of Isaac, in the sacrifice of the ram, and in the receiving of Isaac, as from the dead; and he not only saw the Messiah in his type Melchizedek, and who some think was the Son of God himself, but he saw the second person, the promised Messiah, in an human form, Gen 18:2; and all this was matter of joy and gladness to him. This brings to mind what the Jews say at the rejoicing at the law, when the book of the law is brought out z.

"Abraham rejoiced with the rejoicing of the law, he that cometh shall come, the branch with the joy of the law; Isaac, Jacob, Moses, Aaron, Joshua, Samuel, David, Solomon, rejoiced with the joy of the law; he that cometh shall come, the branch with the joy of the law.''

Gill: Joh 8:57 - Then said the Jews unto him, thou art not yet fifty years old // and hast thou seen Abraham Then said the Jews unto him, thou art not yet fifty years old,.... One copy reads forty, but he was not that; no, not much more than thirty; not above...

Then said the Jews unto him, thou art not yet fifty years old,.... One copy reads forty, but he was not that; no, not much more than thirty; not above two or three and thirty years old: the reason of their fixing on this age of fifty might be, because Christ might look like such an one, being a man of sorrows and acquainted with griefs, as well as of great gravity; or they might be free in allowing him as many years, as could be thought he should be of, and gain their point; for what were fifty years, when Abraham had been dead above two thousand? and therefore he could never see Abraham, nor Abraham see him; moreover, this age of fifty, is often spoken of by the Jews, and much observed; at the age of fifty, a man is fit to give counsel, they say a; hence the Levites were dismissed from service at that age, it being more proper for them then to give advice, than to bear burdens; a Methurgeman, or an interpreter in a congregation, was not chosen under fifty years of age b; and if a man died before he was fifty, this was called the death of cutting off c; a violent death, a death inflicted by God, as a punishment; Christ lived not to that age, he was now many years short of it:

and hast thou seen Abraham? if he had not, Abraham had seen him, in the sense before given, and in which Christ asserted it, and it is to be understood.

Gill: Joh 8:58 - Jesus said unto them, verily, verily, I say unto you // before Abraham was, I am Jesus said unto them, verily, verily, I say unto you,.... Whether it will be believed or not, it is certainly fact: before Abraham was, I am; which...

Jesus said unto them, verily, verily, I say unto you,.... Whether it will be believed or not, it is certainly fact:

before Abraham was, I am; which is to be understood, not of his being in the purpose and decree of God, foreordained to sufferings, and to glory; for so all the elect of God may be said to be before Abraham, being chosen in Christ before the foundation of the world: or that Christ was man, before Abraham became the father of many nations; that is, before the calling of the Gentiles; for nothing is said in the text about his being the father of many nations; it is a bold and impudent addition to it: and besides, Abraham was made the father of many nations, as Ishmaelites, Israelites, Hagarenes, &c. long before the incarnation of Christ; yea, he was so from the very promise in Gen 17:5, which so runs, "a father of many nations have I made thee"; so that this appears a false sense of the text, which is to be understood of the deity, eternity, and immutability of Christ, and refers to the passage in Exo 3:14. "I am that I am--I am hath sent me unto you", the true Jehovah; and so Christ was before Abraham was in being, the everlasting I am, the eternal God, which is, and was, and is to come: he appeared in an human form to our first parents before Abraham was, and was manifested as the Mediator, Saviour, and living Redeemer, to whom all the patriarchs before Abraham looked, and by whom they were saved: he was concerned in the creation of all things out of nothing, as the efficient cause thereof; he was set up from everlasting as Mediator; and the covenant of grace was made with him, and the blessings and promises of it were put into his hands before the world began; the eternal election of men to everlasting life was made in him before the foundation of the world; and he had a glory with his Father before the world was; yea, from all eternity he was the Son of God, of the same nature with him, and equal to him; and his being of the same nature proves his eternity, as well as deity, that he is from everlasting to everlasting God; and is what he ever was, and will be what he now is: he is immutable, the same today, yesterday, and for ever; in his nature, love, grace, and fulness, he is the invariable and unchangeable I am.

Gill: Joh 8:59 - Then they took up stones to cast at him // But Jesus hid himself // and went out of the temple // going through the midst of them // and so passed by Then they took up stones to cast at him,.... Supposing that he had spoken blasphemy; for they well understood that he, by so saying, made himself to b...

Then they took up stones to cast at him,.... Supposing that he had spoken blasphemy; for they well understood that he, by so saying, made himself to be the eternal God, the unchangeable Jehovah. Should it be asked how they came by their stones in the temple? it may be replied, the temple was still building, Joh 2:20, and stones, or pieces of stones, might lie about, with which they furnished themselves, in order to have destroyed Christ: and this they attempted, though it was on the sabbath day, as appears from Joh 9:1; and with them, סקילה בשבת, "stoning on the sabbath day" d was allowed in some cases.

But Jesus hid himself, not in any corner of the temple, or behind a pillar; but he withdrew himself from them directly, and made himself invisible to them, by holding their eyes, or casting a mist before them, that they could not see him:

and went out of the temple; by one of the gates of it:

going through the midst of them; not of the persons that took up stones to stone him; but the rest of the people, who were there in great multitudes to hear his doctrine, and see his miracles: and so passed by, and escaped out of their hands; the last words, going through the midst of them,

and so passed by, are not in Beza's most ancient copy, and in the Vulgate Latin version.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Joh 8:1 The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the ...

NET Notes: Joh 8:2 An ingressive sense for the imperfect fits well here following the aorist participle.

NET Notes: Joh 8:3 See the note on Pharisees in 1:24.

NET Notes: Joh 8:4 Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Joh 8:5 The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death...

NET Notes: Joh 8:6 Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγρ&#...

NET Notes: Joh 8:7 Or “sinless.”

NET Notes: Joh 8:8 Here καί (kai) has been translated as “Then” to indicate the implied sequence of events within the narrative. Greek style o...

NET Notes: Joh 8:9 Or “beginning from the eldest.”

NET Notes: Joh 8:10 Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used...

NET Notes: Joh 8:11 The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

NET Notes: Joh 8:12 The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

NET Notes: Joh 8:13 Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

NET Notes: Joh 8:14 You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two le...

NET Notes: Joh 8:15 What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The poin...

NET Notes: Joh 8:16 The phrase “do so together” is not in the Greek text, but is implied by the context.

NET Notes: Joh 8:17 An allusion to Deut 17:6.

NET Notes: Joh 8:18 Grk “I am the one who testifies about myself.”

NET Notes: Joh 8:19 If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

NET Notes: Joh 8:20 This is a parenthetical note by the author.

NET Notes: Joh 8:21 The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθα_...

NET Notes: Joh 8:22 The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus...

NET Notes: Joh 8:23 The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

NET Notes: Joh 8:24 See the note on Christ in 1:20.

NET Notes: Joh 8:25 Grk “Jesus said to them.”

NET Notes: Joh 8:26 Grk “and what things I have heard from him, these things I speak to the world.”

NET Notes: Joh 8:27 They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is...

NET Notes: Joh 8:28 Grk “but just as the Father taught me, these things I speak.”

NET Notes: Joh 8:29 That is, “he has not abandoned me.”

NET Notes: Joh 8:30 The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

NET Notes: Joh 8:31 Or “truly.”

NET Notes: Joh 8:32 The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense,...

NET Notes: Joh 8:33 Or “How is it that you say.”

NET Notes: Joh 8:34 See the note on the word “slaves” in 4:51.

NET Notes: Joh 8:35 Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a ...

NET Notes: Joh 8:36 Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect referenc...

NET Notes: Joh 8:37 Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where res...

NET Notes: Joh 8:38 A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì66,75 B L W 070 pc), while the majority have the p...

NET Notes: Joh 8:39 Or “you would do.”

NET Notes: Joh 8:40 The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

NET Notes: Joh 8:41 We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born a...

NET Notes: Joh 8:42 Grk “that one” (referring to God).

NET Notes: Joh 8:43 Grk “my word.”

NET Notes: Joh 8:44 Grk “because he is a liar and the father of it.”

NET Notes: Joh 8:45 Or “because I tell you.”

NET Notes: Joh 8:46 Or “if I tell you.”

NET Notes: Joh 8:47 Grk “you are not of God.”

NET Notes: Joh 8:48 Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ &...

NET Notes: Joh 8:49 “Yet” is supplied to show the contrastive element present in the context.

NET Notes: Joh 8:50 Or “will be the judge.”

NET Notes: Joh 8:51 Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal lif...

NET Notes: Joh 8:52 Grk “he will never taste of death forever.” The Greek negative here is emphatic.

NET Notes: Joh 8:53 Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the ...

NET Notes: Joh 8:54 The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

NET Notes: Joh 8:55 Grk “his word.”

NET Notes: Joh 8:56 What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to ...

NET Notes: Joh 8:57 Grk “And have.”

NET Notes: Joh 8:58 I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually ...

NET Notes: Joh 8:59 Grk “from the temple.”

Geneva Bible: Joh 8:3 ( 1 ) And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, ( 1 ) While the wicked go abo...

Geneva Bible: Joh 8:7 ( 2 ) So 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...

Geneva Bible: Joh 8:10 ( 3 ) When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned the...

Geneva Bible: Joh 8:12 ( 4 ) Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light...

Geneva Bible: Joh 8:13 ( 5 ) The Pharisees therefore said unto him, ( a ) Thou bearest record of thyself; thy record is not true. ( 5 ) Christ is without all exception the ...

Geneva Bible: Joh 8:14 Jesus answered and said unto them, ( b ) Though I bear record of myself, [yet] my record is true: for I know whence I came, and whither I go; but ye c...

Geneva Bible: Joh 8:15 Ye judge after the flesh; I ( c ) judge no man. ( c ) I am presently only teaching you, I condemn no man: but yet if I want to do it, I might lawfull...

Geneva Bible: Joh 8:18 ( d ) I am one that bear witness of myself, and the Father that sent me beareth witness of me. ( d ) The Godhead is plainly distinguished from the ma...

Geneva Bible: Joh 8:19 ( 6 ) Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Fat...

Geneva Bible: Joh 8:20 These words spake Jesus in the ( e ) treasury, as he taught in the temple: and no man laid hands on him; ( 7 ) for his hour was not yet come. ( e ) T...

Geneva Bible: Joh 8:21 ( 8 ) Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. ( 8 ) Because men...

Geneva Bible: Joh 8:25 ( 9 ) Then said they unto him, Who art thou? And Jesus saith unto them, Even ( f ) [the same] that I said unto you from the beginning. ( 9 ) He will ...

Geneva Bible: Joh 8:26 ( 10 ) I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. (...

Geneva Bible: Joh 8:27 ( 11 ) They understood not that he spake to them of the Father. ( 11 ) Even the contempt of Christ results in his glory: and this thing his enemies w...

Geneva Bible: Joh 8:31 ( 12 ) Then said Jesus to those Jews which believed on him, If ye continue in my word, [then] are ye my disciples indeed; ( 12 ) The true disciples o...

Geneva Bible: Joh 8:32 And ye shall know the truth, and the truth shall ( g ) make you free. ( g ) From the slavery of sin.

Geneva Bible: Joh 8:33 ( h ) They answered him, We be ( i ) Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? ( h ) Some of the ...

Geneva Bible: Joh 8:37 ( 13 ) I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. ( 13 ) Our wicked manners declare that we are...

Geneva Bible: Joh 8:43 Why do ye not understand my ( k ) speech? [even] because ye cannot hear my word. ( k ) Or, language: as though he said, "You do not understand what I...

Geneva Bible: Joh 8:44 Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the ( l ) beginning, and ( m ) abode not in the ( n...

Geneva Bible: Joh 8:46 ( 14 ) Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? ( 14 ) Christ thoroughly executed the office that his Fat...

Geneva Bible: Joh 8:48 ( 15 ) Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? ( 15 ) The enemies of Christ act brave...

Geneva Bible: Joh 8:50 And I seek not mine own glory: there is one ( q ) that seeketh and judgeth. ( q ) That is, that will avenge both your despising of me and of him.

Geneva Bible: Joh 8:51 ( 16 ) Verily, verily, I say unto you, If a man keep my saying, he shall never ( r ) see death. ( 16 ) Only the doctrine of the gospel apprehended by...

Geneva Bible: Joh 8:52 ( 17 ) Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, h...

Geneva Bible: Joh 8:54 ( 18 ) Jesus answered, If I honour myself, my honour is ( s ) nothing: it is my Father that honoureth me; of whom ye say, that he is your God: ( 18 )...

Geneva Bible: Joh 8:55 ( 19 ) Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his s...

Geneva Bible: Joh 8:56 ( 20 ) Your father Abraham ( t ) rejoiced to see my ( u ) day: and he ( x ) saw [it], and was glad. ( 20 ) The power of Christ showed itself through ...

Geneva Bible: Joh 8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I ( y ) am. ( y ) Christ, as he was God, was before Abraham: and he was the...

Geneva Bible: Joh 8:59 ( 21 ) Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by. ...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Joh 8:12 - A Libation To Jehovah The Light Of The World I am the light of the world: he that followeth Me shall not walk In darkness, but shall have the light of life.'--John 8:12. J...

Maclaren: Joh 8:30-31 - A Libation To Jehovah Three Aspects Of Faith Many believed on Him. Then said Jesus to those Jews which believed on Him'--John 8:30-31. THE Revised Version accurately repre...

Maclaren: Joh 8:33 - A Libation To Jehovah Never In Bondage' The dwelling of the soul in Him. Come, My people, into thy chambers, and shut thy doors about thee, until the indignation be overpa...

Maclaren: Joh 8:35 - A Libation To Jehovah The Servant And The Son And the servant abideth not in the house for ever: but the Son abideth ever. John 8:35. I MUST first ask your attention to a ...

Maclaren: Joh 8:42 - A Libation To Jehovah What Jesus Said About His First Coming I proceeded forth, and came from God.'--John 8:42. BACK to Jesus' is the watchword of a growing and influentia...

Maclaren: Joh 8:48 - A Libation To Jehovah Thou Art A Samaritan Say we not well that Thou art a Samaritan?'--John 8:48. THE multitude is fond of nicknames, and usually invents them with some a...

MHCC: Joh 8:1-11 - --Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-...

MHCC: Joh 8:12-16 - --Christ is the Light of the world. God is light, and Christ is the image of the invisible God. One sun enlightens the whole world; so does one Christ, ...

MHCC: Joh 8:17-20 - --If we knew Christ better, we should know the Father better. Those become vain in their imaginations concerning God, who will not learn of Christ. Thos...

MHCC: Joh 8:21-29 - --Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly a...

MHCC: Joh 8:30-36 - --Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on hi...

MHCC: Joh 8:37-40 - --Our Lord opposed the proud and vain confidence of these Jews, showing that their descent from Abraham could not profit those of a contrary spirit to h...

MHCC: Joh 8:41-47 - --Satan prompts men to excesses by which they murder themselves and others, while what he puts into the mind tends to ruin men's souls. He is the great ...

MHCC: Joh 8:48-53 - --Observe Christ's disregard of the applause of men. those who are dead to the praises of men can bear their contempt. God will seek the honour of all w...

MHCC: Joh 8:54-59 - --Christ and all that are his, depend upon God for honour. Men may be able to dispute about God, yet may not know him. Such as know not God, and obey no...

Matthew Henry: Joh 8:1-11 - -- Though Christ was basely abused in the foregoing chapter, both by the rulers and by the people, yet here we have him still at Jerusalem, still in th...

Matthew Henry: Joh 8:12-20 - -- The rest of the chapter is taken up with debates between Christ and contradicting sinners, who cavilled at the most gracious words that proceeded ou...

Matthew Henry: Joh 8:21-30 - -- Christ here gives fair warning to the careless unbelieving Jews to consider what would be the consequence of their infidelity, that they might preve...

Matthew Henry: Joh 8:31-37 - -- We have in these verses, I. A comfortable doctrine laid down concerning the spiritual liberty of Christ's disciples, intended for the encouragemen...

Matthew Henry: Joh 8:38-47 - -- Here Christ and the Jews are still at issue; he sets himself to convince and convert them, while they still set themselves to contradict and oppose ...

Matthew Henry: Joh 8:48-50 - -- Here is, I. The malice of hell breaking out in the base language which the unbelieving Jews gave to our Lord Jesus. Hitherto they had cavilled at hi...

Matthew Henry: Joh 8:51-59 - -- In these verses we have, I. The doctrine of the immortality of believers laid down, Joh 8:51. It is ushered in with the usual solemn preface, Veril...

Barclay: Joh 8:1-11 - "WRETCHEDNESS AND PITY" [This incident is not included in all the ancient manuscripts and appears only in a footnote in the Revised Standard Version; see: NOTE ON THE STORY...

Barclay: Joh 8:1-11 - "WRETCHEDNESS AND PITY" This passage shows us two things about the attitude of the scribes and the Pharisees. (i) It shows us their conception of authority. The scribes and ...

Barclay: Joh 8:1-11 - "WRETCHEDNESS AND PITY" Further, this incident tells us a great deal about Jesus and his attitude to the sinner. (i) It was a first principle of Jesus that only the man who ...

Barclay: Joh 8:12-20 - "THE LIGHT MEN FAILED TO RECOGNIZE" The scene of this argument with the Jewish authorities was in the Temple treasury, which was in the Court of the Women. The first Temple court was t...

Barclay: Joh 8:12-20 - "THE LIGHT MEN FAILED TO RECOGNIZE" Jesus said: "He who follows me will not walk in darkness, but will have the light of life." The light of life means two things. The Greek can mean...

Barclay: Joh 8:12-20 - "THE LIGHT MEN FAILED TO RECOGNIZE" When Jesus made his claim to be the Light of the World the scribes and Pharisees reacted with hostility. That claim would sound even more astonishing...

Barclay: Joh 8:21-30 - "THE FATAL INCOMPREHENSION" This is one of the passages of argument and debate so characteristic of the Fourth Gospel and so difficult to elucidate and to understand. In it vari...

Barclay: Joh 8:21-30 - "THE FATAL INCOMPREHENSION" Jesus goes on to draw a series of contrasts. His opponents belong to earth, he is from heaven; they are of the world; he is not of the world. John...

Barclay: Joh 8:21-30 - "THE TRAGIC INCOMPREHENSION" There is no verse in all the New Testament more difficult to translate than Joh 8:25. No one can really be sure what the Greek means. It could mean:...

Barclay: Joh 8:31-32 - "THE TRUE DISCIPLESHIP" Few New Testament passages have such a complete picture of discipleship as this. (i) Discipleship begins with belief. Its beginning is the moment whe...

Barclay: Joh 8:33-36 - "FREEDOM AND SLAVERY" Jesus' talk of freedom annoyed the Jews. They claimed that they had never been slaves to any man. Obviously there was a sense in which this was sim...

Barclay: Joh 8:37-41 - "REAL SONSHIP" In this passage Jesus is dealing a death-blow to a claim which to the Jews was all-important. For the Jew Abraham was the greatest figure in all reli...

Barclay: Joh 8:41-45 - "CHILDREN OF THE DEVIL" Jesus had just told the Jews that by their life and conduct and by their reaction to him they had made it clear that they were no real children of Abr...

Barclay: Joh 8:46-50 - "THE GREAT INDICTMENT AND THE SHINING FAITH" We must try to see this scene happening before our eyes. There is drama here, and it is not only in the words, but in the pauses between them. Jes...

Barclay: Joh 8:51-55 - "THE LIFE AND THE GLORY" This chapter passes from lightning flash to lightning flash of astonishment. Jesus makes claim after claim, each more tremendous than the one which ...

Barclay: Joh 8:56-59 - "THE TREMENDOUS CLAIM" All the previous lightning flashes pale into significance before the blaze of this passage. When Jesus said to the Jews that Abraham rejoiced to see ...

Constable: Joh 1:19--13:1 - --II. Jesus' public ministry 1:19--12:50 The first part of the body of John's Gospel records Jesus' public ministr...

Constable: Joh 7:10--11:1 - --H. Jesus' third visit to Jerusalem 7:10-10:42 This section of the text describes Jesus' teaching in Jeru...

Constable: Joh 7:53--8:12 - --4. The woman caught in adultery 7:53-8:11 The textual authenticity of this pericope is highly questionable. Most ancient Greek manuscripts dating befo...

Constable: Joh 8:12-59 - --5. The light of the world discourse 8:12-59 Following Jesus' claim to be the water of life (7:37...

Constable: Joh 8:12-20 - --Jesus' testimony about Himself 8:12-20 8:12 The context of the events in this paragraph continues to be the temple during the feast of Tabernacles (v....

Constable: Joh 8:21-30 - --Jesus' claims about His origin 8:21-30 Jesus began to contrast Himself and His critics.310 8:21 Evidently what follows continues Jesus' teaching in th...

Constable: Joh 8:31-47 - --The challenge to professing believers 8:31-47 Jesus next addressed those in His audience who had expressed some faith Him (v. 30). 8:31 The mark of a ...

Constable: Joh 8:48-59 - --The violent response of Jesus' critics 8:48-59 8:48 Since the Jews could not refute Jesus' challenge they resorted to verbal abuse (cf. 7:52). Perhaps...

College: Joh 8:1-59 - --JOHN 8 Textual Parenthesis: The Woman Taken in Adultery (7:53-8:11) 53 Then each went to his own home. 1 But Jesus went to the Mount of Olives. 2 A...

McGarvey: Joh 8:1-11 - -- LXXIX. THE STORY OF THE ADULTERESS. (Jerusalem.) dJOHN VII. 53-VIII. 11.    [This section is wanting in nearly all older manuscripts,...

McGarvey: Joh 8:12-59 - -- LXXX. MESSIANIC CLAIMS MET BY ATTEMPT TO STONE JESUS. (Jerusalem. October, A. D. 29.) dJOHN VIII. 12-59.    d12 Again therefore Jesus...

Lapide: Joh 8:1-37 - --1-59 CHAPTER 8 Ver. 1.— But Jesus went unto the Mount of Olives. On the last day of the Feast Jesus had taught in the temple, and confuted the Ph...

Lapide: Joh 8:37-59 - --Ver. 37.— I know, &c. By nature ye are Abraham's children, but in your deeds ye are degenerate. Your descent from Abraham will not therefore prof...

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Tafsiran/Catatan -- Lainnya

Evidence: Joh 8:4 USING THE LAW IN EVANGELISM The wrath of the Law brought this woman to the feet of the Savior. That’s the function of the Law: to condemn. Some ma...

Evidence: Joh 8:6 It is likely that Jesus wrote the Ten Commandments in the ground. They had been talking about the Law, and each of the men were convicted by their con...

Evidence: Joh 8:9 QUESTIONS & OBJECTIONS " You are trying to make me feel guilty by quoting the Ten Commandments." Ask the person which one of the Ten Commandments ...

Evidence: Joh 8:10 What a fearful thing it is when we face God’s Law. The very stones call for our blood. The Law cries out for justice; it has no mercy. It demands, "...

Evidence: Joh 8:11 QUESTIONS & OBJECTIONS " Jesus didn’t condemn the woman caught in the act of adultery, but condemned those who judged her. Therefore you shouldn...

Evidence: Joh 8:44 Names of the enemy . The devil is called the god and prince of this world, and the ruler of darkness ( 2Co 4:4 ; Joh 12:31 ; Act 26:18 ; Eph 6:12 )...

Evidence: Joh 8:51 Jesus’ unique words : Anyone who obeys Him would not die. This is not advocating works as a means of salvation, but obedience as a sign of our salva...

Evidence: Joh 8:58 Jesus’ unique words : Jesus was affirming that He was God manifest in the flesh. He is the Great " I AM"—he Eternal One who revealed Himself to Mo...

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Pendahuluan / Garis Besar

Robertson: John (Pendahuluan Kitab) THE Fourth Gospel By Way of Introduction Greatest of Books The test of time has given the palm to the Fourth Gospel over all the books of the wor...

JFB: John (Pendahuluan Kitab) THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were bo...

JFB: John (Garis Besar) THE WORD MADE FLESH. (Joh 1:1-14) A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15) SAME SUBJECT CONTINUED. (Joh 1:16-18) THE BAPTIST'S TESTIM...

TSK: John (Pendahuluan Kitab) John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebed...

TSK: John 8 (Pendahuluan Pasal) Overview Joh 8:1, Christ delivers the woman taken in adultery; Joh 8:12, He declares himself the light of the world, and justifies his doctrine; J...

Poole: John 8 (Pendahuluan Pasal) CHAPTER 8

MHCC: John (Pendahuluan Kitab) The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so ...

MHCC: John 8 (Pendahuluan Pasal) (Joh 8:1-11) The Pharisees and the adulteress. (v. 12-59) Christ's discourse with the Pharisees.

Matthew Henry: John (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Gospel According to St. John It is not material to enquire when and where this gospel was written; ...

Matthew Henry: John 8 (Pendahuluan Pasal) In this chapter we have, I. Christ's evading the snare which the Jews laid for him, in bringing to him a woman taken in adultery (Joh 8:1-11). II...

Barclay: John (Pendahuluan Kitab) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN The Gospel Of The EagleEye For many Christian people the Gospel according to St. John is the mos...

Barclay: John 8 (Pendahuluan Pasal) The Light Men Failed To Recognize (Joh_8:12-20) The Light Men Failed To Recognize (Joh_8:12-20 Continued) The Light Men Failed To Recognize (Joh_...

Constable: John (Pendahuluan Kitab) Introduction Writer The writer of this Gospel did not identify himself as such in the ...

Constable: John (Garis Besar) Outline I. Prologue 1:1-18 A. The preincarnate Word 1:1-5 B. The witness...

Constable: John John Bibliography Allen, Ronald B. "Affirming Right-of-Way on Ancient Paths." Bibliotheca Sacra 153:609 (Januar...

Haydock: John (Pendahuluan Kitab) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. JOHN. INTRODUCTION St. John, the evangelist, a native of Bathsaida, in Galilee, was the son ...

Gill: John (Pendahuluan Kitab) INTRODUCTION TO JOHN The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of th...

College: John (Pendahuluan Kitab) PREFACE INTRODUCTION Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in t...

College: John (Garis Besar) OUTLINE A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to bre...

Lapide: John (Pendahuluan Kitab) NOTICE TO THE READER. Gospel of John Intro ——o—— AS it has been found impossible to compress the Translation of the Commentary upon S. John...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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