Teks -- John 8:11 (NET)

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.”

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

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"?

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 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 (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.

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.

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 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.

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 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.

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; Pro 28:13; Isa 1:16-18, Isa 55:6; Eze 18:30-32; Mat 21:28-31; Luk 5:32, Luk 13:3, Luk 13:5, Luk 15:7, Luk 15:10,Luk 15:32; Rom 2:4, Rom 5:20,Rom 5:21; 1Ti 1:15, 1Ti 1:16; 2Pe 3:15; Rev 2:21, Rev 2:22

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

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 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.

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 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)

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 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.