John 8

1-11. This passage exhibits an unusual variety of readings in the documents which contain it. Most modern editors, following the majority of the oldest MSS., omit the paragraph; but it is supposed by many to be a genuine apostolic tradition, adopted into the text about the fourth century. If this view be accepted, there is still some ground for questioning the propriety of inserting the passage here. It differs greatly from the style of John; it seems to interrupt the course of thought and remark; and it appears more suitable to the end of Luke xxi., where it is inserted in four manuscripts; while ten others place it at the end of John’s Gospel.

1 the Mount of Olives. The Mount of Olives appears to have been our Lord’s favourite place of retirement: see xviii. 2; Luke xxi. 37.

3 scribes. Not mentioned elsewhere in this Gospel.

5 stoned. The law provided that they should be put to death (Lev. xx. 10; Deut. xxii. 22); by stoning, in the case of a betrothed virgin (Deut. xxii. 23, 24).

6 tempting Him. “Testing Him.” They thought they had placed Him in a dilemma. If He should absolve the woman, they might accuse Him of despising the law of Moses. If He condemned her, He would not only offend the people by His severe treatment of a prevailing sin, but would probably come into collision with the Roman government, which had deprived the Jews of the power to inflict capital punishment: compare the question as to the tribute money, Matt. xxii. 15-33.

wrote on the ground. The words added in italics, as though He heard them not, are a gloss of some ancient MSS., and probably give the meaning of the action. Our Lord thus signifies that He withdraws His attention from their questioning. What He wrote it is useless to conjecture. “The very strangeness of the action marks the authenticity of the detail” (Westcott).

7 without sin. This might mean either sin in general, or the sin of adultery, which appears to have been common among the Jews at this time. It need not be supposed that all to whom our Lord thus spoke were guilty of the actual deed; His heart-searching word appeals to the thoughts and intents of the heart. Thus His reply, without excusing the sin, or detracting from the authority of the law, gave a suitable rebuke to the hypocritical accusers.

9 went out one by one. One of the most striking and dramatic verses in the Bible.

11. Neither do I condemn thee. Rather, “Neither do I pass sentence upon thee”; as if I were one of the judges: cp. Luke xii. 13, 14. But, whilst our Lord refuses to assume the functions of an ordinary magistrate, He pronounces her a sinner.

12. I am the light of the world. Having referred to the “living water” supplied to the Israelites in the wilderness (vii. 37), our Lord now applies to Himself the emblem of the fiery pillar—a guiding light, not to Israel only but to “the world.” Some expositors, however, regard His words as suggested by the Temple illumination by means of two large candelabra, which took place at the Feast of Tabernacles. Both interpretations may be correct.

14 ye cannot tell. Rather, “ye know not” (R.V.).

15. I judge no man. That is, judgement is not the object of my present mission on earth (cp. iii. 17; xii. 47): but, were it so, my judgement would be true and just; for I always act in harmony with my Father.

19. Where is thy Father, etc.? Probably an expression of scorn: Let us see this other witness of yours. To this the reply is simply, The same perverseness which blinds you to my claims, blinds you to Him and His testimony. Angry as they were at His public reproof (for it was given at “the treasury,” where many were passing: see Mark xii. 41, and note), they were not allowed by “the Father” to seize Him before His time (20).

21 ye shall seek me. That is, you will wish me back again (see vii. 34), but in vain; you must then perish, and be separated from me for ever: see on xiii. 33.

22. Will he kill himself? Another scoffing remark. If he kill himself, we, sons of Abraham, certainly shall not follow him to the “darker hell” of the suicide. See Josephus, Wars, iii. 8, § 5. To this thought our Lord replies, To that world beneath you already belong, as your earthliness shows; and therefore, as I told you (21), you must perish: whilst I, who am come from heaven above, return thither.

25. Who art thou? Another question of cavilling “unbelief, which desires only to use the answer as a vantage ground for further opposition” (Stier).

Even the same that I said, etc. The phrase rendered “from the beginning” is very difficult, and has been taken in various ways: “I am altogether that which I speak to you”; i.e., my teaching makes known who I am, as “the light by its shining bears witness to itself”: cp. 14. But others take the sentence interrogatively: “How is it that I even speak to you at all?” That is, “The question which you ask cannot be answered” (Lightfoot, Westcott, Moffatt, Peake, and R.V. marg.).

26. I have many things to say, etc. That is, “I am able to speak,” etc. I could expose and condemn your many sins, but my present work is rather to proclaim to the world the truth which the Fountain of Truth has sent me to declare. This is a reason for not answering more fully their captious questions.

28. When ye have lifted up, etc. He alludes to His crucifixion: see on iii. 14; xii. 32, 33. The

32 shall make you free. Not only from the bondage of error and sin, but even from mere legal compulsion, so that your service of God shall be spontaneous and cheerful: see Rom. viii. 2, 15.

33. They answered Him, etc. Some think that this was the reply of the believing Jews (see 30); others suppose that it was spoken by some bystanders who perversely misrepresented our Lord’s meaning (see 37).

were never in bondage. Politically this was not true, as they confess in xviii. 31; xix. 15. But they probably sufficiently understood our Lord’s words as referring to religious freedom; and their answer may allude to their independence in religious position, which they had never resigned. The mention of Abraham as their ancestor favours this interpretation: ep. Matt. iii. 9.

34. Whosoever committed sin, etc. Or, “Whosoever practise sin is a slave” (the words “of sin” being omitted by some good authorities). They boasted of being Abraham’s sons; but forgot that, while Isaac, “the son of the free woman,” was his heir, Ishmael, “the son of the bond woman,” did not “abide in the house” (35), but was “cast out.” And it is the Son, “the heir of all things,” who alone can bestow this true sonship and freedom (36: ep. i. 12; Gal. iv. 19-24, and notes).

37. I know that ye are Abraham’s seed, etc. True, you are his natural descendants, and included in the national covenant. But you are slaves; for instead of seeking to be made free by me (36), you “practise sin” (34), and seek to kill me (37). And, as my words show me to be the Son of God, your deeds show you, though sons of Abraham by natural descent, to be also sons of Satan (38; 44).

hath no place. Or, as R.V., “hath not free course” - colloquially, “makes no way.”

39 children. The important distinction to which our Lord refers here is that between natural descent and moral kinship. The Jews connect the privileges of God’s covenant with the former, and assert that they are sons of God (41); Jesus binds them to the latter.

41 fornication. This word is probably used here in the sense to which the Jews had long been accustomed, suggesting infinity with idolatry: see Ezek. xvi.; Hosea ii.

43. Why do ye not understand, etc.? You misunderstand my expressions (19, 22, 27, 38, 41), because your hearts are unprepared to receive the truths I speak.

44 ye will do. “You want to do,” or, “it is your will to do” (R.V.; see note on vii. 17). This refers to their efforts to put Jesus to death (40). You are proved to be Satan’s by your likeness to him.

abode not in the truth, etc. The true rendering is, “doth not stand in” or “has no place in.” Truth is not his element.

46 convinceth. Rather, “convicteth” (R.V.), i.e., “can prove me guilty.” My words are truthful, for my life is sinless.

48. Say we not well. See vii. 20, and note. Samaritan. The Samaritans were regarded as sworn enemies of the Jews, and Jesus is charged with ranging Himself on their side by stigmatising His hearers as children of the devil.

54 it is my Father that honoureth me. If, in promising to exempt my disciples from death (51),

I claim to be greater than Abraham and the prophets, this honour is given to me by my Father. You call Him your God; and yet you know Him not, you love not nor keep His truth, which I know and teach (55). You call yourselves children of Abraham; then you should rejoice to see me, for he was filled with joy by the prospect of my coming (56).

56 and he saw it. By faith; afar off. The revelation was doubtless made to the patriarch in connexion with the promise and vision granted him, or perhaps with his one hour of supreme trial in the offering of Isaac.

57 hast thou seen Abraham? Some high authorities have, “has Abraham seen you?"—a natural question on ver. 56.

58. Before Abraham was, I am. Rather, “Before Abraham was born, I am”: ep. i. 1-3. The peculiar phrase, “I am,” evidently refers to the name Jahveh or Jehovah (Exod. iii. 14), expressing His eternal self-existence; and it was fully understood to do so, as the people immediately prepared to treat Jesus as a blasphemer. “Before this ray of His Deity, which Christ had just set forth, it only remains for His hearers to adore or to stone Him” (Godet).

59 going through the midst of them, etc. Probably transcriber’s addition. The words are not found in the best MSS. and the Vulgate.

name of the pool signifies outflow, the water being sent forth (by a subterranean conduit) from the “Fountain of the Virgin.” But the application which the evangelist gives to the name suggests the Divine Messenger who was sent into the world to give the water of life. “Christ is the true Fountain of Siloam” (Godet).