Chapter 8

1 Christ delivereth the woman taken in adultery. 12 He preacheth himself the light of the world, and justifieth his doctrine: 33 answereth the Jews that boasted of Abraham, 59 and conveyeth himself from their cruelty.

1. Jesus went. [The Woman Taken in Adultery, John 7:53 to John 8:11. See Early Peraean Ministry; The Ministry of Our Lord.] This entire section (chs. 7:53 to 8:11) appears in only one of the early uncial manuscripts (D), although Jerome claims that it was present in a number of Greek manuscripts. The large majority of the Old Latin manuscripts do not have it. The passage is nowhere commented on in the extant writings of the early Church Fathers. The first comments are found following the time of Jerome, in the West, and not until the 10th century in the East. A few manuscripts place the narrative after Luke 21:38. These and certain other considerations, such as an alleged difference of style, have led scholars to the conclusion that this narrative did not appear in John’s autograph copy. However, they admit that the narrative appears to be authentic and that it is in full harmony with what Jesus did and taught. This commentary takes the position that the narrative is authentic.

The mount of Olives. See on Matt. 21:1; 26:30.

2. Early in the morning. This incident occurred the following morning, on the eighth day of the Feast of Tabernacles (see on ch. 7:37).

Sat down. For this posture while teaching see on Matt. 5:1.

Taught. Rather, “began to teach,” as He had earlier (ch. 7:14).

3. Brought unto him. Such cases should properly be brought to the courts. The scribes and Pharisees had contrived a plot to ensnare Jesus so that they might secure His condemnation. Their procedure was contemptible. There was no need to make such a public show of the case before the multitudes assembled at the Temple. Their own public humiliation that followed (v. 9) was fully merited.

4. Master. Literally, “Teacher.”

5. Stoned. The law of Moses prescribed death for adultery when a married woman was involved, but did not specify the manner of death. According to the Mishnah death in these cases was inflicted by strangulation (Sanhedrin 11. 1, Soncino ed. of the Talmud, p. 558). The law prescribed death by stoning when a betrothed woman was involved (Deut. 22:23, 24). This is also the rule of the Mishnah (Sanhedrin 7. 4, 9, Soncino ed. of the Talmud, pp. 359, 451, 452). It seems likely, therefore, that the case in question was one of a betrothed woman.

What sayest thou? In the Greek the word “thou” is in the emphatic position. Jesus is set over against Moses. The Pharisees were more concerned with entrapping Jesus than with punishing the woman. They felt that no matter what answer Jesus gave they could involve Him in condemnation. They doubtless knew of His willingness to forgive, and perhaps expected that He would recommend leniency. In this case they could charge Him with setting aside the law. If He recommended carrying out the penalty, they could charge Him with usurping the authority of Rome, which at that time reserved jurisdiction in capital cases.

6. Tempting him. See on v. 5.

Wrote. This is the only record of Jesus writing. Much indeed has been written about Him, but none of His writings have been preserved. The characters He wrote on the pavement dust were soon obliterated by the Temple traffic. According to tradition He wrote down the sins of the accusers (cf. DA 461). The practice of writing in the sand is referred to in the Mishnah (Shabbath 12. 5, Soncino ed. of the Talmud, p. 503).

7. Without sin. Jesus gives the persistent inquirers an answer they are not expecting, and for which they are unprepared. None of them can lay claim to sinlessness. Perhaps before Heaven’s tribunal some of them are more guilty than the woman (cf. DA 461). None of them accepts the challenge.

Jesus is not stating a general principle, one that would make absolute sinlessness the necessary condition of fitness for taking part in the punishment of guilt. This would nullify law, for no one fitted to carry out the execution could be found. He speaks here of a case where men set themselves up as judges of others, whom they ought not to condemn unless they themselves be guiltless. Jesus abhorred adultery (see on Matt. 5:27–32), but He also abhorred self-righteous judging (see onMatt. 7:1–5).

First. That is, be the first of the group to cast a stone.

Cast a stone. According to Deut. 17:7 (cf. ch. 13:9), the witnesses were to be the first to cast a stone upon the condemned man. The procedure of stoning is described in the Mishnah as follows: “The place of stoning was twice a man’s height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took the stone and threw it on his chest. If he died thereby he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is written: The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people [Deut. 17:7]” (Sanhedrin 6. 4, Soncino ed. of the Talmud, p. 295).

8. Wrote. Rather, “kept on writing.” See on v. 6.

9. Convicted. They had come to convict the woman. They went away convicted by their own conscience. They left the scene doubtless fearing that the guilty secrets of their lives, and particularly their own complicity in this case (see DA 461), would be revealed to the multitude. Their defeat could not have been more dramatic.

10. Woman. See on ch. 2:4.

11. Lord. Gr. kurios, here perhaps simply “sir” (see on ch. 4:11). However, it is possible that she had earlier heard of Jesus and knew something of His claims. If so, she might have used the address with deeper significance, in acknowledgment of His position as the Son of God. There is no attempt at defense. There is no plea for forgiveness.

Sin no more. Compare ch. 5:14. “God sent not his Son into the world to condemn the world; but that the world through him might be saved” (ch. 3:17). Jesus’ words came to the trembling woman as words of mercy, in abrupt contrast with the angry words of her accusers. Jesus pointed her to the chief thing for which she stood in need—the immediate forsaking of her sins. Repentance must be honest and sincere. Not only must she be sorry for her sin; she must turn away from it. That repentance which consists in nothing more than feeling, talking, professing, wishing, hoping, is utterly worthless in the sight of God. Until a man ceases to do evil and turns from his sins, he does not really repent (see on Ps. 32:1, 6; 1 John 1:7, 9).

12. I am. [The Light of the World, John 8:12–30.] See on chs. 1:4–9; 6:20.

Light of the world. As Jesus’ statement concerning the living water (ch. 7:37, 38) had reference to the water-libation ceremony of the Feast of Tabernacles, so His statement declaring Himself to be the light of the world was doubtless connected with the ceremony of lights. This ceremony is described in the Mishnah as follows: “At the conclusion of the first Festival day of Tabernacles they descended to the Court of the Women where they had made a great enactment [a special women’s gallery]. There were there golden candlesticks with four golden bowls on the top of each of them and four ladders [according to the Talmud the candlesticks were fifty cubits high] to each, and four youths drawn from the priestly stock in whose hands were held jars of oil containing one hundred and twenty log which they poured into the bowls.

“From the worn-out drawers and girdles of the priests they made wicks and with them they kindled the lamps; and there was not a courtyard in Jerusalem that was not illumined by the light of the place of the water-drawing.

“Men of piety and good deeds used to dance before them with lighted torches in their hands, and sing songs and praises. And Levites without number with harps, lyres, cymbals and trumpets and other musical instruments were there upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the Fifteen Songs of Ascents in the Psalms [Ps. 120–134]. It was upon these that the Levites stood with their instruments of music and sang their songs” (Sukkah 5. 2–4, Soncino ed. of the Talmud, pp. 242, 243; cf. DA 463).

For the significance of Jesus as “the true Light” see on ch. 1:4; cf. DA 464, 465.

In darkness. In one of their commentaries on the book of Exodus the Jews represent the words of the Torah (Law) as illuminating the one who engaged in their study. Concerning the one not engaged in their study or ignorant of them the comment says: “He stumbles against a stone; he then strikes a gutter, falls into it, and knocks his face on the ground—and all because he has no lamp in his hand. It is the same with the ordinary individual who has no Torah in him; he strikes against sin, stumbles, and dies” (Midrash Rabbah, on Ex. 27:20, Soncino ed., p. 439).

The Jews had One standing in their midst who was greater than the Torah, for He Himself had given them the Torah. He was the source of the light in the Torah (see PP 366). But the rabbis had so obscured that light with their traditions that he who attempted to walk in the light of the Torah as interpreted by the rabbis was in reality walking in darkness.

Light of life. This phrase may be interpreted as the light that is life, or that gives life, or that has its source in life. Not only is Jesus the light; He is also the life (chs. 11:25; 14:6; see on ch. 1:4). He that receives Him receives life: “He that hath the Son hath life” (1 John 5:12). In Jesus is “life, original, unborrowed, underived” (DA 530). He came to this earth that men “might have life, and that they might have it more abundantly” (John 10:10). “God hath given to us eternal life, and this life is in his Son” (1 John 5:11).

13. Thy record is not true. Following the Bethesda incident Jesus Himself set forth the principle the Jews here appealed to (ch. 5:31). The Law of Moses clearly stipulated that in capital cases the witness of only one man was insufficient for conviction (Num. 35:30; Deut. 17:6). The principle appears also in the Mishnah: “No one may testify concerning himself” (Kethuboth 2. 9, Soncino ed. of the Talmud, p. 151). “An individual is not authorized [to say “sanctified”] by himself” (Rosh Hashanah 3. 1, Soncino ed. of the Talmud, p. 113).

14. My record is true. A man’s self-witness is not necessarily false. The testimony of an honest man would be reliable. Jesus, being who He was, a divine Being, and proceeding from God, who cannot lie (Titus 1:2), would naturally speak the truth. But the Jews made Him out to be an ordinary man. They acknowledged neither His divine origin nor His destiny. Furthermore, if a collateral witness was required, He had one. The Father, who sent Him, was with Him (John 8:16, 18; see on ch. 5:31–39).

15. After the flesh. They judged the human side of Jesus, not discerning His divinity. The expression occurs also in 1 Cor. 1:26; 2 Cor. 5:16. Compare John 7:24.

I judge no man. Jesus’ present work was not that of judgment but of salvation (see on ch. 3:17). Not till the end of the age will He “judge the quick and the dead” (2 Tim. 4:1; cf. Acts 10:42; 2 Cor. 5:10).

16. My judgment. See on v. 14.

17. Your law. This expression occurs again in ch. 10:34; and the comparable expression “their law,” in ch. 15:25. These passages are not to be construed to mean that Jesus dissociated Himself from, or was antagonistic to, the law. He had not come to destroy the law or the prophets (Matt. 5:17). He Himself had delivered the sacred precepts to Moses. By “your law” Jesus meant either the law they claimed to expound, defend, and keep, or their traditional interpretation of it (see on Mark 7:5–13).

Testimony of two men. See Deut. 17:6; 19:15; cf. Num. 35:30.

18. Beareth witness. See on v. 14.

19. Where is thy Father? These words are probably spoken in scorn, and with a possible allusion to the circumstances of Jesus’ birth.

Nor my Father. Jesus traces their ignorance of the Father to its true cause, that is, to their neglect of the means by which the Father had chosen to reveal Himself. The means was then at hand. Jesus was revealing the character and personality of the Father before them (see on ch. 1:14). Had they known Jesus aright they would have known His Father. To His disciples, Jesus said, “No man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also” (ch. 14:6, 7).

20. Treasury. For the location of the “treasury” where Jesus taught see on Mark 12:41. Presumably He was in the Court of the Women, because women had access to it (Mark 12:41). See Josephus War v. 5. 2 (200).

Not yet come. See on v. 6.

21. Ye shall seek me. See on ch. 7:34.

Die in your sins. Many of His hearers would seek Him too late, having discovered too late that He was the Messiah whom they should have received while they had the opportunity to do so. But the door of mercy would be shut for them. They would seek in vain. The result would be that they would perish in their sins, without pardon or forgiveness (see on Jer. 8:20).

22. Will he kill himself? The form of the question in Greek shows that a negative answer is expected. The suggestion is very different from that of ch. 7:35. Some have conjectured that the Jews are making reference to “the darkest place in Hades,” to which, Josephus (War iii. 8. 5 [375]) declares, suicides are consigned. The place would be inaccessible to the living.

Their inquiry was not entirely beside the point. Jesus would die, and His death would place Him beyond their reach. But He would go to heaven, a place which, in their impenitence, they would never reach, not to Hades as they may have intended to imply. Their question in ch. 7:35 was likewise vaguely prophetic. Following His death His emissaries were to go to the Jews dispersed among the Gentiles, and also teach the Gentiles (Acts 1:8).

23. From beneath. See on ch. 3:31. The contrast is between this present world and heaven (cf. Col. 3:1). They spring from this lower world; consequently they are influenced by considerations drawn from the earthly, sensual, superficial, and transitory. Jesus came from heaven as man’s Redeemer, the long-awaited Messiah. Concerning this great fact Jesus sought to enlighten their minds.

24. Die in your sins. The Jews were dependent for salvation upon acceptance of the Deliverer whom God had sent. There was salvation in none other (Acts 4:12). Their rejection of the Saviour left them without a cloak to cover their sins (John 15:22).

I am he. Gr. egoµ eimi. The “he” is supplied. The same expression occurs in vs. 28, 58, and again in ch. 13:19. In the LXX egoµ eimi represents the Heb. Хani huХ, literally, “I am he” (Deut. 32:39; Isa. 43:10). It is this relationship that doubtless led translators to supply the “he” in the present passage. Compare the expression “I am that I am” (Gr. egoµ eimi ho чon) (Ex. 3:14). There may have been a direct allusion to Isa. 43:10, where the wording is strikingly similar to this present passage, “that ye may know and believe me, and understand that I am he.” See on John 6:20.

25. Who art thou? Literally, “Thou, who art thou?” There was a vagueness in Jesus’ statement, and so the present question was probably an attempt to draw from Him some statement that could be made the ground of a technical charge. But Jesus avoided giving a definite answer to the question.

From the beginning. Gr. teµn archeµn. There has been much discussion over the translation of this phrase, but on the whole the translation as it appears in the KJV, RSV, etc., seems preferable and is defensible. Some suggest that the phrase should be rendered “primarily [in essence].” Others suggest the translation “at all,” and make the passage a question, “How is it that I even speak to you at all?” (RV margin). However, the context favors the rendering “from the beginning.” Jesus says, in substance, “I have been informing you about it all the time.”

26. I have many things. The first part of this verse may be translated, “I could say many things concerning you and judge, but,” etc. Such a rendering provides a better explanation for the adversative “but” than the common translation.

Of you. Literally, “concerning you.”

He that sent me. Compare v. 16; cf. ch. 12:49; see on ch. 3:17.

27. They understood not. Because their minds were darkened spiritually (see on Hosea 4:6).

28. Lifted up. The reference here is to the crucifixion, though the word translated “lifted up” is also used of the exaltation of Christ to the right hand of the Father (Acts 2:33; see on John 3:14; cf. John 12:32). To the Jews the statement was enigmatic, though some present doubtless understood it after the crucifixion. Significantly, the shameful lifting up on the cross was the prelude to Christ’s true exaltation (Phil. 2:9).

Son of man. See on Matt. 1:1; Mark 2:10.

Then shall ye know. Events connected with the crucifixion and resurrection provided evidence that Jesus was all He claimed to be. The destruction of Jerusalem confirmed the prophecy of Jesus.

I am he. See on v. 24.

29. Not left me. Jesus again emphasizes His union with the Father (cf. ch. 17:21). He had always cooperated with the Father in the divine purpose and plan and had always done that which was well pleasing to Him. He was never left alone. The Father had testified to His pleasure in the Son (Matt. 3:17).

30. Believed. Rather, “began to believe,” or “came to believe.”

31. Then said Jesus. [The Argument About Descent From Abraham, John 8:31–59.]

On him. Literally, “him.” In v. 30 the phrase “on him” is a literal rendering of the Greek. It is possible that a distinction is intended between the group mentioned in v. 30 and that mentioned here. There is a difference between believing in a man and believing a man (see on ch. 1:12; cf. ch. 3:16). In the latter case one may merely believe that certain things he says are true. If the distinction is valid, the change in attitude of the “believers” that is evident in the remainder of the chapter is more easily explained.

Continue. Gr. menoµ. The same word is translated “abide” in ch. 15:4–7. Continuance in the doctrine of Jesus is evidence of the sincerity of the original profession of faith in Jesus.

Indeed. Gr. aleµthoµs, variously translated “truly” (Matt. 27:54), “of a truth” (Luke 9:27), “surely” (Matt. 26:73), “verily” (1 John 2:5). Patient continuance in the word in the face of trial and opposition is the mark of true discipleship. Jesus was exhorting those who had fixed their faith in Him to remain steadfast. There was danger that many of them would be wayside or stonyground hearers (see on Matt. 13:4, 5).

32. Truth. A frequent word in John. In its basic meaning truth is that which corresponds to fact. John frequently, as here, uses the word in a wider sense to denote what is true in things pertaining to God and the duties of man, or in a more restricted sense the facts taught in the Christian religion concerning God and the execution of His purposes through Christ. This revelation had been given by Jesus (ch. 1:17). He, in fact. was “the truth” (ch. 14:6). He was “full of grace and truth” (ch. 1:14). These facts concerning the Christian religion are revealed also by the Spirit, who Himself is truth (1 John 5:6; cf. John 14:17, 26), and by the Word (John 17:17). See on ch. 1:14.

Make you free. The glorious truths of the gospel had been foreshadowed in the writings of Moses and the prophets. Paul describes the OT era as one of “glory,” and notes that the new era will far exceed it (2 Cor. 3:9). But many of the truths concerning the religion of Jehovah had been obscured by the inventions of the Jews. The minds of the people were blinded and a veil was over their hearts when they read the OT (2 Cor. 3:14, 15). They were bound by the burdensome traditions of the elders (Matt. 23:4; see on Mark 7:1–13) and by their sins (Rom. 2:17–24; cf. Rom. 6:14; Gal. 4:21). Jesus came to set them free. He declared that His mission was “to preach deliverance to the captives” (Luke 4:18). To those who accepted the truth He promised liberty (cf. 2 Cor. 3:17; Gal. 5:1).

33. Abraham’s seed. For the boast of the Jews concerning descent from Abraham see on Matt. 3:9; John 3:3, 4.

Never in bondage. This was a falsehood, if literal bondage was referred to. Egypt had been to them a “house of bondage” (Ex. 20:2). The period of the judges had been punctuated by repeated foreign oppressions. Later there had been national humiliation at the hands of the Assyrians and Babylonians. However, it is possible that the Jews were referring to spiritual freedom of soul, which here they doubtless boast they had never lost. This may be reflected in a statement of Eleazar, leader of a band of Jews who held out against the Romans after the fall of Jerusalem: “Long since, my brave men, we determined neither to serve the Romans nor any other save God, for He alone is man’s true and righteous Lord” (Josephus War vii. 8. 6 [323]; Loeb ed., vol. 3, p. 595).

34. Verily. See on Matt. 5:18; John 1:51.

Committeth sin. That is, according to the Greek, habitually (see on 1 John 3:9).

Servant. Gr. doulos, “one bound,” “a slave.” In the Bible the douloi are frequently contrasted with the free (1 Cor. 12:13; Gal. 3:28; Eph. 6:8; Col. 3:11; Rev. 19:18). Onesimus, the escaped slave, is called a doulos, and Paul recommends that he be treated above a doulos (Philemon 16). The phrase “in bondage” (John 8:33) is from douleuoµ, which expresses the verbal idea of the noun doulos. The connection between vs. 33, 34 is thus clearly seen in the Greek. The Jews said, “We were never in bondage”; Jesus replied, “He that committeth sin is in bondage to sin.”

The figure of slavery to sin is also employed by Paul (Rom. 6:16–20).

35. The servant. Rather, “the slave” (see on v. 34). The slave’s tenure is not permanent. He may at any time displease his master and be expelled. Not so the son. His master’s blood courses in his veins. He is the heir and remains in the household as long as he lives. The Jews boasted of their descent from Abraham (see on v. 33). But Abraham had two sons, the one of a bondwoman and the other of the freewoman (see the allegory of Gal. 4). The Jews were slaves (see on John 8:34), and hence in danger of being rejected. But the Son could emancipate them by altering their status (see on chs. 3:3, 4; 8:36).

36. Free indeed. The Jews considered themselves to be the free sons of Abraham and boasted of their liberty (see on v. 33). They were unwilling to acknowledge their bondage, whether literal or spiritual. But their boasted freedom was spurious. Jesus had come to offer them genuine freedom (Rom. 8:2; 2 Cor. 3:17; Gal. 5:1). He alone is free who is free from sin. Those who desire this freedom must apply to the Lord Jesus Christ, and must comply with the conditions. It is His peculiar office and privilege to enfranchise all who accept Him. Only through spiritual freedom could the nation attain to the political freedom they so ardently desired (see Vol. IV, pp. 30-32).

37. Abraham’s seed. The fact of literal descent could not be disputed (cf. v. 33).

Kill me. See ch. 7:1, 19, 25; etc. The fact that the Jews were plotting murder was evidence that they were slaves of sin (see on John 8:34; cf. Rom. 6:16).

My word hath no place. Compare the phrase “continue in my word” (v. 31). The Jews were unwilling to accept the message of Jesus, a message that would have freed them from the slavery of sin (see on v. 32).

38. With my Father. For a discussion of the close association of Christ with the Father see on chs. 1:1; 5:19.

Do. That is, according to the Greek, habitually. Children naturally reflect the characteristics, and obey the dictates of, their father.

Your father. Jesus later identifies him as the devil (v. 44), the very antithesis of the Father of infinite love.

39. Abraham is our father. This they had already asserted (see on v. 33). Perhaps they saw the implication of Jesus’ statement in v. 38 and hoped to counter it. Jesus proceeded to show that mere physical descent from the patriarch was no advantage. God values character qualifications. Compare the arguments of Paul in Rom. 2:28, 29; 9:6, 7.

Works of Abraham. The Jews were the physical seed of Abraham, but they were not his spiritual children. A true child bears the moral impress of the father. The Mishnah describes the disciples of Abraham thus: “The disciples of Abraham, our father, [possess] a good eye, an humble spirit and a lowly soul” (Aboth 5. 19, Soncino ed. of the Talmud, p. 72).

40. Kill me. See v. 37; cf. ch. 7:1, 25.

A man. Gr. anthroµpos, here used in the sense of a person.

Truth. See on v. 32. Jesus’ only “crime” was that He had come to tell the truth, which He had received from God.

This did not Abraham. Abraham was responsive to the divine voice. When asked to leave his kindred and his father’s house he “obeyed; and he went out, not knowing whither he went” (Heb. 11:8; cf. Gen. 12:1). His persistent walk of faith won for him the title, “father of all them that believe” (Rom. 4:11). When Christ visited Abraham in the plains of Mamre, Abraham did not go about to kill Him, but received Him as an honored guest (Gen. 18:1–5).

41. Your father. Jesus had already informed the Jews that His Father was not their father (v. 38), but had not yet identified their father as the devil (see v. 44). They probably saw the implication and hastened to deny it.

Of fornication. There is doubtless a taunt here at the supposed circumstances of Jesus’ birth, the implication being that Jesus was born of fornication.

Even God. If it was spiritual ancestry that Jesus was referring to, then the Jews claimed as much as did Jesus. The idea that God was the father of Israel was not new (see Deut. 32:6; Isa. 64:8; etc.).

42. If God were your Father. The Jews were clearly not the children of God. If they were, they would accept the One whom God had sent. This principle is affirmed in 1 John 5:1, 2.

Of myself. This is an oft-repeated theme in the Gospel of John. Jesus denies that there is any self-seeking on His part (see ch. 7:16, 18; etc.).

43. Because ye cannot hear. Perhaps meaning, “because you cannot bear to hear” (RSV), or “because ye will not listen” (Robertson). The result was misunderstanding and misconstruction of the speech of Jesus. If they were the true children of the heavenly Father, they would understand the language of home.

44. The devil. Literally, “the slanderer” (see on Matt. 4:1).

Lusts. Gr. epithumiai, “desires,” whether good (Luke 22:15; Phil. 1:23), or, more often, evil (Rom. 1:24; 6:12; 7:7, 8; etc.). Related to epithumia is the verb epithumeoµ, the word rendered “covet” in the tenth commandment as quoted by Paul in Rom. 7:7; 13:9. The “lusts of your father” are the evil desires that characterize him, or the desires he instills in those who do his bidding.

Ye will do. Literally, “you wish to do,” or “you wish to practice.”

From the beginning. This has often been considered an allusion to the first recorded murder, that of Abel (Gen. 4:1–8). But the spirit of murder goes back to the inception of sin. By his rebellion Lucifer brought the death sentence upon himself and upon the angels who joined him in his revolt (2 Peter 2:4). When he led our first parents into sin he brought death upon them and upon the entire human family (Rom. 5:12). Their desire to kill Jesus was evidence of the close affinity of the Jews with the archmurderer.

Abode not. A reference to the original fall of Lucifer (Jude 6; 2 Peter 2:4; see on Isa. 14:12–14; Eze. 28:12–14).

In the truth. For a definition of truth see on v. 32.

No truth. That is, no truthfulness. Truth and Satan have nothing in common.

Of his own. Literally, “out of his own [things],” that is, out of the things of his essential nature. It is his nature to lie. Jesus, on the other hand, spoke not of Himself, but spoke the truth He had heard from His Father (v. 38).

He is a liar. His career of falsehood began in heaven, where he first misrepresented the character and purposes of God before the angels. By his insinuations and lies in the Garden of Eden he brought about the fall of our first parents (see on Gen. 3:4).

The Talmud (Sanhedrin 89b, Soncino ed., p. 596) contains the legend that before the sacrifice of Isaac, Satan attempted to instill doubts in the mind of Abraham concerning God, and that Abraham repulsed him with the words, “‘It is the penalty of a liar, that should he even tell the truth, he is not listened to.’”

Father of it. According to the Greek this phrase may mean either the father of the liar or the father of the lie. Either correctly designates the great originator of falsehood. As a liar Satan was expelled from heaven and will never regain residence there. Neither will his children, for “without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie” (Rev. 22:15).

45. Because I. In the Greek the “I” stands in the emphatic position. Jesus is setting Himself up by way of contrast. The Jews greedily believed the lies perpetrated by the archdeceiver. It was he who had suggested to them their false concepts of the Messiah (see on Luke 4:19). These they readily accepted for these false ideas flattered their personal ambitions. The truth that Jesus brought to them was unpalatable to their sin-loving hearts, so they rejected it. Compare John 3:19.

46. Convinceth. Gr. elegchoµ, “to convict,” “to reprove,” here, the former. The word is translated “convict” in v. 9, and would suitably be so translated in ch. 16:8, where the KJV renders it “reprove” (see comments there). Jesus appeals to the knowledge of the Jews concerning His sinless life. He Himself had given testimony of His entire conformity to the Father’s will (ch. 8:29). Despite all the spying of the religious leaders, not one stain of sin had been detected. Their silence upon this occasion confirmed His testimony. Since they tacitly admitted the purity of Jesus’ life, the irrationality of their course lay effectively exposed.

On the absolute sinlessness of Jesus see 2 Cor. 5:21; Heb. 4:15; 7:26; 1 Peter 1:19; 2:22; 1 John 3:5.

47. Of God. Compare John 1:13; 1 John 3:10; 4:6.

Heareth. The inclination to heed God’s word is a true index to the condition of the heart. Someone has remarked, “There is no surer mark of an unsanctified nature than dislike for God’s word.”

48. Say we not well? That is, “Are we not right in saying?”

Samaritan. For the attitude of the Jews toward the Samaritans see ch. 4:9.

Devil. An old charge (see Matt. 12:24; John 7:20; 10:20).

49. I have not a devil. Jesus passes by the charge, “Thou art a Samaritan,” perhaps because it was not worthy of being noticed. To be a Samaritan was in actuality no dishonor; with God there is no respect of persons (Rom. 2:11). “There is neither Jew nor Greek” (Gal. 3:28), “but in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:35). In parable from Jesus later represented a Samaritan as a type of neighborly love (Luke 10:33–37). He also noted that of the ten lepers who were cleansed, the one who returned to give thanks was a Samaritan (Luke 17:16). See on Matt. 12:22–30.

The charge that He had a devil Jesus denied. He told the disputatious Jews that, instead, He was bringing honor to His Father, while they, in turn, were insulting Him.

50. Mine own glory. Compare chs. 5:41; 7:18; 8:54.

One that seeketh. That is, God. He it is who seeks the honor of the Son (v. 54).

Judgeth. The Father is the one who will judge in the present controversy, vindicating His Son and condemning His adversaries.

51. Verily, verily. See on Matt. 5:18; John 1:51.

Never see death. The thought of this verse is doubtless connected with that of the preceding. Jesus had introduced the subject of His Father’s judgment. In that judgment those who persevere in the word of Christ will be granted eternal life. The death here referred to is not physical death, which comes to the righteous and wicked alike, but the second death, which will ultimately annihilate the wicked (Rev. 20:6, 14, 15). The opposite of the second death is eternal life (John 3:16), which is represented in the Scriptures as being granted to the believer at the moment he accepts his Lord (1 John 3:14; 5:11, 12; cf. DA 388). This gift the overcomer never loses. Physical dissolution at death and the state of unconsciousness between death and the resurrection do not deprive him of the gift. His life continues to be “hid with Christ in God” (Col. 3:3) to be translated into glorious immortality on the resurrection morn.

52. Now we know. They felt that now they had convincing evidence that Jesus was under the control of a demon. See on Matt. 12:24.

Abraham is dead. Literally, “Abraham died.” Later Jewish tradition named nine who entered Paradise without seeing death, but Abraham was not on the list. However, the Jews misunderstood Jesus’ statement. They thought that Jesus spoke of physical death when He said, “he shall never see death” (v. 51). Certainly Abraham should then have been spared the ravages of death, for Jesus Himself had witnessed to his righteousness (vs. 39, 40).

Taste of death. A common figure of speech (Matt. 16:28; Heb. 2:9). Its essential meaning is not different from the phrase “see death” (John 8:51), another figure employed by Jesus. Hence the Jews were not actually misquoting Jesus, as might appear.

53. Art thou greater? The Greek construction indicates that a negative answer is expected. They probably suspected that Jesus would set forth the claim that He was the Messiah (cf. ch. 5:18). In later tradition the Jews had no objection to the thought that the Messiah would be greater than Abraham (Midrash Ps. 18, sec. 29 [79a], Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 1, p. 980), and such an objection may not now have existed. However, they were not willing to grant that Jesus was the true Messiah. He did not meet their expectations regarding the role of the Messiah. Compare the Samaritan woman’s question, “Art thou greater than our father Jacob?” (ch. 4:12).

54. Honour myself. The Jews had asked, “Whom makest thou thyself?” The implication of the question was that Jesus lacked valid credentials. Yet He had repeatedly denied that He was a self-appointed envoy (chs. 7:28; 8:28, 38, 42, 50), and now once more asserts that His honor came from His Father.

Whom ye say. See v. 41.

55. Not known him. If they had known God, they would have kept His commandments (1 John 2:4). They would have accepted Jesus, for He came from God (John 8:42).

I know him. See on ch. 1:18; cf. ch. 8:42.

A liar like unto you. They professed to know God, and yet by their deeds they denied Him (see 1 John 2:4).

56. To see my day. An ancient Jewish tradition taught that in connection with the experience recorded in Gen. 15:9–21, Abraham received a revelation of the future. The Apocryphal book 4 Esdras (2 Esdras in English versions) contains the following: “Thou didst choose thee one from among them whose name was Abraham: him thou didst love, and unto him only didst thou reveal the end of the times secretly by night” (3:14, R. H. Charles ed.).

He saw it, and was glad. The Jews resent His applying Abraham’s vision of the future to Himself. Abraham had earnestly longed to see the promised Saviour, and when the revelation was given to him he rejoiced. By contrast the Jews, whose privilege it was to see the days of the Messiah in reality, were disturbed and angry.

57. Fifty years old. According to Num. 4:3 the sons of Kohath were to render service between the ages of 30 and 50. The age of 50 was therefore in a sense a retirement age. Beyond that, obligatory service ceased, but they could assist in the tabernacle according to their ability (Num. 8:25, 26). The Jews were doubtless speaking in round numbers. Jesus was actually only about 33 years old (see p. 242; see on Luke 3:23).

58. Verily. See on Matt. 5:18. The statement to follow was most solemn, and fraught with eternal significance.

Before Abraham was. Rather, “before Abraham came into existence.” The verb is ginomai as in ch. 1:6 and not eimi as later in this verse (see on ch. 1:1). The same combination of verbs occurs in the LXX of Ps. 90:2, “Before the mountains were brought forth [ginomai] … from everlasting to everlasting thou art [eimi] God.” See on John 1:1.

I am. Gr. egoµ eimi, here used in its absolute sense and understood by the Jews as a claim to divinity (see on v. 24). For a discussion of this title of Deity see Vol. I, pp. 170-173.

59. Took they up stones. The question as to where stones could be obtained in the Temple may find its answer in the fact that the Temple of Herod was still in the process of building. A few months later the Jews made another attempt to stone Jesus because He claimed divinity (ch. 10:30–33).

Went out. His hour had not yet come (see on ch. 7:6).

Ellen G. White comments

1 MH 86; 2T 508

1–5DA 460

1–11DA 460–462

4, 5 MH 87

6–11DA 461

7 DA 462; MH 88, 89; 3T 105; 4T 238, 326; 5T 35, 53; 7T 279

10, 11 MH 88

11 MH 89; MM 28; 7T 96; 9T 164

12 CT 28, 512; CSW 175; DA 463, 464, 465; FE 47, 128; GC 312, 476; LS 39; MH 419; MM 203; MYP 63, 169; PP 367; TM 178, 211, 332; 1T 31, 406; 4T 190, 231; 7T 272; 9T 141

12–59DA 463–475

16 CS 143

25 DA 465

28 DA 21

28, 29 DA 465; MH 488

29 DA 468, 685; GC 469; MB 15; MH 426; PP 372; 8T 208, 289

31 5T 433

31–34DA 466

32 DA 258; 8T 152, 251

33 COL 268

36–40DA 466

39 PP 154

39, 40 COL 268

41, 42 DA 467

44 DA 739; Ev 597, 598; EW 90, 228, 264; GC 502; PP 337; TM 365; 4T 623; 5T 137

44–46DA 467

46 DA 287

47 DA 468; 5T 433, 694, 696

48 COL 381; MB 25

50 DA 21

51, 52 DA 787

56 DA 468; PK 683; PP 154

57, 58 DA 469

59 DA 470; EW 159