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John Chapter
Eight
John 8
In chapter 8, as we have said, the word of Jesus is
rejected; and, in chapter 9, His works. But there is much more than that. The
personal glories of chapter 1 are reproduced and developed in all these
chapters separately (leaving out for the moment from verse 36 to 51 of chapter
1): we have found again the verses 14-34 in chapters 5, 6, and 7. The Holy
Ghost now returns to the subject of the first verses in the chapter. Christ is
the Word; He is the life, and the life which is the light of men. The three
chapters that I have now pointed out speak of what He is in grace for men,
while still declaring His right to judge. The Spirit here (in chap. 8) sets
before us that which He is in Himself, and that which He is to men (thus putting
them to the test, so that in rejecting Him they reject themselves, and shew
themselves to be reprobate).
Let us now consider our chapter. The contrast with Judaism is evident.
They bring a woman whose guilt is undeniable. The Jews, in their wickedness,
bring her forward in the hope of confounding the Lord. If He condemned her, He
was not a Saviour-the law could do as much. If He let her go, He despised and
disallowed the law. This was clever; but what avails cleverness in the presence
of God who searches the heart? The Lord allows them to commit themselves
thoroughly by not answering them for awhile. Probably they thought He was
entangled. At last He says, "He that is without sin among you, let him
first cast the stone." Convicted by their conscience, without honesty and
without faith, they quit the scene of their confusion, separating from each
other, each caring for himself, caring for character not conscience, and
departing from Him who had convicted them; he who had the most reputation to
save going out first. What a sorrowful picture! What a mighty word! Jesus and
the woman are left together alone. Who can stand unconvicted in His presence?
With regard to the woman, whose guilt was known, He does not go beyond the
Jewish position, except to preserve the rights of His own Person in grace.
This is not the same thing as in Luke 7, plenary pardon
and salvation. The others could not condemn her-He would not. Let her go, and
let her sin no more. It is not the grace of salvation that the Lord exhibits
here. He does not judge, He was not come for this; but the efficacy of the
pardon is not the subject of these chapters-it is the glory here of His Person,
in contrast with all that is of the law. He is the light, and by the power of
His word He entered as light into the conscience of those who had brought the
woman.
For the Word was light; but that was not all. Coming into
the world, He was (chap. 1:4-10) the light. Now it was the life that was the
light of men. It was not a law that made demands, and condemned; or that
promised life on obedience to its precepts. It was the Life itself which was
there in His Person, and that life was the light of men, convincing them, and,
perhaps, judging them; but it was as light. Thus Jesus says here-in contrast
with the law, brought by those who could not stand before the light-"I am
the light of the world" (not merely of the Jews). For in this Gospel we
have what Christ is essentially in His Person, whether as God, the Son come
from the Father, or Son of man-not what God was in special dealings with the
Jews. Hence He was the object of faith in His Person, not in dispensational
dealings. Whoso followed Him should have the light of life. But it was in Him,
in His Person, that it was found. And He could bear record of Himself, because,
although He was a man there, in this world, He knew whence He came and whither
He was going. It was the Son, who came from the Father and was returning to Him
again. He knew it, and was conscious of it. His testimony, therefore, was not
that of an interested person which one might hesitate to believe. There was, in
proof that this man was the One whom He represented Himself to be, the
testimony of the Son (His own), and the testimony of the Father. If they had
known Him, they would have known the Father.
At that time-in spite of such testimony as this-no one
laid hands on Him: His hour was not yet come. That only was wanting; for their
opposition to God was certain, and known to Him. This opposition was plainly
declared (v. 19-24); consequently, if they believed not, they would die in
their sins. Nevertheless He tells them that they shall know who He is, when He
shall have been rejected and lifted up on the cross, having taken a very
different position as the Saviour, rejected by the people and unknown of the
world; when no longer presented to them as such, they should know that He was
indeed the Messiah, and that He was the Son who spoke to them from the Father.
As He spake these words, many believed on Him. He declares to them the effect
of faith, which gives occasion to the true position of the Jews being
manifested with terrible precision. He declares that the truth would set them
free, and that if the Son (who is the truth) should set them free, they would
be free indeed. The truth sets free morally before God. The Son, by virtue of
the rights that were necessarily His, and by inheritance in the house, would
place them in it according to those rights, and that in the power of divine
life come down from heaven-the Son of God with power as resurrection declared
it. In this was the true setting free.
Piqued at the idea of bondage, which their pride could not bear, they
declare themselves to be free, and never to have been in bondage to any one. In
reply, the Lord shews that those who commit sin are the servants (slaves) of
sin. Now, as being under the law, as being Jews, they were servants in the
house: they should be sent away. But the Son had inalienable rights; He was of
the house and would abide in it for ever. Under sin, and under the law, was the
same thing for a child of Adam; he was a servant. The apostle shews this in
Romans 6 (compare chaps. 7 and 8) and in Galatians 4 and 5. Moreover, they were
neither really, nor morally, the children of Abraham before God, although they
were so according to the flesh; for they sought to kill Jesus. They were not
children of God; had they been, they would have loved Jesus who came from God.
They were the children of the devil and would do his works.
Observe here, that to understand the meaning of the word
is the way to apprehend the force of the words. One does not learn the
definition of words and then the things; one learns the things, and then the
meaning of the words is evident.
They begin to resist the testimony, conscious that He was
making Himself greater than all those whom they had leant upon. They rail upon
Him because of His words; and by their opposition the Lord is induced to
explain Himself more clearly; until, having declared that Abraham rejoiced to
see His day, and the Jews applying this to His age as man, He announces
positively that He is the One who calls Himself I am-the supreme name of God,
that He is God Himself-He whom they pretended to know as having revealed
Himself in the bush.
Wondrous revelation! A despised, rejected man, despised
and rejected by men, contradicted, ill-treated, yet it was God Himself who was
there. What a fact! What a total change! What a revelation to those who
acknowledged Him, or who know Him! What a condition is theirs who have rejected
Him, and that because their hearts were opposed to all that He was, for He did
not fail to manifest Himself! What a thought, that God Himself has been here!
Goodness itself! How everything vanishes before Him!-the law, man, his
reasonings. Everything necessarily depends on this great fact. And, blessed be
His name! this God is a Saviour. We are indebted to the sufferings of Christ
for knowing it. And note here, how the setting aside formal dispensations from
God, if true, is by the revelation of Himself, and so introduces infinitely greater
blessing.
But here He presents Himself as the Witness, the Word,
the Word made flesh, the Son of God, but still the Word, God Himself. In the
narrative at the beginning of the chapter He is a testimony to the conscience,
the Word that searches and convicts. Verse 18, He bears testimony with the
Father. Verse 26, He declares in the world that which He has received of the
Father, and as taught of God He has spoken. Moreover the Father was with Him.
Verses 32, 33, the truth was known by His word, and the truth made them free.
Verse 47, He spoke the words of God. Verse 51, His word, being kept, preserved
from death. Verse 58, it was God Himself, the Jehovah whom the fathers knew,
that spoke.
Opposition arose from its being the word of truth (v.
45). Opposers were of the adversary. He was a murderer from the beginning, and
they would follow him; but as the truth was the source of life, so that which
characterised the adversary was, that he abode not in the truth: there is no
truth in him. He is the father and the source of lies, so that,if falsehood
speaks, it is one belonging to him that speaks. Sin was bondage, and they were
in bondage by the law. (Truth, the Son Himself, made free.) But, more than
that, the Jews were enemies, children of the enemy, and they would do his
works, not believing the words of Christ because He spoke the truth. There is
no miracle here; it is the power of the word, and the living word is God
Himself: rejected by men, He is, as it were, compelled to speak the truth, to
reveal Himself, hidden at once and manifested, as He was in the flesh-hidden as
to His glory, manifested as to all that He is in His Person and in His grace.
── John Darby《Synopsis of John》
John 8
Chapter Contents
The Pharisees and the adulteress. (1-11) Christ's
discourse with the Pharisees. (12-59)
Commentary on John 8:1-11
(Read John 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-condemned who judge others, and yet do the same thing. All who
are any way called to blame the faults of others, are especially concerned to
look to themselves, and keep themselves pure. In this matter Christ attended to
the great work about which he came into the world, that was, to bring sinners
to repentance; not to destroy, but to save. He aimed to bring, not only the
accused to repentance, by showing her his mercy, but the prosecutors also, by
showing them their sins; they thought to insnare him, he sought to convince and
convert them. He declined to meddle with the magistrate's office. Many crimes merit
far more severe punishment than they meet with; but we should not leave our own
work, to take that upon ourselves to which we are not called. When Christ sent
her away, it was with this caution, Go, and sin no more. Those who help to save
the life of a criminal, should help to save the soul with the same caution.
Those are truly happy, whom Christ does not condemn. Christ's favour to us in
the forgiveness of past sins should prevail with us, Go then, and sin no more.
Commentary on John 8:12-16
(Read John 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, and there needs no more. What a dark dungeon would the
world be without the sun! So would it be without Jesus, by whom light came into
the world. Those who follow Christ shall not walk in darkness. They shall not
be left without the truths which are necessary to keep them from destroying
error, and the directions in the way of duty, necessary to keep them from
condemning sin.
Commentary on John 8:17-20
(Read John 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. Those who know not his glory and grace, know not the Father
that sent him. The time of our departure out of the world, depends upon God.
Our enemies cannot hasten it any sooner, nor can our friends delay it any
longer, than the time appointed of the Father. Every true believer can look up
and say with pleasure, My times are in thy hand, and better there than in my
own. To all God's purposes there is a time.
Commentary on John 8:21-29
(Read John 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 and Divine nature, so that his doctrine, kingdom, and blessings,
would not suit their taste. But the curse of the law is done away to all that
submit to the grace of the gospel. Nothing but the doctrine of Christ's grace
will be an argument powerful enough, and none but the Spirit of Christ's grace
will be an agent powerful enough, to turn us from sin to God; and that Spirit
is given, and that doctrine is given, to work upon those only who believe in
Christ. Some say, Who is this Jesus? They allow him to have been a Prophet, an
excellent Teacher, and even more than a creature; but cannot acknowledge him as
over all, God blessed for evermore. Will not this suffice? Jesus here answers
the question. Is this to honour him as the Father? Does this admit his being
the Light of the world, and the Life of men, one with the Father? All shall
know by their conversion, or in their condemnation, that he always spake and
did what pleased the Father, even when he claimed the highest honours to himself.
Commentary on John 8:30-36
(Read John 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 his promises, and obey his commands, notwithstanding all
temptations to evil. Thus doing, they would be his disciples truly; and by the
teaching of his word and Spirit, they would learn where their hope and strength
lay. Christ spoke of spiritual liberty; but carnal hearts feel no other
grievances than those that molest the body, and distress their worldly affairs.
Talk to them of their liberty and property, tell them of waste committed upon
their lands, or damage done to their houses, and they understand you very well;
but speak of the bondage of sin, captivity to Satan, and liberty by Christ;
tell of wrong done to their precious souls, and the hazard of their eternal
welfare, then you bring strange things to their ears. Jesus plainly reminded
them, that the man who practised any sin, was, in fact, a slave to that sin,
which was the case with most of them. Christ in the gospel offers us freedom,
he has power to do this, and those whom Christ makes free are really so. But
often we see persons disputing about liberty of every kind, while they are
slaves to some sinful lust.
Commentary on John 8:37-40
(Read John 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 him. Where the word of God has no place, no good is to be expected;
room is left there for all wickedness. A sick person who turns from his
physician, and will take neither remedies nor food, is past hope of recovery.
The truth both heals and nourishes the hearts of those who receive it. The
truth taught by philosophers has not this power and effect, but only the truth
of God. Those who claim the privileges of Abraham, must do Abraham's works;
must be strangers and sojourners in this world; keep up the worship of God in
their families, and always walk before God.
Commentary on John 8:41-47
(Read John 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 promoter of falsehood of every kind. He is a liar, all
his temptations are carried on by his calling evil good, and good evil, and
promising freedom in sin. He is the author of all lies; whom liars resemble and
obey, with whom all liars shall have their portion for ever. The special lusts
of the devil are spiritual wickedness, the lusts of the mind, and corrupt
reasonings, pride and envy, wrath and malice, enmity to good, and enticing
others to evil. By the truth, here understand the revealed will of God as to
the salvation of men by Jesus Christ, the truth Christ was now preaching, and
which the Jews opposed.
Commentary on John 8:48-53
(Read John 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 who do not seek their own. In these verses we have the doctrine
of the everlasting happiness of believers. We have the character of a believer;
he is one that keeps the sayings of the Lord Jesus. And the privilege of a
believer; he shall by no means see death for ever. Though now they cannot avoid
seeing death, and tasting it also, yet they shall shortly be where it will be
no more forever, Exodus 14:13.
Commentary on John 8:54-59
(Read John 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 not the gospel of Christ, are put together, 2 Thessalonians 1:8. All who rightly know
anything of Christ, earnestly desire to know more of him. Those who discern the
dawn of the light of the Sun of Righteousness, wish to see his rising.
"Before Abraham was, I AM." This speaks Abraham a creature, and our
Lord the Creator; well, therefore, might he make himself greater than Abraham.
I AM, is the name of God, Exodus 3:14; it speaks his self-existence; he is
the First and the Last, ever the same, Revelation 1:8. Thus he was not only before
Abraham, but before all worlds, Proverbs 8:23; John 1:1. As Mediator, he was the
appointed Messiah, long before Abraham; the Lamb slain from the foundation of
the world, Revelation 13:8. The Lord Jesus was made of God
Wisdom, Righteousness, Sanctification, and Redemption, to Adam, and Abel, and
all that lived and died by faith in him, before Abraham. The Jews were about to
stone Jesus for blasphemy, but he withdrew; by his miraculous power he passed
through them unhurt. Let us stedfastly profess what we know and believe
concerning God; and if heirs of Abraham's faith, we shall rejoice in looking
forward to that day when the Saviour shall appear in glory, to the confusion of
his enemies, and to complete the salvation of all who believe in him.
── Matthew Henry《Concise Commentary on John》
John 8
Verse 6
[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.
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 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, 1, fixed their wandering,
hurrying thoughts, in order to awaken their consciences: and, 2, signified that
he was not then come to condemn but to save the world.
Verse 7
[7] 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.
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
first stone at her.
Verse 9
[9] 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.
Beginning at the eldest — Or the elders.
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.
Verse 10
[10] 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 thee?
Hath no man condemned thee? — Hath no judicial sentence been passed upon thee?
Verse 11
[11] She said, No man, Lord. And Jesus said unto her, Neither do I condemn
thee: go, and sin no more.
Neither do I condemn thee — Neither do I take upon me to pass any such sentence. Let this
deliverance lead thee to repentance.
Verse 12
[12] 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.
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 continually shining upon him, diffusing over his
soul knowledge, holiness, joy, till he is guided by it to life everlasting.
Verse 13
[13] The
Pharisees therefore said unto him, Thou bearest record of thyself; thy record
is not true.
Thou testifiest of thyself; thy testimony is
not valid — They retort upon our Lord his own words, John 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, John 8:14, Though I testify of myself, yet my
testimony is valid; for I am inseparably united to the Father.
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
all the doctrine concerning Christ. The former is treated of John 8:16, etc., the latter John 8:21, etc.
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.
Verse 15
[15] Ye
judge after the flesh; I judge no man.
Ye judge after the flesh — As the flesh, that is, corrupt nature dictates.
I judge no man —
Not thus; not now; not at my first coming.
Verse 16
[16] And
yet if I judge, my judgment is true: for I am not alone, but I and the Father
that sent me.
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, John 14:10,11; and so the Father is no more
alone without the Son, than the Son is without the Father, Proverbs 8:22,23,30. 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.
Verse 17
[17] It
is also written in your law, that the testimony of two men is true.
Verse 19
[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 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.
Where the Father is — he
shows, John 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.
Verse 23
[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.
Ye are —
Again he passes over their interruption, and proves what he advanced, John 8:21.
Of them that are beneath — From the earth.
I am of them that are above — Here he directly shows whence he came, even from heaven, and whither he
goes.
Verse 24
[24] I
said therefore unto you, that ye shall die in your sins: for if ye believe not
that I am he, ye shall die in your sins.
If ye believe not that I AM — Here (as in John 8:58) our Lord claims the Divine name, I
AM, Exodus 3:14. But the Jews, as if he had stopped
short, and not finished the sentence, answered, Who art thou?
Verse 25
[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.
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.
Verse 26
[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 — I have much to say concerning your inexcusable unbelief: but he that
sent me is true - Whether ye believe or no.
And I speak the things which I have heard
from him — I deliver truly what he hath given me in
charge.
Verse 27
[27] They
understood not that he spake to them of the Father.
They understood not —
That by him that sent him he meant God the Father. Therefore in John 8:28,29 he speaks plainly of the Father,
and again claims the Divine name, I AM.
Verse 28
[28] Then
said Jesus unto them, When ye have lifted 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.
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.
Verse 29
[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.
The Father hath not left me alone — Never from the moment I came into the world.
Verse 32
[32] And
ye shall know the truth, and the truth shall make you free.
The truth —
Written in your hearts by the Spirit of God, shall make you free - From guilt,
sin, misery, Satan.
Verse 33
[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 —
The other Jews that were by, (not those that believed,) as appears by the whole
tenor of the conversation.
We were never enslaved to any man — A bold, notorious untruth. At that very time they were enslaved to the
Romans.
Verse 34
[34]
Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin
is the servant of sin.
Jesus answered —
Each branch of their objection, first concerning freedom, then concerning their
being Abraham's offspring, John 8:37, etc. He that committeth sin, is, in
fact, the slave of sin.
Verse 35
[35] And
the servant abideth not in the house for ever: but the Son abideth ever.
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.
Verse 36
[36] If
the Son therefore shall make you free, ye shall be free indeed.
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.
Verse 37
[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 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
of the faith of Abraham: my word hath no place in your hearts.
Verse 41
[41] Ye
do the deeds of your father. Then said they to him, We be not born of
fornication; we have one Father, even God.
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, John 8:44.
Verse 42
[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.
I proceeded forth — As
God, and come - As Christ.
Verse 43
[43] Why
do ye not understand my speech? even because ye cannot hear my word.
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, John 7:17.
Verse 44
[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.
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 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!
Verse 45
[45] And
because I tell you the truth, ye believe me not.
Because I speak the truth — Which liars hate.
Verse 46
[46]
Which of you convinceth me of sin? And if I say the truth, why do ye not
believe me?
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?
Verse 47
[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 —
That either loves or fears him, heareth - With joy and reverence, God's words -
Which I preach.
Verse 48
[48] Then
answered the Jews, and said unto him, Say we not well that thou art a
Samaritan, and hast a devil?
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 spirit?
Verse 49
[49]
Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour
me.
I honour my Father — I
seek his honour only.
Verse 50
[50] And
I seek not mine own glory: there is one that seeketh and judgeth.
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.
Verse 51
[51]
Verily, verily, I say unto you, If a man keep my saying, he shall never see
death.
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.
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.
Verse 54
[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:
If I honour myself —
Referring to their words, Whom makest thou thyself?
Verse 56
[56] Your
father Abraham rejoiced to see my day: and he saw it, and was glad.
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, Genesis 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.
Verse 57
[57] 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 — 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.
Hast thou seen Abraham — Which they justly supposed must have been, if Abraham had seen him.
Verse 58
[58]
Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
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.
Verse 59
[59] 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 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
there.
── John Wesley《Explanatory Notes on John》
Chapter 8. Deliverance of an Adulterous
Woman
Obvious Sins
Hidden Sins
I. All men Have
Sinned
II. Jesus the
Light of the World
III. The Truth
Shall Make You Free
── Chih-Hsin Chang《An Outline of The New Testament》
The Light Of The World (8:12)
INTRODUCTION
1. The gospel of John records at least seven remarkable claims by Jesus... a. "I am the bread of life" - Jn 6:48 b. "I am the light of the world" - Jn 8:12 c. "I am the door" - Jn 10:9 d. "I am the good shepherd" - Jn 10:11 e. "I am the resurrection and the life" - Jn 11:25 f. "I am the way, the truth, and the life" - Jn 14:6 g. "I am the vine" - Jn 15:5 2. In making such statements, Jesus reveals much... a. About the world around us, and the lives we live b. About Himself, and what He has to offer to us 3. In this study, we will focus our attention on His claim to be "TheLight Of The World"...
a. As recorded in Jn 8:12... "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life." b. Made by Jesus in the treasury of the temple (part of the Court of Women) - cf. Jn 8:20 c. In which there were "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" - Jameison, Fausset, and Brown [As we examine the words of Jesus, we notice what is implied about theworld in which we live...] I. THERE IS DARKNESS IN THE WORLD
A. THE SYMBOLISM OF DARKNESS... 1. Used metaphorically to symbolize distress, mourning, perplexity, ignorance and death - Isa 9:1-2; Job 5:14; 12:24-25; 10:21; 17:13
2. Used figuratively of moral depravity - cf. Jn 3:19; Ro 13:12-13; Ep 5:11
B. THE REALITY OF DARKNESS... 1. Seen in the news (terrorism, war, oppression, sexual abuse, greed) 2. Viewed in the media (pornography, filthy language) 3. Experienced in life (adultery, physical and verbal abuse, false religions) 4. As described by the apostle Paul, many walk in darkness... - cf. Ep 4:17-19 a. In the futility of their minds b. Darkened in their understanding c. Alienated from the life of God d. Ignorant because of the blindness of their heart e. Past feeling, given over to lewdness f. Working all uncleanness with greediness [While there may be varying degrees of darkness in which people findthemselves, if they live in the world they must contend with darkness.To those in darkness, Jesus offers hope...] II. JESUS IS THE LIGHT OF THE WORLD
A. HE IS THE LIGHT... 1. A claim made elsewhere in the gospel a. In the prologue - Jn 1:4-9 b. By Jesus on other occasions - Jn 9:5; 12:35,46 2. He is the light, not a light a. Indicating that He alone provides the true light b. Even as He alone provides the true and living way - cf. Jn14:6
3. As the light, Jesus is the source of life - Jn 8:12c a. The abundant life (with peace, joy, love) - Jn 10:10; cf. Jn14:27; 15:10,11
b. The eternal life (including the resurrection) - Jn 11:25;17:2
4. We must be wary of those who proclaim to offer "light" a. Some may be servants of Satan - cf. 2 Co 11:13-15 b. At best, one can only reflect what light Jesus has already bestowed B. OF THE WORLD... 1. Not for the Jews only, but for Gentiles (the nations) as well a. As foretold by the prophets - cf. Isa 49:6; 60:1-3 b. As commanded of His apostles - cf. Ac 26:15-18 2. Available to all who believe, not an elect few a. To everyone who believes in Jesus - Jn 12:46 b. To those who follow Jesus - Jn 8:12b [How wonderful to know that in a world of darkness, we can have thelight of life through Jesus Christ, the light of the world! Yet weshould reiterate that He is truly the light...] III. FOR THOSE WHO FOLLOW HIM
A. BY BECOMING HIS DISCIPLE... 1. Note the connection between following Jesus and being a disciple a. The word "disciple" means a follower, a learner b. Only those who follow Him will have the light of life c. Therefore only those who become His disciples will walk in His light 2. How one becomes a disciple (or follower) of Jesus a. It begins with faith - Jn 12:46 b. It includes baptism - cf. Mt 28:19-20; Mk 16:16 B. BY ABIDING IN HIS WORD... 1. Only by abiding in His Word... a. Are we truly His disciples (followers) - Jn 8:31 b. Do we truly have Christ - cf. 2 Jn 9 2. As we abide in His words, we not only walk in light, we become light! a. Reflecting the light of Christ - cf. Ph 2:15-16 b. Proving what is acceptable, exposing that which is not - cf. Ep 5:8-14 c. The light of the world, bringing glory to our Father in heaven - cf. Mt 5:14-16 CONCLUSION
1. Are you confused, stumbling in a morass of darkness, making a mess of your life...? a. Come to Jesus, the light of the world b. Follow Him, who will give you the light of life 2. You can become a light to others walking in darkness... a. As you reflect the light of Christ in your own life b. As you abide in His teachings, and follow His doctrine In a world of darkness, let us walk in the light of Him who leads us toboth the abundant life and eternal life...!
The Truth Shall Make You Free (8:31-36)
INTRODUCTION
1. One of the better known statements of Jesus is this: "And you shallknow the truth, and the truth shall make you free." (Jn 8:32)
2. Today this popular statement is often used in a political context... a. Referring to freedom from political oppression b. Extolling the value of the free press, and freedom of expression 3. While such are notable virtues, Jesus had something else in mind... a. Freedom from something more serious than political oppression b. Truth that comes from only one source [Let's examine the context in which Jesus' statement is found (i.e., Jn8:31-36). From a careful reading of it we first note...]
I. THE FREEDOM OF WHICH JESUS SPEAKS
A. FREEDOM FROM SIN... 1. The Jews misconstrued Jesus - Jn 8:33 a. They claimed to have never been in bondage (i.e., political oppression) b. An odd claim in view of the present Roman occupation, and past Egyptian, Assyrian and Babylonian captivities! 2. Jesus explains the context of His statement - Jn 8:34-36 a. He is talking about the slavery of sin b. He offers freedom from the bondage of sin B. THE BONDAGE OF SIN... 1. There is the guilt of sin a. A guilt shared by everyone - Ro 3:23; 1 Jn 1:8 b. Even if one has committed only one sin (if such were possible!) - Ja 2:10-11 2. There is the power of sin a. Jesus describes how committing sin makes one a slave to sin - Jn 8:34 b. Paul illustrated the dilemma of one in bondage to the power of sin - Ro 7:14-24 [More oppressive than any kind physical slavery is the spiritual slaverythat comes from being a sinner! While man may legislate politicalfreedom, only Jesus provides freedom from the bondage of sin. How Hedoes this can be seen as we now examine...] II. THE TRUTH OF WHICH JESUS SPEAKS
A. HIS DOCTRINE... 1. The truth of which Jesus speaks is His own word or doctrine - Jn 8:31-32 2. Which offers freedom from the bondage of sin a. From the guilt of sin through the blood of Christ - cf. Mt26:28; Ep 1:7
b. From the power of sin through the Spirit of God - cf. Ro 8:1-2,12-13
B. WHICH WE MUST OBEY... 1. To be His disciples indeed - Jn 8:31; cf. Lk 6:46 2. To be set free from sin - Ro 6:17-18; cf. He 5:9 C. BEGINNING WITH BAPTISM INTO CHRIST... 1. In which we are crucified with Christ - Ro 6:3-4a ,6a 2. In which we die to sin, thus freed from sin - Ro 6:6b,7,11a a. Its guilt removed by the blood of Jesus - Ac 2:38; 22:16 b. Its power weakened by the gift of the Holy Spirit - Ac 2:38;Ep 3:16
3. In which we rise to newness of life, free now to serve God - Ro