John Chapter 8. But Jesus went to the Mount of Olives.

Transcription

1 John Chapter 8 1 But Jesus went to the Mount of Olives. - The Mount of Olives was just under a mile away directly east of Jerusalem. o On the west side of the mountain was the Garden of Gethsemane to which Jesus often retired. o On the east side of the mountain was Bethany.. where the home of Lazarus, Martha and Mary was. Some speculate that Jesus probably went there to spend the night. - Before going into the text of this story a few comments need to be made about this section. o Almost all textual scholars agree that these verses were not part of the original manuscript of the Gospel of John. John 7:53 8:11.. is omitted from some of the later versions of the New Testament. It is omitted. or appears only in footnotes because the earliest manuscripts do not have John 7:53 8:11. For instance the NIV states in brackets that The earliest and most reliable manuscripts do not have John 7:53-8:11. However.. most scholars agree that this story is a genuine incident in the life of Jesus. o Barclay gives these comments in the appendix of his commentary that may well tell the story of this text: To many this is one of the loveliest and the most precious stories in the gospels; and yet it has great difficulties attaching to it. 1

2 The older the manuscripts of the New Testament are, the more valuable they are. They were all copied by hand, and obviously the nearer they are to the original writings the more likely they are to be correct. Uncial manuscripts, because they are written in capital letters; and we base the text of the New Testament on the earliest ones, which date from the fourth to the sixth century. The fact is that out of all these early manuscripts this story occurs only in one, and that is not one of the best. Six of them omit it completely. Two leave a blank space where it should come. It is not till we come to the late Greek manuscripts and the medieval manuscripts that we find this story, and even then it is often marked to show that it is doubtful. Another source of our knowledge of the text of the New Testament is what are called the versions; that is, the translations into languages other than Greek. This story is not included in the early Syriac version, nor in the Coptic or Egyptian version, nor in some of the early Latin versions. Again, none of the early fathers seems to know anything about it. Certainly they never mention it or comment on it. Origin, Chrysostom, Theodore of Mopsuestia, Cyril of Alexandria on the Greek side do not mention it. The first Greek commentator to remark on it is Euthymius Zigabenus whose date is A,D. 1118, and even he says that it is not in the best manuscripts. Where, then, did this incident come from? Jerome certainly knew it in the fourth century, for he includes it in the Vulgate. We know that Augustine and Ambrose both knew it, for they comment on it. We know that it is in all the later manuscripts. It is be noted that its position varies a great deal. In some manuscripts it is put at the end of the fourth gospel; and in some it is inserted after Luke 21:38. But we can trace it even further back. It is quoted in a third century book called The Apostolic Constitutions, where it is given as a warning to bishops who are too strict. Eusebius, the Church historian, says that Papias tells a story of a woman who was accused of many sins before the Lord, and Papias lived not very long after A.D Here, then, are the facts. This story can be traced as far back as very early in the second century. When Jerome produced the Vulgate he, without question, included it. The later manuscripts and the medieval manuscripts all have it. And yet none of the great manuscripts include it. But some of the great Latin fathers did know it. Moffatt, Weymouth and Rieu print it in brackets; and the Revised Standard Version prints it in small type at the foot of the page. Augustine gives us a hint. He says that this story was removed from the text of the gospel because some were of slight faith, 2

3 and to avoid scandal. We cannot tell for certain, but it would seem that in the very early days the people who edited the text of the New Testament thought that this was a dangerous story, a justification for a light view of adultery, and therefore omitted it. After all, the Christian Church was a little island in a sea of paganism. Its members were so apt to relapse into a way of life where chastity was unknown; and were for ever open to pagan infection. But as time went on the danger grew less, or was less feared, and the story, which had always circulated by word of mouth and which one manuscript retained, came back. It is not likely that it is now in the place where it ought to be. It was probably inserted here to illustrate Jesus saying in John 8:15: I judge no man. In spite of the doubt that the early manuscripts do not include it, we may be sure that this is a real story about Jesus, although one so gracious that for long men were afraid to tell it. 2 Now early in the morning He came again into the temple, and all the people came to Him; and He sat down and taught them. - Jesus sat down to teach as an authoritative teacher. which was the custom of the day. o Just as he did on the Sermon on the Mount in Matthew 5: Seeing the crowds, he went up on the mountain, and when he sat down his disciples came to him. 2 And he opened his mouth and taught them RSV 3 Then the scribes and Pharisees brought to Him a woman caught in adultery. And when they had set her in the midst, 4 they said to Him, Teacher, this woman was caught in adultery, in the very act. 5 Now Moses, in the law, commanded us that such should be stoned. But what do You say? 6 This they said, testing Him, that they might have something of which to accuse Him. But Jesus stooped down and wrote on the ground with His finger, as though He did not hear. - The Jewish leadership. has not been successful in getting rid of Jesus or even having Him arrested by their own temple officers. o Aggravated by these fact.they now seize upon what they see as a golden opportunity to put Jesus into an impossible predicament. 3

4 - First we must see the development of events in this situation as they really were. o Imagine if you can.. Jesus is in one of the temple courts, (early in the morning), teaching a group of people about religious matters.. when, all of a sudden, these Jewish leaders drag in this woman caught it the act of adultery and challenge Him to make a decision on what to do with her. o You ve got to be thinking.. what would possess some one to do such a thing. It becomes immediately obvious that their only intent was to discredit, embarrass, and weaken the influence of Jesus. They also showed no concern at all for the woman who was surely embarrassed to death as she was placed in the midst of all of them. - It is said that the woman was taken in the very act of adultery.. so we must assume that the man involved with her was not taken because he either fled or perhaps some provision was made to aid in his escape. o The Bible exposition commentary has some suspicions about the whole episode.. They would not be likely to catch a couple in the very act of adultery; so we wonder if the man (who never was indicted!) was part of the scheme. The Law required that both guilty parties be stoned (Lev. 20:10; Deut. 22:22) and not just the woman. It does seem suspicious that the man went free. o McGarvey s Fourfold Gospel says.. The woman had probably been brought to the rulers for trial, and they had seen in her case what appeared to be a promising means of entrapping Jesus. He goes on to say. In the presence of the woman and the form of their accusation we see their coarse brutality. The case could have been presented to Jesus without the presence of the woman and without a detailed accusation. 4

5 - The scribes and the Pharisees wasted no time in drawing attention to the command of Moses when they said.. 5 Now Moses, in the law, commanded us that such should be stoned. But what do You say? o The Law of Moses was a bit more complex on the subject of punishment for adultery than their statement leads one to believe.. but it indeed was considered one of the three gravest sins one could commit.. the other two being idolatry and murder. The New Testament Commentary by Hendriksen says. Many commentators argue that this cannot have been a married woman, because the law of Moses specifies death by stoning only in the case of a betrothed girl who is guilty of adultery (Deut. 22:23 f.), but commands that the married woman who commits such a sin be put to death, without stating the manner in which this punishment is to be carried out (whether by stoning, strangulation, or in some other way). But over against this stands the fact that the term adultery points definitely to one who is already married. Besides, Ezek. 23:43, 44, 47 seems to indicate that whatever may have been prescribed subsequently in the Talmud (death by strangulation for married women) it was the original intention of the Mosaic law that also married women who committed such acts of infidelity were to be stoned to death. - Some additional background information might be helpful at this point. o The IVP Bible background commentary says. The law demanded the execution of this woman, but Rome had removed capital jurisdiction from Jewish courts, except for temple violations. Thus the Jewish leaders test whether Jesus will reject the law, compromising his patriotic Jewish following, or reject Roman rule, which will allow them to accuse him to the Romans. o Barclay adds yet another dimension The dilemma into which they sought to put Jesus was this. If he said that the women ought to be stoned to death, two things followed. First, he would lose the name he had gained for love and for mercy, and never again would be called the friend of sinners. Second, he would come into collision with the Roman law, for the Jews had no power to pass or carry out the death sentence on anyone. If he said that the woman should be pardoned, it could immediately be said that he was teaching men to break the law of Moses, and that he was condoning and even encouraging people to 5

6 commit adultery. That was the trap in which the scribes and Pharisees sought to entrap Jesus. But he turned their attack in such a way that it recoiled against themselves. o Wood s makes note of another key reality when he says.. The whole effort was a wicked one and without regard for either the law or for the woman involved. All present knew that for centuries the Jews had not accepted the edict to which they referred literally, nor had their courts administered it; and in view of the fact that the Romans, their conquerors, had taken from them the power of capital punishment they could not have enforced it they would. The question was thus without practical significance; it was raised for the wrong purpose and by the wrong people. Their real motive is indicated in the verse following. The next verse referred to here is verse 6 6 This they said, testing Him, that they might have something of which to accuse Him. - The latter half of verse 6 then says.. But Jesus stooped down and wrote on the ground with His finger, as though He did not hear. o Much speculation has surrounded what Jesus might have been writing on the ground. The Jerome Biblical Commentary. This is the only passage in the Gospels in which Jesus is said to have written anything (kategraphen), consequently it has always occasioned much speculation. Probably the author meant no more than that Jesus idly traced figures on the ground to indicate his disinterest in the proceedings. The Wycliffe Bible Commentary. It is useless to speculate as to what Jesus wrote. Nothing is made of the writing in the narrative. The Bible exposition commentary We do not know what He wrote on the dirt floor of the temple. Was He simply reminding them that the Ten Commandments had been originally written by the finger of God (Ex. 31:18), and that He is God? Or was He perhaps reminding them of the warning in Jeremiah 17:13? Jeremiah 17:13 says 13 O LORD, the hope of Israel, all who forsake thee shall be put to shame; 6

7 those who turn away from thee shall be written in the earth, for they have forsaken the LORD, the fountain of living water. RSV Several other verses come to mind with this thought concerning the finger of God. (First contemplated after reading Jim Chaumont s Essay entitled Contemplating the Writing on the Ground) Luke 11:20 19 And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they shall be your judges. 20 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. RSV Daniel 5:5 5 Immediately the fingers of a human hand appeared and wrote on the plaster of the wall of the king s palace, opposite the lampstand. And the king saw the hand as it wrote. ESV 7 So when they continued asking Him, He raised Himself up and said to them, He who is without sin among you, let him throw a stone at her first. 8 And again He stooped down and wrote on the ground. 9 Then those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last. And Jesus was left alone, and the woman standing in the midst. 10 When Jesus had raised Himself up and saw no one but the woman, He said to her, Woman, where are those accusers of yours? Has no one condemned you? 11 She said, No one, Lord. And Jesus said to her, Neither do I condemn you; go and sin no more. - By stooping over and writing on the ground. He, at the very least, gave them some time to think about what they were doing. o But instead of doing so.they became impatient and continued asking Him for a decision. o No doubt they were wondering will He condemn the woman and uphold the Mosaic Law or will He evade the issue and condone the woman s sin. o Either way they thought they had Him! - But to their surprise. He did neither. 7

8 o Instead He turned the challenge towards His accusers. o He simply says., He who is without sin among you, let him throw a stone at her first. - And then He gives them some more time to think about their action.. 8 And again He stooped down and wrote on the ground. o He had turned a legal issue. into a moral issue with one question. He basically left the matter to their own conscience. The Jerome Biblical commentary tells us that In a capital case, the witnesses against the accused were to take the initiative in carrying out the execution (Dt 17:7). Jesus asks them to think first whether their own conscience proclaims them worthy to sit in judgment. Deut. 17:6-7 says 6 On the evidence of two witnesses or of three witnesses he that is to die shall be put to death; a person shall not be put to death on the evidence of one witness. 7 The hand of the witnesses shall be first against him to put him to death, and afterward the hand of all the people. So you shall purge the evil from the midst of you. RSV - At this point. the combination of Jesus presence and that finger writing on the ground combined with their own conscience was sufficient to make all the accusers uneasy enough to begin leaving one by one. o There had to be.. at this point some recognition on the part of these accusers that what they did was brutal, sadistic, and most of all hypocritical. - I don t believe.. that it is without significance that they left from the oldest to the youngest. o The Wycliffe Bible commentary makes these comments. Their age made them leaders, and their longer 8

9 experience of sin gave them greater cause for self-accusation.. It was a commonplace of Jewish teaching that even the most pious had committed sins. God had the power to judge or forgive sins. o Also I believe that at least some of these men began to see the significance of that finger writing on the ground. (Only God is pictured in this way) - After all had left.. Jesus is left alone with the women. o At that point Jesus raises up and says Woman, where are those accusers of yours? Has no one condemned you? And 11 She said, No one, Lord. And Jesus said to her.. Neither do I condemn you; go and sin no more. - These final words of Jesus to the woman in verse 11.. show both His compassion and His authority. o The Wycliffe Bible Commentary says. Only two remained the sinner and the Friend of sinners. Jesus could have cast the stone, for he was sinless; but he was more concerned with the rehabilitation of the sinner than with seeing that the Law was meticulously satisfied. If his word, Neither do I condemn thee, sounds too lenient, it is balanced by the sequel, Go, and sin no more. The Searcher of Hearts saw that there was penitence in the heart of the woman. All that was needed was a warning for the future. o New Bible Commentary makes a great point with this comment This combination of thoroughgoing justice and deep compassion is not easy to achieve, but is a fine example of how the church ought to deal with people. o The Jerome Biblical Commentary. Realizing the effectiveness of Jesus answer and perhaps being ashamed of having tried to use the woman s humiliation as a means of ensnaring a man, the scribes and Pharisees depart, led by their elders.11. The lesson of the story is, of course, not that sin is of no importance, nor that God does not punish sin, but that God extends mercy to the sinner that he may turn from his sin. The picture of the sinner and the Sinless standing face to face exemplifies the call to repentance. Thus, though Jesus himself does not judge (8:15), it is nevertheless for judgment that he has come into the world (9:39). 9

10 o Jewish New Testament commentary says. Yeshua s response showed four things: he was not against the Torah, he was merciful toward the woman, he opposed her sin (Exodus 20:13(14)), and he could silence hecklers and put them to shame (compare Mt 22:46). Matthew 22:46 46 And no one was able to answer him a word, nor from that day did any one dare to ask him any more questions. RSV o A Commentary, critical and explanatory makes this statement What inimitable tenderness and grace! Conscious of her own guilt, and till now in the hands of men who had talked of stoning her, wondering at the skill with which her accusers had been dispersed, and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teachableness before unknown, to our Lord s admonition. And Jesus said unto her, Neither do I condemn thee, go and sin no more. He pronounces no pardon upon the woman (such as, Thy sins are forgiven thee [compare Lu 5:28; 7:48] Go in peace [compare Mk 5:34; Lu 7:50; 8:48]), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magistrate s office, nor acts the Judge in any sense (Jn 12:47). But in saying, Go and sin no more, which had been before said to one who undoubtedly believed (Jn 5:14), more is probably implied than expressed. If brought suddenly to conviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, this call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. o William Barclay has these things to say. (WRETCHEDNESS AND PITY). This incident tells us a great deal about Jesus and his attitude to the sinner. 1. It was a first principle of Jesus that only the man who himself is without fault has the right to express judgment on the fault of others. Judge not, said Jesus, that you be not judged (Matthew 7:1). He said that the man who attempted to judge his brother was like a man with a plank in his own eye trying to take a speck of dust out of someone else s eye (Matthew 7:3-5). One of the commonest faults in life is that so many of us demand standards from others that we never even try to meet ourselves; and so many of us condemn faults in others which are glaringly obvious in our own lives. The qualification for judging is not knowledge we all posses that; it is achievement in goodness none of us is perfect there. The very facts of the human situation means that only God has the right to judge, for the simple reason that no man is good enough to judge any other. 10

11 2. It was also a first principle with Jesus that our first emotion towards anyone who has made a mistake should be pity. It has been said that the duty of the doctor is sometimes to heal, often to afford relief and always to bring consolation. When a person suffering from some ailment is brought to a doctor, he does not regard him with loathing even if he is suffering from a loathsome disease. In fact the physical revulsion which is sometimes inevitable is swallowed up by the great desire to help and to heal. When we are confronted with someone who has made a mistake, our first feeling ought to be not, I ll have nothing more to do with someone who could act like that, but, What can I do to help? What can I do to undo the consequences of this mistake? Quite simply, we must always extend to others the same compassionate pity we would wish to be extended to ourselves if we were involved in a like situation. 3. It is very important that we should understand just how Jesus did treat this woman. It is easy to draw the wrong lesson altogether and to gain the impression that Jesus forgave lightly and easily, as if the sin did not matter. What he said was: I am not going to condemn you just now; go, and sin no more. In effect what he was doing was not to abandon judgment and say, Don t worry; it s quite all right. What he did was, as it were, to defer sentence. He said, I am not going to pass a final judgment now; go and prove that you can do better. You have sinned; go and sin no more and I ll help you all the time. At the end of the day we will see how you have lived. Jesus attitude to the sinner involved a number of things. a. It involved the second chance. It is as if Jesus said to the woman: I know you have made a mess of things; but life is not finished yet; I am giving you another chance to redeem yourself. Someone has written the lines: How I wish that there was some wonderful place Called the Land of Beginning Again, Where all our mistakes and all our heartaches And all our poor selfish grief Could be dropped like a shabby old coat at the door, And never put on again. In Jesus there is the gospel of the second chance. He was always intensely interested, not only in what a person had been but also in what a person could be. He did not say that what they had done did not matter; broken laws and broken hearts always matter; but he was sure that every man has a future as well as a past. b. It involved pity. The basis difference between Jesus and the scribes and Pharisees was that they wished to condemn; he wished to forgive. If we read between the lines of this story it is quite clear that they wished to stone this woman to death and were going to take pleasure in doing so. They knew the thrill of exercising the power to condemn; Jesus 11

12 knew the thrill of pity born of love; the scribes and Pharisees regarded him with disgust born of self-righteousness. c. It involved challenge. Jesus confronted this woman with the challenge of the sinless life. He did not say: It s all right; don t worry; just go on as you are doing. He said; It s all wrong; go out and fight; change your life from top to bottom; go, and sin no more. Here was no easy forgiveness; here was a challenge which pointed a sinner to heights of goodness of which she had never dreamed. Jesus confronts the bad life with the challenge of the good. d. It involved belief in human nature. When we come to think of it, it is a staggering thing that Jesus should say to a woman of loose morals: Go, and sin no more. The amazing, heart-uplifting thing about him was his belief in men and women. When he was confronted with someone who had gone wrong, he did not say: You are a wretched and a hopeless creature. He said: Go, and sin no more. He believed that with his help the sinner has in him to become the saint. His method was not to blast men with the knowledge which they already possessed that they were miserable sinners, but to inspire them with the unglimpsed discovery that they were potential saints. e. It involved warning, clearly unspoken but implied. Here we are face to face with the eternal choice. Jesus confronted the woman with a choice that day either to go back to her old ways or to reach out to the new way with him. This story is unfinished, for every life is unfinished until it stands before God. Jesus the Light of the World (12-20) 12 Then Jesus spoke to them again, saying, I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life. 13 The Pharisees therefore said to Him, You bear witness of Yourself; Your witness is not true. 14 Jesus answered and said to them, Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going. 15 You judge according to the flesh; I judge no one. 16 And yet if I do judge, My judgment is true; for I am not alone, but I am with the Father who sent Me. 17 It is also written in your law that the testimony of two men is true. 18 I am One who bears witness of Myself, and the Father who sent Me bears witness of Me. 19 Then they said to Him, Where is Your Father? Jesus answered, You know neither Me nor My Father. If you had known Me, you would have known My Father also. 20 These 12

13 words Jesus spoke in the treasury, as He taught in the temple; and no one laid hands on Him, for His hour had not yet come. - Jesus continues His public teaching in Jerusalem this time in the treasury of the temple. o The Wycliffe Bible commentary I am the light of the world. The background for this statement may reside in the practice of lighting the candelabra in the Court of the Women (where the treasury was located, v. 20) during the Feast of Tabernacles, and in the glory cloud of the wilderness wanderings which those lights were intended to represent, and also in the creation light (1:4, 9), now conceived in spiritual terms. He is the light of life. - John often speaks of light as a figure of truth and darkness as a symbol of error and ignorance. o Concerning the light he said: John 1:4.. 4 In him was life, and the life was the light of men. RSV John 1:9.. 9 The true light that enlightens every man was coming into the world. RSV John 12: Jesus said to them, The light is with you for a little longer. Walk while you have the light, lest the darkness overtake you; he who walks in the darkness does not know where he goes. 36 While you have the light, believe in the light, that you may become sons of light. RSV John 12: I have come as light into the world, that whoever believes in me may not remain in darkness. RSV o Concerning the darkness he said: John 3: And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. RSV - As Jesus makes this bold statement I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.. the Pharisees immediately take issue with it. 13

14 o They labeled His statement untrue because they saw it as self-testimony. Self-testimony is often untrue and therefore needs support from others. o But in the case of Jesus no support was needed because His witness to himself was true. Obviously. He had absolute knowledge of his own origin and destiny. But as verse 14 tells us, there was no human witness. because no one could confirm where He came from or where He was going. - And then He says in verse You judge according to the flesh; I judge no one. o As Barnes says After the flesh. According to appearance; according to your carnal and corrupt mode; not according to the spiritual nature of the doctrines. By your preconceived opinions and prejudices you are determined not to believe that I am the Messiah. I judge no man. Jesus came not to condemn the world, Jn. 3:17. They were in the habit of judging rashly and harshly of all; but this was not the purpose or disposition of the Saviour. This expression is to be understood as meaning that he judged no one after their manner; he did not come to censure and condemn men after the appearance, or in a harsh, biased, and unkind manner. John 3:17 17 For God sent the Son into the world, not to condemn the world, but that the world might be saved through him. RSV o The Wycliffe Bible commentary. The Pharisees judged (i.e., came to an opinion) on mere fleshly considerations. They were blinded to spiritual truth (cf. I Cor. 2:14). On the other hand, when Jesus judges (though he did not come for that purpose primarily Cf. Jn. 3:17), it is properly a verdict, and so can stand eternally, for it is true. The Father endorses it and shares in it (v. 16). o Coffman adds this comment It is possible that there is also in this a hint of Jesus' refusal to condemn the woman (John 8:1-11); for they are right who insist that such an incident fits neatly into the whole framework of this Gospel. 14

15 - He then says 16 And yet if I do judge, My judgment is true; for I am not alone, but I am with the Father who sent Me. 17 It is also written in your law that the testimony of two men is true. 18 I am One who bears witness of Myself, and the Father who sent Me bears witness of Me. o The Wycliffe Bible Commentary If the testimony of two men is true (the Law required at least two witnesses as a safeguard of justice; Deut 17:6), how much more valid is the witness of Christ, who has the Father as witness along with himself (Jn. 7:18). The witness of the Father at Christ s baptism and transfiguration are well-known features of the Synoptic record. Deut. 17:6. 6 On the evidence of two witnesses or of three witnesses he that is to die shall be put to death; a person shall not be put to death on the evidence of one witness. RSV John 7: He who speaks on his own authority seeks his own glory; but he who seeks the glory of him who sent him is true, and in him there is no falsehood. RSV. 19 Then they said to Him, Where is Your Father? Jesus answered, You know neither Me nor My Father. If you had known Me, you would have known My Father also. 20 These words Jesus spoke in the treasury, as He taught in the temple; and no one laid hands on Him, for His hour had not yet come. - There question.. Where is Your Father?.. was one of contempt. o However. the answer Jesus gave them involved who rather than where the Father was. o When Jesus spoke. of His Father in a familiar way it drove the Jewish leaders mad. As evidence in John 5: Afterward, Jesus found him in the temple, and said to him, See, you are well! Sin no more, that nothing worse befall you. 15 The man went away and told the Jews that it was Jesus who had healed him. 16 And this was why the Jews persecuted Jesus, because he did this on the sabbath. 17 But Jesus answered them, My Father is working still, and I am working. 18 This was why the Jews sought all the more 15

16 to kill him, because he not only broke the sabbath but also called God his Father, making himself equal with God. RSV o Because they could not see the Father. they disputed His word. New Bible commentary.the question in v 19 clearly introduces a misunderstanding by confusing Jesus reference to divine fatherhood with natural fatherhood. They had no perception of the divine mission of Jesus, and it is not surprising, therefore, that they were unconvinced by Jesus claim that his witness was corroborated by the Father. In their eyes an absent witness would have been invalid. o They did not believe Jesus. and their ignorance of Jesus showed their ignorance of God because Jesus is the Revelation of the Father. John 1:14 And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. RSV John 1:18 18 No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known. RSV John 14:7 7 If you had known me, you would have known my Father also; henceforth you know him and have seen him. RSV John 14:9 9 Jesus said to him, Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, Show us the Father? RSV o They lacked a true understanding of God himself. There could have been no clearer way for Jesus to show that he Himself was the means for attaining a true knowledge of God. o The Pharisees are silenced for the moment. Again we hear the familiar comment and no one laid hands on Him, for His hour had not yet come. It would be yet six months before He would lay His life down. 16

17 Jesus Foretells His Death (21-30) 21 Then Jesus said to them again, I am going away, and you will seek Me, and will die in your sin. Where I go you cannot come. 22 So the Jews said, Will He kill Himself, because He says, Where I go you cannot come? 23 And He said to them, You are from beneath; I am from above. You are of this world; I am not of this world. 24 Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins. 25 Then they said to Him, Who are You? And Jesus said to them, Just what I have been saying to you from the beginning. 26 I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him. 27 They did not understand that He spoke to them of the Father. 28 Then Jesus said to them, When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things. 29 And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him. 30 As He spoke these words, many believed in Him. - This dialogue begins with basically the same statement that Jesus had made previously in 7:34 ( You will seek Me and not find Me, and where I am you cannot come ).. but this time instead of saying (and not find Me).. he says they (will die in your sin.) o Why would they die in their sins? Because Jesus will depart and return to heaven and they shall seek him when it is too late and shall not find him, but die in their sins. John 16:8-9 8 And when He has come, He will convict the world of sin, and of righteousness, and of judgment: 9 of sin, because they do not believe in Me; RSV They were rejecting the Sin-Bearer John 1: The next day John saw Jesus coming toward him, and said, Behold! The Lamb of God who takes away the sin of the world! RSV 17

18 - In chapter 7. they wondered then if He would leave them and go to the Jews dispersed among the Gentiles in distant nations. (Oddly prophetic as you may recall) o This time they respond by saying.. Will He kill Himself, because He says, Where I go you cannot come? In other words they were asking would He commit suicide and consequently be unreachable. Barclay says According to Jewish thought, the depths of hell were reserved for those who took their own life. With a kind of grim blasphemy, they were saying: Maybe he will take his own life; maybe he is on the way to the depths of Hell; it is true that we cannot and will not follow him there. Oddly, their phrase was nearly Prophetic.. Jesus, of course, did not kill himself but He did lay down His life. (John 10:11, 18). 23 And He said to them, You are from beneath; I am from above. You are of this world; I am not of this world o Verses 23 points out vividly that there is a great difference and a great gulf in an earthly and a heavenly view of things. Isaiah 55:8-9 8 For my thoughts are not your thoughts, neither are your ways my ways, says the LORD. 9 For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts. RSV o It also points out again that the real home and origin of Jesus was from above and theirs was from below. John 1: No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him. NKJV. 24 Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins. 18

19 The phrase.. I am used in both verse 23 and 24 is basically the same expression so often found in the Old Testament. For example: Isaiah 43: You are my witnesses, says the LORD, and my servant whom I have chosen, that you may know and believe me and understand that I am He. Before me no god was formed, nor shall there be any after me. 11 I, I am the LORD, and besides me there is no savior. RSV Hendriksen (New Testament Commentary) says.. The meaning is: that I am all that I claim to be; the One sent by the Father, equal with God, the One who has life in himself, the very essence of the scriptures, the bread of life, the light of the world, etc. The fact that rejection of the Son failure to believe in him and to obey him results in everlasting death is expressed not only here in 8:24 but also in 3:36 ( 36 He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God rests upon him. RSV), which may be viewed as an explanation of 8:24. Coffman makes this comment This was another of the "hard sayings" (John 6:60) of Jesus, especially so for the Pharisees. Here is a dogmatic affirmation that forgiveness of sins is possible only for them that believe in the Lord Jesus Christ. Refusal to believe in him is forfeiture of eternal life. Jesus is the unique source of salvation. It was the battle cry of the early church that "There is none other name under heaven given among men" wherein we must be saved. No other system, philosophy, ethics, morals, or anything else can provide the tiniest ray of hope apart from Christ. Everlasting life is "in him"; it is nowhere else. o 25 Then they said to Him, Who are You? And Jesus said to them, Just what I have been saying to you from the beginning. o Although there are some differences in interpretation of this verse it seems best to understand it in this way: Jesus seems to be saying I have both told you and shown you who I am many times from the beginning (of My ministry) and it would do no good to say anymore. 19

20 It s also quite possible. that they were simply looking for another opportunity to denounce Him as a blasphemer. o John 10: It was the feast of the Dedication at Jerusalem; 23 it was winter, and Jesus was walking in the temple, in the portico of Solomon. 24 So the Jews gathered round him and said to him, How long will you keep us in suspense? If you are the Christ, tell us plainly. 25 Jesus answered them, I told you, and you do not believe. The works that I do in my Father s name, they bear witness to me; 26 but you do not believe, because you do not belong to my sheep. 27 My sheep hear my voice, and I know them, and they follow me; 28 and I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand. 29 My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father s hand. 30 I and the Father are one. RSV o Jesus then tells them 26 I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him. o And John tells us 27 They did not understand that He spoke to them of the Father. Their unbelief at this points seems almost unbelievable. The Bible knowledge commentary makes this comment. Jesus could have said much more and even condemned His hearers, but His purpose in coming was to give them and the world the message from the One who sent Him. This message is certainly true because the Sender is reliable (cf. 7:18, 28). John added that the people did not understand that Jesus was referring to the Father. God was unknown to them so they missed Jesus (cf. 1:18). o John 1: And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son 20

21 from the Father. 15 (John bore witness to him, and cried, This was he of whom I said, He who comes after me ranks before me, for he was before me. ) 16 And from his fulness have we all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known. RSV o John 7:28 28 So Jesus proclaimed, as he taught in the temple, You know me, and you know where I come from? But I have not come of my own accord; he who sent me is true, and him you do not know. RSV o 28 Then Jesus said to them, When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things. In other words only after the crucifixion will they be able to see Him for who He really is. Barnes And that I do nothing of myself. That is, you shall have proof that God has sent me; that I am the Messiah; and that God concurs with me and approves my doctrine. This proof was furnished by the miracles that attended the death of Jesus --the earthquake and darkness; but chiefly by his resurrection from the dead, which proved, beyond a doubt, that he was what he affirmed he was-- the Messiah. Acts 2: Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know 23 this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. 24 But God raised him up, having loosed the pangs of death, because it was not possible for him to be held by it. RSV Acts 2:37 37 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, Brethren, what shall we do? RSV 21

22 Acts 2:41 41 So those who received his word were baptized, and there were added that day about three thousand souls. RSV Acts 6:7 7 And the word of God increased; and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith. RSV o 29 And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him. John 5:30 30 I can do nothing on my own authority; as I hear, I judge; and my judgment is just, because I seek not my own will but the will of him who sent me. RSV John 16:32 32 The hour is coming, indeed it has come, when you will be scattered, every man to his home, and will leave me alone; yet I am not alone, for the Father is with me. RSV Coffman makes this observation Jesus had advanced this thought earlier, but here it seems to have been spoken in consideration of the loneliness he felt in the wake of his rejection by the leaders, who were the very persons who should have led all others in accepting Christ and advocating his reception by the whole world. In this interview, Jesus confronted the ugly fact that the cruel, apostate leaders would continue to be his stubborn enemies; and it must have been one of the saddest moments of the Lord's life on earth. Only the Father's comforting love was available to him in such a strait; but that was enough. John Gill makes this comment.. the Father hath not left me alone; Christ, as the word, was with the Father from all eternity, and, as the Son of God, was in heaven, and in the bosom of the Father, when he, as the son of man, was here on earth; for though he came forth from the Father into this world, by assumption of the human nature, yet the Father was always with him, and he with the Father, through the unity of the divine nature; nor did he withhold his supporting and assisting presence from him as man; nor did he withdraw, at least he had not yet withdrawn his gracious and comfortable presence from him, though he afterwards did, when upon the cross: compare with this (John 16:32) o And then John says 30 As He spoke these words, many believed in Him. Barnes explanation of this statement sums it up well.. Many believed on him. Such was the convincing 22

23 nature and force of the truths which he presented, that they believed he was the Messiah and received his doctrine. While there were many that became more obstinate and hardened under his preaching, there were many, also, who by the same truth were made penitent and believing. "The same sun that hardens the clay, softens the wax" (Clarke). While the Jewish leadership rejected the ministry of Jesus. many of the people began to place their faith in him. And we remember the previous statement concerning Him John 7:31 31 Yet many of the people believed in him; they said, When the Christ appears, will he do more signs than this man has done? RSV The words. many put their faith in Him is expanded on and explained more fully in the next verse. True Disciples (31-38) 31 Then Jesus said to those Jews who believed Him, If you abide in My word, you are My disciples indeed. 32 And you shall know the truth, and the truth shall make you free. 33 They answered Him, We are Abraham s descendants, and have never been in bondage to anyone. How can you say, You will be made free? 34 Jesus answered them, Most assuredly, I say to you, whoever commits sin is a slave of sin. 35 And a slave does not abide in the house forever, but a son abides forever. 36 Therefore if the Son makes you free, you shall be free indeed. 37 I know that you are Abraham s descendants, but you seek to kill Me, because My word has no place in you. 38 I speak what I have seen with My Father, and you do what you have seen with your father. - Verse 31 puts the heart and soul in the belief system that was needed by those who were described in verse 30 many believed in Him. o We notice that Jesus is speaking to those Jews who believed in Him (referring back to verse 30) when He says. If you abide in My word, you are My disciples indeed. 23

24 32 And you shall know the truth, and the truth shall make you free. Wood s puts it this way Among those to whom our Lord spoke were those who believed on him and others who simply believed him. To believe on the Lord was to trust him as a person, merely to believe him was but to accept his words as true without necessarily submitting to his will. These, in order to become genuine disciples, must abide in his word, live in the sphere of it, and be wholly obedient to it. True discipleship is not by profession but by action; it is a life one lives and not simply or solely a doctrine to which on subscribes. Jesus discerned in these men who are said to have believed him shallowness and want of full commitment and he proceeded immediately to make clear to them in what real discipleship consisted. This clearly evidences the fact, often taught in the scriptures (Acts 10:34, 35; James 2:20-26), that the faith that blesses is that which prompts its possessor to obedience. Superficial profession, produced by momentary excitement in religion, often influences people to offer themselves to Christ but because of the shallowness of their faith they are like the plant in shallow ground, having no root (Luke 8:13), they soon fall away. Scripture references from above: o Acts 10: And Peter opened his mouth and said: Truly I perceive that God shows no partiality, 35 but in every nation any one who fears him and does what is right is acceptable to him. RSV o James 2: Do you want to be shown, you shallow man, that faith apart from works is barren? 21 Was not Abraham our father justified by works, when he offered his son Isaac upon the altar? 22 You see that faith was active along with his works, and faith was completed by works, 23 and the scripture was fulfilled which says, Abraham believed God, and it was reckoned to him as righteousness ; and he was called the friend of God. 24 You see that a man is justified by works and not by faith alone. 25 And in the same way was not also Rahab the harlot justified by works when she received the messengers and sent them out another way? 26 For as the body apart from the spirit is dead, so faith apart from works is dead. RSV 24

25 o Luke 8: And the ones on the rock are those who, when they hear the word, receive it with joy; but these have no root, they believe for a while and in time of temptation fall away. RSV o Verse 33 tells us immediately that they did not understand what was involved in belief in Jesus. 33 They answered Him, We are Abraham s descendants, and have never been in bondage to anyone. How can you say, You will be made free? First concerning their bondage statement Barnes says Were never in bondage to any man. This is a most remarkable declaration, and one evidently false. Their fathers had been slaves in Egypt; their nation had been enslaved in Babylon; it had repeatedly been subject to the Assyrians; it was enslaved by Herod the Great; and was, at the very time they spoke, groaning under the grievous and insupportable bondage of the Romans. Secondly Jesus was obviously not talking about political freedom at all, and this He never offered, but we realize that it was one of their expectations of the Messiah. o Verse 34 clarifies the question concerning being made free. 34 Jesus answered them, Most assuredly, I say to you, whoever commits sin is a slave of sin. Three times in this chapter. Jesus says most assuredly or truly, truly (Verses. 34, 51, 58), this He does to call attention to something of great importance. (Sin enslaves the Gospel obeyed, frees.) Jesus was previously making a plea for discipleship.. when He made these statements: Verse Again he said to them, I am going away, and you will search for me, but you will die in your sin. Where I am going, you cannot come. NRSV 25

26 Verse I told you that you would die in your sins, for you will die in your sins unless you believe that I am he. NRSV The apostle Paul would later say Romans 6: Do you not know that if you yield yourselves to any one as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? RSV o And then He says 35 And a slave does not abide in the house forever, but a son abides forever. 36 Therefore if the Son makes you free, you shall be free indeed. This is not a direct reply to the statement made concerning being Abraham s seed. instead He shows both the enslavement and eventual destruction of those who yield to sin. All who sin.. are in bondage to it. Those in bondage are like servants who have access to the house but only for a time and without permanent rights. The Son.. maintains access to the house by right and is free. Those who are made free by the Son. (the Lord Himself) are free indeed. Their alleged privileges from Abraham were misguided.and if their rebellion to the Lord continued they would end up excluding themselves for the Messianic kingdom. o 37 I know that you are Abraham s descendants, but you seek to kill Me, because My word has no place in you. 38 I speak what I have seen with My Father, and you do what you have seen with your father. 26