John8
English Standard Version
1 the of .
2 in the he the . the , he and .
3 the a who had been , the
4they to , , has been in the of .
5 the to such . do ?
6 they to , they might some against . and with his the .
7 they to , he to , him who is among be the to a .
8 more he and the .
9 when they it, they by , the , was the .
10 to , , are ? Has no ?
11 , No , . , do ; , from now on no . ]]
12 to , , the of the . will , will the of .
13 the to , are bearing ; .
14 , if do , , I I I am , do I I am .
15 the ; .
16 do , , it not who judge, the who .
17 it the of .
18 the one who , the who bears .
19They to , ? , You . you , would .
20 he the , as he the ; no , had not .
21 he to , am , you will , you will . am , .
22 the , he , he , am , ?
23 to , ; . ; .
24I you would , unless you will .
25 said to , ? to , I have been from the .
26I to much to , he who , and the I have .
27They did he had been to about the .
28 to , you have the of , you will I am , that I my own , the .
29 he who . He has , the things that are .
30As was these , .
31 the had , , are ,
32 you will the , the will .
33They , We of been to . is it that you , will ?
34 , , , I to , who a .
35 does the ; the .
36 the , you will .
37I you of ; you to .
38 of I have , you have .
39They , . to , you , you would be the did,
40 you to , a has the I . is what .
41 are the did. They to , were . We —even .
42 to , , , I am . my own , .
43 do you what ? It is you to .
44 your the , is to your . a the , does stand the , there . he , he of his own , he a the of .
45 the , you do .
46Which ? I the , do ?
47Whoever the of . The reason do them is you .
48 , Are in a a ?
49 , do a , I , .
50 do my ; there One who it, he is the .
51 , , I to , , he will .
52The to , we you a ! , did the , , , he will .
53 than , ? the ! do out to be?
54 , , . It who , of , .
55 you have . . I were to that I do , a , I do and .
56 that . it was .
57 the , You not old, have you ?
58 to , , , I to , , .
59 they , of the .
Study Guide
Public-domain commentary and original-language notes for John 8.
Chapter Summary
In this chapter: The Pharisees and the adulteress. (1–11). Christ's discourse with the Pharisees. (12–59).
vv1-11
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.
vv12-16
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.
vv17-20
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.
Key Words
δέ (dé): but, and, etc.
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
πορεύομαι (poreúomai): to traverse, i.e. travel (literally or figuratively; especially to remove (figuratively, die), live, etc.);
εἰς (eis): to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
ὄρος (óros): perhaps akin to G142 (αἴρω); compare G3733 (ὄρνις)); a mountain (as lifting itself above the plain)
ἐλαία (elaía): an olive (the tree or the fruit)
ὄρθρος (órthros): dawn (as sun-rise, rising of light); by extension, morn
παραγίνομαι (paragínomai): to become near, i.e. approach (have arrived); by implication, to appear publicly
πάλιν (pálin): (adverbially) anew, i.e. (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand
ἱερόν (hierón): a sacred place, i.e. the entire precincts (whereas G3485 (ναός) denotes the central sanctuary itself) of the Temple (at Jerusalem or elsewhere)
Cross References
John 8The Mosaic Law prescribing death for adultery, cited by the scribes to trap Jesus.
Supported by Matthew Poole, John Calvin
The law requiring the hands of the witnesses to be first in executing the condemned.
Supported by John Calvin, JFB
Explicitly connects casting out the slave-woman's son with Jesus' warning that servants do not abide forever.
Supported by Matthew Henry, John Calvin, JFB
Directly identifies the 'father' of Jesus' opponents, whose desires they do, as the devil.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Jesus claims the divine name 'I AM', expressing self-existence and eternity.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Parallel describing Jesus lodging at the Mount of Olives and teaching early at the temple.
Supported by Matthew Poole, JFB
The Mosaic statute commanding that both the adulterer and adulteress be put to death.
Supported by JFB
Prophetic description of execution by stoning for those who commit spiritual or physical adultery.
Supported by JFB
Parallels Jesus' solemn warning that they will seek Him and be unable to come where He is.
Supported by Matthew Henry, Matthew Poole
Jesus uses the same specific terminology of being 'lifted up' to signify His crucifixion.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Echoes Christ's precise teaching that yielding to sin makes one a slave to that sin.
Supported by Matthew Henry, John Calvin
Abraham saw Christ's day and promises afar off by faith, rejoicing in them.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Asserts Christ's absolute, pre-existent deity before time and creation began.
Supported by Matthew Poole, John Calvin
Jesus refuses to act as a civil judge or divider, preserving His spiritual mission.
Supported by Matthew Henry, JFB
Jesus' extensive discourse on the validity of His self-testimony and the Father's witness.
Supported by Matthew Poole
Jesus warns against judging according to appearance/flesh rather than righteous judgment.
Supported by Matthew Poole
The legal requirement that a matter must be established by two or three witnesses.
Supported by Matthew Poole
Contrast between Him who comes 'from above' and those who are 'of the earth'.
Supported by Matthew Poole, John Calvin
Affirms that where the Spirit of the Lord is, there is the freedom Christ promises.
Supported by Matthew Henry, JFB
The Old Testament type of Ishmael, the slave's son, being cast out of the house.
Supported by Matthew Henry, John Calvin
Contrasts Moses as a servant in the house with Christ as the Son over His house.
Supported by Matthew Henry, JFB
Exhorts believers to stand fast in the liberty with which Christ has made us free.
Supported by Matthew Henry
Explicates the concept of doing 'the works of Abraham' by walking in his steps of faith.
Supported by Matthew Henry, John Calvin
The foundational prophecy of enmity between the serpent's seed and the woman's seed.
Supported by Matthew Henry, John Calvin
Affirms Christ's absolute sinlessness; He did no sin, nor was guile found.
Supported by Matthew Henry, Matthew Poole, John Calvin
Believers in Christ will never experience spiritual and eternal death.
Supported by Matthew Henry, Matthew Poole
Abraham received the promise of blessing for all nations in his Seed.
Supported by Matthew Henry, Matthew Poole
The Mosaic law commanded stoning for blasphemy, which the Jews charged Him with.
Supported by Matthew Poole, John Calvin
The Jews again take up stones because of His explicit claims to deity.
Supported by Matthew Henry, Matthew Poole
Condemns those who judge others while practicing the very same sins themselves.
Supported by Matthew Henry
Identical charge given to a healed man to sin no more lest worse happen.
Supported by JFB
Jesus reiterates His identity as the Light of the World during His earthly ministry.
Supported by Matthew Henry
Affirms that God did not send His Son to condemn the world but to save.
Supported by Matthew Henry
Discusses the crowd's confusion over the lifting up of the Son of man.
Supported by Matthew Poole, JFB
Jesus expands on 'abiding' (continuing) in His word as the key to true discipleship.
Supported by Matthew Henry, Matthew Poole
John the Baptist similarly warns against relying on the physical claim 'We have Abraham as our father.'
Supported by John Calvin, JFB