John 8 - ESV MacArthur Study Bible

8:6 test him . . . charge to bring against him. If Jesus rejected the law of Moses (Lev. 20:10; Deut. 22:22), his credibility would be gone. If he held to Mosaic law, his reputation for compassion and forgiveness would have been questioned.

8:7 him who is without sin. This directly refers to Deut. 13:9 and 17:7, where the witnesses of a crime are to start the execution. Only those who were not guilty of the same sin could participate.

8:8 Cf. v. 6. This seems to have been a delaying device, giving them time to think.

8:11 sin no more. Actually, “Leave your life of sin” (cf. 3:17; 12:47; Matt. 9:1–8; Mark 2:13–17).

8:12 I am the light of the world. This is the second “I am” statement (see 6:35). John has already used the “light” metaphor for Jesus (1:4). Jesus’ metaphor here is steeped in OT allusions (Ex. 13:21–22; 14:19–25; Ps. 27:1; 119:105; Prov. 6:23; Ezek. 1:4,13, 26–28; Hab. 3:3–4). The phrase highlights Jesus’ role as Messiah and Son of God (Ps. 27:1; Mal. 4:2). The OT indicates that the coming age of the Messiah would be a time when the Lord would be a light for his people (Isa. 60:19–22; cf. Rev. 21:23–24) as well as for the whole earth (Isa. 42:6; 49:6). Zechariah 14:5b–8 has an emphasis on God as the light of the world who gives living waters to his people. This latter passage probably formed the liturgical readings for the Feast of Booths. For further significance of Jesus as the “light,” see notes on John 1:4–5 and 1 John 1:5. Whoever follows me. The word “follows” conveys the idea of someone who gives him- or herself completely to the person followed. No half-hearted followers exist in Jesus’ mind (cf. Matt. 8:18–22; 10:38–39). A veiled reference exists here to the Jews, following the pillar of cloud and fire that led them during the exodus (Ex. 13:21).

8:12–21 Excluding the story of the adulterous woman in 7:53—8:11, this verse attaches itself well to 7:52. The word “Again” indicates that Jesus spoke once more to the people at this same Feast of Booths (see 7:2,10). While Jesus first used the water-drawing rite (7:37–39) as a metaphor to portray the ultimate spiritual truth of himself as Messiah who fulfills all that the feast anticipated, he then turned to another rite that traditionally occurred at the feast: the lighting ceremony. During Booths, four large lamps in the temple’s court of women illuminated a joyous celebration that took place there, with people dancing, holding burning torches, and singing songs of praise. Levitical musicians also played. Jesus took this opportunity of the lighting celebration to portray another spiritual analogy for the people: “I am the light of the world.”

8:13 You are bearing witness about yourself. The Jews mockingly brought up Jesus’ own words from 5:31. However, Jesus’ words there and here are reconciled by the fact that OT law required not one but multiple witnesses to establish the truth of a matter (Deut. 17:6). Jesus was not alone in his witness that pointed to him as Messiah, for many had already testified concerning this truth (see note on John 1:7).

8:14–18 These verses give three reasons why Jesus’ witness was true: (1) Jesus knew his origin and destiny while the Jews were ignorant even of basic spiritual truths, making their judgment limited and superficial (vv. 14–15); (2) the intimate union of the Son with the Father guaranteed the truth of the Son’s witness (v. 16); and (3) the Father and Son witnessed harmoniously together regarding the identity of the Son (vv. 17–18).

8:17 In your Law it is written. Cf. Deut. 17:6 and 19:15. See notes on John 1:7.

8:19 Where is your Father? The Jews, as was their habit (e.g., 3:4; 4:11; 6:52), once again thought merely on human terms in asking about Jesus’ paternity.

8:21 Jesus repeated his message of 7:33–34 but with more ominous overtones regarding the consequences of rejecting him. I am going away. By means of his impending death, resurrection, and ascension to the Father.

8:21–30 Jesus revealed the consequence of the rejection of him as Messiah and Son of God, i.e., spiritual death (v. 24; cf. Heb. 10:26–31). These verses reveal four ways that ensure someone will die in their sins and, as a result, experience spiritual death: (1) being self-righteous (John 8:20–22); (2) being earthbound (vv. 23–24); (3) being unbelieving (v. 24); and (4) being willfully ignorant (vv. 25–29). The Jews who rejected Jesus displayed all four of these characteristics.

8:22 Will he kill himself. The Jews spoke either in confusion (see notes on 7:34–35) or, perhaps more likely, in mockery of Christ. Jewish tradition condemned suicide as a particularly heinous sin that resulted in permanent banishment to the worst part of Hades (Josephus, Jewish Wars iii.viii.5 [[iii375]). God did deliver him to be killed (Acts 2:23); thus, as God, he gave up his own life (John 10:18).

8:23 You are from below. The contrast here is between the realm of God and that of the fallen, sinful world (i.e., “from below”). The world in this context is the invisible spiritual system of evil dominated by Satan and all that it offers in opposition to God, his word, and his people (see notes on 1:9; 1 John 5:19). Jesus declared that his opponents’ true kinship was with Satan and his realm. By this domination, they were spiritually blinded (see 2 Cor. 4:4; Eph. 2:1–3).

8:24 unless you believe. Jesus emphasized that the fatal, unforgivable, and eternal sin is failure to believe in him as Messiah and Son of God. In truth, all other sins can be forgiven if this one is repented of. See notes on 16:8–9. I am he. The word “he” is not part of the original statement. Jesus’ words were not constructed normally but were influenced by OT Hebrew usage. It is an absolute usage meaning “I am” and has immense theological significance. The reference may be to both Ex. 3:14 where the Lord declared his name as “I am” and to Isa. 40–55 where the phrase “I am” occurs repeatedly (especially Isa. 43:10,13,25; 46:4; 48:12). In this, Jesus referred to himself as the God (Yahweh—the LORD) of the OT, and directly claimed full deity for himself, prompting the Jews’ question of John 8:25. See note on v. 58.

8:25 Who are you? The Jews were willfully ignorant because Chs. 1–8 demonstrate that multiple witnesses testified to Jesus’ identity, and Jesus himself in words and actions persistently proved throughout his ministry on earth that he was the Son of God and Messiah. from the beginning. The start of Jesus’ ministry among the Jews.

8:28 When you have lifted up the Son of Man. Jesus’ impending crucifixion. you will know that I am he. Having refused to accept him by faith and having nailed him to the cross, they would one day awaken to the terrifying realization that this One whom they despised was the One whom they should have worshiped (cf. Phil. 2:9–11; Rev. 1:7). Many Jews believed on Christ after his death and ascension, realizing that the One whom they rejected was truly the Messiah (Acts 2:36–37,41).

8:31 who had believed him. The first step in the progress toward true discipleship is belief in Jesus Christ as Messiah and Son of God. If you abide in my word, you are truly my disciples. This reveals the second step in the progress toward true discipleship. Perseverance in obedience to Scripture (cf. Matt. 28:19–20) is the fruit or evidence of genuine faith (see Eph. 2:10). The word “abide” means to habitually abide in Jesus’ words. A genuine believer holds fast, obeys, and practices Jesus’ teaching. The one who continues in his teaching has both the Father and the Son (2 John 9; cf. Heb. 3:14; Rev. 2:26). Real disciples are both learners (the basic meaning of the word) and faithful followers.

8:31–36 These verses are a pivotal passage in understanding genuine salvation and true discipleship. John emphasized these realities by stressing truth and freedom. The focus in the passage is upon those who were exercising the beginnings of faith in Jesus as Messiah and Son of God. Jesus desired them to move on in their faith. Saving faith is not fickle but firm and settled. Such maturity expresses itself in full commitment to the truth in Jesus Christ resulting in genuine freedom. The passage has three features: (1) the progress of freedom (vv. 31–32); (2) the pretense of freedom (vv. 33–34); and (3) the promise of freedom (vv. 35–36).

8:32 the truth. “Truth” here has reference not only to the facts surrounding Jesus as the Messiah and Son of God but also to the teaching that he brought. A genuinely saved and obedient follower of the Lord Jesus will know divine truth and both freedom from sin (v. 34) and the search for reality. This divine truth comes not merely by intellectual assent (1 Cor. 2:14) but saving commitment to Christ (cf. Titus 1:1–2).

8:33 never been enslaved to anyone. Because the Jews had often been in political subjection to many nations (Egypt, Assyria, Babylon, Greece, Syria, and Rome), they must have been referring to their inward sense of freedom.

8:34 Truly, truly. See note on 1:51. everyone who practices sin. The kind of slavery that Jesus had in mind was not physical slavery but slavery to sin (cf. Rom. 6:17–18). The idea means to practice sin habitually (1 John 3:4, 8–9). The ultimate bondage is not political or economic enslavement but spiritual bondage to sin and rebellion against God. Thus, this also explains why Jesus did not allow himself to be embraced as merely a political deliverer.

8:35–36 The notion of slavery in v. 34 moves to the status of slaves. While the Jews thought of themselves only as free sons of Abraham, in reality, they were slaves of sin. The genuine son in the context is Christ himself, who sets the slaves free from sin. Those whom Jesus Christ liberates from the tyranny of sin and the bondage of legalism are really free (Rom. 8:2; Gal. 5:1).

8:39 If you were Abraham’s children. The construction of this phrase indicates that Jesus was denying that mere physical lineage was sufficient for salvation (see Phil. 3:4–9). The sense would be “if you were Abraham’s children, but you are not, then you would act like Abraham did.” Just as children inherit genetic characteristics from their parents, so also those who are truly Abraham’s offspring will act like Abraham, i.e., imitate Abraham’s faith and obedience (see Rom. 4:16; Gal. 3:6–9; Heb. 11:8–19; James 2:21–24). works Abraham did. Abraham’s faith was demonstrated through his obedience to God (James 2:21–24). Jesus’ point was that the conduct of the unbelieving Jews was diametrically opposed by the conduct of Abraham, who lived a life of obedience to all that God had commanded. Their conduct toward Jesus demonstrated that their real father was Satan (John 8:41,44).

8:41 We were not born of sexual immorality. The Jews may well have been referring to the controversy surrounding Jesus’ birth. The Jews knew the story about Mary’s betrothal and that Joseph was not Jesus’ real father; thus they implied that Jesus’ birth was illegitimate (see Matt. 1:18–25; Luke 1:26–38).

8:42 If God were your Father, you would love me. The construction here (as in v. 39) denies that God is truly their Father. Although the OT calls Israel his “firstborn son” (Ex. 4:22) and affirms that God is Israel’s father by creation and separation (Jer. 31:9), the unbelief of the Jews toward Jesus demonstrated that God was not their Father spiritually. Jesus stressed that the explicit criterion verifying the claim to be a child of God is love for his Son, Jesus. Since God is love, those who love his Son also demonstrate his nature (1 John 4:7–11; 5:1).

8:44 your father the devil. Sonship is predicated on conduct. A son will manifest his father’s characteristics (cf. Eph. 5:1–2). Since the Jews exhibited the patterns of Satan in their hostility toward Jesus and their failure to believe in him as Messiah, their paternity was the exact opposite of their claims, i.e., they belonged to Satan. He was a murderer from the beginning. Jesus’ words refer to the fall when Satan tempted Adam and Eve and successfully killed their spiritual life (Gen. 2:17; 3:17–24; Rom. 5:12; Heb. 2:14). Some think that the reference may also refer to Cain’s murder of Abel (Gen. 4:1–9; 1 John 3:12).

8:46 convicts me of sin. Only a perfectly holy One who has the closest and most intimate communion with the Father could speak such words. The Jews arguing against Jesus could marshal no genuine evidence that he had ever sinned against God.

8:48 you are a Samaritan. Since the Jews could not attack Jesus’ personal life and conduct (v. 46), they tried an ad hominem attack of personal abuse toward him. The reference to Jesus as a “Samaritan” probably centers in the fact that the Samaritans, like Jesus, questioned the Jews’ exclusive right to be called Abraham’s children (see vv. 33,39).

8:51 never see death. Heeding Jesus’ teaching and following him results in eternal life (6:63,68). Physical death cannot extinguish such life (see 5:24; 6:40,47; 11:25–26).

8:52 Abraham died. Jesus’ assertion that anyone who keeps his word will never die (v. 51) prompted the Jews to offer a retort that once again revealed their thinking on strictly a literal and earthly level (see 3:4; 4:15).

8:56 Hebrews 11:13 indicates that Abraham saw Christ’s day (“having seen them . . . from afar”; see note there). Abraham particularly saw in the continuing offspring of Isaac the beginning of God’s fulfilling the covenant (Gen. 12:1–3; 15:1–21; 17:1–8; cf. 22:8) that would culminate in Christ.

8:58 Truly, truly. See note on 1:51. I am. See note on 6:22–58. Here Jesus declared himself to be Yahweh, i.e., the Lord of the OT. Basic to the expression are such passages as Ex. 3:14; Deut. 32:39; Isa. 41:4; 43:10 where God declared himself to be the eternally preexistent God who revealed himself in the OT to the Jews. See also notes on John 8:24,28.

8:59 they picked up stones. The Jews understood Jesus’ claim and followed Lev. 24:16, which indicates that any man who falsely claims to be God should be stoned. hid himself and went out of the temple. Jesus repeatedly escaped arrest and death because his hour had not yet come (see notes on John 7:8,30). The verse most likely indicates escape by miraculous means.