John 8:1-11
1–11. The number of various readings in this section is very large, and we have not the data for constructing a satisfactory text.... [ Continue Reading ]
1–11. The number of various readings in this section is very large, and we have not the data for constructing a satisfactory text.... [ Continue Reading ]
ΤῸ ὌΡΟΣ ΤΩ͂Ν Ἐ. The M. of Olives, which is mentioned 10 times by the Synoptists, is not mentioned by S. John (comp. John 18:1); and when he introduces a new place he commonly adds an explanation: John 1:44; John 4:5; John 5:2; John 6:1; John 19:13; John 19:17. Πορεύεσθαι εἰς, frequent in the Synopti... [ Continue Reading ]
ὌΡΘΡΟΥ ΔῈ Κ.Τ.Λ. Comp. Luke 21:38; καὶ πᾶς ὁ λαὸς ὤρθριζε πρὸς αὐτὸν ἐν τῷ ἱερῷ�. S. John never uses πᾶς ὁ λαός, S. Luke frequently does. S. John uses λαός only twice; it occurs more than 30 times in S. Luke, more than 20 in the Acts: καθίζειν is frequent in the Synoptists and the Acts; only twice i... [ Continue Reading ]
ΟἹ ΓΡΑΜΜ. Κ. ΟἹ ΦΑΡ. This phrase occurs in all three Synoptists, in S. Luke thrice. S. John nowhere mentions the scribes. He speaks of the hierarchy as οἱ� or οἱ ἄρχοντες with or without οἱ Φαρισαῖοι, or else simply as οἱ Ἰουδαῖοι. This is probably not an official deputation from the Sanhedrin; ther... [ Continue Reading ]
ΚΑΤΕΊΛΗΠΤΑΙ for κατελήφθη. 4. ΚΑΤΕΊΛΗΠΤΑΙ. HATH BEEN _taken_. The vividness of this, and still more of ἐπαυτοφώρῳ (literally, ‘in the very act of theft’), is another piece of brutal indelicacy.... [ Continue Reading ]
ΛΙΘΆΖΕΙΝ for λιθοβολεῖσθαι. 5. ἘΝ ΔῈ ΤΩ͂Ι ΝΌΜΩΙ. Of the two texts given in the margin of our Bible, Leviticus 20:10 and Deuteronomy 22:22, probably neither is correct. It is often assumed that ‘put to death’ in Jewish Law means stoning: such however is not Jewish tradition. The Rabbis taught that i... [ Continue Reading ]
ΠΕΙΡΆΖΟΝΤΕΣ. This verb is frequent in the Synoptists of trying to place Christ in a difficulty; never so used by S. John, who, however, uses it once of Christ ‘proving’ Philip (John 6:6). ἽΝΑ ἜΧ. ΚΑΤ. This clause must be borne in mind in determining what the difficulty was in which they wished to pl... [ Continue Reading ]
ἈΝΈΚΥΨΕΝ ΚΑῚ ΕἾΠΕΝ ΑΥ̓ΤΟΙ͂Σ for ἀνακύψας εἶπε πρὸς αὐτούς, and ΠΡΩ͂ΤΟΣ ἘΠ' ΑΥ̓ΤῊΝ ΒΑΛΈΤΩ ΛΊΘΟΝ for πρ. τὸν λ. ἐπ' αὐτῇ β. 7. They will not take the hint; and therefore with marvellous skill He lifts the whole question from the judicial sphere, into which He declined to enter (comp. Luke 12:14), to... [ Continue Reading ]
ΠΆΛΙΝ Κ. Ἔ. He again refuses to have the office of judge thrust upon Him. The Reader of men’s hearts knew how His challenge would work: no one would respond to it. ἜΓΡΑΦΕΝ. Imperfect, as in John 8:6. A Venetian MS. ascribed to the 10th century has the remarkable reading ‘wrote on the ground the sin... [ Continue Reading ]
9. Omit καὶ ὑπὸ τῆς συνειδήσεως ἐλεγχόμενοι after ἈΚΟΎΣΑΝΤΕΣ, and ἕως τῶν ἐσχάτων after ΠΡΕΣΒΥΤΈΡΩΝ (both obvious glosses). ΟΥ̓͂ΣΑ for ἙΣΤΩ͂ΣΑ. 9. The variations in this verse are considerable, but the substance is the same. Καὶ ὑπὸ τ. συνειδήσεως ἐλεγχόμενοι is probably a gloss like μὴ προσποιούμε... [ Continue Reading ]
10. Omit καὶ μηδένα θεασάμενος πλὴν τῆς γυναικός after ἸΗΣΟΥ͂Σ, and ἐκεῖνοι οἱ κατήγοροί σου after ΕἸΣΙΝ. ΓΎΝΑΙ for ἡ γυνή. 10. A gloss, καὶ μηδένα θεασάμενος πλὴν τῆς γυναικός, has been inserted here, as in John 8:6; John 8:9 : πλήν occurs nowhere in S. John’s writings excepting Revelation 2:25. Ἐ... [ Continue Reading ]
ἈΠῸ ΤΟΥ͂ ΝΥ͂Ν for καί. 11. ΟΥ̓ΔΕΊΣ, ΚΎΡΙΕ. We must remember that κύριε need not mean more than ‘Sir’ (see on John 6:34): but as we have no such ambiguous word in English, ‘Lord,’ though possibly too strong, is best. ΟΥ̓ΔῈ ἘΓΏ. Ἐγώ is very emphatic, ‘not even I, though ἀναμάρτητος.’ He maintains in... [ Continue Reading ]
ΠΆΛΙΝ ΟΥ̓͂Ν. The paragraph John 7:53 to John 8:11 being omitted, these words must be connected with John 7:52. The officers have made their report to the Sanhedrin, leaving Jesus unmolested. After an interval He continues His discourse: _again_, THEREFORE, _Jesus spake unto them_, i.e. because the a... [ Continue Reading ]
ΜΑΡΤΥΡΕΙ͂Σ. _Bearest_ WITNESS (see on John 1:7). The Pharisees try to cancel the effect of His impressive declaration by a formal objection, the validity of which He had been heard to admit (John 8:31).... [ Continue Reading ]
13–59. A comparison of the discourses in Chapter s 5–8 shews how the conflict increases in intensity. In 5 and 6. Christ proceeds almost without interruption, and the Jews demur rather than contradict. In 7 the interruptions are stronger. Here He is interrupted and contradicted at every turn.... [ Continue Reading ]
ΚἊΝ ἘΓῺ Μ. EVEN IF _I should bear_ WITNESS. Strong emphasis on ἐγώ. God can testify respecting Himself, and there are truths to which He alone can testify. Yet He condescends to conform to the standard of human testimony, and adds to His witness the words and works of His incarnate Son; who in like... [ Continue Reading ]
ΚΑΤᾺ Τ. ΣΆΡΚΑ. According to His humanity, the form of a servant: comp. John 7:24; John 6:63. Treating Him as a mere man they had condemned His witness concerning Himself as invalid. Κρίνω acquires an adverse sense from the context: comp. John 3:17-18; John 7:51. ΟΥ̓ ΚΡ. ΟΥ̓ΔΈΝΑ. Neither κατὰ τ. σάρκ... [ Continue Reading ]
ἈΛΗΘΙΝΉ (BDLTX) for ἀληθής (from John 8:13-14). 16. ΚΑῚ ἘᾺΝ ΚΡ. ΔῈ ἘΓΏ. BUT EVEN _if I should judge_, like ‘even if I should bear witness’ (John 8:14). ‘I judge no man; not because I have no authority, but because judging is not what I came to do. Even if I do in exceptional cases judge, My judgment... [ Continue Reading ]
ΚΑῚ ἘΝ Τ. Ν. ΔΈ. BUT IN THE LAW ALSO, YOUR LAW (about which you profess to be so jealous), _it is written_. Comp. ‘Thou art called a Jew and restest on the Law’ (Romans 2:17). The _Sinaiticus_ here gives S. John’s usual γεγραμμένον ἐστίν (see on John 2:17), instead of γέγραπται, which he uses nowher... [ Continue Reading ]
ἘΓΏ ΕἸΜΙ. THERE IS I WHO BEAR WITNESS OF MYSELF (in My words and works), AND THERE BEARETH WITNESS OF ME THE FATHER (in Scripture and the voice from Heaven).... [ Continue Reading ]
ΠΟΥ͂ ἘΣΤΊΝ. They do not ask ‘who’ but ‘where;’ they know well enough by this time the meaning of Christ’s frequent reference to ‘Him that sent Me:’ John 5:23-24; John 5:30; John 5:37-38; John 6:38-40; John 6:44; John 7:16; John 7:18; John 7:28; John 7:33 [ Continue Reading ]
ἘΝ ΤΩ͂Ι ΓΑΖΟΦ. At _the treasury_ is an admissible and in one respect safer translation. It is not certain that there was a separate building called the treasury, but comp. 1Ma 14:49; and if there was, it is not probable that Christ would be able to address the multitude there. But the thirteen braze... [ Continue Reading ]
20, 21. Omit (אBDLT) ὁ Ἰησοῦς: comp. John 3:2; John 4:46; John 6:14.... [ Continue Reading ]
ΕἾΠΕΝ ΟΥ̓͂Ν ΠΆΛΙΝ. _He said_ THEREFORE _again_. The ‘therefore’ does not compel us to place what follows on the same day with what precedes; ‘therefore’ merely signifies that, as no one laid hands on Him, He was able to address them again. ‘Again’ shews that there is some interval, but whether of mi... [ Continue Reading ]
ΜΉΤΙ�. They see that He speaks of a voluntary departure, and perhaps they suspect that He alludes to His death. So with sarcasm still more bitter than the sneer in John 7:35 they exclaim ‘Surely He does not mean to commit suicide? We certainly shall not be able to follow Him if He takes refuge in th... [ Continue Reading ]
ἘΚ ΤΩ͂Ν ΚΆΤΩ ἘΣΤΈ. At first sight it might seem as if this meant ‘ye are from hell.’ Christ uses strong language later on (John 8:44), and this interpretation would make good sense with what precedes. ‘Ye suggest that I am going to hell by self-destruction: it is ye who come from thence.’ But what f... [ Continue Reading ]
ἈΠΟΘΑΝΕΙ͂ΣΘΕ. This is the emphatic word here, not ἐν τ. ἁμαρτ., as in John 8:21 The plural expresses the separate sins of each. “No reckoning made, but sent to your account with all your imperfections on your head.” But the sentence is not irreversible; it is pronounced conditionally, UNLESS YE BELI... [ Continue Reading ]
ΣῪ ΤΊΣ ΕΙ͂; It is incredible that the Jews can have failed to understand. Christ had just declared that He was from above, and not of this world. Even if the words ‘I am’ were ambiguous in themselves, in this context they are plain enough. As in John 8:19, they pretend not to understand, and contemp... [ Continue Reading ]
ΛΑΛΩ͂ (אBDLTX) for λέγω (E). 26. Here again we have a series of simple sentences, the precise meaning of which and their connexion with one another cannot be determined with certainty. see on John 7:33. The following seems to be the drift of the verse: ‘I have very much to speak concerning you, very... [ Continue Reading ]
ΟΥ̓Κ ἜΓΝΩΣΑΝ. _They_ PERCEIVED _not that He_ WAS SPEAKING. This statement of the Evangelist has seemed to some so unaccountable after John 8:18, that they have attempted to make his words mean something else. But the meaning of the words is quite unambiguous, and is not incredible. Even Apostles wer... [ Continue Reading ]
ΕἾΠΕΝ ΟΥ̓͂Ν Ὁ Ἰ. _Jesus_ THEREFORE _said_; because of their gross dulness. ὙΨΏΣΗΤΕ. On the Cross: see on John 3:14 and John 12:32. The Crucifixion was the act of the Jews, as S. Peter tells them (Acts 3:13-15). ΤΌΤΕ ΓΝΏΣΕΣΘΕ. _Then shall ye_ PERCEIVE, as in John 8:27; the same verb is purposely use... [ Continue Reading ]
29. Omit (אBDLTX) ὁ πατήρ after ΜΌΝΟΝ (a gloss). 29. ἈΦΗ͂ΚΕΝ. It will depend on the interpretation whether the aorist or perfect is to be used in English. If it refers to God sending the Messiah into the world, then, as in the cases of ἤκουσα and ἐδίδαξεν, we must keep the aorist; _He left_. But if... [ Continue Reading ]
ἘΠΊΣΤΕΥΣΑΝ ΕἸΣ ΑΥ̓ΤΌΝ. Not merely αὐτῷ; See on John 1:12. Nothing exasperated His enemies so much as His success; and therefore in leading us on to the final catastrophe, the Evangelist carefully notes the instances in which He won, though often only for a time, adherents and believers. see on John... [ Continue Reading ]
31. Besides the ‘many’ who had full faith in Him there were some of His opponents disposed to believe His statements. Their faith, poor as it proves, is better than that of the many in John 2:23; belief that results from teaching is higher than that which results from miracles. Jesus recognises both... [ Continue Reading ]
ΓΝΏΣΕΣΘΕ. _Ye shall come to know_ (John 6:69; John 7:17; John 7:26). ΤῊΝ�. Divine doctrine (John 1:17; John 17:17) and Christ Himself (John 14:6; John 5:33), ‘whose service is perfect freedom.’ See John 18:37. ἘΛΕΥΘΕΡΏΣΕΙ. Free from the moral slavery of sin. The power of sin is based on a delusion,... [ Continue Reading ]
ἈΠΕΚΡΊΘΗΣΑΝ ΠΡῸΣ ΑΥ̓. _They answered_ UNTO HIM. The subject is οἱ πεπιστευκότες αὐτῷ Ἰ. (John 8:31): it is quite arbitrary to suppose any one else. The severe words which follow (John 8:44) are addressed to them, for turning back, after their momentary belief, as well as to those who had never belie... [ Continue Reading ]
ἈΜῊΝ�. With great solemnity He points them to a bondage far worse than political servitude. see on John 1:51. ΠΑ͂Σ Ὁ ΠΟΙΩ͂Ν Τ. ἉΜ. EVERYONE WHO CONTINUETH TO DO SIN IS THE BOND-SERVANT _of sin_. Christ does not say that a single act (ὁ ποιήσας) of sin enslaves; it is a life of sin that makes a man a... [ Continue Reading ]
Ὁ ΔῈ ΔΟΥ͂ΛΟΣ. The transition is somewhat abrupt, the mention of ‘bond-servant’ suggesting a fresh thought. NOW the bond-servant (not the BOND-SERVANT _of sin_, but any slave) _abideth not in the house for ever:_ THE SON (not the Son of God, but any son) _abideth_ FOR _ever_. It is perhaps to avoid t... [ Continue Reading ]
ἘᾺΝ ΟΥ̓͂Ν Ὁ ΥἹΌΣ. As before, any son is meant. ‘If the son emancipates you, your freedom is secured; for he is always on the spot to see that the emancipation is carried out.’ The statement is general, but with special reference to the Son of God, who frees men by granting them a share in His Sonshi... [ Continue Reading ]
37. Having answered the conclusion οὐδενὶ δεδουλεύκαμεν πώποτε (John 8:33), Jesus proceeds to deal with the premise from which it was drawn. He admits their claim in their own narrow sense. They are the natural descendants of Abraham: his children in any higher sense they are not (John 8:39). Comp.... [ Continue Reading ]
Ἃ ἘΓΏ for ἐγὼ ὅ. Omit μου after ΠΑΤΡΊ. Ἃ ἨΚΟΎΣΑΤΕ for ὃ ἑωράκατε and ΤΟΥ͂ ΠΑΤΡΌΣ for τῷ πατρὶ ὑμῶν (both for the sake of harmony with the first clause). 38. The text is somewhat uncertain. THE THINGS WHICH _I_ (in My own Person) _have seen_ (see on John 1:18) _with the Father I speak: ye_ ALSO, THER... [ Continue Reading ]
ἘΣΤΕ (אBDLT) for ἦτε (C). Omit ἄν after ἘΠΟΙΕΙ͂ΤΕ. 39. ἈΒΡ. ἘΣΤΕ. They see that He means some other father than Abraham; but they hold fast to their descent. ΕἸ … ἘΣΤΕ. _If ye_ ARE _children of Abraham_: ἐστέ has been altered to ἦτε in some MSS. to bring the protasis into harmony with the supposed... [ Continue Reading ]
40. ‘But, as it is, ye seek to commit murder of the most heinous kind. Ye would kill One who is your fellow-man, and that for telling you the truth, truth which He heard from God.’ The insertion of ἄνθρωπον, which the Lord nowhere else uses of Himself, involves His claim to their sympathy, and perha... [ Continue Reading ]
ΟΥ̓Κ ἘΓΕΝΝΉΘΗΜΕΝ (BD1) for οὐ γεγεννήμεθα (CD2). 41. ὙΜΕΙ͂Σ Π. Τ. ἘΡ. _Ye_ ARE DOING _the_ WORKS _of your father_: ὑμεῖς in emphatic contrast to Ἀβραάμ. This shews them that He means spiritual not literal descent; so they accept His figurative language, but indignantly deny any evil parentage. ‘Tho... [ Continue Reading ]
42. Moral proof that God is _not_ their Father; if He were, they would love His Son. Comp. John 15:23 and ‘Every one that loveth Him that begat loveth Him also that is begotten of Him’ (1 John 5:1). Here, as in John 8:19; John 5:46; John 9:41; John 15:19; John 13:36, we have imperfects, not aorists:... [ Continue Reading ]
Τ. ΛΑΛΙᾺΝ Τ. ἘΜ … Τ. ΛΌΓΟΝ Τ. ἘΜ. See on John 8:31. Λαλιά is the _outward expression_, the language used: ἡ λαλιά σου δῆλόν σε ποιεῖ (Matthew 26:73), ἡ λαλιά σου ὁμοιάζει (Mark 14:70). Elsewhere λαλιά occurs only John 4:42 and here. Λόγος is the _meaning_ of the expression, the thoughts conveyed in... [ Continue Reading ]
ὙΜΕΙ͂Σ ἘΚ Τ. Π. Τ. Δ. ἘΣΤΈ. At last Christ says plainly, what He has implied in John 8:38; John 8:41. ‘Ye’ is emphatic; ‘ye, who boast that ye have Abraham and God as your Father, ye are morally the devil’s children.’ 1 John 3:8; 1 John 3:10 is perhaps an echo of Christ’s words. This passage seems t... [ Continue Reading ]
ἘΓῺ ΔῈ ὍΤΙ. BUT _as for Me, because I_ SAY _the truth, ye believe Me not_: ἐγώ is in emphatic contrast to the ψεύστης. Just as the devil ‘stood not in the truth’ because of his natural alienation from it, so they do not accept the truth when Jesus offers it to them. They will listen to the devil (Jo... [ Continue Reading ]
ΤΊΣ ἘΞ Ὑ. ἘΛΈΓΧΕΙ. _Which of you_ CONVICTETH _Me of sin_? See on John 3:20; John 16:8. For περὶ comp. John 10:33; 1 John 2:2. Many rebuked Christ and laid sin to His charge: none brought sin home to His conscience. There is the majesty of Divinity in the challenge. What mortal man would dare to make... [ Continue Reading ]
47. There is a pause, and then Christ answers His own question and gives a final disproof of their claim to be God’s children (John 8:41). Ὁ ὪΝ ἘΚ Τ. Θ. The true child of God, deriving his whole being from Him: comp. John 8:23; John 3:31; John 15:19; John 17:14; John 17:16; John 18:36-37. ΤᾺ ῬΉΜΑΤΑ... [ Continue Reading ]
ΟἹ ἸΟΥΔΑΙ͂ΟΙ. Not those who for the moment believed on Him (John 8:31), but the hostile party as a whole. This denial of their national prerogative of being sons of God seems to them malicious frenzy. He must be an enemy of the Chosen People and be possessed. καλῶς = ‘rightly;’ comp. John 4:17; John... [ Continue Reading ]
ἘΓῺ Δ. ΟΥ̓Κ ἜΧΩ. He does not notice the charge of being a Samaritan. For Him it contained nothing offensive, for He knew that Samaritans might equal or excel Jews (John 4:39-42; Luke 10:33; Luke 12:16) in faith, benevolence, and gratitude. There is an emphasis on ‘I,’ but the meaning of the emphasis... [ Continue Reading ]
ἘΓῺ ΔῈ ΟΥ̓ Ζ. BUT IT IS NOT I WHO SEEK. ‘It is not because I seek glory for Myself that I speak of your dishonouring Me: the Father seeks that for Me and pronounces judgment on you.’ Comp. John 8:54 and John 5:41. There is no contradiction between this and John 5:22. In both cases God’s law operates... [ Continue Reading ]
ΤῸΝ ἘΜῸΝ ΛΌΓΟΝ for τ. λ. τ. ἐμ. (S. John’s common use). 51. ἘΜῸΝ ΛΌΓΟΝ ΤΗΡΉΣΗ. _Keep My_ WORD. The connexion with John 8:31; John 8:43 and John 5:24 must be preserved by retaining the same translation for λόγος: ‘keeping My word’ here corresponds to ‘abiding in My word’ in John 8:31. Τὸν λόγον τηρεῖ... [ Continue Reading ]
ΝΥ͂Ν ἘΓΝΏΚΑΜΕΝ. ‘It was somewhat of a conjecture before (John 8:48), but _now we have_ COME TO KNOW _it_:’ comp. John 8:55; John 5:42; John 6:69. First they thought it; then they said it; then they knew it. ἈΠΈΘΑΝΕΝ. DIED. As in John 6:49, the point is that he perished then, not that he is dead now... [ Continue Reading ]
ΜῊ ΣῪ ΜΕΊΖΩΝ. Exactly parallel to John 4:12. ‘Surely _Thou_, the mad Galilean, art not greater than our father Abraham, SEEING THAT HE DIED? and the prophets DIED.’ The anacoluthon, like their exaggeration, is very natural. The sentence should run καὶ τ. προφήτων οἵτινες�. For ὍΣΤΙΣ comp. 1 John 1:2... [ Continue Reading ]
ἩΜΩ͂Ν (AB2C) for ὑμῶν (B1DFX); ὑμῶν seems preferable. 54. ἘᾺΝ ἘΓῺ ΔΟΞ. _If I_ SHALL HAVE GLORIFIED _Myself, My_ GLORY _is nothing_. THERE _is_ (John 8:50) _My Father who_ GLORIFIETH _Me_—in miracles and the Messianic work generally. In translation distinguish between τιμᾷν (John 8:49) and δοξάζειν.... [ Continue Reading ]
54–56. Christ first answers the insinuation that He is vainglorious, implied in the question ‘whom makest Thou Thyself? Then He shews that He really is greater than Abraham.... [ Continue Reading ]
ἘΓΝΏΚΑΤΕ … ΟἾΔΑ. AND _ye have not_ LEARNED TO KNOW _Him_ (John 8:52); _but I know Him_. Οἶδα refers to His immediate essential knowledge of the Father, ἐγνώκατε to the progressive knowledge of mankind by means of revelation. Here and elsewhere (John 7:15; John 7:17; John 7:26-27; John 13:7; John 21:... [ Continue Reading ]
Ὁ ΠΑΤῊΡ ὙΜΩ͂Ν. Whom you so confidently claim (John 8:39; John 8:53): _he_ rejoiced in expecting One whom _ye_ scornfully reject. ἨΓΑΛΛΙΆΣΑΤΟ ἽΝΑ ἼΔΗΙ. EXULTED THAT HE MIGHT _see My day;_ the object of his joy being represented as the goal to which his heart is directed. This is a remarkable instance... [ Continue Reading ]
ΠΕΝΤΉΚΟΝΤΑ ἜΤΗ. The reading τεσσαράκοντα which Chrysostom and a few authorities give, is no doubt incorrect. It has arisen from a wish to make the number less wide of the mark; for our Lord was probably not yet thirty-five, although Irenaeus preserves a tradition that He taught at a much later age.... [ Continue Reading ]
ἈΜῊΝ�. For the third time in this discourse (John 8:34; John 8:51) Jesus uses this asseveration. Having answered the charge of self-glorification (John 8:54-55), and shewn that Abraham was on His side not theirs (John 8:57), He now solemnly declares His superiority to him. ΠΡῚΝ' ΑΒΡ. Γ. ἘΓΏ ΕἸΜΙ. He... [ Continue Reading ]
59. Omit διελθὼν διὰ μέσου αὐτῶν καὶ παρῆγεν οὔτω after ἹΕΡΟΥ͂ (an addition from John 9:1 combined with Luke 4:30) with א1BD against א3A. Other MSS. have the addition in another form. No English Version earlier than 1611 recognises the addition. 59. ἮΡΑΝ ΟΥ̓͂Ν. _They took up_ THEREFORE; i.e. in cons... [ Continue Reading ]