8:1 Mount of Olives A small ridge on Jerusalem’s eastern border.

8:3 the scribes and the Pharisees Refers to the religious authorities. This phrase is characteristic of the Synoptic Gospels. John usually prefers just “Pharisees” or “the Jews.” See note on John 8:1–11.

Scribes

a woman caught in adultery The biblical law prescribed death for both partners involved in an adulterous relationship (Lev 20:10). The religious authorities’ condemnation is unjustly selective since her partner has apparently been let off.

8:5 Moses commanded us to stone such women Compare Lev 20:10; Deut 22:22–24.

8:6 on the ground What Jesus writes is unknown. It appears to prompt the leaders’ later conviction of conscience (John 8:9)—perhaps by reminding them of their own sinfulness or of the law’s higher considerations (mercy and compassion). Compare Jer 17:13.

8:7 The one of you without sin The legal problems intended to entrap Jesus always result in embarrassment for the accusers or questioners, as Jesus’ response is always unexpected and cuts directly to the heart of the problem. Jesus makes the case that no one is without sin other than God, and thus no one is permitted to pass judgment by any authority other than what God has given them. Only God has a pure motive.

8:11 sin no more Compare 5:14.

8:12–59 Jesus begins another round of teaching centered on His divine origin and relationship with God the Father. The passage reinforces thematic content and divine claims already presented in the discourses of chs. 5–6. This teaching expands on the light and darkness antithesis that John uses to contrast belief and unbelief (see note on 1:5). Jesus uses the second of seven metaphorical “I am” sayings in this passage. John 8:12–59 BECNT Jn

8:12 I am the light of the world This is the second metaphorical “I am” statement used by Jesus. See 6:35 and note (compare 1:4 and note).

Jesus’ ‘I Am’ Statements Table

darkness The antagonism between Jesus and the Jewish religious leaders is cast as a battle between light and darkness (see 1:5; 3:19–21).

8:13 Pharisees See note on 1:24.

Your testimony is not true Jesus admitted as much Himself (see 5:31 and note). As in 5:31–47, Jesus invokes the testimony of God the Father to validate His claims, but first He disputes the Pharisees’ right to charge Him with error.

8:14 I know where I have come from No earthly witness is capable of testifying on His behalf because of His divine origin (compare 3:13 and note).

8:16 I am not alone After claiming that His testimony is actually exempt from their requirement because of His unique origin, Jesus demonstrates that He is in compliance with their legal procedure anyway. There are two witnesses: Jesus Himself and God the Father.

8:17 your law By referring to “your law” and not “our law,” Jesus appears to distance Himself from Jewish observance of Torah. By extension, the phrasing influences John’s audience to dissociate themselves from Judaism and “the Jews” (see note on 1:19).

the testimony of two men is true In the sense of legally admissible or valid (Deut 19:15; see note on John 5:31).

8:19 Where is your father A typical example of John’s motif of misunderstanding (see 2:21 and note; 3:4 and note). Other examples include 4:11; 6:52; 7:35.

You know neither me nor my Father A common charge in John (e.g., vv. 55; 14:7; 16:3). The religious leaders of Jesus’ day were especially proud of their knowledge of Scripture, but Jesus accuses them of missing the point. If they had understood it, they would know God and recognize Him. Compare 5:37–38.

8:20 treasury The site was probably next to the Court of the Women (compare Mark 12:41). Josephus mentions the treasury chambers and seems to place their location next to the Court of Women (Antiquities 19.294; War 5.200; 6.282).

his hour had not yet come See note on John 7:6.

8:21 I am going away Jesus warns that soon His audience may have a change of heart, but it will be too late.

8:22 Perhaps he will kill himself Another example of misunderstanding. See note on v. 19.

8:23 You are from below; I am from above Contrasts the divine realm with the human world (compare 3:13).

8:24 For if you do not believe Jesus condemns the people for failing to believe in Himself; possibly alluding to Isa 43:10 and thus may be a subtle claim to divinity. Jesus has offered them grace—and indeed has not come to condemn them but save them—but they choose not to believe in the salvation He offers (John 3:17).

I am See note on 4:26.

8:25 Who are you Again misunderstanding Jesus’ teaching despite His consistent claims. See note on v. 19.

8:28 lift up Refers to the crucifixion; simultaneously symbolizes Jesus’ atoning death and glorification (see note on 3:14). The imagery may also allude to Isa 52:13.

the Son of Man See note on John 1:51.

then you will recognize The act of crucifixion will bring awareness of Jesus’ true identity.

I do nothing from myself See 5:19 and note.

8:31–59 Jesus debates His Jewish audience over the value of their ancestry in bringing them into right standing with God. Initially, the audience is depicted as Jews who had believed Jesus; by the end of the passage, they are prepared to stone Him for blasphemy (which suggests that their faith was superficial).

8:31 If you continue in my word These disciples have agreed in principle with Jesus’ teaching, but their perseverance in following His teaching will reveal whether they are genuine disciples.

8:32 the truth Likely invokes the ot concept of truth, referring to a dependable foundation for building a way of life (see note on Psa 26:3). Knowing the truth about Jesus is a sign of spiritual freedom from the bondage of sin (see John 8:34).

8:33 descendants of Abraham Refers to God’s promises to Abraham concerning descendants (see Gen 12:2 and note). Their ancestry was a great source of pride (Isa 41:8; compare Matt 3:9 and note).

not been enslaved to anyone at any time The Jews speaking take Jesus literally and thus respond by declaring that they are not enslaved. The Jews speaking could also be declaring that they are not enslaved in idolatry (compare Jer 2:10–14).

8:34 Truly, truly See note on John 1:51.

a slave of sin Compare Rom 6:16.

8:35 slave does not remain in the household A Jewish slave was only supposed to serve for six years and go free in the seventh (Exod 21:2).

the son remains forever Membership by birth was superior to membership by obligation. The “son” imagery here is likely a messianic allusion to 1 Chr 17:13–14.

8:37 you are seeking to kill me Compare John 7:1 and note.

my word makes no progress among you Compare v. 43.

8:38 that I have seen with the Father Compare 3:32; 5:19; 6:46. Jesus reiterates the close relationship between Himself and the Father. His ministry comes from God, not from His own imagination.

8:39 children of Abraham Jesus concedes their physical descent from Abraham but disputes their automatic inheritance of the promises to Abraham on that basis alone. Behavior, not bloodline, determines who are truly children of Abraham.

deeds of Abraham Refers to Abraham’s faith. The nt frequently credits Abraham with saving faith because of his trust in Yahweh (Rom 4:3; Gal 3:6; Jas 2:23; Heb 11:8; compare Gen 15:6).

8:40 This Abraham did not do Abraham did not try to kill God’s messenger if he didn’t like the message.

8:41 deeds of your father Insinuating that Abraham is not truly their father because they are emulating someone else.

one father, God With Jesus questioning their parentage, they appeal to one greater than Abraham—God Himself—as the founder of their faith and the one who established the behavior by which they claim to live.

8:42 If God were your father Their rejection of Jesus reveals how distant they truly are from following God properly (compare 1 John 5:1).

8:43 not able to listen to my message The spiritual condition of their hearts prevents them from responding positively to Jesus’ message.

8:44 You are of your father the devil Their sinful behavior, exemplified by unbelief, puts them in opposition to God and Jesus. The accusation is an intentionally offensive counterclaim to their assertion that God was their father.

8:48 The Jews Refers to the audience that initially was favorable toward Jesus’ teaching (John 8:31). See note on 1:19; and note on v. 44.

a Samaritan A derisive label meant to insult Jesus by classifying Him as a non-Jew. See note on 4:7.

a demon See note on 7:20.

8:51 never experience death A promise of eternal life (compare 1:4 and note; 3:16).

8:52 Abraham and the prophets died Jesus’ reply has only heightened their misunderstanding and reinforced their belief that He is demon-possessed because all the prominent figures from Israel’s past have died. Jesus’ promise of eternal life sounds irrational and ridiculous (compare Zech 1:5).

8:53 our father Abraham who died An ironic question expecting a negative response.

8:56 he would see my day In Jewish tradition, details about the final judgment of all people are revealed to Abraham before his death.

8:57 fifty years Referring to the standard retirement age (see Num 4:3; m. Pirqei Abot 5:21). The implication is that Jesus is too young to have lived during the time of Abraham, so it would have been impossible for Abraham to have seen His day.

8:58 before Abraham was, I am Jesus’ claim combines both His preexistence and His divinity. This is the culmination of the earlier “I am” sayings in John 8:24, 28. The statement was clearly understood as a claim to divinity (v. 59) and echoes Exod 3:14. See note on John 4:26.

Jesus’ ‘I Am’ Statements Table

8:59 they picked up stones Death by stoning was the prescribed punishment for blasphemy (Lev 24:16).

Jesus was hidden Perhaps by divine intervention from God the Father. See note on John 7:6.