What does John Chapter 8 mean?
The first section of this chapter describes Jesus’ encounter with opponents who have brought Him a woman guilty of sin. In this incident, Jesus demonstrates that these men are acting hypocritically: attempting to trick Jesus using the law, while they themselves are not completely following it! At the same time, Jesus shows that simply having power, such as the authority to execute a guilty sinner, does not make using it the best choice. Instead, Jesus demonstrates mercy and fully applies both the letter and intent of the law, as God intended: with “right judgment.”
This story of the adulterous woman, however, is almost certainly not original to the gospel of John. Different manuscripts have these verses in different places, sometimes attached to the end of completely different New Testament works. This, along with other evidence, has led scholars to believe the story of the adulterous woman to be a true, accurate description of a real event, but not one intended to be read in this exact place. So, this story is something of a side-note, and not part of Jesus’ actions during the Feast of Booths. Instead, the action which was interrupted after John 7:52 will resume in John 8:12.
As Jesus continues to teach at the Feast of Booths, He uses another analogy related to festival rituals. In this case, it is the burning of lamps, whose wicks were made from priestly garments. Jesus makes the second of His seven “I AM” statements highlighted in the gospel of John, declaring that He is “the light of the world.” This incorporates Jewish ideals of truth and knowledge, as well as professing to be the one and only source of spiritual truth.
This sets off a debate between Jesus and His most vehement opponents: the religious leaders of Jerusalem and their followers. John collectively refers to this faction as “The Jews” in His writing. Their stance is based on genealogy: they are the descendants of Abraham, so they claim to be favored by God. Jesus, however, points out that spiritual relationships matter more than family lines. Since children act like their fathers, those who legitimately follow God should be obedient to His message, as Abraham was. But the men seeking to oppose Jesus act more like the devil: they deal in lies and murder (John 8:44; John 5:18). Therefore, these men don’t actually know God. In fact, they don’t want to know God, since the truth is something they can’t bear to hear (John 8:43).
As the conversation continues, it will become more and more charged. Jesus’ critics will resort to insults, including smearing His birth (John 8:41) and suggesting that He is insane (John 8:48). Jesus will respond by continuing to discuss Abraham, and suggesting that He has first-hand knowledge of Abraham’s response to His own ministry (John 8:56). When the crowd misunderstands, Jesus explicitly claims to be God by declaring “before Abraham was, ‘I am,’” using the same name God applied to Himself when speaking to Moses (John 8:58; Exodus 3:14). The reaction, as one would expect, was not only angry, but violent. Jesus’ enemies once again try—unsuccessfully—to kill Him.
Chapter Context
Jesus is attending the Feast of Booths in Jerusalem, and has once again come into conflict with the local religious authorities. In the previous chapter, Jesus referred to Himself as a source of living water, playing off of the festivals’ ritual pouring of water in the temple. In this chapter, Jesus will use the imagery of lights, also related to festival traditions. This chapter demonstrates Jesus’ willingness to be direct, even aggressive, with His critics. The next few chapters will complete Jesus’ public ministry, as He prepares for His impending death.
Verse by Verse
Verse 1. but Jesus went to the Mount of Olives.
This verse begins the story of the adulterous woman, which seems to interrupt the flow of the prior passage. In fact, according to most scholars, this particular set of verses was probably not part of John’s original work. Reading from John 7:52 directly to John 8:12 creates a single, uninterrupted flow of the story. Both the tone, content, and timing of this narration make it all but certain that this incident was not, in fact, meant to be included in this exact spot. However, based on other evidence, and its inclusion in various places in other manuscripts, the same scholars mentioned previously also agree that this is a true, legitimate story from the life of Jesus.
In other words, the tale of the adulterous woman is almost certainly not original to the gospel of John; however, it is a valid example of Jesus’ life and teaching.
Verse 2. Early in the morning he came again to the temple. All the people came to him, and he sat down and taught them.
At the end of chapter 7, Jesus was preaching during the Feast of Booths, using the rituals being performed as analogies for His own role as Messiah (John 7:37–38). The story here represents a sudden change in tone and content, which most scholars believe is not original to the text. Rather, this story of the adulterous woman is believed to be an authentic, true account, but one initially recorded in some other location of Scripture. Jesus’ reference to light in verse 12 makes much more sense in the context of the Feast of Booths, where great lamps were lit as part of the festival. This passage, then, is useful and important, but needs to be considered separately from the surrounding context.
Scripture often records Jesus speaking and teaching to crowds (Luke 4:20; Matthew 5:1). It is Jesus’ growing attention from the people of Jerusalem which worries the local religious leaders. In this passage, they once again attempt to trick Jesus in order to ruin His reputation with the people. Unlike other attempts, however, this one involves both a moral dilemma and a powerful, real-life example. Jesus’ response to this trap teaches us about the importance of restraint, as well as sound judgment.
Verse 3. The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst
At various times in Jesus’ public ministry, He was challenged by religious leaders, such as the Pharisees (Matthew 16:1; 19:3; Matthew 22:35; Luke 10:25; 11:54). Their questions were usually meant as traps, not sincere requests. These were brought up in an effort to embarrass Jesus in front of His followers. Unfortunately for Jesus’ critics, those attempts always came up short—in fact, they usually went worse for the critics than if they’d just been silent. Here, the Pharisees introduce a new wrinkle: a real-life, flesh-and-blood moral dilemma, both unexpected and scandalous.
The verse here says the woman had been caught “in adultery,” specified in the next verse as “in the act.” Most likely, the woman had been caught, not moments before being brought to Jesus, but at some time previously. One way or another, her guilt was not a matter of debate: she was absolutely, unquestionably culpable for the sin of adultery. This, however, raises a question which might well have been part of Jesus’ response. Namely, if the woman was caught “in the act,” then so was whatever man she was with—so where is the guilty man? This entire episode is an attempt by the Pharisees to show that they, not Jesus, are truly following the law. But even their trap fails that test, since they’ve only brought half of the guilty parties (Leviticus 20:10; Deuteronomy 22:22).
The act of “placing her in the midst” is part of the Pharisees’ intended drama. This is meant to be as public as possible, so that Jesus’ response can be given as much publicity as possible. Of course, that approach assumes that Jesus is about to make a serious public-relations error. As it turns out, this assumption is once again false.
Verse 4. they said to him, “Teacher, this woman has been caught in the act of adultery.
The use of the term “Teacher” here is probably meant to be sarcastic. The term Didaskale in Greek, unlike the Hebrew term Rabbi (John 3:2), does not carry an automatic sense of respect. Jesus is speaking to the crowd, and the Pharisees are looking for a way to discredit Him with His followers. So, as they bring a guilty woman into the area and throw her in the middle of the crowd (John 8:3), they highlight Jesus’ reputation by referring to Him as “Teacher.” This is part of their intent: to prove to the people that Jesus is not a figure worth following.
It is unlikely that the woman was caught “in the act” mere moments prior and dragged directly in front of Jesus. More than likely, this was a woman who’d been previously found out, and carefully chosen by the Pharisees in advance.
In the next verses, the Pharisees will point out the Old Testament law which required the death penalty for adulterers (Leviticus 20:10; Deuteronomy 22:22). What they will fail to mention, however, is that the law did not merely require that they stone such women, but that they stone both of the guilty ones. In other words, in trying to prove their own allegiance to the law, these men are falling short of it, because they have not brought the guilty man as well!
The challenge being issued to Jesus is more or less the same as other paradoxes and conundrums with which Jesus was presented (Matthew 16:1; 19:3; Matthew 22:35; Luke 10:25; 11:54). If Jesus agrees to stone this woman, it would greatly damage His reputation for being a friend of sinners (Matthew 11:19). It would also, more than likely, give the Pharisees something they can accuse Him of to the Romans (John 18:31). On the other hand, if Jesus rejects the law of Moses, the Scribes and Pharisees can write Him off as a heretic and prove their accusations against Him.
Verse 5. Now in the Law, Moses commanded us to stone such women. So what do you say?”
Leviticus 20:10 and Deuteronomy 22:22 prescribed the death penalty for couples who committed adultery. However, the Pharisees who have brought this woman have only accused half of the guilty parties: the woman. This raises a serious problem with their attack on Jesus. Their goal, as shown in the next verse, is to trick Jesus into making one of two mistakes. As they see it, Jesus can either stone the woman, ruining His reputation for mercy (Matthew 11:19; Luke 6:36), and putting Himself at legal risk (John 18:31), or He can refuse and defy the law of Moses (John 8:6). In trying to show their superiority, however, these men have failed to fully follow the law themselves: they have not brought the guilty man!
Some interpreters believe this very fact plays into Jesus’ response. The next verse indicates that Jesus writes something on the ground, silently absorbing questions until He chooses to respond. It’s possible He was writing the very laws these men claimed to be following, in order to highlight their hypocrisy. Perhaps He wrote the names of the accusing Pharisees and their own sins. What, exactly, He was writing, we don’t know. What we do know is that Jesus successfully answers this dilemma using a principle from which all Christians can learn. This is the difference between what we can do, and what we ought to do.
Verse 6. This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground.
As Jesus went about His public ministry, He was often challenged by critics such as the Pharisees and Sadducees. Their questions were rarely sincere; most often, they were looking to trip Jesus up and discredit Him (Matthew 16:1; 19:3; Matthew 22:35; Luke 10:25; 11:54). Unfortunately for them, these attempts never succeeded. In fact, they often wound up embarrassing the critics! Here, the Pharisees attempt to use a more dramatic approach: a real-life moral dilemma. The woman they have brought is unquestionably guilty (John 8:4), and there is no question that the law prescribes death for adulterers (Deuteronomy 22:22; Leviticus 20:10). Their hope is that Jesus will either stone her, ruining His merciful reputation (Matthew 11:19; Luke 6:36) and breaking Roman law (John 18:31), or He will refuse and prove that He does not honor Old Testament law.
However, Jesus does not take the bait. Interestingly, Jesus says nothing at first. Instead, He begins to write on the ground. This puzzling detail is one of the New Testament’s richest sources of speculation. The Bible does not say exactly what Christ is writing. Perhaps He is writing the exact Old Testament quotations these men are citing to Him. Maybe He is writing the names of the critics, alongside their own sins, in preparation for His surprising response (John 2:24–25). Or, as some have pointed out, Jesus may have been writing a question along the lines of “where is the man who was also caught in the act?” Given how quickly Jesus’ critics will abandon their attack, and the prominence it is given in the story, one has to assume His writing factored heavily into their reaction.
While we don’t know what Jesus wrote, we do see how He turns the hypocrisy of these Pharisees against them. They were not wrong to seek justice under the law. However, they are clearly not following it fully, since they have only brought half of the guilty ones. And, God’s law also prioritized mercy over blind punishment (Proverbs 21:10; Zechariah 7:8–9; Matthew 23:23).
Verse 7. And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.”
Jesus’ reaction in the prior verse is unusual. Jesus’ critics were constantly trying to trick Him into making some kind of mistake (Matthew 16:1; 19:3; Matthew 22:35; Luke 10:25; 11:54). In most of those instances, Jesus seems to act or speak immediately in response. Here, however, Jesus begins by writing on the ground (John 8:6). And, once He has offered His simple, direct counter-challenge, He will go back to writing in the dirt. In the meantime, the men will press the issue, repeatedly asking Jesus what He plans to do about this woman caught in sin.
The trap laid by the Pharisees seems to present Jesus with a dilemma. The law does call for death for adulterers (Leviticus 20:10; Deuteronomy 22:22). However, Roman law prohibits Jewish leaders from using the death penalty (John 18:31), and Jesus is known to be a “friend of sinners” (Mathew 11:19). Jesus seems to be stuck between angering Rome and alienating His followers, and overtly defying the very Scriptures He has preached.
As always, though, Jesus’ response cuts through the trap. His writing in the dirt is mentioned twice in this passage, suggesting that whatever He wrote was a deliberate part of His response. Perhaps He wrote relevant Old Testament verses, or the names and sins of some of those present. We cannot be sure, but we can be sure of how the crowd reacts. When He finally speaks, Jesus points out one of the areas where His critics are themselves falling short of the law: accusers are supposed to be the ones to begin the execution process (Deuteronomy 17:7). In blunt terms, Jesus is saying: “If you’re going to appeal to the law, then go ahead and follow it!”
The remark about sinlessness is interesting, but not entirely clear. Jesus is not speaking of complete moral perfection, else no human being could ever “judge” as we are commanded to by God (John 7:24). His reference seems to be more specific. Since Christ had previously referred to lustful thoughts as adultery (Matthew 5:27–28), this might be part of what He has in mind. At worst, He might be suggesting that some of the men accusing this woman were themselves guilty of actual adultery—though the text itself does not say as much.
Jesus’ reaction includes several layers. Here, he points out that the law also requires the accusers to begin the stoning process. Whomever caught the woman “in the act” was supposed to initiate her death. That, in and of itself, stymies any attempt to get Jesus in trouble with Rome, since the Pharisees would have to act first. Jesus’ response also highlights another problem—a woman caught “in the act” would have been caught with a man, but the Pharisees have brought no guilty man with them.
In one fell swoop, Jesus points out that the Scribes and Pharisees are not actually interested in following the law. If they were, they’d at least follow the entire law, and not merely use it as a cheap publicity stunt. A complete submission to God means more than legalism, it also means using “right judgment” (John 7:24). Jesus’ behavior after the Pharisees leave continues this contrast. The accusing men were ignoring God’s frequent calls for His people to be merciful (Proverbs 21:10; Zechariah 7:8–9; Matthew 23:23).
Verse 8. And once more he bent down and wrote on the ground.
This is the second time in a few short verses where Jesus is said to have written on the ground (John 8:6). In fact, He apparently does not stop writing until after all of the accusers have left (John 8:9–10)! The Bible is completely silent on exactly what Jesus was carving into the dust. The fact that it’s mentioned more than once suggests that it’s an important part of His response. He might have been writing Old Testament Scriptures which supported His point. Or, as some have suggested, He may have been recording the names and sins of some of the woman’s accusers. One can assume that whatever He wrote was at least part of the reason the Pharisees and Scribes abandon their attempt.
In general, Jesus reacts by proving that the mob who has brought this woman is not actually trying to follow the law, either in spirit or even in the letter. Adulterers are subject to death by stoning (Leviticus 20:10; Deuteronomy 22:22), but the law specifies both guilty persons are to be so punished. There is no guilty man present here! Further, the law says that those who make the accusation are to begin the execution themselves (Deuteronomy 17:7). The Old Testament demands right judgment and mercy as much as it does holiness (Proverbs 21:10; Zechariah 7:8–9; Matthew 23:23). This, combined with Jesus’ challenge about the accusers’ claims to morality, results in a complete reversal. Every single one of the challengers leave (John 8:9).
Verse 9. But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him.
Of all of Jesus’ responses to His critics, this seems to be the most dramatic. Typically, those who challenged Jesus (Matthew 16:1; 19:3; Matthew 22:35; Luke 10:25; 11:54) were simply foiled, or frustrated. In this case, they’re driven off entirely. The Pharisees have attempted to trick Jesus by challenging Him to stone a woman caught in adultery. However, they have not followed the entire law. The guilty man is not present (Leviticus 20:10; Deuteronomy 22:22), they are not planning to begin the execution themselves (Deuteronomy 17:7), and they seem to have no appreciation for God’s sense of mercy (Deuteronomy 4:31; Psalm 145:8).
When Jesus writes on the ground and challenges their approach, the men turn and leave. Not only do they fail to ruin Jesus’ reputation with the people, they actually make Him look even wiser, and themselves even less holy.
The phrasing here can be interpreted to mean that Jesus and the woman are literally the only two people in this area. However, the context strongly suggests that Jesus and the woman are only alone “in the midst” of the crowd, now that the Pharisees have left. In other words, once the accusers are gone, all that is left in front of the crowd are Jesus and the adulterous woman.
Verse 10. Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?”
Jesus’ response to the adulterous woman is valuable for our understanding of judgment, mercy, and God’s perspective on sin. At no point does Jesus shrink from the fact of her sin—earlier verses said she was caught “in the act,” so there is no doubt about her moral guilt. Old Testament law called for the death penalty for adulterers (Leviticus 20:10; Deuteronomy 22:22), so there is no doubt about her legal guilt. And, as the only perfectly sinless man, there is no doubt about Jesus’ moral authority to deliver harsh justice to this sinner (Hebrews 4:15). All the same, Jesus proves that simply because we can do something does not make it the best option.
Christ’s question here sets up His response in the next verse. This is an instance of forgiveness, not ignorance. Jesus is not going to claim that the woman is innocent or that her sin is trivial. On the contrary, Jesus will explicitly refer to her behavior as sinful, even as He demonstrates how mercy is meant to take precedence over retribution, even under the Old Testament law (Proverbs 21:10; Zechariah 7:8–9; Matthew 23:23).
Verse 11. She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.”]]
A woman has been brought to Jesus, by the Pharisees, after being caught “in the act” of a capital offense: adultery. There is no question about whether or not she committed the act, so she is morally guilty. The law explicitly outlawed adultery, and assigned it the death penalty (Leviticus 20:10; Deuteronomy 22:22), so she is legally guilty. The man she stands before is sinless (Hebrews 4:15), and perfect (John 8:46), so He has an unquestionable authority to punish her for her sin. In a profound lesson, however, Jesus takes a different approach.
Jesus challenged her attackers, pointing out that they weren’t really following the entire law. For example, accusers were supposed to cast the first stone (Deuteronomy 17:7). Also, even though the law calls for the death of both guilty parties, the woman is the only one who is being accused of wrongdoing. Jesus pointed these things out, and with some unspecified writing in the dirt, He has driven off every single one of the men who called for her death.
What happens in this verse must be taken in its full context. Jesus does not tell the woman, “you did nothing wrong.” He does not say, “don’t worry about what you did.” Instead, Jesus simply states that He does not condemn her—which in this context refers specifically to stoning her for this particular sin—and also explicitly tells her not to sin anymore. This incident is often misapplied by those who think Christians ought never to speak out against sin. The exact opposite is true: Jesus showed this woman spectacular grace, while still holding firm in calling her adultery what it was: a moral failure which should not be repeated.
This incident serves as a useful example for Christians. The adulterous woman is morally and legally guilty, and Jesus is morally and legally perfect. No one on earth had greater justification to kill her for her sin than Jesus did in that moment. And yet, Jesus chose not to do what He was allowed to do. Instead, He chose to do what He should do, which was to exercise “right judgment” (John 7:24), to show mercy (Proverbs 21:10; Zechariah 7:8–9; Matthew 23:23), while still speaking out against sin. Having the right to do something does not mean it’s the best option; sometimes, the right thing to do is to be softer, gentler, and more forgiving than the world (Mathew 12:7; John 13:35; 1 John 2:16).
Verse 12. Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”
Seven times in the gospel of John, Jesus makes a powerful statement beginning with the phrase “I am.” These comments echo the words of God to Moses in Exodus 3:14. There, when Moses asks who he should say has sent him to Israel, God tells Moses to tell the people “I AM WHO I AM…Say this to the people of Israel: ‘I AM has sent me to you.’” This phrase implies the simplest expression of God’s nature: He just is, He must be. When Jesus uses this phrasing, He is deliberately invoking that same essence.
This is the second of John’s seven “I AM” statements. The first came when Jesus was preaching to the crowd in Capernaum, the morning after feeding thousands with a small boy’s lunch (John 6:35). Later in this same chapter Jesus will use a slightly different version of this idea—not part of the primary seven “I AM” statements—resulting in rage from the Pharisees.
This incident occurs during the Feast of Booths in Jerusalem. Jesus has already used festival rituals as analogies for His role as Messiah (John 7:37–38). As part of this major festival, lamps would be lit using wicks made from priestly garments. In addition, light was a powerful metaphor in Hebrew thinking (Psalm 84:11; Malachi 4:2). “Light,” for the Jewish person, was the ultimate ideal, a representation of salvation, knowledge, and goodness. For Jesus to claim to be the “light of the world” was no small thing. In fact, it is a claim to equality with God. Even further, the Greek of this passage indicates Jesus’ claim to be “the” light, not merely “a” light. In the text’s original Greek, Christ says “Egō eimi to phos tou kosmou,” which explicitly claims He is the single, solitary source of “light.”
Those who follow Christ, in truth, may stumble into darkness, but they will never perpetually “walk” in it (John 12:46; Psalm 36:9).
Context Summary
John 8:12–30 includes the second of Jesus’ seven ”I AM” statements, as recorded in the gospel of John. Jesus’ reference to light was probably playing off of a ritual performed during the Feast of Booths, where lamps would be lit using wicks made from the robes of priests. This continues the dialogue of chapter 7, picking up where John 7:52 left off. The exchange between Jesus and the Pharisees will escalate, in part showing that Jesus was not afraid to directly castigate those who misled the people.
Verse 13. So the Pharisees said to him, “You are bearing witness about yourself; your testimony is not true.”
Jesus has just made an outrageous claim about Himself: “I am the light of the world.” Surrounded by lamps made from the garments of priests, as part of the Feast of Booths, Jesus has laid claim to absolute moral and spiritual truth. This came with a phrasing which echoes God’s own words to Moses: “I AM” (Exodus 3:14). This statement sparks a dialogue which continues to escalate, until the Pharisees are enraged enough to attempt to kill Jesus then and there (John 8:59).
Earlier in His ministry, Jesus was challenged by religious leaders for proof of His claims. There, Jesus agreed that it was necessary to have evidence—a person could not simply take someone’s word when they made bold claims. In that exchange, not long after healing a man crippled for decades, Jesus offered three separate lines of evidence supporting His ministry (John 5:30–47). In that context, and for those issues, Jesus agreed that other evidence was not only available, but necessary. This is the same basic argument being made here, this time by the Pharisees.
However, the information being discussed here is not the same kind of knowledge for which Jesus offered human evidence. Those were issues such as eyewitness to miracles and the content of the Scriptures. Here, as Jesus will respond in the next verse, only one person has ever actually seen the truths being claimed, so only that person can speak of them.
Verse 14. Jesus answered, “Even if I do bear witness about myself, my testimony is true, for I know where I came from and where I am going, but you do not know where I come from or where I am going.
Some time ago, Jesus had debated with local religious leaders over His teaching and healing ministry. At that time, Jesus appealed to three separate lines of evidence to support His claims (John 5:30–47). At that moment, the topic at hand was a topic which other people had seen and witnessed. Namely, the content of the Scriptures, the occurrence of Jesus’ miracles, and the claims of other people. In the prior verse, after Jesus claimed to be “the light of the world,” the Pharisees have challenged Him with that standard of proof. Their claim is that this remark is just like Jesus’ earlier claims, and so He cannot “bear witness” about Himself.
Here, however, Jesus takes an approach to evidence which is drastically different, but compatible with His prior remarks. In earlier debates, Jesus was discussing issues which the Pharisees had an equal access to knowledge. They could just as easily read the Scriptures, see the miracles, and hear from other people as anyone else. In this case, however, Jesus is speaking directly of things which no person on earth has first-hand knowledge of. For those statements, Jesus and Jesus alone has the authority to testify.
Verse 15. You judge according to the flesh; I judge no one.
Contrary to popular belief, Jesus never gave a blanket command that Christians ought not to judge at all. Rather, all of Jesus’ remarks about judgment were in the context of judging appropriately (John 7:24). Here, Jesus points out that the Pharisees are using flawed, unspiritual judgment. He, on the other hand, is not yet executing judgment, even though He has the right and the authority to do so! At this point in His ministry, Jesus role is not to bring judgment for sin (John 3:17)—that judgment will come later, on those who reject Him and His message (John 3:18; 3:36).
Jesus is giving this response to the Pharisees who have challenged His claim to be “the light of the world” (John 8:12). While issues such as miracles and Scripture are subject to human testimony (John 5:36–41), Jesus is now speaking of heavenly matters. On those, only He has true knowledge, so only He can speak truthfully about them. Even so, Jesus can point to two separate “persons” to support His claim: Himself and God the Father (John 5:18). The Pharisees earlier claim that Jesus’ “I AM” statement cannot be accepted, then, is missing the mark. Jesus’ unflattering remarks about these religious leaders are part of an escalating pattern in this dialogue, which will end with the Pharisees in a murderous rage.
Verse 16. Yet even if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father who sent me.
A common claim of those who reject Jesus’ divine nature is that “He never claimed to be God.” Verses such as this show that to be false. When a person claims to do what only God can do, or to know what only God can know, that is the same as claiming to be God. Jesus’ enemies know this all too well, and it’s the reason He is accused of blasphemy by those who seek to have Him killed. Here, Jesus claims to speak with divine authority—that His judgment is identical to that of God the Father, and that He was in fact sent by God the Father.
According to the prior verse, this makes Jesus’ judgment, and His moral authority, far superior to that of the religious leaders who are opposing Him. Even by human standards, they are using the wrong kind of discernment: they are judging “by the flesh.” Jesus is not only using “right judgment” (John 7:24), He has access to judgment based in the very will of God.
Verse 17. In your Law it is written that the testimony of two people is true.
It is interesting that Jesus uses the phrase “your law” here. Most likely, He is referring to Deuteronomy 17:6 or Deuteronomy 19:15. Generally, when Jesus refers to the Old Testament, He calls it “the law” or “the Law of Moses,” or “the Scriptures.” The words used here might mean that Jesus is speaking of some other, non-scriptural Rabbinic law. Then again, it might also show how personal this particular debate is. In this conversation, the Pharisees will question Jesus’ birth (John 8:41), His sanity (John 8:48), and even try to kill Him (John 8:59). Jesus has already criticized the judgment of these opposing religious leaders (John 8:15). Later, He will claim that they do not know God (John 8:19), that they are children of the Devil (John 8:44), and that they are liars (John 8:55).
Specifically, the Pharisees have challenged Jesus claim to be “the light of the world” (John 8:12). This is quite a grand suggestion, implying that Jesus is the sole source of both salvation and spiritual wisdom. Earlier in His ministry, Jesus noted that some claims should be supported with earthly evidence, which He provided to prove His claims (John 5:30–47). Now, however, Jesus is speaking of heavenly issues, which no other person has seen or experienced. To testify about Himself, then, is perfectly legitimate. Even more so, Jesus has the testimony of a second person: God the Father (John 8:18).
Verse 18. I am the one who bears witness about myself, and the Father who sent me bears witness about me.”
When speaking on earthly issues, Jesus accepted the need to provide evidence (John 5:30–47). In that context, He pointed to His own miracles, the evidence of Scripture, and the testimony of other people to prove His claims. Here, however, Jesus is defending an inherently spiritual claim. Earlier, Jesus said He was “the light of the world” (John 8:12). This is knowledge which no other person could have—so for Jesus to testify about Himself is legitimate.
Further, those who oppose Him are using improper judgment in order to dismiss Him. Not only is it valid for Jesus to testify about something He alone has seen, He also has the support of an additional witness: God the Father. In this case, Jesus is once again pointing to the miracles He has performed as evidence that God supports His ministry (John 20:30–31). This is a key part of the gospel of John’s proof that Jesus is not only Messiah, but God incarnate. Even by the Pharisees own law and logic, miracles as proof of God’s approval should be an acceptable argument (John 3:1–2).
Of course, logic and law are not the primary goal of the Pharisees in this moment. Rather than wrangle this point, they will attempt to shift the conversation, challenging Jesus’ references to God as His father.
Verse 19. They said to him therefore, “Where is your Father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.”
In defending His claim to be “the light of the world” (John 8:12), Jesus claimed to have equal judgment to God, whom He called His “Father.” This was part of Jesus’ argument that, as the only man who had actually seen the heavenly things He was speaking of, it was acceptable for Him to “testify” about Himself. In addition, the miracles He performed were proof—by the Pharisees own logic (John 3:1–2)—that His mission was approved by God. In response, the Pharisees have diverted the conversation to question what Jesus means when He speaks of His “father.”
This terminology would have been both confusing and controversial for the Pharisees. They did not think of God in terms of a Father-Son-Holy Spirit trinity, and certainly did not believe that Jesus was the Son of God. The question asked here might also be a subtle dig at Jesus. One of the insults these men will throw at Him later is an allusion to His birth, hinting that His lack of an earthly father was, in fact, because He was an illegitimate child.
Here, Jesus continues to directly castigate these critics. Jewish people, especially those highly educated in the Law of Moses, prided themselves on “knowing” God. For Jesus to claim that they do not know God is a cutting remark. Beyond that, Jesus adds to His claims of divinity. Those who know Jesus Christ know God (John 1:14), and those who reject Jesus Christ are turning away from God (John 3:36).
Verse 20. These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come.
The conversation between Jesus and his critics—in this case, the Pharisees—continues to escalate. Jesus is directly condemning their judgment (John 8:15) and their spirituality (John 8:19). After claiming to be “the light of the world” (John 8:12), Jesus says that these men do not know Him, nor do they know His Father.
Despite suggestions that Jesus never claimed to be God, this is part of Jesus’ consistent pattern. In this conversation, He professes to have the judgment of God (John 8:16), to have knowledge only God can know (John 8:26), and to be the sole source of spiritual truth (John 8:31–32). That controversy is not lost on Jesus’ opponents, who often attempted to have Him arrested (John 7:32). In some cases, they even became angry enough to attempt to stone Him (John 5:18). Here, as in some other cases, the Bible gives no specific reason why they are not able to take Jesus into custody. Whether by natural or supernatural intervention, or simply out of fear of the crowd, Jesus’ enemies are not yet able to silence Him.
From God’s perspective, of course, the reason Jesus is not yet being taken captive is simple: this is not yet His time. That moment will come (John 17:1), but for now, God the Father has other plans for His Son.
Verse 21. So he said to them again, “I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come.”
Jesus is debating with the Pharisees, standing in the temple during the Feast of Booths (John 8:12). Earlier, as Jesus taught the crowd, these same men had sent temple guards to arrest Him (John 7:32). Instead, they came back empty handed, speaking of Jesus’ profound words (John 7:45–46). Those men were, in part, stymied by Jesus’ comments about leaving to a place where others could not follow Him (John 7:33–36). In this verse, Jesus makes a very similar remark by telling the Pharisees that He will be going somewhere they cannot go.
As with His prior comments, this might have made the religious leaders hope that Jesus intended to leave Jerusalem. It also seems to have been interpreted as a reference to suicide (John 8:22). It was not entirely uncommon for philosophers and spiritual gurus to commit suicide, and this would have been perfectly fine with the Pharisees.
However, in this case, Jesus specifically condemns the Pharisees and their lack of faith. Sooner or later, their time to accept Christ would end, and even though they might seek Him, they’d be damned for their sins. Later, Jesus will re-emphasize this point, telling those who reject Him that they are destined to die for their spiritual stubbornness (John 8:24).
Verse 22. So the Jews said, “Will he kill himself, since he says, ‘Where I am going, you cannot come’?”
The various interactions between Jesus and the Pharisees prove their hypocrisy. On the surface, their intent is to uphold the laws given by God, to protect the truth, and to guide the people of Israel. In reality, though, they are only concerned with their own power and prestige.
Jesus is debating these men during the Feast of Booths in Jerusalem (John 7:37–38; John 8:12). Earlier, they had sent guards to arrest Jesus (John 7:32), but those men came back baffled by His profound words (John 7:45-46). One likely reason for this was Jesus’ reference to going somewhere that His critics could not follow. At the time, this was taken as a hint that Jesus planned to leave Jerusalem in order to preach to the Jews scattered around the region (John 7:35). That, in the minds of these religious leaders, would have solved their real problem: Jesus would no longer be a threat to their circle of influence.
Here, however, Jesus’ critics begin to suspect that Jesus means something more drastic than long-distance travel. Philosophers and spiritualists of that era sometimes committed suicide. If Jesus were to do so, it would—again—solve the only problem these opponents were really interested in.
Verse 23. He said to them, “You are from below; I am from above. You are of this world; I am not of this world.
In this passage, Jesus not only makes grand claims about Himself, He also directly attacks the spirituality of the Pharisees, His primary critics. This conversation will continue to escalate, with Jesus making His claims more outrageous, and His attacks more pointed. The Pharisees will counter with insults and accusations of insanity, before once again attempting to have Jesus stoned for blasphemy.
Jesus has recently referred to Himself as “the light of the world,” which implies that He is the one, single source of spiritual truth. Jesus has also claimed to have been sent by God the Father (John 8:16), as evidenced by miracles. For this reason, Jesus claims to be able to speak of things which others on earth have never seen. Here, He makes a similar remark. The men attacking Him are part of the “the world,” which carries a dual meaning in Scripture. “The world” can refer to the human, fallen, sinful mindset. It can also mean this physical realm. Both descriptions apply to the men Jesus is debating, but primarily, He means that this lowly place is where these men are from—where they were born. Jesus has His home in heaven, and is not bound by the sins and errors of His detractors (Hebrews 4:15).
Verse 24. I told you that you would die in your sins, for unless you believe that I am he you will die in your sins.”
Once again, Jesus professes to be the one and only option for salvation. Earlier, when claiming to be “the light of the world” (John 8:12), He made the same suggestion. Then, while debating with the Pharisees, Jesus directly said that those who reject Him “will die in [their] sins” (John 8:21). Since Jesus is sent by God the father (John 8:16), comes from heaven (John 8:23), and does the will of God (John 7:28–29), those who reject Him cannot be saved (John 3:36). To turn your back on Christ is to turn your back on God Himself (John 6:29).
This is the context of Jesus’ recent comments about going where He cannot be followed. First and foremost, this means returning to heaven after His crucifixion and resurrection (John 20:17). However, it also reflects the fact that these men are running out of time to accept their Savior. At some point, they’ll realize they need to seek Christ, but it will be too late (Luke 16:19–31).
Interestingly, Jesus once again uses the “I AM” phrasing here. In the gospel of John, there are seven highlighted moments where Jesus describes Himself using this specific expression. While this is not one of those, the meaning is the same. When God stated His identity in Exodus 3:14, He referred to Himself as “I AM,” using a Hebrew phrasing implying necessary existence and absolute truth. When Jesus states in this verse that one must believe “I am he,” it’s yet another instance where He does, in fact, tell others that He is God.
Verse 25. So they said to him, “Who are you?” Jesus said to them, “Just what I have been telling you from the beginning.
The Greek phrasing used in this verse is not entirely clear. The Pharisees might be asking this as a sincere question. They might be saying it as a rhetorical attack: “just who do you think you are, anyway?” Either way, Jesus’ response goes to further support the Christian view that Jesus is not only God, but consistently presented Himself as God to others. Here, Jesus makes this very observation. He has been saying who and what He is since “the beginning” of His earthly ministry.
In the course of His teachings, Jesus will claim to have equal power to God (John 5:36), equal judgment to God (John 8:16), and equal authority with God (John 7:16–18). He will say He has been sent by God (John 8:18) and approved of by God (John 6:27). Jesus professes to be the one and only way to know spiritual truth (John 8:12), and that those who reject Him do not know God (John 8:47), and will die in their sins as a result (John 8:24). Earlier, Christ pointed out His miracles (John 5:36), the evidence of Old Testament Scriptures (John 5:39–40), and the testimony of other people to support His status. And yet, out of stubbornness and disobedience (John 8:43), the Pharisees claim to not know who Jesus is.
It’s important to note that, at this point, Jesus does not offer additional proof or argument. This is a useful principle for modern Christians to keep in mind: at some point, those who ask for even more proof are not being honest. Those who refuse to accept what they’ve been given won’t benefit from being given even more (Matthew 7:6). As Jesus will point out in the next verse, there is much more which could be said, but hardened hearts like theirs would make such efforts a waste of time.
Verse 26. I have much to say about you and much to judge, but he who sent me is true, and I declare to the world what I have heard from him.”
Here again, Jesus claims that the message He brings is that of God the Father. This echoes statements He has made earlier in His ministry (John 6:38–40), as well as in this same conversation (John 7:16). In the prior verse, Jesus critics delivered a question about His identity. More than likely, this was meant in a critical, rebuking way: “who do you think you are?” All the same, Jesus has been consistent about His testimony. He has pointed to the Scriptures (John 5:39–40), miracles (John 5:36), the witness of others (John 5:32–33), and His own unique knowledge (John 8:14–16). All of these give Him the right to claim to be the light of the world (John 8:12), and to point out that those who reject Him will suffer spiritual death for their sins (John 8:21). In short, Jesus is the Promised One, and God incarnate.
All of this, sadly, is lost on the men attacking Jesus. As the next verse indicates, they simply do not understand. At the same time, Scripture makes it clear that a person’s intent comes before their ability to understand. The evidence is there, and the truth is there, but those who do not want to understand cannot understand (John 7:17). Jesus is not going to waste additional time giving proofs or evidence to those who have no interest whatsoever in truth (Matthew 7:6).
Verse 27. They did not understand that he had been speaking to them about the Father.
This verse helps explain at least some of the Pharisee’s reactions. The men debating with Jesus are not interpreting His words with an understanding that He is the Promised One. Nor do they understand that Jesus is, in fact, God incarnate. Knowing this clarifies both their resistance, and some of the questions and challenges they are posing. When Jesus speaks of His “Father,” their minds jump immediately to an earthly, biological father. For them, it is confusing to hear Jesus speak of God, and then use the term “father,” in this debate.
However, simple misunderstanding is not the root cause of their disagreement. This is not unintentional ignorance—this is purposeful, stubborn refusal to see the truth. As Jesus has said before, only those who want to do the will of God can truly understand His words (John 7:17). This means, simply, that a person’s intentions are more powerful than someone else’s evidence. The Pharisees do not want to know Jesus, and that is why they cannot understand His message.
Verse 28. So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me.
This one statement packs a number of crucial ideas into only a few words. Here, Jesus predicts His own death, lays claim to being the fulfillment of prophecy, equates Himself both with Messiah and God, and professes that His words and actions are those of God Himself.
In Jesus’ day, crucifixion was considered to be so vile, so brutal, and so shameful that people rarely spoke of it directly. Instead, they would use various metaphors, such as being “lifted up.” This is particularly common reference for Jesus, who often speaks of how the Messiah—Jesus Himself—must be “lifted up” in order to accomplish His mission (John 3:14; John 12:32).
The term “Son of Man” was one Jewish listeners would have immediately recognized. In Daniel, the Messianic figure is described as “one like a son of man” (Daniel 7:13–14). When Jesus uses this phrase, His audience knows precisely what He is referring to. Many of them, also, know that Jesus was fond of using this expression in reference to Himself (Matthew 8:20; Mark 8:21; Luke 12:10; John 3:13–14).
In verse 24, Jesus had used the expression “I am he” in reference to His role as the One source of salvation (John 3:16–18). This echoes the famous words of God, who identified Himself to Moses by stating “I AM WHO I AM…Say this to the people of Israel: ‘I AM has sent me to you.’” Jesus echoes this same claim often. In the gospel of John, seven such statements are given special attention, including one earlier in this very conversation (John 8:12).
Jesus also makes another comment linking His words and His teachings, to those of God the Father. In the next verse, Jesus will continue to explain how He is eternally, continually in communion and agreement with His heavenly Father.
Verse 29. And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him.”
A major theme of Jesus’ teaching in this debate with the Pharisees is the fact that He has been sent by God. The miracles Jesus has done, in and of themselves, should tell these critics that He is operating with the blessing of God (John 5:36). Jesus has also been consistent in professing to have God’s judgment (John 8:16), power (John 5:19), and knowledge (John 7:16). He has overtly stated His role as the one and only source of spiritual truth (John 8:12). And yet, critics such as the Pharisees reject Jesus—they fail to grasp His message (John 7:17), not because they cannot know, but because they do not want to know.
Even when human friends abandon Him, Jesus will still be with God the Father (John 16:32). This ties directly into Jesus’ constant reminders that His mission is to do the will of God (John 6:38). This makes those who reject Him all the more rightly condemned; to reject Jesus Christ is to reject God Himself (John 3:36).
Verse 30. As he was saying these things, many believed in him.
This short phrase presents a problem for Jesus’ earthly critics—in this case, the Pharisees. At the same time, it does not present especially good news for Jesus or His other followers.
Despite their claims to seek truth and to follow God’s law, the local religious leaders are mostly concerned with their own power and reputation. Jesus’ outrageous claims have not only caused unrest, they have led people to question their leaders. Some suspect that the Pharisees have come to believe in Christ. If not, they might assume, then these men are too weak to stop a blasphemer. Here, Jesus’ words continue to convince members of the crowd that what He says is true. This adds fuel to the Pharisees’ burning anger against Jesus.
And yet, the belief many of these people profess is not a saving faith. It might be an agreement, in some sense. But the hallmark of saving faith is to continue in the truth (John 8:12; 1 John 5:1–3). Many, if not most, of the people listening to Jesus in this particular moment will not maintain their support for Him in the coming days. Just as some expressed a shallow sort of “belief” after Jesus fed thousands (John 6:22–25), but then turned away when they did not like His teaching (John 6:66), the people Jesus speaks to now will, for the most part, turn their backs on Him as He continues to confront Pharisaical attitudes towards God.
Verse 31. So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples,
As with verse 30, it is tempting to think that those who “believed” in Jesus were expressing saving faith. However, the Bible distinguishes between those who believe in a shallow, superficial sense from those who express legitimate faith in Christ. This verse explains one of the ways to know the difference: those who truly submit to Christ “abide in [His] word” (John 8:12; John 5:38; 1 John 2:14). Some of Jesus’ earlier teachings caused some who claimed to believe in Him to walk away (John 6:65–66). Many of the crowd who find Jesus’ words compelling at this moment, will reject Him later.
The terminology used here needs to be understood. “The Jews,” as used in the gospel of John, typically refers to the religious leaders of Jerusalem and their followers. This would include the temple Scribes, the Pharisees, and the local residents who agreed with their approach. The conversation Jesus is having now, is still mostly aimed at the Pharisees, but it actually includes all of the hostile crowd which has now gathered.
Context Summary
John 8:31–59 is a passage which dovetails with John 2:13–22, where Jesus drives corrupt businessmen from the temple. These Scriptures disprove any myths that Jesus was weak, timid, passive, or soft. In this exchange with the Pharisees, Jesus pulls no punches. Jerusalem’s religious leaders, and their followers, continue to resist Jesus’ preaching. They rely on arrogance and insults, to which Jesus responds with blunt, unfiltered condemnation. This culminates in Jesus making an overt statement of His own divinity, punctuating the debate by declaring ”before Abraham was, I am!”
Verse 32. and you will know the truth, and the truth will set you free.”
The most enticing aspect of sin is the promise of freedom. Even from the first temptation, in the garden of Eden, man has assumed that defying God is a way to control his own destiny. In fact, the opposite is true. Nothing enslaves like sin—it corrupts our thinking, controls our actions, and destroys our peace. Worst of all, it separates us from God (Ephesians 2:12) and condemns us to an eternity of loneliness and shame (Matthew 8:12). Jesus, on the other hand, represents the truth—that is, Himself. This is theme Christ will return to often in His teaching (John 14:6; John 8:12). No other claims are true, and nothing but truth can really free us.
Comforting lies are never as beneficial as loving truth. Even when the truth is not what we want to hear, we can’t expect to make good decisions or correct choices when we’re operating under the control of a lie. As Christ stated earlier in this dialogue, He—alone—is the “light of the world,” the one and only means to apprehend truth. True freedom is found in forgiveness of sin and service to God, and this is only found when we accept Jesus.
Verse 33. They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?”
The “they” referred to here is a collection of Jewish religious leaders and their followers. Jesus is debating them in Jerusalem during the Feast of Booths (John 7:1–2). Prior to this moment, Jesus has claimed to be “the light of the world” (John 8:12) and therefore the only source of spiritual truth. In the prior verses, Jesus reemphasized this point by claiming that those who “abide in [His] word” are those who know the truth, and are set free by that truth. Later, He will clarify that those who have not accepted this truth are still slaves to sin (John 8:34). The response from the hostile crowd is not merely bizarre, it demonstrates a lack of insight.
The “freedom” Jesus has spoken of is spiritual: those who reject Christ are still enslaved to sin. This results in both eternal damnation and earthly consequences (Romans 1:26–27). The people who remark back about their freedom seem to think that if they are not actual slaves, in a social sense, they have no need to be freed. In this way, their reaction proves that they do not understand the point Jesus is making.
The absurd side to this argument is that it ignores both Israel’s history and her current situation! In the past, Israel was often subjugated to other nations—the entire book of Judges describes the nation’s cycles of sin, oppression, and rescue. At one point, the vast majority of the Jewish people were carried off into captivity (Daniel 1:1; Esther 2:5–6). And, most obviously, the nation of Israel had been enslaved by the nation of Egypt prior to the events of the book of Exodus. At the very moment these words were spoken, Israel was under the absolute control of the Roman Empire. It’s mind-boggling that they could claim to have “never been enslaved to anyone.” Then again, so is their inability to recognize their enslavement to sin.
Verse 34. Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin.
Here Jesus uses the phrase translated as “truly, truly,” or “very truly.” This is from a doubled use of the Aramaic word amēn. Used at the end of a statement, as many cultures do in prayer even today, it suggests a hope that the words will be fulfilled, or that they are true. Used at the beginning of a statement, it is a claim to absolute, original, first-hand knowledge.
It’s important to realize what Christ is saying here, and what He is not saying. Earlier, Jesus claimed to be the one and only source of spiritual truth, and that those who accepted Him would be set free from the enslavement of sin (John 7:37–38; John 8:12). Without question, Jesus is pointing out that sin is a mark of following darkness, instead of His light (1 John 1:5-10). Sin, by definition, means choosing earthly, worldly things over heavenly things.
What Jesus is not saying is that all sin, at all times, should be interpreted to mean that the sinner has no relationship to Christ. The Greek of this phrase makes this nuance much easier to understand than any English translation. The exact phrasing used is pas ho poiōn ho hamartia doulos ho hamartia. Literally, this means “everyone who keeps practicing sin is a slave of sin.” In other words, Jesus is now speaking of a habitual, persistent sin. Those who are free in Christ may stumble into darkness, but they do not perpetually “walk” in it (John 8:12).
Verse 35. The slave does not remain in the house forever; the son remains forever.
Jesus is explaining the enslaving nature of sin, as compared to the freedom He offers in salvation. Jesus has already claimed to be the one and only source of spiritual truth (John 8:12), and that accepting this truth would rescue a person from sin and spiritual slavery (John 8:31–32). In the prior verse, Jesus noted that those who habitually practice sin are slaves to sin—these are not people who have been “set free.” In this verse, He draws out the distinction between a household servant and an actual son of the house.
Slaves—from the Greek term doula–meaning a “bondservant”—were the equivalent of employees in the ancient world. They lived in the master’s house, and had a certain kind of relationship with the master. However, they were not actually part of the master’s family. Eventually, these bondservants would leave, or be dismissed. Only the actual children of the master had a permanent right to live in the home. The classic example of this is found in Genesis 21, where Ishmael, Abraham’s son through the servant Hagar, is dismissed from the home; his son Isaac, through his wife, remains. This, according to Jesus, applies to our spiritual relationship to God.
Specifically, Jesus is referring to the crowd’s earlier claim to being the children of Abraham. As Jesus will soon point out, His critics may be “in the house” of Abraham, but they are not really “children” of Abraham, since they are not spiritually part of God’s family. Sooner or later, as with any other “slave,” they will find themselves cast out.
Verse 36. So if the Son sets you free, you will be free indeed.
John 8:36 is one of the most inspirational phrases in all of Scripture. While sin enslaves us (John 8:31–32), true freedom is found only in Christ (John 8:31–32). Sin deceives by promising freedom, when all it does is control and corrupt us. Those who don’t have faith in Christ are bound by sin (Romans 6:18), and subject not only to slavery, but to spiritual death (John 3:36). Those who find Christ, the one and only source of spiritual truth (John 8:12), will be “truly” free.
The context of this comment is a discussion about Abraham and the concept of a spiritual “father.” The religious leaders of Jerusalem, and their followers, are referred to as “the Jews” in this part of the gospel of John. When Jesus claimed to be doing the will of His “father,” these critics responded by laying claim to their ancestry through Abraham. Christ’s reply is that biological fatherhood is not as important as spiritual fatherhood. Jesus has just used the example of a household servant, who is not a permanent part of a family, in contrast to a son, who is always guaranteed access to his father (John 4:15–16). This was an analogy to the difference between those who merely know “about” God—including the spiritually obstinate Pharisees—in contrast to those who truly know God because they know Christ (John 8:31–35).
Christ is the real, promised “son” of Abraham (Galatians 3:16). So, the “real” children of Abraham are those who obey God, by accepting Christ (Galatians 3:26). This is the subtext behind the rest of Jesus’ dialogue with the crowd.
Verse 37. I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you.
In response to Jesus’ claims of spiritual truth, His critics have professed to be children of Abraham. At this point, they still misunderstand the way in which Jesus refers to God as His “father.” Their confusion lies in assuming that, as descendants of Abraham, they are part of the “house” of God. Jesus’ comments over the last few verses dispute that assumption. His analogy highlights the difference between a household servant and the master’s son. One is not a permanent part of the family, while the other is guaranteed a place with the master. The “true” sons of Abraham, then, are those who are spiritually the sons of God—a status only available to those who trust in Christ (Romans 2:28–29; Galatians 3:29).
Jesus is aware that the religious leaders of Jerusalem, and their followers—called “the Jews” here in the gospel of John—are the descendants of Abraham. However, they are not really part of God’s family, since they don’t accept the message of God. That message includes Christ (John 6:29). Since they reject Jesus, they also reject God, and cannot claim to have His truth, or His light, inside them. Jesus’ challenge to their spiritual arrogance has led them, not only to reject Him, but to attempt to kill Him (John 5:18).
This leads Jesus to continue the analogy of “fatherhood,” by making a brutally condemning remark. In the next verses, Jesus will suggest that the people opposing Him are following the example of their spiritual father…who is neither God nor Abraham. Rather, according to Christ, their father is the Devil (John 8:44)!
Verse 38. I speak of what I have seen with my Father, and you do what you have heard from your father.”
A major point of pride in the nation of Israel, was their descent from Abraham. As the man given a promise by God, Abraham represents an anchor point for the Jewish understanding that they are God’s chosen people. In trying to dispute Jesus’ claims to spiritual truth, the religious leaders of Jerusalem have misinterpreted His references to His “father.” Their claim, in response, was to profess their descent from Abraham. As Jesus has pointed out, however, being a part of God’s family is driven by faith and spirit, not by genealogy. The “true” children of Abraham are those who obey God, which includes following His son, Jesus Christ (John 6:29). As Abraham followed God, so too will his spiritual children.
After claiming that the people opposing Him are not really sons of Abraham, Jesus now begins to refer “your father,” meaning the spiritual father of these obstinate critics. While Jesus comes by the will of God, and does what His Father wants Him to do, the people who seek to kill Him (John 5:18) are acting in the example of their father. Jesus will subtly make this point several times before outright naming the true spiritual father of His enemies: the Devil (John 8:44)!
Unsurprisingly, this escalation leads Jesus’ critics to resort to insults (John 8:41), accusations of insanity (John 8:48), and another attempt on His life (John 8:59).
Verse 39. They answered him, “Abraham is our father.” Jesus said to them, “If you were Abraham ‘s children, you would be doing the works Abraham did,
Jesus has just explained that being part of God’s family is a spiritual matter, not a question of genealogy. The Jewish religious leaders who seek to kill Him (John 5:18) are descended from Abraham. But they are not true “sons” of Abraham, because they do not accept the One sent by God (John 6:29). To support this, Jesus used the analogy of a household servant, who lives in the home and knows “about” the master, but who has no real rights to the house. A true son, on the other hand, has a permanent relationship. Spiritually, this is the case with those who are in Abraham’s family tree, but do not follow God. Since they do not do what Abraham did—obey God—they cannot be “true sons” of God the Father.
The critics, seemingly confused about the meaning of this, once again state that they are children of Abraham. This repeated reference might also be a subtle insult to Jesus, by hinting at His scandalous birth. Later, this subtlety will be gone and the crowd will outright accuse Jesus of being an illegitimate child (John 8:41).
Here, Jesus takes a slightly different approach. In the prior verse, He spoke to the hostile crowd about “your father,” meaning someone other than Abraham or God. Here, He begins to point out that the actions of these critics prove their real spiritual state. They don’t do as Abraham did, so they are not Abraham’s children. Instead, their actions imitate the Devil, their true (spiritual) father.
Verse 40. but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did.
In this escalating exchange with Jerusalem’s religious leaders, Jesus has made claims to spiritual authority. He has given reasons to accept His claims, mostly by repeating the same clear facts He has taught since the beginning of His ministry. Jesus is sent by God the Father, speaks His words, and carries His message (John 8:21–30).
Most recently, His critics responded with their genealogy: they are the descendants of Abraham. This, however, does not make them legitimate children of God. As Jesus has shown, a “true son” of Abraham would do the things which Abraham did (John 8:39). Since Abraham obeyed God, and these hypocrites do not, they cannot claim Abraham as their spiritual father. Instead, their actions suggest that they are following a different example and a different spiritual father. In particular, they seek to murder the One who disagrees with them (John 5:18). This is part of a point towards which Jesus is building: that neither Abraham nor God are the “father” of these men. Instead, their source is someone connected to murder and lies. When Jesus fully reveals this criticism, it will result in outrage (John 8:59).
Verse 41. You are doing the works your father did.” They said to him, “We were not born of sexual immorality. We have one Father — even God.”
Jesus has been using the idea of fatherhood to explain why the religious leaders opposing Him are not “true sons” of Abraham. Children inherit their nature from their fathers. So, those who are the actual spiritual children of Abraham will do what Abraham did, which was to obey God and respond to His message. The men attempting to kill Jesus (John 5:18) are rejecting the message of God, because they are rejecting the messenger of God (John 6:29). They are enslaved to sin (John 8:34) because they refuse to accept the only One who can set them free (John 8:31–32). As further proof, Jesus points out that their actions reflect their father—and neither God nor Abraham are associated with lies and murder.
Here, the conversation takes a nasty turn. Prior to this, the crowd’s attacks on Jesus have been somewhat formal. They have disputed His claims, condemned His words, and even tried to have Him arrested or killed (John 5:18; John 7:32). In this moment, though, they resort to outright personal insults. The statement “we were not born of sexual immorality” is a direct slur against Jesus, whose birth was a subject of some controversy (Luke 1:30–38). In short, the critics are smearing Jesus’ reputation by calling Him an illegitimate child.
Jesus’ response shows that He is not the passive, soft, weak-eyed cartoon character so often imagined. Instead, He forcefully repeats His claim that these men reject Him because they reject God—they are the spiritual children of Satan (John 8:44)! This turmoil will escalate until Jesus once again claims to be God incarnate, at which point the crowd will resort to violence (John 8:59).
Verse 42. Jesus said to them, “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me.
Jesus is using the analogy of fatherhood to explain why His critics refuse to accept His claims. Children inherit the nature of their fathers. So, those who are the “true sons” of Abraham will do as Abraham did. He obeyed God, and accepted God’s words. Jesus brings the words of God (John 8:38), and the will of God (John 6:38), proven by both Scripture and miracles (John 5:30–47). And yet, these religious leaders have ignored His message and attempted to have Him killed (John 5:18). Their actions suggest that they have a spiritual father other than Abraham, and other than God (John 8:44).
In continuing to make this point, Jesus once again claims that He is acting in submission to God the Father (John 6:57).
The critics’ responses have become less and less meaningful, and recently sank to the level of petty insults (John 8:41). As Jesus continues to hammer home their hypocrisy, they will accuse Him of insanity (John 8:48), and then resort to physical violence (John 8:59).
Verse 43. Why do you not understand what I say? It is because you cannot bear to hear my word.
Here, again, Jesus makes a point He has already taught. Those who cannot understand the will of God, or the message of God, are those who do not want to understand. The problem is not their intellect or their learning. The problem is that they are committed to rejecting what they do not want to hear. Their intent overrides all evidence, logic, and spiritual humility (John 7:17). Jesus has pointed out that these men have access to the Scriptures (John 5:39–40), have witnessed His miracles (John 5:36; John 8:18; John 3:1–2), have heard human testimony (John 5:33–34), and have heard the very words of One who came from heaven (John 8:23).
This obstinate attitude is rooted in their nature; nature is something man inherits through a father. According to these religious leaders, their father is Abraham (John 8:33). As Jesus pointed out, however, their actions suggest something very different. Abraham might be their earthly ancestor, but he is not their spiritual father. Those who are “true sons” of Abraham would do what Abraham did—obey God (John 8:39–41). These men deal in lies and violence (John 5:18). Jesus has made several subtle references to some “other” father (John 8:38), and His critics have responded by calling Him an illegitimate child (John 8:41).
In the next verse, Jesus will complete His crushing condemnation of these men by pointing out their true spiritual father, who is both a liar and a murderer (John 8:44).
Verse 44. You are of your father the devil, and your will is to do your father ‘s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.
Jesus’ critics have adamantly resisted His teachings. In part, this has hinged on their claims to be the children of Abraham (John 8:33). Jesus responded by pointing out that “true sons” behave as their father did. Since Abraham believed God, and these men do not, they are not part of Abraham’s spiritual family. Instead, they are the children of some other father. So far, their conduct has been marked by violence (John 5:18), deception (John 7:21–24), and hypocrisy (John 8:1–11). They reject the message of Christ because they do not want to hear it (John 8:43). They’ve even insulted Jesus’ family by insinuating that He is an illegitimate child—a “son of fornication” (John 8:41). Here, Jesus completes His statement about the true spiritual father of these critics, in spectacular fashion.
In no uncertain terms, Jesus states that these hateful enemies are, in fact, the spiritual children of the devil. He refers to murder, resistance to the truth, and lies—all of which were part of His earlier criticism of these men. This is not a soft, timid response on the part of Jesus. This is an open, overt rebuke delivered against religious leaders who are leading others to hell (Matthew 23:15). Contrary to the caricature of Jesus as a fragile mystic, passages such as these prove His ability to present righteous strength.
Verse 45. But because I tell the truth, you do not believe me.
Jesus is hammering His critics for their hypocrisy. While they profess to be sons of Abraham, their actions contradict that claim. Children follow the nature of their fathers, doing what their fathers do (John 8:39). So, those who are “true sons” of Abraham should be obeying God (John 8:40). Instead, these men are being dishonest (John 8:13–15), violent (John 5:18; John 8:59), and obstinate (John 8:43). This suggests that their spiritual father is, in fact, one marked by lies and murder and rebellion: the devil (John 8:44).
In prior verses, Jesus has pointed out that a person’s willingness to accept God always comes before their ability to understand. Those who will not obey cannot understand. In other words, they do not reject God because they don’t grasp His message—they fail to grasp the message because they don’t want to accept it. Here, Jesus more or less says the same thing, for a third time in this gospel (John 7:17; John 8:43). The reason these men reject His words is because they prefer lies, and since what Jesus says is true, they are committed to ignore it.
Verse 46. Which one of you convicts me of sin? If I tell the truth, why do you not believe me?
In responding to His critics, Jesus has already pointed out the evidence to which they have access. This includes Scripture (John 5:39–40), miracles (John 8:18; John 5:36), eyewitnesses (John 5:32–33), and His own God-given words (John 8:26). The fact that they reject these is not because they cannot understand, but because they will not understand. They are the spiritual children of the devil, who is a murder and liar (John 8:44). So, they are bound to reject what Jesus teaches. It’s the truth, which they “cannot bear” to hear (John 8:43).
At this point, Jesus also brings out another major piece of evidence which supports His claims: His sinless life. If the religious leaders had a single incident which they could use to accuse Jesus of immorality, they would have already brought it out. This is why they resorted to cheap tricks and challenges—they had no other “dirt” to throw. Here, Jesus brings this up directly: none of these men can accuse Him of any sin!
This ties into the hypocrisy of their rejection. If Jesus is attested to by miracles (John 20:30–31), displays a sinless life (Hebrews 4:15), and speaks the truth, why would they not believe Him? The answer will be repeated in the next verse: they are not of God and do not want to hear.
Verse 47. Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God.”
Jesus has been consistent in His message, even in the face of criticism (John 8:25). He has also provided reasons to accept His message. These have included miracles (John 5:36), prophecies from the Jewish Scriptures (John 5:39–40), and the testimonies of others (John 5:32–33). Further, Jesus has displayed a life of moral perfection—even His enemies can’t point to an example of Him doing something wrong (John 8:46). For all of that, these men have not only rejected His message (John 8:43), they have attempted to kill Him (John 5:18).
Earlier in this discussion, Jesus used the analogy of fatherhood to explain why the religious leaders could not claim to be “true sons” of Abraham. Spiritually speaking, children inherit their nature from their fathers, and do what their fathers do. Abraham obeyed and honored God (John 8:39), but these men deal in lies and violence (John 8:44). This, according to Jesus, proves that they’re the spiritual children of the devil instead! This also explains their attitude, which refuses to accept anything they do not want to hear (John 7:17). This is why Jesus says that they “do not hear” His message: as spiritual children of the devil, they don’t want to hear it.
Verse 48. The Jews answered him, “Are we not right in saying that you are a Samaritan and have a demon?”
This conversation between Jesus and the Pharisees dispels any myths that Jesus was weak, passive, or timid. In response to His claims, the religious leaders of Jerusalem have gone so far as to question Jesus’ birth. They did this by insinuating that He was “born of sexual immorality,” which could actually be seen as an attack on His mother (John 8:41). These same men have also tried to have Jesus arrested (John 7:32) and even killed (John 5:18). All of this is grounded in their refusal to accept His message (John 8:43), which they do not understand specifically because they have no intent to listen.
Here, the men opposing Jesus sink even lower in their approach. The Jewish people saw Samaritans as despised half-breeds. This cultural hatred was a major reason why Jesus’ actions in the Samaritan town of Sychar were so controversial (John 4:1–9). Calling Jesus a “Samaritan” combined two insults into one: mocking His birth, and accusing Him of heresy. Referring to someone as demon-possessed was, in that day, equivalent to calling them crazy. Unable to give reasonable answers to His teaching, those opposed to Jesus are resorting to petty insults. Unfortunately, this tactic is still common in debates today, where mocking and slurs take the place of actual discussion.
Verse 49. Jesus answered, “I do not have a demon, but I honor my Father, and you dishonor me.
Jesus makes an important distinction here, which further shows the difference between Him and His critics. Everything Jesus did in His earthly ministry was intended to glorify God the Father. And, Jesus always pointed His mission, His words, and all of the credit for those accomplishments to God (John 8:50). The Pharisees, like other religious leaders of that era, were more interested in their own power and prestige than in the truth (Matthew 20:25; Luke 11:43; Matthew 23:6). Since Jesus’ message conflicts with what they want to believe, they refuse to understand it (John 7:17). This is why Jesus was comfortable in saying that they were, spiritually, the children of the devil, not of Abraham (John 8:44).
Recently, this same hostile crowd has resorted to petty insults. In the prior verse, these critics have insulted Jesus’ birth and accused Him of being insane. This only goes to prove the point Jesus has made over and over: those who reject the One sent by God are also rejecting God (John 3:36). To dishonor Jesus is to spit in the face of God the Father.
Verse 50. Yet I do not seek my own glory; there is One who seeks it, and he is the judge.
Jerusalem’s local religious leaders are absolutely committed to reject Jesus’ message, because it is not what they want to hear (John 8:43). That hatred for the truth, along with dishonesty and violence (John 8:44) prove that these men are the spiritual children of the devil, not of God (John 8:39). They are more interested in protecting their reputation, and destroying their enemies, than they are in following the actual truths revealed by God (John 8:40). Jesus, on the other hand, has shown that His every word and deed are meant to bring glory to God, not to Himself.
At the same time, “there is One who seeks [to glorify Jesus],” and this is God the Father (John 8:54). That will be accomplished as Jesus continues to follow the timetable God has set (John 7:6–8), and by submitting to the work God has given Him to do (John 8:28–29).
Jesus’ comment here about God being the judge is brief and often overlooked. However, in the context of this conversation, it is extremely important. The men arguing with Jesus at this moment are beyond reason (Matthew 7:6) and have begun to use vile insults (John 8:41; 8:48). Jesus’ remark defers judgment for those actions to God (Romans 12:19). Instead of becoming flustered or enraged, Jesus shrugs those slurs off and leaves the consequences to God.
Verse 51. Truly, truly, I say to you, if anyone keeps my word, he will never see death.”
This verse once again uses an Aramaic word which has survived into Hebrew, Greek, and even English: amēn. Used at the end of a statement, this word is a declaration of truth or of a hope that what has just been said will be fulfilled. It suggests that the speaker agrees with the former words. However, used at the beginning of a statement, it implies that what follows is absolute, original, first-hand truth. When Jesus says “Amēn, amēn,” translated as “truly, truly,” He is introducing a crucial fact.
Jesus has already pointed out that the men attacking Him have no interest in the message of God. He has used various expressions to convey this: they “do not believe” (John 8:46), they “do not hear” (John 8:47), “the word finds no place” in them (John 8:37), they “cannot bear to hear” the word (John 8:43). This rejection proves that these people “walk in darkness” (John 8:12). They have rejected the one and only source of spiritual truth (John 8:12), and so they will die in their sins (John 8:21) instead of finding forgiveness (John 3:36).
Jesus’s words here are in contrast to those who do not “hear,” “walk,” or “believe” according to His message. Those who “keep His word,” in this context, are those who express saving faith in God’s Son (John 3:16–18). Those who reject Christ, however, are condemned to spiritual death (John 3:18; John 3:36).
Once again, as shown in the next verse, Jesus’ opponents will misunderstand His message.
Verse 52. The Jews said to him, “Now we know that you have a demon! Abraham died, as did the prophets, yet you say, ‘If anyone keeps my word, he will never taste death.’
Jesus’ ministry has brought out intense frustration in His critics. The religious leaders of Jerusalem, in particular, are livid over His repeated victories in debate and in the public’s eyes. Every time these men have tried to fool, trick, or embarrass Jesus, it has backfired (Matthew 16:1; 19:3; Matthew 22:35; Luke 10:25; 11:54). They’ve even tried to have Him arrested (John 7:32), or killed (John 5:18), and those attempts have also failed (John 7:45–46). Jesus has been bold in pointing out their hypocrisy and stubbornness. In particular, Jesus has declared that their use of lies and violence proves that they are not really the spiritual children of God (John 8:44). And, Jesus has become more and more direct in His condemnation of their sin.
The responses given by these men have sunk to the level of personal insults, such as implying that Jesus is an illegitimate child, or that He is insane. In this verse, that charge of insanity is repeated, since Jesus has just claimed that those who follow Him will not “taste death” (John 8:51), a comment which the Pharisees and their followers misunderstand. Abraham was a major theme of this conversation, and he is brought up again as one who, though He followed God, still experienced physical death. This is not what Jesus means, however, as the next verses will show.
Verse 53. Are you greater than our father Abraham, who died? And the prophets died! Who do you make yourself out to be?”
Abraham is one of the most revered names in all of human history, and especially by those of the Jewish faith. A recurring theme in this debate has been whether or not the religious leaders of Jerusalem are following in his spiritual footsteps. According to the Pharisees, and other critics of Jesus, they are the descendants of Abraham, and so they hold the truth. Jesus, on the other hand, has pointed out that his critics’ actions point to a different spiritual father. Abraham believed and obeyed God. These men lie and commit violence, which makes them the spiritual children of the devil. This exchange has led Jesus’ opponents to use insults and slurs, such as accusing Him of being an illegitimate child. They’ve also accused Him of being insane.
Here, the critics once again invoke the superiority of their ancestors. The question asked here is phrased in such a way that it expects a “no” answer. This is like asking “you don’t think…do you?” in English. Jesus has claimed that those who follow God, by accepting His teachings, will not “taste death” (John 8:51). These men are challenging that by pointing out—in their confusion—that Abraham and the prophets died. Is Jesus claiming to bring a superior message?
Ironically, this is exactly what Jesus is doing, which is the main theme of the book of Hebrews. However, in this case, Jesus is speaking of a consistent message from God. This is one that Abraham, and all the other prophets, were aware of. Jesus is about to follow the crucial question asked here—”who do you think you are?”—to a spectacular and outrageous conclusion.
Verse 54. Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, ‘He is our God.’
Jesus has already pointed out that the words and works He does are under the commands of God the Father (John 8:26). He is not seeking attention or self-promotion, and has always given credit to God (John 8:50). Since He is supported by evidence from God, such as miracles (John 5:36) and Scripture (John 5:39–40), Jesus’ words ought to be accepted. Instead, those who seek to have Jesus killed (John 5:18; John 7:1) are being stubborn. They keep misinterpreting Jesus words because they do not want to know the truth (John 7:17; John 8:43).
Prior to this, Jesus has pointed out that His critics act more like the devil than Abraham (John 8:44). They lie, they use violence, and they reject God by rejecting Christ (John 6:29). Here, Jesus will begin to make this condemnation even more direct, literal, and pointed. This begins with Jesus confronting their claims to follow God. As pointed out before, those who truly follow God are meant to listen to His message (John 6:37). Those who reject God’s Word cannot claim to be part of His family (John 8:37–38), and are damned to die for their sins (John 8:21).
As continued in the next verse, Jesus will directly call this claim—that Jerusalem’s religious leaders follow God—a lie. These men, who hypocritically protect their own power instead of following the truth, do not know God.
Verse 55. But you have not known him. I know him. If I were to say that I do not know him, I would be a liar like you, but I do know him and I keep his word.
Any illusions that Jesus was timid, weak, or passive are destroyed when a person actually reads the Gospels. In particular, the gospel of John shows that Jesus was willing to be forceful and direct when necessary. Jesus drove corrupt businessmen out of the temple with a whip (John 2:13–22). He easily handled the challenges of public debate (Matthew 16:1; 19:3; Matthew 22:35; Luke 10:25; 11:54). Earlier in this conversation, He referred to His critics as the sons of the devil (John 8:44). Here, Jesus is as forceful and direct in His condemnation as anywhere in the Bible.
In short, Jesus has knowledge of God and teaches the message God wants the world to hear. The men opposing Him (John 8:13), insulting Him (John 8:41, 48), and trying to kill Him (John 8:59) are not. This is because Jesus knows God and represents truth. These critics are liars who do not know God.
In Greek, the statement Jesus makes here implies a difference even deeper than what’s implied in English. When Jesus refers to his critics, He states that they have not “come to know” God, using the Greek root word ginosko. This is a knowledge gained by observation and experience. But, when speaking of His own knowledge, Jesus uses the Greek root word eido, which is knowledge that’s intuitive, inherent, or natural. In other words, these men haven’t even encountered or learned about God, while Jesus has personal, direct knowledge of Him. The gulf between Christ’s understanding of God and their understanding is not just intellectual, and not just spiritual. The difference is fundamental: Jesus knows God because He is God. This is a point Jesus will make very directly in the upcoming verses, enraging His critics.
Verse 56. Your father Abraham rejoiced that he would see my day. He saw it and was glad.”
Once again, Abraham is invoked in this debate. The critics attacking Jesus placed enormous importance on their descent from Abraham (John 8:33). Jesus has pointed out that spiritual matters, not genealogy, make a person a “true son” of Abraham. By that measure, those who lie and kill are acting like their true spiritual father, the devil (John 8:44). Continuing this idea, Jesus has directly called His critics liars. They do not know God (John 8:47), and do not want to know God (John 8:43), which is why they reject the One sent by God.
In saying this, Jesus has implied that those who accept His words will not “taste death” (John 8:51). His critics misunderstand this as a reference to physical death. Jesus, however, is referring to salvation. Here, He clarifies by saying that Abraham’s faith looked forward to the Promised One—and Jesus is that One. Therefore, when Jesus claims to bring a message which frees men from death, that message includes those who came before Him, such as Abraham.
In making this statement, Jesus implies that He witnessed Abraham’s life in a direct, personal way. This, as shown in the next verse, results in another dismissal by His critics.
Verse 57. So the Jews said to him, “You are not yet fifty years old, and have you seen Abraham?”
A common theme in Jesus’ interaction with His critics was that of misunderstanding. More often than not, Jesus’ words were interpreted in an overly literal, physical sense. In fact, most of what Jesus taught was meant to be understood in a spiritual sense. The problem, of course, was not that His critics lacked intelligence or education (Matthew 16:1; 19:3; Matthew 22:35; Luke 10:25; 11:54). On the contrary, they had all of the evidence they could possibly need. This included Scripture (John 5:39–40) and miracles (John 5:36). Their refusal to accept Christ was just that—refusal—which is what caused their mistakes. In other words, they did not understand because they refused to obey. Their hatred for the truth made it impossible for them to grasp Jesus’ message (John 7:17; John 8:43).
In the prior verse, Jesus referred to Abraham, noting that even he looked forward to the coming of a Promised One. That person, according to Scripture and evidence, is Jesus Himself. But the remark made by Jesus implies the same idea He spoke of in verse 55: that His knowledge is personal, direct, and innate. This leads to another misunderstanding, delivered with palpable sarcasm: “Abraham has been dead for thousands of years, how can you claim to have seen him?” The answer Jesus gives will not only summarize His teaching, it will outrage His critics to the point of another physical attack.
Verse 58. Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.”
In the gospel of John, there are seven instances where Jesus makes a statement alluding to His own divinity. These are known as the seven “I AM” statements. When Moses asked God how He should be identified to Israel, God said “I AM WHO I AM…Say this to the people of Israel: ‘I AM has sent me to you.’” This phrase implies the simplest expression of God’s nature: He just is, He must be. When Jesus uses this phrasing, He is deliberately invoking that same essence. Earlier in this very debate, Jesus made the second of these statements, claiming “I am the light of the world” (John 8:12).
Now, Jesus is responding to disbelief from His critics. Jesus indicated that Abraham looked forward to the coming of the Messiah, and “rejoiced” to see Jesus’ day finally arrive. Jesus word choices, in the original Greek, imply a kind of knowledge which is inborn, innate, and natural. This led His critics to jeer: “you’re not even fifty, how can you have seen Abraham?”
Jesus answers with what some refer to as the “hidden ‘I AM’” statement, since it’s not typically counted among the others. Ironically, this is perhaps the most direct of all of Jesus’ uses of this phrase. The meaning is certainly not lost on His critics. When Jesus claims the title of “I AM,” everyone listening knows exactly what He means: that He is God (John 10:33). Those who suggest that Jesus never actually claimed to be God should consider the reaction of the religious leaders to His words, shown in the next verse. They are so enraged that they attempt to stone Jesus (John 8:59) right then and there.
Verse 59. So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.
In this conversation, Jesus has not only called His critics liars and children of the devil (John 8:44), He has directly claimed the same name as God (John 8:58). If this is not true, it is blasphemy—the fact that these men so immediately picked up stones proves their opinion of which option applied (John 10:33). Scripture makes it clear that Jesus acts according to God the Father’s schedule (John 7:6–8). And, at the same time, the Bible shows that God ensures that everything around Jesus complies with this timetable. This verse is another example of Jesus’ enemies unsuccessfully attempting to arrest, detain, or kill Him (John 7:45–46).
Most of these “escape” occurrences are vague, and are probably best interpreted in natural terms. Most likely, Jesus simply left or exited in such a way that His attackers failed to reach Him. In other cases, such as when He will be surrounded on a high ledge near the Temple, there’s a greater chance that His escape was enabled by supernatural means (John 10:23–24; 10:39). In any event, Jesus has made His views on their hypocrisy and spiritual state very clear, and they have once again failed to silence Him (John 5:18; John 7:1).
End of Chapter 8.
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