John 8 (KJV)

John 8:1–11

The woman caught in adultery

Jesus went unto the mount of Olives. And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou? This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the ground. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.

Early in the morning, as Jesus teaches in the temple, scribes and Pharisees bring a woman caught in adultery and ask whether she should be stoned as the law of Moses commands. Jesus writes on the ground, then says that whoever is without sin should throw the first stone. The accusers leave one by one, and Jesus tells the woman he does not condemn her and to sin no more.

What does this mean?

Scribes were experts in the law of Moses. "Convicted by their own conscience" (KJV) means their consciences accused them. No one knows what Jesus wrote on the ground, and interpreters have offered many guesses.

Historical context

This passage (7:53 to 8:11) is in both the KJV and the WEB, but it is absent from the earliest surviving manuscripts of John, and in some later manuscripts it appears elsewhere in John or in Luke. Most scholars think it was not part of John's original text, while many regard it as an early and authentic tradition about Jesus. The law prescribed death for both partners in adultery (Leviticus 20:10); the man is not brought. Whether Jewish courts could carry out executions under Roman rule is debated.

Why does it matter?

The story turns a trap into a question about the accusers themselves, and has become one of the best-known episodes in the Gospels.

Editorial notes, not scripture.

John 8:12–20

The light of the world

Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. Ye judge after the flesh; I judge no man. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.

Jesus declares, "I am the light of the world," and the Pharisees object that his testimony about himself is not valid. Jesus replies that he knows where he came from and where he is going, and that his Father testifies with him. He is teaching in the temple treasury, yet no one arrests him.

What does this mean?

"Bear record" (KJV) means testify. "Judge after the flesh" (KJV) or "according to the flesh" (WEB) means judging by merely human standards. The treasury was an area of the temple where offerings were received.

Historical context

Later Jewish sources describe great lamps lit in the temple's Court of the Women during the Feast of Booths, lighting up the city; the treasury was nearby. If this setting is in view, Jesus' claim to be the light would have been especially striking. The law required two witnesses (Deuteronomy 19:15), which Jesus applies to himself and the Father.

Why does it matter?

Light is one of John's main images, introduced in the prologue (1:4-9) and acted out when Jesus gives sight to a blind man in chapter 9. The note that "his hour had not yet come" again explains why he is not seized.

Editorial notes, not scripture.

John 8:21–30

"I am going away"

Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. They understood not that he spake to them of the Father. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. As he spake these words, many believed on him.

Jesus warns that he is going where his hearers cannot follow, and that they will die in their sins unless they believe that "I am he"; they wonder whether he means to kill himself. He says that when they have "lifted up" the Son of Man, they will understand. As he speaks, many believe in him.

What does this mean?

"From beneath" and "from above" contrast the earthly realm with heaven, God's realm. In "I am he" the "he" is supplied in English; the Greek is simply "I am", the same phrase as in 8:58. "Lifted up" again means crucified and exalted.

Historical context

Suicide was regarded as a grave wrong in Jewish tradition, so the hearers' suggestion is a sneer, not a sympathetic guess.

Why does it matter?

The dialogue is full of misunderstanding, as people take Jesus' words at their most literal. This is the second of three sayings about the Son of Man being "lifted up" (3:14, 8:28, 12:32), each pointing to the cross. John presents the crucifixion itself as the moment that reveals who Jesus is.

Editorial notes, not scripture.

John 8:31–47

Children of Abraham

Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free.

They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed. I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God.

Jesus tells Jews who have believed him that the truth will set them free. They protest that as Abraham's descendants they have never been slaves. The argument grows sharper: Jesus says that those seeking to kill him are not acting as Abraham's children, and finally that their father is the devil.

What does this mean?

"Servant" (KJV) here translates the word for slave; the WEB has "bondservant". "Born of fornication" (KJV) may be a jibe at rumours about Jesus' own birth, though that is debated. The devil is described as a liar and murderer from the beginning, recalling the serpent in Genesis 3.

Historical context

Descent from Abraham was central to Jewish identity. Many scholars read this harsh exchange as reflecting bitter disputes between Jewish followers of Jesus and other Jews when the Gospel was written, an argument within a family. Over many centuries, however, verse 44 was misused to justify hatred and violence against Jewish people, and many churches have since formally repudiated such anti-Jewish teaching.

Why does it matter?

The dispute is with people described as having believed him, which shows that John is distinguishing true discipleship ("if you remain in my word") from a shallow or temporary belief. Jesus and his disciples were themselves Jewish.

Editorial notes, not scripture.

John 8:48–59

Before Abraham was, I am

Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. And I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

The argument escalates as Jesus' opponents call him a Samaritan and possessed, and he answers that whoever keeps his word will never see death and that Abraham rejoiced to see his day. When they scoff that he is not yet fifty, he says, "Before Abraham came into existence, I AM." They pick up stones, but Jesus slips away.

What does this mean?

"Hast a devil" (KJV) means "you are possessed" or "mad". "Not yet fifty" means simply that he is still a relatively young man. The WEB prints "I AM" in capitals to mark it as a divine-sounding phrase.

Historical context

Stoning was the penalty prescribed for blasphemy (Leviticus 24:16). Calling a Jew a Samaritan was an insult, given the hostility between the groups.

Why does it matter?

Many interpreters hear an echo of God's self-description to Moses at the burning bush, "I AM WHO I AM" (Exodus 3:14), and of Isaiah's "I am he" sayings. The hearers' attempt to stone him shows they took it as a claim to divine status. This is the climax of the long argument of chapters 7 and 8.

Editorial notes, not scripture.