Exegetical and Hermeneutical Commentary of John 8:59

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.

59. Then took they up stones ] Or, Therefore took they up stones, i.e. in consequence of His last words. They see clearly what He means. He has taken to Himself the Divine Name and they prepare to stone Him for blasphemy. Material lying there for completing and repairing the Temple would supply them with missiles. Comp. Joh 10:31; Joh 10:33.

but Jesus hid himself ] Probably we are not to understand a miraculous withdrawal as in Luk 4:30, where the ‘passing through the midst of them’ seems to be miraculous. Here we need not suppose more than that He drew back into the crowd away from those who had taken up stones. The Providence which ordered that as yet the fears of the hierarchy should prevail over their hostility (Joh 7:30, Joh 8:20), ruled that the less hostile in this multitude should screen Him from the fury of the more fanatical. It is quite arbitrary to invert the clauses and render, ‘Jesus went out of the Temple and hid Himself.’

going through the midst of them, and so passed by ] These words are apparently an insertion, and probably an adaptation of Luk 4:30. No English Version previous to the one of 1611 contains the passage.

As a comment on the whole discourse see 1Pe 2:22-23, remembering that S. Peter was very possibly present on the occasion.

“The whole of the Jews’ reasoning is strictly what we should expect from them. These constant appeals to their descent from Abraham, these repeated imputations of diabolic possession, this narrow intelligence bounded by the letter, this jealousy of anything that seemed in the slightest degree to trench on their own rigid monotheism all these, down to the touch in Joh 8:57, in which the age they fix upon in round numbers is that assigned to completed manhood, give local truth and accuracy to the picture; which in any case, we may say confidently, must have been drawn by a Palestinian Jew, and was in all probability drawn by a Jew who had been himself an early disciple of Christ.” S. p. 160.

Fuente: The Cambridge Bible for Schools and Colleges

Then took they up stones – It seems they understood him as blaspheming, and proceeded, even without a form of trial, to stone him as such, because this was the punishment prescribed in the law for blasphemy, Lev 24:16. See Joh 10:31. The fact that the Jews understood him in this sense is strong proof that his words naturally conveyed the idea that he was divine. This was in the temple. Herod the Great had not yet completed its repairs, and Dr. Lightfoot has remarked that stones would be lying around the temple in repairing it, which the people could easily use in their indignation.

Jesus hid himself – See Luk 4:30. That is, he either by a miracle rendered himself invisible, or he so mixed with the multitude that he was concealed from them and escaped. Which is the meaning cannot be determined.

Fuente: Albert Barnes’ Notes on the Bible

Joh 8:59

Then took they up stones to cast at Him.

Stones of the visible Temple cast at the cornerstone of the Temple of God. (W. H. Van Doren, D. D.)

The Jews and Jesus

Followeth now the issue of this long dispute, and particularly of this last contest. They look upon Him as so absurd in what He had just spoken that they will reason no more, but seek to cut Him off as a blasphemer; and He takes no more pains to convince them, but delivers Himself miraculously from their fury. Whence learn

1. Malicious persecutors will not hearken to truth, though never so clearly told them; but when all arguments fail them, they will betake themselves to violence; for then they take up stones to cast at Him, wherein they were injurious, in returning Him the reward of a blasphemer, who had told them the truth, and unjust, in their tumultuous procedure, and not taking a legal way. And this is it which may be expected of all contradictors of Christs doctrine, if they get power and be not bridled.

2. It is lawful for Gods servants to withdraw from the fury of bloody persecutors, when the persecution is personal, as Christs example doth teach.

3. Our blessed Lord did condescend to sanctify all the weak means prescribed to His people in hard times, in His own person; for, He who could have destroyed them, hid Himself, and made use of fleeing, He went out, etc.

4. Christ can disappoint persecutors, and deliver His people, even in greatest extremity; for, when they have Him among their hands in the Temple, He first hid Himself, and then went out of the Temple, going through the midst of them, etc. Either he dazzled their eyes, and made Himself invisible, both when He hid Himself, and went away; or having done so for a while, while he hid Himself, He did bind up their hands that they could not touch Him when He went openly through them out of the Temple. And so He evinced His great power even in His infirmity, and so also doth He make His people prove strong while they are weak, and perfects His strength in their weakness. (G. Hutcheson.)

Hatred of the truth

Truth is hated because

I. IT SEES TOO DEEPLY.

II. SPEAKS TOO PLAINLY.

III. JUDGES TOO SEVERELY. (Schnur.)

Jesus hid Himself and went out of the Temple

Christ and His Church in a bad world

The escape of our Lord was no doubt a great miracle. As an old Divine remarks on it, Christ here hides Himself, not by shrinking behind partition walls, nor by interposing anything else between them and His own Body, but by the power of His Godhead making Himself invisible to those who sought Him. Once before, as it seems, He had wrought the same wonder, but not in the same place, nor among the same people (Luk 4:29-30). Thus, as another old writer observes, you may understand that our Lords passion was endured not of constraint, but willingly: that He was not so much taken by the Jews, as offered by Himself. For when He will, He is taken; when He will, He escapes; when He will, He is hanged on a tree; when He will, they can lay no hold on Him. St. John says, He hid Himself; St. Luke does not say so–therefore it may be, that in the one case His enemies could not see Him, any more than Balaam could the angel; in the other ease, that though they saw Him, the hand of God was on them in some remarkable way, to keep them from laying hands on Him. Another circumstance much to be observed, in our Lords manner, in both these two several miracles, is His passing immediately from His danger and the midst of His enemies, to the performance of works of mercy among worthier and more thankful people. When He became visible again, it was to heal those who had need of healing. The particular way in which at present I wish to consider this great miracle is the following: How it throws light on the true condition of Christ and His servants here in this evil world. It shows us what the true Church of Christ and what true Christians must expect; and it shows us also how they may behave themselves, in such trials, worthy of Him whom they serve. The plain doctrine of Scripture is, that as affliction is the lot of all men–for man is born to trouble as surely as the sparks fly upward–so persecution is the lot of Christians. They declare themselves in baptism bound to be always at war with the world and the devil; and the world and the devil for their part will never leave them alone. But further: the attack on our Lord on this occasion seems to show what way of thinking it is, and what particular part of the Churchs doctrine, which is most apt to draw on itself the censure and enmity of the world. Why did the Jews try to stone our Lord? because He represented Himself as having been before Abraham. So a while after, when He plainly said to them, I and My Father are one, they presently took up stones to stone Him. And His final condemnation to death by the High Priest went on no other ground. Thus it has ever been between Christ and the wicked world. They would hear him teach many things–speak in praise of love and charity, or utter His great unspeakable promises. But when it comes to this, You are members of Christ, walk worthy, then, of the vocation wherewith ye are called; Christ, who accounts you part of Himself, is the Most High God; you, as united to Him, are partakers of the Divine Nature; therefore you must really keep the commandments, you must be inwardly and really holy as He is holy: when this kind of doctrine is put forth, and urged home to the hearts of men, they grow uneasy, and start objections, and make difficulties, and say it is requiring too much; they never can come up to so high a standard, and they take people to have become their enemies, who talk to them in such a tone. This of course makes our duty, in respect of Gods Truth and worship, harder to perform; but it does not in the least make it obscure or doubtful. We must not neglect, or forget, high and mysterious doctrines, or severe rules, because those with whom we are concerned are impatient of being put in mind of them; yet again, we must so teach them as they may be able to bear–tempting them as little as possible to irreverent hearing and careless forgetting. Jesus Christ, His hour being not yet come, retired out of the way of His enemies, and gave them time to consider and repent. So it becomes us, when we bear witness to the truth, to be full of that great charity, which will make us put ourselves in the gainsayers place, and always consider what is most likely to do them good, and bring them to a better mind. As for example: if a bad or profane word is spoken in our hearing, it can never of course be right to seem amused at it, or in any way to become partaker of the sin; but it may often be best not openly to rebuke it at the time, but rather to turn the discourse for the present, and await some opportunity, when we can speak with the offender alone, and he is otherwise more disposed to listen to us. This is withdrawing the name of our Lord out of the way of reproach, as He did His Person from the stones that were cast at Him. Only we must be very careful, that we do not so retire through cowardice or sloth, or out of care what men may say of us: and the proof of this will be, if we seek anxiously afterwards for opportunities of doing the good, which we thought we could not do at that time; and if we deny ourselves something for the sake of doing it. (Plain Sermons by Contributors to Tracts for the Times. )

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Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 59. Then took they up stones, c.] It appears that the Jews understood him as asserting his Godhead and, supposing him to be a blasphemer, they proceeded to stone him, according to the law. Le 24:16.

But Jesus hid himself] In all probability he rendered himself invisible-though some will have it that he conveyed himself away from those Jews who were his enemies, by mixing himself with the many who believed on him, (Joh 8:30-31), and who, we may suppose, favoured his escape. Pearce.

But where did they find the stones, Christ and they being in the temple? It is answered:

1st. It is probable, as the buildings of the temple had not been yet completed, there might have been many stones near the place; or,

2dly. They might have gone out so the outer courts for them; and, before their return, our Lord had escaped. See Lightfoot and Calmet.

Going through the midst of them, and so passed by.] These words are wanting in the Codex Bezae, and in several editions and versions. Erasmus, Grotius, Beza, Pearce, and Griesbach, think them not genuine. The latter has left them out of the test. But, notwithstanding what these critics have said, the words seem necessary to explain the manner of our Lord’s escape.

1st. He hid himself, by becoming invisible; and then,

2dly. He passed through the midst of them, and thus got clear away from the place.

See a similar escape mentioned, Lu 4:30, and the note there.

THE subjects of this chapter are both uncommon and of vast importance.

1. The case of the woman taken in adultery, when properly and candidly considered, is both intelligible and edifying. It is likely that the accusation was well founded; and that the scribes and Pharisees endeavoured maliciously to serve themselves of the fact, to embroil our Lord with the civil power, or ruin his moral reputation. Our Lord was no magistrate, and therefore could not, with any propriety, give judgment in the case; had he done it, it must have been considered an invasion of the rights and office of the civil magistrate, and would have afforded them ground for a process against him. On the other hand, had he acquitted the woman, he might have been considered, not only as setting aside the law of Moses, but as being indulgent to a crime of great moral turpitude, and the report of this must have ruined his moral character. He disappointed this malice by refusing to enter into the case; and overwhelmed his adversaries with confusion, by unmasking their hearts, and pointing out their private abominations. It is generally supposed that our Lord acquitted the woman: this is incorrect; he neither acquitted nor condemned her: he did not enter at all juridically into the business. His saying, Neither do I condemn thee, was no more than a simple declaration that he would not concern himself with the matter-that being the office of the chief magistrate; but, as a preacher of righteousness, he exhorted her to abandon her evil practices, lest the punishment, which she was now likely to escape, should be inflicted on her for a repetition of her transgression.

2. In several places in this chapter, our Lord shows his intimate union with the Father, both in will, doctrine, and deed; and though he never speaks so as to confound the persons, yet he evidently shows that such was the indivisible unity, subsisting between the Father and the Son, that what the one witnessed, the other witnessed; what the one did, the other did; and that he who saw the one necessarily saw the other.

3. The original state of Satan is here pointed out-he abode not in the truth, Joh 8:44. Therefore he was once in the truth, in righteousness and true holiness-and he fell from that truth into sin and falsehood, so that he became the father of lies and the first murderer. Our Lord confirms here the Mosaic account of the fall of man, and shows that this fall was brought about by his lies, and that these lies issued in the murder or destruction both of the body and soul of man.

4. The patience and meekness exercised by our Lord, towards his most fell and unrelenting enemies, are worthy the especial regard of all those who are persecuted for righteousness.-When he was reviled, he reviled not again. As the searcher of hearts, he simply declared their state, Joh 8:44, in order to their conviction and conversion: not to have done so, would have been to betray their souls. In this part of his conduct we find two grand virtues united, which are rarely associated in man, MEEKNESS and FIDELITY-patience to bear all insults and personal injuries; and boldness, is the face of persecution and death, to declare the truth. The meek man generally leaves the sinner unreproved: the bold and zealous man often betrays a want of due self-management, and reproves sin in a spirit which prevents the reproof from reaching the heart. In this respect also, our blessed Lord has left us an example, that we should follow his steps. Let him that readeth understand.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Then took they up stones to cast at him; as they also did, Joh 5:31. It is vain to inquire where they had stones in the temple; they might be repairing some part of it, or some parts of it paved with stones might be loose, &c.; it is enough that we are assured that some they found. He did not go

through the midst of them that were in this uproar, but first thrust himself into the more innocent crowd, then passed through the midst of them. Some make a question here, how he could pass through the midst of them? Whether he made his body invisible? (so the Lutherans think); or whether he struck his enemies with blindness, or thickened the air before their eyes? But what needs that dispute? Admit some few of the rabble to be in a rage, the greatest part innocent, it is no hard thing for us to conceive how a person, discerning the disorder, may thrust himself into the more innocent crowd, and pass by, escaping the rage of his enemies.

Fuente: English Annotations on the Holy Bible by Matthew Poole

57-59. Then said the Jews unto him,Thou art not yet fifty years old“No inference can bedrawn from this as to the age of our Lord at the time as man. Fiftyyears was with the Jews the completion of manhood” [ALFORD].

and hast thou seenAbraham?He had said Abraham saw Him, as being hispeculiar privilege. They give the opposite turn to it”HastThou seen Abraham?” as an honor too great for Him topretend to.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Then they took up stones to cast at him,…. Supposing that he had spoken blasphemy; for they well understood that he, by so saying, made himself to be the eternal God, the unchangeable Jehovah. Should it be asked how they came by their stones in the temple? it may be replied, the temple was still building, Joh 2:20, and stones, or pieces of stones, might lie about, with which they furnished themselves, in order to have destroyed Christ: and this they attempted, though it was on the sabbath day, as appears from Joh 9:1; and with them, , “stoning on the sabbath day” d was allowed in some cases.

But Jesus hid himself, not in any corner of the temple, or behind a pillar; but he withdrew himself from them directly, and made himself invisible to them, by holding their eyes, or casting a mist before them, that they could not see him:

and went out of the temple; by one of the gates of it:

going through the midst of them; not of the persons that took up stones to stone him; but the rest of the people, who were there in great multitudes to hear his doctrine, and see his miracles: and so passed by, and escaped out of their hands; the last words, going through the midst of them,

and so passed by, are not in Beza’s most ancient copy, and in the Vulgate Latin version.

d T. Hieros. Yom Tob, fol. 63. 2.

Fuente: John Gill’s Exposition of the Entire Bible

They took up stones therefore ( ). First aorist active indicative of , inferential use of . The time for argument had past.

To cast at him ( ‘ ). Final clause with and the second aorist active subjunctive of . Vivid picture of a mob ready to kill Jesus, already beginning to do so.

Hid himself (). Second aorist passive indicative of . He was hidden. No Docetic vanishing, but quietly and boldly Jesus went out of the temple. His hour had not yet come. Once again three months later the Pharisees will try to kill him, but he will pass out of their hands (10:39).

Fuente: Robertson’s Word Pictures in the New Testament

Going through the midst of them, and so passed by. The best texts omit.

Fuente: Vincent’s Word Studies in the New Testament

1) “Then took they up stones to cast at him: (heran oun lithous hina balosin ep’ auton) “Then they took up stones in order that they might pelt him,” because of what they considered to be blasphemy, stone Him to the ground, as they plotted to do on numerous occasions, with murder in their hearts, as snake-hearted hypocritical Pharisees, Mat 23:27; Mat 23:33. They would be accusers, judge and jury, and executioners, all, an actual lynch-mob of liars, Joh 8:55; Joh 10:31; Joh 10:39; Joh 11:8.

2) “But Jesus hid himself,” (lesous de ekrube) “Then Jesus was hidden,” from their view, by His own will and choice, for though near, His “hour was not yet,” Isa 30:18; Joh 2:4; Joh 7:30; Joh 8:20.

3) “And Jesus went out of the temple, going through the midst of them, and so passed by.”(kai ekselthen ek tou hierou) “And he went forth out of and away from the temple,” as recounted on another occasion, Luk 4:30; Joh 10:39. The crisis of His ministry was fast approaching. How often He would have gathered them about Him, and given them eternal life, but they would not! Mat 23:37; Mat 11:28-30

Fuente: Garner-Howes Baptist Commentary

59. Then they took up stones. There is reason to believe that they did this, as if Christ ought to be stoned according to the injunction of the Law, (Lev 24:16.) Hence we infer how great is the madness of inconsiderate zeal; for they have no ears to know the cause, but they have hands ready to commit murder. I have no doubt that Christ rescued himself by his secret power, but yet under the appearance of a low condition; for he did not intend to make a clear display of his Divinity without leaving something for human infirmity. Some copies have the words, And so Jesus passed through the midst of them; which Erasmus justly considers to have been borrowed from the Gospel by Luk 4:30. It deserves notice also, that the wicked priests and scribes, after having banished Christ,

in whom dwelleth all the fullness of the Godhead, |(Col 2:9,)

retain possession of the outward temple; but they are greatly deceived, when they think that they have a temple in which God does not dwell. Such is the course now pursued by the Pope and his followers. After having banished Christ, and in this manner profaned the Church, they foolishly glory in the false disguise of a Church.

Fuente: Calvin’s Complete Commentary

(59) Then took they up stones to cast at him.At last the meaning of His words flashes upon them. They had heard this I AM before (Joh. 8:24) without perceiving that in it He applied to Himself the name Jehovah. Now there is no room for doubt. His own Divinity is the only explanation of what He has said; and it is in these words so plainly asserted, that those who had constantly misunderstood can misunderstand no more. The subtleties of later days, by which men have tried to show that there is no claim to Divinity here, was not suggested to their minds. They will not acknowledge the claim, but they feel that He has made it. They have heard the fearful words which seemed to them as blasphemy, and they take up the stones which are at hand for the rebuilding of the Temple, in which they are, to cast at the Lord of the Temple. (Comp. Joh. 10:33.)

Going through the midst of them, and so passed by.These words are omitted in a majority of the better MSS. They were probably inserted in others to explain what was taken to be the miraculous disappearance. (Comp. Luk. 4:30.) Here we are simply told that He hid Himself and went out of the Temple, and this does not imply more than that He passed among the crowd which was around Him, out of the Temple, and thus avoided the stones which they had taken up to cast at Him.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

59. Took they up stones Upon the climax follows an explosion. For the honour of Abraham and all the prophets, this professed giver of life shall die. This claimant to an eternity of existence shall come to a speedy end. However Socinian in their sentiments these angry Jews may themselves have been, they put no Socinian interpretation on Jesus’s words.

Stones to cast To the query how should stones be lying in the temple court, the plausible reply is, they may have been there for temple repairs.

Hid himself There is no indication that his disciples, as some think, formed a covert to defend his person. Such a movement on their part could hardly be unmentioned. While the Jews were in the act of selecting the fatal stones, Jesus probably moved away by a route which interposed protecting objects between him and them, and so escaped from the temple. The closing phrases, going through the midst of them, and so passed by, are the same Greek as Luk 4:30, improperly transferred to this place.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘They took up stones therefore to hurl at Him. But Jesus hid Himself and went out of the temple.

Unlike many moderns the Judaisers understood His meaning precisely, and in fury they picked up stones to stone Him, willing to risk the wrath of the Romans, although in fact they did have certain rights to inflict the death penalty in cases of open blasphemy. By this they openly demonstrated their desire for His death. But Jesus was able to slip away and hide, we are not told how. No doubt He was assisted by His willing supporters as His enemies went to find their stones. And after this He left the Temple. (‘Going though the midst of them and so passed by’ is certainly a later interpolation, although it has fair manuscript support and must have been introduced fairly early in the areas where it was introduced). His end was not to occur yet.

Fuente: Commentary Series on the Bible by Peter Pett

Joh 8:59. Then took they up stones The Jews, thinking the Lord Jesus a blasphemer, because he made himself not only greater than Abraham, but equal with God, Ch. Joh 5:18 fell into a violent rage, as Dr. Clagett expresses it, reckoning him not worthyto be answered any other way than by an immediate and zealous attempt upon his life. They took up some of the stones which happened to be lying thereabouts for the reparation of the temple, and, being in a great fury, were going with one accord to rush on him, and murder him. But Jesus, making himself invisible, passed through the crowd, and so escaped safe.

Inferences.While Jesus is teaching, his enemies, in the case of the adulteress, address him not only as an instructor, but a judge; and yet by this specious form of honour and respect, they sought only to ensnare and destroy him: so unsafe would it be always to judge of men’s intentions by the first appearances of their actions. But our Lord, in his answer, united, as usual, the wisdom of the serpent with the innocence and gentleness of the dove; and, in his conduct to the criminal before him, shewed at once that tenderness and faithfulness, which might most effectually conduce to impress and reclaim her, Go thy way, and sin no more. How should all learn hence to improve their escapes from danger, and the continual exercise of divine patience towards men, as an engagement to speedy and thorough reformation!

The force of conscience, and the power of Christ over it, both so evidently conspicuous in the present instance, teach us to reverence the dictates of our own minds, and to do nothing to bring them under a sense of guilt. Through the secret energy of our Redeemer, they wrought so powerfully on those Pharisees, that, hypocritical and vain-glorious as they were, they could not so far command themselves, as even to save appearances; but the eldest and gravest among them were the first to confess their guilt, by withdrawing from the presence of so holy a prophet, from the temple of God, and from the criminal whom they came to prosecute. A like consciousness of being ourselves to blame, will abate the boldness and freedom of our proceedings with others for their faults, if, while we judge others, we are self-condemned. Nor will the authority of a superior age, or station of life, bear us out against these inward reproaches.
Our blessed Redeemer is the light of the world. With how much pleasure should we behold his rays! With how much cheerfulness should we follow, whithersoever he leads us! as well knowing that we shall not then walk in darkness!and God forbid we should ever choose to continue in it, as the shelter and screen of wicked works.

It is our duty, with all humility, to regard and submit to the testimony which the Father hath borne to the Son in so clear and express a manner. Dreadful would be the consequence of our refusing to do it! The doom of these wretched Jews would be ours,to die in our sins. And oh! how insupportable will that guilty burden prove in a dying hour, and before the tribunal of God! How will it sink us into condemnation and despair!In vain shall those who now despise him, then seek admittance to the world where he is, whither they cannot come; and, excluded from him, they must be excluded from happiness.

This might justly have been our case long since; for surely he has many things to say of us, and to judge concerning us, should he lay judgment to the line, and righteousness to the plummet. After his having been so long with us; yea, after we have, as it were, seen him lifted up, and set forth as crucified among us; would to God his faithful admonition, Joh 8:28 might prevail to our conviction and reformation, that our everlasting condemnation may not further illustrate the reasonableness, nay, the necessity of it, and the madness of hardening our hearts against it! May we approve ourselves the sincere disciples of Jesus, by continuing in his word, and being faithful unto death, as ever we expect a crown of life.

Without this, external privileges will turn to but little account. The children of Abraham may be the children of Satan; and they are so, if they imitate the temper and works of the accursed fiend, rather than of the holy patriarch. The devil was a liar and a murderer from the beginning, and all falsehood and malice are from him. It is our duty to pray earnestly that we may be freed from them, and from the tyranny of every other sin to which we have been enslaved; that Christ the Son may make us free of his Father’s family, and of his heavenly kingdom; then shall we be free indeed, and delivered from all spiritual bondage.

To prove ourselves the children of God, we must be ready to hear and receive the words of our blessed Redeemer; the words of incarnate truth, and wisdom, and love; whom none of his enemies could ever convict of sin, nor ever accused him of it but to their own confusion. Resembling him in the innocence and holiness of his life, we shall the more easily and gracefully imitate that courage and zeal with which he reproved the haughtiest sinners; and bore his testimony against the errors and vices of that degenerate age and nation in which he lived.

Christ honoured his Father, and sought not his own glory: so should we be careful of the honour of God, and then cheerfully commit to him the guardianship and care of our reputation: we shall then certainly find that there is one who seeketh and judgeth in our favour.

It is a great and important promise which our Lord makes, Joh 8:51. If any one keep my word, he shall never see death. He is the resurrection and the life; and is no less able than willing to make good what he has here assured us to all his faithful saints. Strong therefore in the faith, let us give glory to God; though not only Abraham and the prophets, but Peter and Paul, and the other apostles, are dead, yet this word shall be gloriously accomplished. Still they live to him, and shortly shall they be for ever recovered from the power of the grave. With them may our final portion be: and, in the triumphant hope hereof, we may well set light by reproaches, clamours, and accusations of prejudiced, ignorant, and sinful men.

Adored be that gracious Providence which determined our existence to begin in that happy day, which prophets and patriarchs desired to see, and, in the distant view of which Abraham exulted. Let it be also our joy: for Jesus Christ is the same yesterday, to-day, and for ever; the great and immutable I AM: nor could the heart of those holy men fully conceive those things which God had prepared for them that love him, and which he has now revealed unto us by his Spirit.

REFLECTIONS.1st, According to his usual custom, our Lord at evening went to the mount of Olives; perhaps to the house of his friend Lazarus; or to retire for communion with his Heavenly Father; or to avoid the danger of some popular tumult, which his implacable enemies might attempt to raise against him in the night. In the morning early he returned to the temple and sat down, as one having authority, to preach the gospel to the multitudes who crowded around him. Note; Early rising to wait upon God, is a gracious presage of a happy day.

While Christ was engaged in this blessed employment, we are informed of the interruption that he met with from his envenomed enemies.
1. They proposed a case to him, the decision of which they flattered themselves would either bring him into disgrace with the people, or embroil him with the government. They bring a woman, taken in adultery, in the very act; for though such deeds of darkness usually are concealed with deepest cunning, God is sometimes pleased strangely to bring to light such deadly works, and to export to the infamy of the world those who were emboldened to transgress in the foolish confidence that no eye seeth me. The proof was evident, the law express; but, as he assumed authority to make alterations therein, they desire to know what was his judgment on the case, hoping to get some matter of accusation against him. On the one hand, if he should command the law to be put in force, they would accuse him to the Roman government as pronouncing sentence of death, and assuming judicial authority; and to the people, as acting inconsistent with himself, who invited publicans and sinners to come to him, and willingly conversed, and ate and drank with them. On the other, if he should acquit her, refuse to confirm the sentence which the law had pronounced, they would brand him as an enemy to the divine institutions, a violator of the law, and a patron of the most scandalous enormities.

2. Christ, who knew their wickedness, seemed to pay no regard to the case which they proposed; stooping down and writing on the ground, as though he heard them not. But, as they now thought he was in a dilemma from which he could not disentangle himself, they urged him vehemently to answer their question. When, raising himself with a majesty and wisdom which confounded his enemies, he bids him that was without sin cast the first stone at her. Since the hands of the witnesses should be first upon the criminals, it became them who appeared so zealous in punishing the sins of others, to see that they were themselves free from the like or other infamous crimes; else it would be strangely absurd in them to execute the sentence, however just. Thus he testified his approbation of the law, without encouraging their prosecution; and effectually saved his own reputation, without any express condemnation of the poor criminal. Note; (1.) When we have to deal with crafty foes, a cautious answer is but needful prudence. (2.) Before we condemn others, we should first take care that we are not chargeable with the same or greater evils than we censure in them.

3. While he stooped again to the ground, to give them a moment’s time to pause, reflect, and retire; they, convicted by their consciences, slunk away, fearing lest their own sins should be brought to light, to their confusion. The eldest led the way, and the younger followed: so that, all these malignant accusers being fled, the woman was left alone with Jesus and those who before had been attending his ministry. Note; (1.) Many are more afraid of being shamed for their sins than of being damned. (2.) They, who, under convictions, fly from Christ, to get rid of them, instead of coming to him with humble confusion to obtain pardon, wilfully destroy themselves.

4. The trembling criminal still stood at his bar; when, lifting up himself, the merciful Judge questions her, Where are those thine accusers? hath no man condemned thee? nor offered to cast a stone at thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: Go, and sin no more. As he came not upon earth to be a temporal judge, he left the sword of magistracy to the powers that ruled; and dismissed her, with a solemn warning to beware of returning again unto wickedness, lest a more dreadful punishment than the civil magistrate could inflict, should be her portion in the last great day. Note; (1.) Jesus is now a merciful Saviour: he will shortly be an inexorable Judge. Wise and happy are they who improve the moment of opportunity, and seek to him for mercy while mercy may be found. (2.) The greatest crimes, even adultery, may be forgiven to those who come by faith to a dying Redeemer, and wash their polluted souls in the fountain of his blood. (3.) Those whom Jesus pardons, he saves, not in their sins, but from them: they go to lead a new life, whose sentence of death he reverses. A measure of sanctification always accompanies justifying grace.

2nd, Though the Pharisaical accusers of the adulteress had been confounded, some of their brethren remained to cavil at the gracious words which proceeded from the Saviour’s lips.
1. Christ, re-assuming his discourse to the people, took occasion to speak of himself under the glorious character of the Sun of righteousness, saying, I am the light of the world. What the sun is to the world, that Christ must be to the soul. Without him, universal spiritual darkness spreads over us its dreadful, baleful influence. But he that followeth me, receives my gospel, and treads in my steps, shall not walk in darkness; the eyes of his mind shall be enlightened to know the truth, and his soul enabled for, and directed in the practice of it; so that the darkness of error and sin shall not deceive and mislead him; but he shall have the light of life, the saving light of gospel grace here, and, if faithful to that light, the eternal life of glory hereafter. Blessed and happy are they who walk in this light of the Lord.

2. He vindicates himself from the objection which the Pharisees made, who said, Thou bearest record of thyself; thy record is not true: as if, in his own cause, those assertions were the mere boasts of self-commendation; overlooking the testimony which John bore to his character, and the evidence which all the miracles that Christ did, brought along with them. He answered and said unto them, Though I bear record of myself, yet my record is true. If, in ordinary cases, a man’s own testimony concerning himself may be well called in question, yet, in the case of messengers sent from God, the matter is otherwise. The message that he brought was itself a proof of his mission, considering the circumstances in which he appeared. For I know whence I came, and whither I go. He knew his own divine mission, and that, as he came from the Father, he must shortly return to him again; of which he had given them striking evidence in the miracles that he had wrought. But ye cannot tell whence I come, and whither I go, wilfully blind to the truths that he brought, and rejecting the credentials which he produced. Ye judge after the flesh, and, from the meanness of his outward appearance, concluded, it was impossible that this should be he who should redeem Israel: and they who thus judge after the flesh in spiritual matters, are sure to be in the wrong. I judge no man, not at all intermeddling in acts of judicial power, nor assuming any authority; nor was it his office at present to condemn any, but to seek and save that which was lost. And yet, if I judge, my judgment is true, as being the Searcher of all hearts, and beholding all things naked and open before him: for I am not alone, but I and the Father that sent me; such an inseparable union subsisting between us, as that my judgment is according to his, and all I speak is in express conformity with his will, who gave me my mission. It is also written in your law, that the testimony of two men, credible witnesses, is true, and sufficient for the proof of any matter of the greatest consequence. I am one that bear witness of myself, as the Messiah, which my doctrine and works declare me to be; and the Father that sent me, beareth witness of me, not only in all the prophesies of old, but in repeated voices heard from heaven. Here therefore are two witnesses, of divine authority, to prove the truth.

3. The Pharisees, with contempt of his pretensions, replied, Where is thy Father? what, Joseph the carpenter? is he the witness? Jesus answered, Ye neither know me nor my Father; are not acquainted with my divine original: if ye had known me, as the Son of God, ye should have known my Father also, as we are one in nature, counsel, and operation: the knowledge of me includes the knowledge of my Father, as I am the brightness of his glory, and the express image of his person. Thus freely and fully does Jesus assert his eternal power, godhead, and unity with the Father. 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; the true reason why they did not seize him, was, that the hour in which, by divine permission, he was to be delivered into their hands, had not arrived.

3rdly, Words of terror to awaken their consciences, as well as words of grace to engage their hearts, did the Redeemer employ, if any thing might at last effectually work upon them.
1. He warns them of their approaching ruin, and the cause of it. Then said Jesus again unto them, I go my way, to the Father; and ye shall seek me, when your calamities overtake you; and shall long for the Messiah to save you from them; and shall die in your sins, or your sin, under the guilt of all your iniquities, and especially that capital one of unbelief, and rejection of me and my gospel: whither I go, ye cannot come; the gates of eternal life and glory will be for ever barred against you, and no entrance permitted you into those regions of blessedness, where I shall shortly be. Note; (1.) Unbelief is the damning evil. It is the sin against our remedy, and necessarily leads men to destruction. (2.) They who refuse to embrace the Saviour in faith and love, and to follow him in holy obedience here, must never expect admission into his eternal kingdom of glory hereafter.

2. The Jews, indeed of trembling before the warnings of Jesus, treated them with derision, saying, Will he kill himself? to get rid of his enemies, and be out of their reach?

3. In reply to their malicious suggestions he answers, Ye are from beneath, earthly and sensual in your spirit and temper, and therefore cannot understand and follow me; I am from above, celestial in my original, and my conversation in heaven: ye are of this world, affecting and pursuing its honours, interests, pleasures, and esteem; I am not of this world, dead to it in my affections, and looking forward to that blessed world, to which I go. I said therefore unto you, that ye shall die in your sins, as you must infallibly do, if you continue in your present state of impenitence, worldly-mindedness, and unbelief: for if ye believe not that I am he, the eternal, unchangeable Jehovah, or the Messiah, the light of the world, the Saviour of the miserable, ye shall die in your sins, no pardon or redemption being possible for those who reject the grace of the gospel. Jesus alone can deliver the soul from the guilt, power, and punishment of sin; and out of him there is no help or hope of salvation.

4. With a repetition of the like taunt as before, they replied, Who art thou? that talkest such great things, and threatenest so highly? Jesus saith unto them, Even the same that I said unto you from the beginning, the great object of faith since the first promise was given, and the same Messiah whom, from the beginning of my ministry, I have proved myself to be. I have many things to say, and to judge of you, to upbraid your infidelity, and prove the inexcusableness of your impenitence; these are reserved for an after-reckoning: but he that sent me, is true, both in fulfilling his promises, and his threatenings; and I speak to the world those things which I have heard of him, both the purposes of his grace to his faithful people, and the inevitable ruin which will attend those who reject his Christ, and which the issue will infallibly prove to be a true testimony. They understood not that he spake to them of the Father; their hearts were hardened in sin, and their minds blinded by prejudice. Note; The plainest truths of God, the most solemn warnings of danger, are not apprehended nor understood by the obstinately wicked or self-righteous. The God of this world hath blinded their minds, and they wilfully continue stupid and insensible.

5. Christ refers them to a future day for a full conviction of what at present they will not believe. When ye have lifted up the Son of man upon a cross, as the brazen serpent, in consequence of which sufferings his exaltation to glory would follow, then shall ye know that I am he, the true Messiah, as the wonders which happened during his hanging upon the cross bespoke him to be; and as was proved by his resurrection and ascension to glory; as many of them, to their eternal comfort, perceived, when, by his Spirit, their souls were converted, and turned to him whom they had pierced; and as the rest would terribly feel, when shortly he should take vengeance on their nation, cut them off by the Roman sword, and doom them to eternal misery. Then will ye be convinced, says he, that I do nothing of myself, without divine authority; but as my Father hath taught me, I speak these things, in exact correspondence with the instructions that, as man and Mediator, I have received from him; and he that sent me, is with me, Christ being in nature and essence one with the Father, and having his presence, power, and Spirit, to enable him for, and encourage him in, the great work of redemption. The Father hath not left me alone, without the clearest demonstrations of his favour and regard; for I do always those things that please him; and therefore he cannot but take the highest complacency in me and my undertaking, which is in exact conformity to his will, and ultimately tends so highly to advance his glory. Note; (1.) All must know, by happy or dreadful experience, that Jesus is the Christ: they who are not convinced of it by his word and Spirit, will prove it in the judgment and punishments that he will inflict upon them. (2.) However much we may be deserted of the world, God will not leave nor forsake his faithful servants; and we can want neither company nor comfort, if his blessed presence be with us.

6. Great was the effect produced by these words. As he spake them, many believed on him, as come with a divine commission from God, and the true Messiah.

4thly, We have,
1. Christ’s address to those Jews who believed on him. If ye continue in my word, faithfully adhere to the gospel and the profession of it, unmoved with any opposition, and cordially prove your obedience to it in all holy conversation and godliness; then are ye my disciples indeed: I will own and accept you as such: and ye shall know the truth, obtain deeper and clearer discoveries of it; and the truth shall make you free, free from guilt, through the knowledge of the virtue of the Redeemer’s blood and intercession; free from the dominion of sin and Satan, through the powerful operations of the Spirit; free from ignorance and error, through divine teachings; free from the bondage of the law and corruption, and brought into the glorious liberty of the sons of God. Note; (1.) We have need to be looking up continually for supplies of divine light and love; and Christ’s faithful followers shall find both abundantly dispensed to them from on high. (2.) That is true liberty, when our souls are brought to God’s happy service, and delivered from the servitude of sin and Satan.

2. The Jews who heard him, felt their pride hurt by the insinuation of their subjection, which Christ intimated, and, with indignation, replied, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? They boast of their descent from that patriarch as their great honour, and, with the strongest effrontery, to have enjoyed uninterrupted liberty as their birthright and privilege; when it was so notorious, that, under a multitude of enemies, they had suffered the most afflictive servitude and captivity, and formed now a conquered province of the Roman empire.

3. Waving the discussion of the point relative to their civil liberty, concerning which he spake not, he lets them know that there is a more dreadful servitude than that of the body, even of the immortal soul, under the yoke of sin and Satan. Whosoever committeth sin, is the servant of sin; he that makes a practice of sin, and lives habitually under the power of it, is the worst of slaves, whatever his civil liberties may be, however noble his descent, or high his church privileges. And the servant abideth not in the house for ever; but as the son of the bondwoman was cast out of Abraham’s family, so would all the impenitent and unbelieving among the Jews be cut off from the church of God; as every unfaithful professor will be, who continues to live in his sins, however high an opinion he may have entertained of himself, or however respectfully others may have thought of him: but the Son abideth ever; he who is Abraham’s promised Seed emphatically, the true Isaac, his is the inheritance; and all who claim under him, as the sons of God by faith, have a title to a place among the household of God. If the Son therefore shall make you free, the Son of God, the Lord of the house, where Moses himself was but a servant, ye shall be free indeed; not with that imaginary freedom, of which the Jews boasted, but ( ) with that real liberty which only Jesus can give to the fallen, corrupt, and guilty soul (1.) He makes his people free from corruption; his Spirit both delivers them from the blindness of error, and from the power of sin. (2.) As free-born sons, they are adopted into God’s family, have a title to the eternal kingdom, and, if through the power of grace they preserve themselves in this liberty, shall be put in possession of that kingdom.

4. He applies the case to them. I know that ye are Abraham’s seed; but, very unlike that patriarch in your spirit and temper, ye seek to kill me; and the reason is, because my word hath no place in you; your hearts are steeled against it; you cannot bear the humbling truths that I deliver; and your pride, prejudices, and self-righteousness, effectually prevent their influence; and where this is the case with any soul, there the gospel is as water spilt on the ground, utterly unprofitable.

5thly, Christ proceeds in his discourse.
1. He points out the cause of the contrariety of sentiment which subsisted between them. I speak that which I have seen with my Father, as perfectly knowing his mind and will, and from eternity acquainted with all his counsels and designs; and ye do that which ye have seen with your father; your works shew whose children you are, whose example you imitate, and under what father’s tuition you have been brought up.

2. Fired with resentment, as if he reflected upon their pedigree, they boasted their descent from Abraham, the friend of God, of whom they could surely learn nothing that was evil. Jesus answered them, If ye were Abraham’s children, ye would do the works Abraham; but, very opposite to his faith and obedience is your conduct, ye seek to kill me, a man that hath told you the truth, which I have heard of God,a truth so needful to be known, that I am the very promised Messiah, the eternal Son of the Father: this did not Abraham; his submission to the first notice of God’s will was eminent; and such a murderous spirit, as to contrive the death of any man, much less of a messenger sent from heaven, never dwelt in his bosom; therefore it is sufficiently evident, that your relation to him can never be proved by your temper; for ye do the deeds of your father; and who that is, let your conduct tell. Note; It is often prudent, in conveying unpleasing truths, to state the premises, and let the persons themselves draw the conclusion.

3. With indignation they replied, perceiving that he spoke not in a liberal but a figurative sense, We be not born of fornication; are not idolaters, nor their descendants; we have one Father, whom we worship and adore, even Jehovah, the one living and true God. But alas, they who flatter themselves that they have the true religion, because they make profession of it, while their practice is utterly contradictory to sound godliness, deceive their own souls.

4. Christ shews them their fatal mistake. God could not be their Father, while their ways were so perverse before him: If God were your Father, ye would love me, and embrace the truth that I deliver to you; for I proceeded forth, and came from God, as my Father, and one in nature with him: neither came I of myself but he sent me, to accomplish the great designs of his grace. Why do ye not understand my speech? The reason is, because ye cannot hear my word; you are wilfully averse to the truth, and prejudiced against me; and how then can God be your Father? Ye are of your father the devil; he is the spirit which worketh in you; and the lusts of your father ye will do; obstinately bent on following the dictates of pride, malice, and envy, the grand characteristics of this foul fiend. He was a murderer from the beginning: seducing man in paradise from his allegiance to God, he thereby exposed the whole human race to death spiritual, temporal, and eternal; and ever since, from the days of righteous Abel, at his instigation, have those horrid deeds of bloodshed and murder been committed, under which the earth groans. And he abode not in the truth; he lost the purity and rectitude of his own nature; and then, by a daring lie, he tempted man to disbelieve the divine commination respecting the forbidden fruit; because there is no truth in him; his kingdom is supported by falsehood and delusion; all the errors and heresies which rend the church, and all the vain hopes that lull sinners to ruin, derive from him their origin. When he speaketh a lie he speaketh of his own; for he is a liar, and the father of it: all his temptations from the beginning have been, and are, a tissue of falsehood; his own devising; the genuine offspring of his apostate spirit; and as he is in himself faithless in his nature, so is he the father of all lies and liars; they are his children; they bear his strong and striking lineaments, and evince clearly from whom they are descended; they obey his commands, and follow his example. And because I tell you the truth, the truth of my gospel, mission, and divine character, ye believe me not: such is your wilful and miserable infatuation and delusion, that you are more disposed to believe the devil’s lie, than God’s truth; so enslaved are you by this wicked spirit. Which of you convinceth me of sin? either of immorality in conduct, or unsoundness in doctrine? And if I say the truth, why do ye not believe me? When every circumstance conspires to prove my mission divine, how inexcusable is your obstinacy? He that is of God, as you pretend to be, heareth God’s words; desirous to know, and willing to obey them; ye therefore hear them not, and pay no regard to what I declare to you, because ye are not of God; are not his children, nor influenced by his Spirit, but under the power and dominion of the god of this world, the Spirit that worketh in the children of disobedience. Note; (1.) They who have God for their Father, will shew it by an unfeigned love to the Lord Jesus Christ; by a solemn attention to his word, and faithful obedience to his will. (2.) They who do the devil’s works, are infallibly the devil’s children. By their fruit ye shall know them: pride, envy, malice, enmity against those that are good, lying, rage, &c. these are the features of Satan, and mark his genuine offspring. (3.) Christ’s ministers and people, like their master, must give diligence to keep a conscience void of offence, that their most envenomed enemies may have no evil thing justly to say of them. (4.) They who slight and disregard the Redeemer’s gospel and his ministers, despise not men, but God, and therein prove the unsubdued enmity and apostacy of their hearts.

6thly, The Jews, cut to the heart at this sharp rebuke, were exceedingly exasperated.
1. They began to abuse him with the most virulent language. Say we not well, that thou art a Samaritan, and hast a devil? They would represent him as an enemy to their religion and nation; as one in league with Satan, to whose influence they ascribed the miracles which Christ performed; or as a lunatic and madman, possessed by this spirit, thus to call the children of Abraham the children of the devil. Note; It is no uncommon thing to hear the best of men branded with the most opprobrious names, abused as satanical, or treated with contempt as madmen; but wisdom is justified in all her children.

2. Christ meekly replies to so unjust and malicious an accusation, I have not a devil; neither act in concert with him, nor am possessed by him: but I honour my Father; far from derogating from his honour, as you would infer from my pretensions, the great end that I propose in all my words and works is to advance it; and I seek not mine own glory, in contradistinction to his; there is one that seeketh and judgeth, who will secure me an interest in the hearts of his faithful people, will vindicate my injured character, and avenge the contempt and indignity which you cast upon me. But, however slightly and meanly you may think of me, verily, verily, I say unto you, as the most assured truth, If a man keep my saying, really and perseveringly believe, embrace, and obey my gospel, he shall never see death, the second, the eternal death, the wages of sin. Note; (1.) The most unprovoked abuse must be returned with mildness; the wrath of man worketh not the righteousness of God. (2.) When we are conscious that our design is the advancement of the divine glory, we need not be concerned about any malignant interpretations put on our conduct. (3.) They are disciples indeed, who hear the word of God and keep it, embracing the promises as the most invaluable treasure, and obedient to the commands as the approved rule of duty. (4.) They who thus walk, have nothing to fear from death; the sting of it is taken away; the power of spiritual death is destroyed; and the grave is now become the gate of eternal life and glory to their faithful souls.

3. More confirmed in their prejudices, instead of embracing the glorious privilege to which Christ invited them, they said, Now we know that thou hast a devil, and art stark mad to talk at so strange a rate. 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? though so eminently the friend of God; and the prophets are dead, who were so highly favoured of him; whom makest thou thyself? what insufferable arrogance, to pretend a power of bestowing that immortality upon thy followers, which God himself never vouchsafed to his most eminent saints and servants?

4. Christ answers their cavil, and vindicates what he had asserted. If I honour myself, and assume a character which I cannot support with the most powerful evidence, my honour is nothing, and you might treat it as an empty boast: but it is my Father that honoureth me, bearing witness to my divine mission and authority, and expressing his full approbation of me as his Son, of whom ye say that he is your God; glorying as descendants from the patriarchs, in your covenant relation to him. Yet ye have not known him, his nature and perfections, his mind and will; but I know him, am most intimately acquainted with his person and counsels; and if I should say I know him not, and should retract ought that I have advanced concerning the perfect knowledge I have of him from eternity, I shall be a liar like unto you: but I know him, and keep his saying; always doing the things which please him, and acting in exact conformity with his mind and will. Your father Abraham rejoiced, or was very desirous, to see my day, and longed for my coming in the human nature to redeem the world: and he saw it by faith, though distant, yet surely approaching. He beheld in Isaac born; in the promise made to his seed; in Melchizedeck; in the sacrifice of his son, and the ram provided in his stead; and in the visible appearance of the Lord himself, Gen 18:2; Gen 18:33 in all these he beheld the incarnate Saviour, and was glad, exulted in the glorious hope of my appearing in the fulness of time. (See the Annotations.) Note; (1.) The affectation of honour, and courting men’s admiration, are the sure evidences of not deserving it. (2.) What was Christ’s labour, must be ours, to advance not our own, but God’s glory. (3.) Many profess to know God, who in works deny him, and against whom their very privileges and opportunities of knowing him well rise up to their greater condemnation. (4.) The surest evidence of a right knowledge of God is our practical improvement of his sayings, and submitting to his blessed word and will. (5.) The appearing of Christ is the desire and delight of the faithful, as it will be the terror of the wicked; and he will come, and will not tarry. The Lord is at hand. (6.) They who by faith now look to Jesus, and perseveringly wait for him, shall soon see him face to face, and rejoice with joy unspeakable and full of glory.

5. With sovereign contempt do the Jews treat this declaration, perverting his words, as if he had asserted, that Abraham saw him in the flesh. Thou art not yet fifty years old, and hast thou seen Abraham? or he thee; when he has been dead above two thousand years? How ridiculous the pretension! They judged of Christ’s age probably by his look: incessant labour perhaps had marred his visage, and brought on, before their time, the wrinkles of age.

6. He plainly asserts to them his eternal self-existence, as an answer to their objection. Verily, verily I say unto you, as the most certain and undoubted truth, Before Abraham was born, or had a being, I am, the same unchangeable Jehovah, who by this name made myself known to Moses in the bush, Exo 3:14 and therefore must be infinitely superior and prior to Abraham.

7. Enraged beyond all bounds of forbearance at such an assertion, which they regarded as the most impudent blasphemy, the Jews took up stones to cast at him, intending to murder him on the spot: but Jesus hid himself, by his divine power probably withholding their eyes from perceiving him, and went out of the temple, going through the midst of them, and so passed by, escaping their fury, because his hour was not yet come. Note; (1.) It is frequently prudent to hide ourselves when we see the approaching danger, unless duty or conscience clearly calls us to put on the crown of martyrdom. (2.) They who drive Christ from them, are but justly treated, when they are abandoned by him to judicial blindness and hardness of heart.

Fuente: Commentary on the Holy Bible by Thomas Coke

Joh 8:59 . The last assertion of Jesus strikes the Jews as blasphemous; they therefore set themselves, in the spirit of zealotry, to inflict punishment (comp. Joh 10:31 ). A stoning in the temple is mentioned also by Joseph. Antt . xvii. 9. 3. The stones were probably building stones lying in the fore-court. See Lightfoot, p. 1048.

. ] He hid Himself (probably in the crowd ), and went out (whilst thus hidden). [43] The word explains how He was able to go out, and therefore (how very different from this is Luk 4:30 !) precludes the notion of anything miraculous ( , Euth. Zigabenus; comp. Grotius, Wolf, Bengel, Luthardt, Hilgenfeld, and even Augustine), a notion which gave rise to the addition in the Text. Rec . (see the critical observations), which Ewald defends. Baur, who likewise defends the Text. Rec . (p. 384 ff.), finds here also a docetic disappearance (comp. on Joh 7:10 f.); if, however, such was John’s meaning, he selected the most unsuitable possible terms to express it in writing (comp. on the contrary, Luk 24:31 : ) and . The “ providential protection of God ” (Tholuck) is a matter of course, but is not expressed.

There is no exegetical ground for supposing that the simple close of the narrative is designed to prefigure the death of Christ, which, being accomplished under the appearance of legality, released the Lord from the judgment of Israel, so that He left the old Israel as the school of Satan, and, on the other hand, gathered around Him the true Israel (Luthardt). Note how the breach between Jesus and the Jews gradually approached the extremity, and “how admirable, even in the details, is the delineation of the ever-increasing intensification of the crisis” (Ewald, Gesch. Chr . p. 477, Exo 3 ).

[43] Hengstenberg reverses the logical relation: stands, he says, for , and describes the manner in which He hid Himself, a purely arbitrary statement. Even if had been used, it would be that which preceded the ( egressus ), as in the case of , Joh 12:36 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

REFLECTIONS

Precious Lord Jesus! may my soul gaze with rapture on every feature of thy divine Person, while by faith I behold thee, as in this Chapter, pardoning the poor Adulteress; and manifesting the mercy of thine heart. Oh! thou dear Lord! well is it for thine Adulteress Church, that thou art a God, pardoning iniquity, transgression, and sin; or what would have become of all thy redeemed.

And Lord! I find new occasion to admire, to love, to adore, my compassionate God, in that he brings his people from the Adam-nature and servitude of sin, into the freedom and adoption of children, in my Lord’s family. Truly Lord thou hast loosed my bands! Thou hast, brought all thy redeemed from the dominion and guilt of sin, into the glorious liberty of the children of God. And as it is God the Son hath made his people free, they shall be free indeed. And although all thy children, thy blood-bought family, do still carry about with them a body of sin and death, which harrass and afflict the soul: though still the subjects of outward troubles, and inward fears: though many a fiery dart Satan still hurls at them; and many a wearisome path by his craft and cruelty, he causes them to tread in their pilgrimage: yet thou Lord hast brought them out of his servitude, where once they lived as his drudges; doing his work, and wearing his livery, and delighted with both: and art bringing them home, and wilt bring them all in, to thine heavenly kingdom! B1essed be my God and Savior, for all his love and mercy.

Reader! let us both join in thanksgivinigs to the great I am; both for his own eternal power and Godhead, and for thus drawing the line of everlasting, distinction as this Chapter hath it, between those awful characters who by denying Christ die in their sins; and those who believe in him to the salvation of their souls. Blessed, forever blessed, be our great I am!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

59 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.

Ver. 59. Then took they up stones ] This is merces mundi, the world’s wages. Let us look up with Stephen, and see heaven, as he did, through a shower of stones.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

59. ] Probably there were stones (for building) lying about in the outer court of the temple, where these words seem to have been spoken. The reason of the Jews’ doing this is given by them on a similar occasion, ch. Joh 10:33 , .

There does not appear to be any miraculous escape intended here, although certainly the assumption of one is natural under the circumstances. Jesus was probably surrounded by His disciples, and might thus hide himself (see ch. Joh 12:36 ), and go out of the temple.

Fuente: Henry Alford’s Greek Testament

Joh 8:59 . What the Jews thought of the assertion appeared in their action: . Believing that He was speaking sheer blasphemy and claiming equality with the great “I Am,” they sought to stone Him. For this purpose there was material ready to hand even in the Temple court, for, as Lightfoot reminds us, the building was still going on. “A stoning in the temple is mentioned by Josephus, Ant. , xvii. 9, 3,” Meyer. . “But Jesus went out unperceived”; on this usage vide Winer, and cf. Thayer. Why it should be supposed that there is anything miraculous or doketic in this (Holtzmann and others) does not appear. Many in the crowd would favour the escape of Jesus. The remaining words of the chapter are omitted by recent editors.

Fuente: The Expositors Greek Testament by Robertson

took . . . up stones. And thus would murder the great Prophet Himself. Compare Joh 10:31, Joh 10:39 and Mat 23:31, Mat 23:37. stones, i.e. heavy stones. Compare Joh 8:7. The Temple was not yet finished, and stones would be lying about. Lightfoot, vol. xii, pp. 247-9, 324.

at = upon. Greek. epi. App-104.

went = went forth.

out of. Greek. ek. App-104.

through. Greek dia. App-104. Joh 8:1.

passed by. All the texts omit this clause, but not, the Syriac. See note 3, p. 1511, and on Joh 9:1.

Fuente: Companion Bible Notes, Appendices and Graphics

59.] Probably there were stones (for building) lying about in the outer court of the temple, where these words seem to have been spoken. The reason of the Jews doing this is given by them on a similar occasion, ch. Joh 10:33, .

There does not appear to be any miraculous escape intended here, although certainly the assumption of one is natural under the circumstances. Jesus was probably surrounded by His disciples, and might thus hide himself (see ch. Joh 12:36), and go out of the temple.

Fuente: The Greek Testament

Joh 8:59. , took up) They were accounting Him as a blasphemer.-, stones) The weapons of the multitude.-, He hid Himself) Not by betaking Himself to a hiding-place, but that He ceased to be visible to their eyes, in a miraculous manner; (comp. Jer 36:26, The king commanded-to take Baruch and Jeremiah; but the Lord hid them) whilst He went out from the temple.

Fuente: Gnomon of the New Testament

Joh 8:59

Joh 8:59

They took up stones therefore to cast at him:-[They considered him a blasphemer. Had he been only a man, he would have been. Stoning was the penalty of blasphemy, so they, without waiting for a trial and a legal verdict, sought to inflict the punishment by mob violence.]

but Jesus hid himself, and went out of the temple.-[Disappeared in the crowd and left the temple. As Jesus and no inspired man ever worked a miracle for their own benefit, we therefore could not attribute his disappearance to a miracle.]

Questions on John Chapter Eight

E.M. Zerr

1. To what place did Jesus go?

2. Where did he go in the morning?

3. What did he do here?

4. Tell what classes approached him.

5. Whom were they bringing unto him?

6. Of what did they accuse her?

7. Why could they have brought the man also?

8. Tell what law they cite.

9. What was their question?

10. Describe Jesus’ action.

11. Repeat his demand.

12. Which of them responded?

13. Tell what they did.

14. Did Jesus justify the woman?

15. Repeat his instruction to her.

16. State the effect of following Jesus.

17. Of what did the Pharisees accuse him now?

18. What part of it was not true?

19. Why was Jesus not alone in his testimony?

20. Of what ignorance did Jesus accuse them?

21. On what basis did they pass judgment?

22. What confirmed the judgment of Jesus?

23. What did their law say about testimony?

24. Tell what they asked Jesus.

25. What claim called forth this question?

26. Repeat the answer.

27. In what part of the temple was he?

28. Why were hands not laid on him here?

29. Where was he to go?

30. What about following him?

31. In what state would his opposers die?

32. How did they inierpret his statement?

33. Contrast their origin with his.

34. This had caused Jesus to say what?

35. Of what unbelief did he accuse them?

36. What did they next ask him?

37. State his answer.

38. What further warning did he make?

39. State the source of Jesus’ sayings.

40. Did they understand of whom he spake?

41. What act of theirs did Jesus predict?

42. Then what would they know?

43. Who was working with Jesus now?

44. Why was he always with him?

45. How did his speech now affect many?

46. What encouragement did Jesus give them then?

47. Tell what he said about freedom.

48. In what way did they resent this?

49. What form of servitude did they have in mind?

50. How did Jesus mean it?

51. Show advantage of a son over a servant.

52. What favor can a son bestow on others?

53. Tell what the Jews sought to do to Jesus.

54. What was the reason?

55. What things did Jesus speak?

56. And what things did the Jews do?

57. What fatherhood did they claim?

58. Tell what Jesus reasoned from this.

59. What would Abraham not have done?

60. Tell what fatherhood Jesus ascribed to them.

61. State their reply.

62. This contradicted what other claim?

63. Why should they have loved Jesus?

64. Why did they not understand Jesus’ speech?

65. Tell the name of their father.

66. What was his character?

67. Why did he not abide in the truth?

68. Describe his offspring.

69. Why did the Jews disbelieve Jesus

70. Which of them convicted Jesus of sin?

71. What proves one to be God?

72. How did this show up these Jews?

73. Of what did they now accuse Jesus?

74. What glory did Jesus seek?

75. Who shall never see death?

76. How did they interpret this?

77. What gave weight to the honor of Jesus?

78. What would now have made him a liar?

79. In what did Abraham rejoice?

80. How did the Jews interpret this?

81. Which lived first, Jesus or Abraham?

82. At this what did the Jews attempt to do?

83. How was it prevented?

Fuente: Old and New Testaments Restoration Commentary

took: Joh 8:5, Joh 8:6, Joh 10:30-33, Joh 11:8, Joh 18:31, Lev 24:16, Luk 4:29, Act 7:57

but: Joh 5:13, Joh 10:39, Joh 10:40, Joh 11:54, Gen 19:11, 2Ki 6:18-20, Luk 4:30, Luk 24:31, Act 8:39, Act 8:40

Reciprocal: Exo 17:4 – almost Lev 24:14 – let all the 1Sa 18:11 – And David 1Sa 20:5 – that I may 1Ki 17:3 – hide thyself 1Ki 18:10 – they found thee not Psa 22:21 – horns Jer 26:9 – in the Jer 36:26 – but Mar 14:64 – General Luk 9:27 – taste Joh 7:30 – they Joh 8:20 – and no Joh 8:37 – but Joh 10:31 – General Joh 11:57 – had Joh 12:36 – and departed Joh 15:20 – word Joh 19:7 – because Joh 20:14 – and knew Act 5:23 – The prison Act 12:17 – And he Phi 2:6 – thought Heb 12:3 – contradiction

Fuente: The Treasury of Scripture Knowledge

9

This assertion was completely beyond the comprehension of these Jews, and in sheer desperation they thought of stoning Jesus. But “his time had not yet come,” hence he miraculously passed from their midst.

Fuente: Combined Bible Commentary

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.

[Then took they up stones, etc.] would you also murder another prophet in the very court of the Temple, O ye murderous generation? Remember but Zacharias, and surely that might suffice. But whence could they get stones in the court of the Temple? Let the answer be made from something parallel:

“It is storied of Abba Chalpatha, who, going to Rabban Gamaliel at Tiberias, found him sitting at the table of Jochanan the moneychanger, with the Book of Job in his hand Targumized [that is, rendered into the Chaldee tongue], and reading in it. Saith he to him, ‘I remember your grandfather Rabban Gamaliel, how he stood upon Gab in the mountain of the Temple, and they brought unto him the Book of Job Targumized. He calls to the architect; saying, Ram him under the foundation.’ R. Jose saith, They whelmed him under a heap of clay. Is there any clay in the mountain of the Temple?” Gloss: “There was mortar which they used in building.”

It may be noted, by the by, that they were building in the Temple in the days of the first Gamaliel, who sat president in the Sanhedrim about the latter days of our Saviour; which confirms what I already have noted in Joh 2:20; and further teaches us whence they might have stones in readiness; for they were now building, and they might have pieces of stone enough there.

Fuente: Lightfoot Commentary Gospels

Joh 8:59. They took up stones therefore that they might cast them upon him; but Jesus hid himself, and went forth from the temple-courts. The Jews were enraged at what they considered blasphemy, and in their rage they would have stoned Him (compare chap. Joh 10:31). But His hour was not yet come. He hid Himself (whether miraculously or not we cannot tell) and went forth from the temple.

Fuente: A Popular Commentary on the New Testament

Ver. 59. Thereupon, they took up stones to stone him; but Jesus hid himself and went out of the temple.

In the face of this reply, there was indeed nothing left to the Jews except to worshipor to stone him. The word , strictly: they lifted up, indicates a volition, a menace, still more, perhaps than a well-settled purpose. Comp. the stronger expression in Joh 10:31. These stones were probably lying in the court, for the building of the temple, which was not yet finished. The word , hid himself, does not include, but rather excludes the idea of a miracle. Jesus was surrounded by a circle of disciples and friends who facilitated His escape. Whatever may be the authority of the documents and Versions which support the T. R. here (see the note), it is evident that the last words are a marginal gloss formed by means of the first words of the following chapter and of Luk 4:30. Baur defends their authenticity, and tries to draw from them a proof of the Docetism of the author. But the normal expression, from the Docetic point of view, would have been, not (he hid himself), but or (he vanished).

Here is the end of the most violent conflict which Jesus had had to sustain in Judea. Chaps. 7 and 8 correspond in this regard with chap. 6. The general victory of unbelief is here decided for Judea, as it had been in chap. 6 for Galilee. So from this time Jesus gradually abandons the field of battle to His adversaries, until that other final , Joh 12:36, which will close His public ministry in Israel.

We have seen all the improbabilities, which criticism has found in such large numbers in this chapter and the preceding one, vanish before a calm and conscientious exegesis. The answers and objections of the Jews, whichReuss charges with being grotesque and absurd, have appeared to us, when placing ourselves at the point of view of those who make them, natural and logical. The argument of Jesus which, according to Renan, is very weak when judged by the rules of Aristotelian logic, appears so only because it is forgotten that the question is of things which Jesus, counting on the moral consciousness of His adversaries, thought He might lay down as axioms. There is certainly, in the narrative of these two chapters, chap. 7 and 8, not a single improbability which approaches that which there would be in supposing such conversations invented afterwards outside of the historical situation to which they so perfectly adapt themselves. There is no verbiage, no incongruity, no break of continuity. This reproduction of the conversations of Jesus is made with such delicacy, that one almost gives his assent to the hypothesis of a rationalist of the past century, Bertholdt, who supposed that the evangelist had taken notes of the discourses of Jesus at the very time when he heard them. Two features strike us especially in these two chapters:

1. The dialogue form, so full of reality, which could have engraved itself on the mind of a witness more easily than a consecutive discourse;

2. The summary character of the testimonies of Jesus. There is always, at the beginning, a simple and grand affirmation without development, Joh 7:37-38; Joh 8:12; Joh 8:31-32; then, in proportion as it becomes the subject of a discussion between Jesus and His hearers, the developments are given. These two features would be sufficient to prove the historical character of the narrative.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

8:59 {21} 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.

(21) Zeal without knowledge eventually breaks out into a most open madness: and yet the wicked cannot do what they desire.

Fuente: Geneva Bible Notes

The Jews understood that Jesus was claiming to be God. They began to stone Him for making what they considered a blasphemous claim (Joh 5:18; Lev 24:16). However, Jesus hid Himself because His hour had not yet come (Joh 2:4; Joh 7:6; Joh 7:8; Joh 7:30; Joh 7:44; Joh 8:20; Joh 18:6). Then He departed from the temple. He did not protest or retaliate, another indication of His submission to the Father.

This concludes Jesus’ light of the world discourse (Joh 8:12-59). The Light of the World now symbolically abandoned the Jews by leaving the temple and went out to humanity in general, which the man born blind represents.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)