March 15, 2014: John Chapter 8

The Gospel According to John Chapter 8

Originally posted Monday, April 14, 2008

General Comment: This chapter has some difficult language in the interchange between Jesus and his antagonists (vss. 39-59). Keep in mind that the dialog developed by John, while it is rooted in debate between Jesus and the Pharisees of his day, has been recast to reflect the more difficult times of John's community in Ephesus at the end of the first century. The stakes were higher for John and the continuous existence of his community could hinge on the outcome of the struggle.

John presents a straight forward doctrine. Jesus is the divine son of God, sent by God to bring eternal life. The Scriptures attest to the truth of who Jesus is. Those who do not believe this to be truth (God's truth) will not see the eternal life the Son brings. John categorizes the "Jews" as alien to God whom they have rejected as their Father. The only alternative for John is to declare that their father is the devil, not a doctrine to which we can or should ascribe.

If anyone has difficulty in understanding John's reasoning, please do not hesitate to send  questions.

John Chapter 8:1-11 The Woman Caught in Adultery

It was early on the last day of the festival and Jesus had already drawn a crowd in the Temple Precincts. While he was teaching, several Pharisees and Scribes came across the courtyard pushing a young woman ahead of them. They brought her to where Jesus was sitting and made her stand in front him and the crowd. She had been caught committing adultery, they said. According to the Law of Moses she deserved to be stoned. Now what do you say? they asked. Jesus knew this was another test. They didn't need him to recite the Levitical commandment. They wanted him to tell them to stone her so he would fall out of favor with the people. If he said not to stone her they could accuse him of speaking against God's Law, an act of blasphemy. He ignored them, looking down, running his finger in the sand as if writing something. They would not be ignored and kept asking for an answer. He looked at the woman, disheveled, tear stained face, fear in her eyes. Her silence was pleading. He looked at this cabal of accusers. He saw no man with the woman. The Law says both the man and the woman are guilty, not just one. He heard no witnesses. The Law said there had to be two witnesses to swear an oath that they were speaking the truth. They had come to him for a judgment and not to an official hearing in the woman's village where the Elders were authorized to hear the case. No, this was nothing but a mob that had violated the same Law they were asking him to follow and so had sinned against God. He would not satisfy their demand for blood.

"He who is without sin be the first to throw a stone at her." He continued tracing something in the sand. There was a heavy silence. One by one the accusers walked away, beginning with the eldest who should have been wiser than to allow this travesty to happen. Then the youngest  who had followed the leader but were just as guilty left. Maybe they had learned something this day. Maybe they would not so easily trust others who speak as if they know what the Law demands. The woman was still standing there hardly knowing what to do. The crowd was silent. "Woman, Is there anyone here to condemn you?" he asked. "No sir, they have all gone away." "Neither do I condemn you. Remember this day. Go home and do not disobey the commandments again."

John Chapter 8:12-20 Jesus the Light of the World

The evening of the last day of Tabernacles had begun as the sun was setting. Jesus was in the courtyard of the women. There were two very tall pillars in the courtyard. On top of each were huge wicker baskets. In the baskets were the linen undergarments that had been worn by the priests from each day of the festival. Ladders were placed against the pillars and as the sun faded away, men scampered up the ladders, place oil over all the garments and set them on fire. The women danced around the pillars with timbrels. The crowds join in with dancing and song. The fire was so bright it was said that every courtyard in Jerusalem was alight as if it were day.

There was a platform against the court wall near the corner where the Treasury was located. Speakers sometimes would teach from there. Jesus jumped up onto its surface and stood facing the people. 'What is this?" some said. "It is that man, Jesus of Nazareth." The buzz of the crowd began to exhaust itself. There was silence. The air was bright with the flame of celebration, cinders wafting in the breeze. Jesus cried out, "I am the light of the world. No followers of mine will ever walk in darkness; no, they will possess the light of life." 

To answer the Pharisees' (Rabbis) accusation that Jesus (John's community) gives testimony (that Jesus is the light who gives life) on his own behalf, John repeats his understanding of the Jesus/God relationship. Jesus comes from God and will return to God, a truth hidden from the Pharisees (unbelievers). Jesus' testimony is true because God bears witness to that truth through the works that Jesus does. The Pharisees do not know Jesus (as Son of God and Son of Man) or God as the Father (a way of talking about God that distinguishes the God of the "Jews" from God the Father of Jesus). If they knew who Jesus was they would know his Father also.

John Chapter 8:21-30 Jesus Foretells His Death

John expands the theme of coming from and returning to. Jesus addresses "the Jews." 

He is going away and they will neither find him nor be able to go where he is going because they do not know him or his Father. 

As a result they will die in their sin. Sin, in the singular usually does not refer to the individual sins one commits. It is a state of sinfulness in which one exists apart from God, thought in ancient times as the realm of Satan from which one must be freed (saved). 

John rephrases the categories of the theme with two dualisms: The "Jews"" are from below/Jesus is from above; the "Jews" are of this world (of Satan)/Jesus is not of this world (his world is above). Both sets are set in a couplet in which one set defines the other. 

John completes the subtheme begun of vs. 21. The "Jews" will die in their sin as Jesus told them unless they believe that I AM the bearer of the divine name.

The "Jews" still cannot understand who Jesus is or what he means by speaking of his Father. But there will be a time of understanding. When he (the Son of Man) is lifted up (crucified) they will realize what believers realize: that I AM (the bringer of eternal life).

John Chapter 8:31-38 True Disciples

Jesus addresses the Jews who believed in him as a result of the previous teaching about his identity. They apparently are not very mature in their belief. Jesus tells them they cannot be his disciples unless they "abide" in his word (teachings). If they do they "will know the truth (revelation of who Jesus is) and the truth will make [them] free."

The Jewish (rabbinical) argument against relying on Jesus' word or revelation (truth) of who he is as criteria for being free shows that they misunderstand Jesus' reference. They think in literal terms of human slavery. As the descendents of Abraham whom Moses freed from bondage in Egypt they are no one's slaves and so have no need to be set free. Jesus is speaking of the ancient concept that sin puts one in debt to God and in a state of bondage to sin as a state of existence itself. Because of that bondage they do not have a room in the household (Kingdom). In effect, their state of being a chosen people will not last forever; they will lose that place when the Kingdom is fulfilled. Only abiding (believing) in the teaching/revelation of the Son will insure their place.

Jesus (the church) reaches the pessimistic conclusion that the complicity of the "Jews" in Jesus' death will preclude their retaining any place in the Kingdom. This was an unfortunate conclusion of the early Church which continues to haunt us to this day.

John Chapter 8:39-59 Jesus and Abraham

John presents a protracted discussion of the relationship between Abraham and the "Jews" who claim him as their founding ancestor and definer of their place within Israel. We can look at the passage in a series of statements by the "Jews" and Jesus responses. The interchange sheds some light on the bitter intensity of the battle between the Ephesus (and other) church and Rabbinical leadership toward the end of the first century. The style of writing is called a "polemic," a refutation of Synagogue attacks on the Church.

Vss. 39-41

"They answered him (see vs. 38), Abraham is our father" Jesus rejects their relationship as children of Abraham. They are not doing the works of Abraham. Instead they seek to kill him even though he speaks the truth from God. Abraham did not do such a thing. You are not the children of Abraham, but you certainly are doing what your father does.

Vss. 42-47

"We are not illegitimate children; we have one father, God himself." Now Jesus rejects their relationship with God: I came from God. God sent me and yet you do not love me. How can God be your father if you don't love the one he sent? You do not understand what I am saying about being sent by God because you refuse to accept my word (as truth and revelation). No, God is not your father, the devil is! You do what your father wants. He is a murderer. There is no truth in him. Lying is in his nature; he is the father of lies. If God were your father you would believe the words of God I speak. You do not believe my words because your god is not your father.

Vss. 48-51

"Are we not right in saying that you are a Samaritan and have a demon?" (The Samaritans rejected the notion that the Jews were the only children of Abraham) Jesus rejects their slander. No, I honor my Father while you dishonor me. I don't seek glory for myself but there is one (God) who does. As I said, you do not keep my words. Any one who does keep my words will never see death.

Vss. 52-56

"Now we are sure you have a demon. Abraham died and so did the prophets. How can you say those who keep your words will never see death? Are you greater than Abraham and the prophets who died. Who are you anyway?" Jesus rejects their understanding of death. I am the one whom my Father glorifies not someone with a demon (I don't glorify myself). You say he is your God but you don't know God. I know God and I keep God's word. Your supposed ancestor Abraham rejoiced that he saw my day.

Vss.57-59

"You are not yet fifty and you have seen Abraham?" John ends this intercommunity "debate" with a reference to Vs !:1, "In the beginning was the word." "Amen, Amen, I tell you, before Abraham ever came into existence, I AM."