John 8:6

aken in adultery - Some of the popish writers say that her name was Susanna; that she was espoused to an old decrepid man, named Manasseh; that she died a saint in Spain, whither she had followed St. James. These accounts the judicious Calmet properly terms fables. It is allowed that adultery was exceedingly common at this time, so common that they had ceased to put the law in force against it. The waters of jealousy were no longer drunk, the culprits or those suspected of this crime, being so very numerous; and the men who were guilty themselves dared not try their suspected wives, as it was believed the waters would have no evil effect upon the wife, if the husband himself had been criminal. See the whole of the process on the waters of jealousy in the notes on Num 5:14 (note), etc.; and see at the end of chap. 18 (note). Verse 5 That such should be stoned - It is not strictly true that Moses ordered adultery in general to be punished by stoning. The law simply says that the adulterer and the adulteress shall be put to death. Lev 20:10 ; Deu 22:22 . The rabbins say they were strangled. This they affirm was the ordinary mode of punishment, where the species of death was not marked in the law, If the person guilty of an act of this kind had been betrothed, but not married, she was to be stoned: Deu 22:23 . But if she was the daughter of a priest, she was to be burned alive: Lev 16:9 . It appears, from Eze 16:38 , Eze 16:40 , that adulteresses in the time of that prophet were stoned, and pierced with a sword. Selden and Fagius suppose that this woman's case was the same with that mentioned, Deu 22:23 . If a damsel that is a virgin be betrothed unto a husband, and a man find her in the city, and lie with her; then ye shall stone them with stones that they die, the damsel because she cried not, and the man because he hath humbled his neighbors wife. As the Pharisees spoke of stoning the woman, it is possible this was her case; and some suppose that the apparent indulgence with which our Lord treated her insinuates that she had suffered some sort of violence, though not entirely innocent. Therefore he said, I do not condemn thee, i.e. to death, because violence had been used. Sin no more. Nevertheless thou art in certain respects guilty; thou mightest have made more resistance. Verse 6 That they might have to accuse him - Had our Lord condemned the woman to death, they might have accused him to Pilate, as arrogating to himself the power of life and death, which the Romans had taken away from the Jews; besides, the Roman laws did not condemn an adulteress to be put to death. On the other hand, if he had said she should not be put to death, they might have represented him to the people as one who decided contrary to the law, and favored the crime of which the woman was accused. With his finger wrote - Several MSS. add their sins who accused her, and the sins of all men. There are many idle conjectures concerning what our Lord wrote on the ground, several of which may be seen in Calmet. We never find that Christ wrote any thing before or after this; and what he wrote at this time we know not. On this the pious Quesnel makes the following reflections: - "1. Since Jesus Christ never wrote but once that we hear of in his whole life; 2. since he did it only in the dust; 3. since it was only to avoid condemning a sinner; and, 4. since he would not have that which he wrote so much as known; let men learn from hence never to write but when it is necessary or useful; to do it with humility and modesty; and to do it on a principle of charity. How widely does Christ differ from men! He writes his Divine thoughts in the dust: they wish to have theirs cut in marble, and engraved on brass." Schools for children are frequently held under trees in Bengal, and the children who are beginning to learn write the letters of the alphabet in the dust. This saves pen, ink, and paper. Ward. Verse 7 He that is without sin - Αναμαρτητος, meaning the same kind of sin, adultery, fornication, etc. Kypke has largely proved that the verb ἁμαρτανειν is used in this sense by the best Greek writers. Let him first cast a stone at her - Or, upon her, επ' αυτῃ. The Jewish method of stoning, according to the rabbins, was as follows: The culprit, half naked, the hands tied behind the back, was placed on a scaffold, ten or twelve feet high; the witnesses, who stood with her, pushed her off with great force: if she was killed by the fall there was nothing farther done; but, if she was not, one of the witnesses took up a very large stone, and dashed it upon her breast, which generally was the coup de grace, or finishing stroke. This mode of punishment seems referred to, Mat 21:44 . However, this procedure does not appear to have been always attended to. See Lev 24:16 , and Joh 8:59 of this chapter. Verse 9 Being convicted by their own conscience - So it is likely they were all guilty of similar crimes. Their own is not in the original, and is needless: being convicted by conscience is expressive enough. Beginning at the eldest even unto the last - Απο των πρεσβυτερων ἑως των εσχατων, from the most honorable to those of the least repute. In this sense the words are undoubtedly to be understood. The woman standing in the midst - But if they all went out, how could she be in the midst? It is not said that all the people whom our Lord had been instructing went out, but only her accusers: see Joh 8:2 . The rest undoubtedly continued with their teacher. Verse 11 Neither do I condemn thee - Bishop Pearce says: "It would have been strange if Jesus, when he was not a magistrate, and had not the witnesses before him to examine them, and when she had not been tried and condemned by the law and legal judges, should have taken upon him to condemn her. This being the case, it appears why Jesus avoided giving an answer to the question of the scribes and Pharisees, and also how little reason there is to conclude from hence that Christ seems in this case not enough to have discouraged adultery, though he called it a sin. And yet this opinion took place so early among the Christians, that the reading of this story was industriously avoided, in the lessons recited out of the Gospels, in the public service of the churches; as if Jesus's saying, I do not condemn thee, had given too much countenance to women guilty of that crime. In consequence of this, as it was never read in the churches, and is now not to be found in any of the Evangelistaria, and as it was probably marked in the MSS. as a portion not to be read there, this whole story, from Joh 8:1-11 , inclusive, came, in length of time, to be left out in some MSS., though in the greater part it is still remaining." Thus far the judicious and learned bishop. How the passage stands in all the MSS. hitherto collated may be seen in Wetstein and Griesbach. After weighing what has been adduced in favor of its authenticity, and seriously considering its state in the MSS., as exhibited in the Var. Lect. of Griesbach, I must confess, the evidence in its favor does not appear to me to be striking. Yet I by no means would have it expunged from the text. Its absence from many MSS., and the confused manner in which it appears in others, may be readily accounted for on the principles laid down by Bishop Pearce above. It may however be necessary to observe, that a very perfect connection subsists between Joh 7:52 and Joh 8:12 - all the intermediate verses having been omitted by MSS. of the first antiquity and authority. In some MSS. it is found at the end of this Gospel; in others a vacant place is left in this chapter; and in others it is placed after the 21st chapter of Luke. See at the end of this chapter. Verse 12 Then spake Jesus again unto them - Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we may consider that our Lord, having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Pharisees; and now, having dismissed them and the woman also, he resumes his discourse. I am the light of the world - The fountain whence an intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was, by the rabbins denominated, The light of the world. So in Bamidbar Rabba: "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art The Light of The World: and with thee the light dwelleth." Our Lord, therefore, assumes here a well known character of the Supreme Being; and with this we find the Jews were greatly offended. Shall not walk in darkness - He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life - such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live - neither animal nor vegetative life could exist, were it not for his influence. Jesus, the Sun of righteousness, Mal 4:2 , is the fountain of all spiritual and eternal Life. His light brings life with it, and they who walk in his light live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spenser, Phineas Fletcher. Speaking of the conversion of a soul to God, he says: - "New Light new Love, new Love new Life hath bred; A Life that lives by Love, and loves by Light: A Love to him, to whom all Loves are wed; A Light, to whom the sun is darkest night: Eye's Light, heart's Love, soul's only Life he is: Life, soul, love, heart, Light, eye, and all are his: He eye, Light, heart, Love, soul; He all my joy and bliss." Purple Island, Can. I. v. 7. Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned Joh 7:37 , they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to Pro 6:23 : For the commandment is a Lamp (or Candle) and the law is life: or to Psa 119:105 : Thy word is a Lamp unto my feet, and a Light unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi. As the Messiah was frequently spoken of by the prophets under the emblem of light, see Isa 60:1 ; Isa 49:6 ; Isa 9:2 , the Pharisees must at once perceive that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world. The rabbins think that the Messiah is intended in Gen 1:8 , And God said, Let there be light, and there was light. "From this we may learn that the holy and blessed God saw the light of the Messiah and his works before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered: For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, show that person to me! God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell." Yalcut Rubeni, fol. 6. This is a very remarkable saying; and, as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan's empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen. Verse 13 Thou bearest record - As if they had said, Dost thou imagine that we shall believe thee, in a matter so important, on thy bare assertion? Had these people attended to the teaching and miracles of Christ, they would have seen that his pretensions to the Messiahship were supported by the most irrefragable testimony. Verse 14 I know whence I came - I came from God, and am going to God, and can neither do nor say any thing but what leads to and glorifies him. Verse 15 Ye judge after the flesh - Because I appear in the form of man, judging from this appearance, ye think I am but a mere man - pay attention to my teaching and miracles, and ye shall then see that nothing less than infinite wisdom and unlimited power could teach and do what I have taught and performed. Our Lord speaks here exactly in the character of an ambassador. Such a person does not bring a second with him to vouch his truth; his credentials from his king ascertain his character: he represents the king's person. So our Lord represents the Father as bearing witness with him. The miracles which he wrought were the proof from heaven that he was the promised Messiah: these were the great seal of all his pretensions. Verse 19 Ye neither know me, etc. - Ye know neither the Messiah, nor the God that sent him. If ye had known me - If ye had received my teaching, ye would have got such an acquaintance with the nature and attributes of God as ye never could have had, and never can have any other way. That is a true saying, No man hath seen God at any time: the only begotten Son, who lay an the bosom of the Father. he hath Declared him. The nature and perfections of God never can be properly known, but in the light of the Gospel of Jesus Christ. It is worthy of remark that, in all this discourse, our blessed Lord ever speaks of the Father and himself as two distinct persons. Therefore, the Father is not the Son, nor the Son the Father, as some persons vainly imagine; though it is plain enough that the completest unity and equality subsists between them. Verse 20 The treasury - Lightfoot observes, from the rabbins, that the treasury was in what was called the court of the women - that there were thirteen chests in it; in the thirteenth only the women were permitted to put their offerings. Probably the other twelve were placed there in reference to the twelve tribes; each perhaps inscribed with the name of one of Jacob's twelve sons. It seems that our Lord sometimes sat in this court to teach the people. See Mar 12:41 , etc. His hour was not yet come - The time was not arrived, in which he had determined to give himself up into the hands of his crucifiers. Verse 21 Then said Jesus again unto them - He had said the same things to them the day before. See Joh 7:34 . Ye shall seek me - When your calamities come upon you, ye shall in vain seek for the help of the Messiah, whom ye now reject, and whom ye shall shortly crucify. Verse 22 Will he kill himself? - They now understood that he spoke concerning his death; but before, Joh 7:35 , they thought he spoke of going to some of the Grecian provinces, to preach to the dispersed Jews. Verse 23 Ye are from beneath - Ye are capable of murder, and of self-murder too, because ye have nothing of God in you. Ye are altogether earthly, sensual, and devilish. They verified this character in murdering the Lord Jesus; and many of them afterwards, to escape famine, etc., put an end to their own lives. Verse 25 Who art thou? - This marks the indignation of the Pharisees - as if they had said: Who art thou that takest upon thee to deal out threatenings in this manner against us? Jesus saith unto them, Even the same that I said unto you from the beginning - Rather, Just what I have already told you, i.e. that I am the light of the world - the Christ - the Savior of mankind. There are a variety of renderings for this verse among the critics. Some consider την αρχην (which makes the principal difficulty in the text) as the answer of our Lord. Who art thou? I am την αρχην, the chief, the supreme; and have therefore a right to judge, and to execute judgment. But if our Lord had intended to convey this meaning, he would doubtless have said ἡ Αρχη, or ὁ Αρχων, and not την αρχην, in the accusative case. This mode of reading appears to have been followed by the Vulgate, some copies of the Itala, and some of the fathers; but this construction can never be reconciled to the Greek text. Others take την αρχην as an adverb, in which sense it is repeatedly used by the best Greek writers; and, connecting the 25th with the 26th verse, they translate thus: I have indeed, as I Assure ye, many things to say of you, and to condemn in you. See Wakefield. Raphelius takes up the words nearly in the same way, and defends his mode of exposition with much critical learning; and to him I refer the reader. I have given it that meaning which I thought the most simple and plain, should any departure from our own version be thought necessary: both convey a good and consistent sense. Verse 26 I have many things to say and to judge of you - Or, to speak and to condemn, etc. I could speedily expose all your iniquities - your pride and ambition, your hypocrisy and irreligion, your hatred to the light, and your malice against the truth, together with the present obstinate unbelief of your hearts, and show that these are the reasons why I say you will die in your sins; but these will appear in their true light: when, after you have crucified me, the judgments of God shall descend upon and consume you. He that sent me is true - Whatever he hath spoken of you by the prophets shall surely come to pass; his word cannot fail. Verse 28 When ye have lifted up - When ye have crucified me, and thus filled up the measure of your iniquities, ye shall know that I am the Christ, by the signs that shall follow; and ye shall know that what I spoke is true, by the judgments that shall follow. To be lifted up, is a common mode of expression, among the Jewish writers, for to die, or to be killed. Verse 29 The Father hath not left me alone - Though ye shalt have power to put me to death, yet this shall not be because he hath abandoned me. No - he is ever with me, because I do that which pleaseth him; and it is his pleasure that I should lay down my life for the salvation of the world. Does not our Lord allude to the following scriptures? - Sacrifice and offering thou didst not desire; my ears hast thou opened: (or, a body hast thou prepared me: Heb 10:5 ): then said I, Lo, I come: this is written in the volume of the book concerning me. I delight to do thy will, O my God! Thy law is in my heart. Psa 40:6-8 . Verse 30 As he spake these words, many believed on him - The same sun that hardens the clay softens the wax. This discourse, which proved the savor of death unto death to the obstinate Pharisees, became the savor of life unto life to many of the simple-hearted people. Verse 31 If ye continue in my word - Or, in this doctrine of mine. It is not enough to receive God's truth - we must retain and walk in it. And it is only when we receive the truth, love it, keep it, and walk in it, that we are the genuine disciples of Christ. Verse 32 Ye shall know the truth - Shall have a constant experimental knowledge of its power and efficacy. And the truth shall make you free - It was a maxim of the Jews, "That no man was free, but he who exercised himself in the meditation of the law." No man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption, through which he cries, Abba! Father! See Rom 8:15 . The bondage of sin is the most grievous bondage; and freedom from its guilt and influence is the greatest liberty. Verse 33 They answered - That is, the other Jews who had not believed - the carping, cavilling Pharisees already mentioned; for the words cannot be spoken of the simple people who had already believed. See Joh 8:30 . Were never in bondage to any man - This assertion was not only false, but it was ridiculous in the extreme; seeing their whole history, sacred and profane, is full of recitals of their servitude in Egypt, in Chaldea, under the Persians, under the Macedonians, and under the Romans. But those who are not under the influence of the truth of God will speak and act according to the influence of the spirit of falsehood and error. If the words are to be restrained to themselves alone, they may be understood thus: We are Abraham's seed: and we were never in bondage. Both these propositions had a faint shadow of truth. Verse 34 Whosoever committeth sin is the servant of sin - Or, δουλος εστι, etc., is the slave of sin. This was the slavery of which Christ spoke; and deliverance from it, was the liberty which he promised. Verse 35 And the servant abideth not in the house - Or, rather, Now the slave abided not in the family. As if Jesus had said: And now that I am speaking of a slave, I will add one thing more, viz. a slave has no right to any part of the inheritance in the family to which he belongs; but the son, the legitimate son, has a right. He can make any servant of the family free, though no slave can. He can divide or bestow the inheritance as he pleases. Our Lord seems here to refer to the sending away of Ishmael, mentioned, Gen 21:10-14 . Only those who are genuine children can inherit the estate. If sons, then heirs: heirs of God, and joint heirs with Christ: Gal 4:21-31 ; Rom 8:17 ; and see Bishop Pearce's Paraphrase. Verse 37 My word hath no place in you - Or, this doctrine of mine hath no place to you. Ye hear the truths of God, but ye do not heed them: the word of life has no influence over you; and how can it, when you seek to kill me because I proclaim this truth to you? It is a dismal omen when a person is regardless of the truth of God: it is more so to be provoked against it: but to persecute and endeavor to destroy those who preach it is the last degree of perverseness and obduracy. The word of God requires a heart which is empty. A heart filled with earthly projects, carnal interests ambition, thoughts of raising a fortune, and with the love of the superfluities and pleasures of life, is not fit to receive the seed of the kingdom. When a man shuts his heart against it by his passions, he at the same time opens it to all sorts of crimes. Quesnel. From what is here said, it is manifest, says Dr. Lightfoot, that the whole tendency of our Savior's discourse is to show the Jews, that they are the seed of that serpent which was to bruise the heel of the Messiah: else what could that mean, Joh 8:44 : Ye are of your father the devil, i.e. ye are the seed of the serpent. Verse 38 I speak that which I have seen - I speak nothing but that unchangeable, eternal truth which I have received from the bosom of God. Ye do that which ye have seen - Instead of ἑωρακατε, ye have seen, I think we should read ηκουσατε, ye have heard, on the authority of BCKL, fifteen others; Coptic, Ethiopic, Armenian, later Syriac in the margin, Gothic, one copy of the Itala; Origen, Cyril, and Chrysostom. This reading, says Bishop Pearce, (who has adopted it), seems preferable to the other, because it could not be said, with the same propriety, that the Jews had seen any thing with their father the devil, as it could that Jesus had seen with his. Jesus saw the Father, for he was the Word that was with God from eternity. The Jews did not see, they only felt and heard, their father the devil. It is the interest of Satan to keep himself out of sight, and to work in the dark. Verse 39 If ye were Abraham's children - Griesbach reads εϚε, ye are, instead of ητε, ye were, on the authority of BDL, Vulgate, four copies of the Itala; Origen and Augustin. Ye would do the works of Abraham - As the son has the nature of his father in him, and naturally imitates him, so, if ye were the children of Abraham, ye would imitate him in his faith, obedience, and uprightness; but this ye do not, for ye seek to kill me - ye are watching for an opportunity to destroy me, merely because I tell you the truth: Abraham never did any thing like this; therefore, you have no spiritual relationship to him. Verse 41 Ye do the deeds of your father - You have certainly another father than Abraham - one who has instilled his own malignant nature into you; and, as ye seek to murder me for telling you the truth, ye must be the offspring of him who was a murderer from the beginning, and stood not in the truth, Joh 8:44 . We be not born of fornication - We are not a mixed, spurious breed - our tribes and families have been kept distinct - we are descended from Abraham by his legal wife Sarah; and we are no idolaters. We have one Father, even God - In the spiritual sense of father and son, we are not a spurious, that is, an idolatrous race; because we acknowledge none as our spiritual father, and worship none as such, but the true God. See Bishop Pearce. Verse 42 If God were your Father, ye would love me - I came from God, and it would be absurd to suppose that you would persecute me if you were under the influence of God. The children of the same father should not murder each other. Verse 43 Why do ye not understand my speech? - Την λαλιαν την εμην, This my mode of speaking - when illustrating spiritual by natural things: λαλια refers to the manner of speaking; λογος, to the matter or subject on which he spoke. For λαλιαν, the Codex Bezae had originally αληθειαν: why do ye not acknowledge this Truth of mine? A few other MSS. agree in this reading. Because ye cannot hear my word - That is, ye cannot bear my doctrine: it comes too close to you; it searches your hearts, detects your hypocrisy, and exposes your iniquitous intentions and designs; and as ye are determined not to leave your sins, so ye are purposed not to hear my doctrine. Verse 44 Ye are of your father the devil - Ye are the seed of the old serpent. See on Joh 8:37 (note). The lusts of your father - Like father like son. What Satan desires, ye desire; because ye are filled with his nature. Awful state of unregenerate men! They have the nearest alliance to Satan; they partake of his nature and have in them the same principles and propensities which characterize the very nature and essence of the devil! Reader, canst thou rest in this state? Apply to God, through Christ, that thou mayest be born again. He was a murderer from the beginning - It was through him that Adam transgressed; in consequence of which death entered into the world, and slew him and all his posterity. This was the sentiment of the Jews themselves. In Sohar Kadash, the wicked are called, "The children of the old serpent, who slew Adam and all his descendants." See Schoettgen. Abode not in the truth - He stood not in the truth - was once in a state of glorious felicity, but fell from it; and, being deprived of all good himself, he could not endure that others should enjoy any; therefore by his lies he deceived Eve, and brought her, her husband, and, through them, their posterity, into his own condemnation. He speaketh of his own - Εκ των ιδιων λαλει, He speaketh of his own offspring, or, from his own disposition, for he is the father and fountain of all error and falsity; and all who are deceived by him, and partake of his disposition, falsity and cruelty, are his offspring, for he is a liar, and the father of it - και ὁ πατηρ αυτου - literally, his father also. There is considerable difficulty in this verse. The Cainites, and the Archontites, mentioned by Epiphanius, read it thus: "Ye are the children of your father the devil, because he is a liar, and his father was a liar. He was a man-slayer, and he did not remain in the truth. When he speaketh, he speaketh a lie of his own, (progenitors understood), because his father also was a liar." The consequences which the above heretics drew from this verse were the following. They said that the father of the Jews was a demon; that he also had a demon for his father; and that he had a demon for his father, etc. The Archontites maintained that Cain had a demon for his father, the spirit which our Lord speaks of here; and that the Jews proceeded from the race of Cain. Grotius, supposing that the devil who tempted Eve was not the prince of devils, but rather a subordinate one, seems to think he may be understood here, he is a liar, and his father also, which is the literal translation of the latter clause of the text, ὡς και ὁ πατηρ αυτου, as it has been read by many of the primitive fathers. Mr. Wakefield, by changing το, before ψευδος, into τις, gives the text the following translation: - "The devil is your father, and ye willingly perform the lusts of your father. He was a man-slayer from the first, and continued not in the truth, because there is no truth in him. When Any One speaketh a lie, he speaketh according to his own kindred: for his father also is a liar." Our own translation, that refers πατηρ αυτου to ψευδος, a lie, and not to ψευϚης, a liar, is probably the most correct. Verse 46 Which of you convinceth me of sin? - Do you pretend to reject the truths which I announce, because my life does not correspond to the doctrines I have taught? But can any of you prove me guilty of any fault? You have maliciously watched all my steps; have you seen the smallest matter to reprove, in any part of my conduct? But it is probable that ἁμαρτια, sin, is put here in opposition to αληθεια, truth, in the same verse, and then it should be rendered falsehood. The very best Greek writers use the word in the same sense: this, Kypke proves by quotations from Polybius, Lucian, Dionysius Halicarnassensis, Plutarch, Thucydides, and Hippocrates. Raphelius adds a pertinent quotation from Herodotus, and shows that the purest Latin writers have used the word peccatum, sin, in the sense of error or falsehood. See the note on Gen 13:13 . Verse 47 He that is of God - Meaning probably himself: he who came from God, or was born of God - heareth the words of God - has the constant inspiration of his Spirit, speaks nothing but truth, and cannot possibly err. Verse 48 Thou art a Samaritan - This was the same, among them, as heretic, or schismatic, among us. This is the only time in which the Jews gave our Lord this title of reproach; and they probably grounded it on his having preached among them, and lodged in their villages. See the account in Joh 4:39 , Joh 4:40 ; but Samaritan, among them, meant a person unworthy of any credit. Hast a devil? - Art possessed by an evil spirit; and art, in consequence, deranged. Verse 49 I have not a devil - The first part of the charge was too futile: if taken literally, it was both absurd and impossible; they did not believe it themselves, and therefore our Lord does not stop a moment to refute it; but he answers to the second with the utmost meekness and conclusiveness: I honor God. This is what no demon can do, nor any man who is under such influence. Verse 50 I seek not mine own glory - Another proof that I am not influenced by any spirit but that which proceeds from God. But there is one that seeketh - i.e. my glory - and judgeth - will punish you for your determined obstinacy and iniquity. Verse 51 Shall never see death - As Moses promised a long life, with abundance of temporal blessings, to those who should keep his statutes and ordinances, so he who keeps my doctrine shall not only have a long life, but shall never see death - he shall never come under the power of the death of the soul, but shall live eternally with me in glory. Verse 54 Your God - Many MSS. and most of the versions read ἡμων, our, instead of ὑμων. The variation is of very little consequence. They called God their God, while enemies to him both in their spirit and conduct. Verse 56 Abraham rejoiced to see my day - Or, he earnestly desired to see my day; ηγαλλιασατο, from αγαν, very much, and ἁλλομαι, I leap - his soul leaped forward in earnest hope and strong expectation that he might see the incarnation of Jesus Christ. The metaphor appears to be taken from a person who, desiring to see a long-expected friend who is coming, runs forward, now and then jumping up to see if he can discover him. There is a saying very like this in Sohar Numer fol. 61: "Abraham rejoiced because he could know, and perceive, and cleave to the Divine Name." The Divine name is יהוה Yehovah; and by this they simply mean God himself. And he saw it - Not only in the first promise, Gen 3:15 , for the other patriarchs saw this as well as he; and not only in that promise which was made particularly to himself, Gen 12:7 ; Gen 22:18 , (compared with Gal 3:16 ), that the Messiah should spring from his family; but he saw this day especially when Jehovah appeared to him in a human form, Gen 18:2 , Gen 18:17 , which many suppose to have been a manifestation of the Lord Jesus. Verse 57 Thou art not yet fifty years old - Some MSS. read forty. The age of our blessed Lord has never been properly determined. Some of the primitive fathers believed that he was fifty years old when he was crucified; but their foundation, which is no other than these words of the Jews, is but a very uncertain one. Calmet thinks that our Lord was at this time about thirty-four years and ten months old, and that he was crucified about the middle of his thirty-sixth year; and asserts that the vulgar era is three years too late. On the other hand, some allow him to have been but thirty-one years old, and that his ministry had lasted but one year. Many opinions on this subject, which are scarcely worthy of being copied, may be found in Calmet. Verse 58 Before Abraham was, I am - The following is a literal translation of Calmet's note on this passage: - "I am from all eternity. I have existed before all ages. You consider in me only the person who speaks to you, and who has appeared to you within a particular time. But besides this human nature, which ye think ye know, there is in me a Divine and eternal nature. Both, united, subsist together in my person. Abraham knew how to distinguish them. He adored me as his God; and desired me as his Savior. He has seen me in my eternity, and he predicted my coming into the world." On the same verse Bishop Pearce speaks as follows: - "What Jesus here says relates (I think) to his existence antecedent to Abraham's days, and not to his having been the Christ appointed and foretold before that time; for, if Jesus had meant this, the answer I apprehend would not have been a pertinent one. He might have been appointed and foretold for the Christ; but if he had not had an existence before Abraham's days, neither could he have seen Abraham, (as, according to our English translation, the Jews suppose him to have said), nor could Abraham have seen him, as I suppose the Jews understood him to have said in the preceding verse, to which words of the Jews the words of Jesus here are intended as an answer." Verse 59 Then took they up stones, etc. - 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. Lev 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 , Joh 8:31 ), and who, we may suppose, favored 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, Luk 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 endeavored 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. Introduction Account of the man who was born blind, Joh 9:1-5 . Christ heals him, Joh 9:6 , Joh 9:7 . The man is questioned by his neighbors, Joh 9:8-12 . He is brought to the Pharisees, who question him, Joh 9:13-17 , and then his parents, Joh 9:18-23 . They again interrogate the man, who, vindicating the conduct of Christ, is excommunicated by them, Joh 9:24-34 . Jesus, hearing of the conduct of the Pharisees, afterwards finds the man, and reveals himself to him, Joh 9:35-38 . He passes sentence on the obduracy and blindness of the Pharisees, Joh 9:39-41 . Verse 1 And as Jesus passed by - This chapter is a continuation of the preceding, and therefore the word Jesus is not in the Greek text: it begins simply thus - And passing along, και παραγων, etc. Having left the temple, where the Jews were going to stone him, ( Joh 8:59 ), it is probable our Lord went, according to his custom, to the mount of Olives. The next day, which was the Sabbath, Joh 9:14 , he met a man who had been born blind, sitting in some public place, and asking alms from those who passed by, Joh 9:8 .

Sermon for the Fifth Sunday in Lent; John 8:46-59 Christ's Defense Against His Enemies 1 This Gospel teaches how hardened persons become the more furious, the more one teaches them and lovingly stirs them to do their duty. For Christ asks them here in a very loving way for a reason why they still disbelieve, since they can find fault neither with his life nor with his teaching. His life is blameless; for he defies them and says: V.46. “Which of you convicteth me of sin?” His teaching also is blameless; for he adds: “If I say truth, why do ye not believe me?” Thus Christ lives, as he teaches. 2 And every preacher should prove that he possesses both: first, a blameless life, by which he can defy his enemies and no one may have occasion to slander his teachings; secondly, that he possesses the pure doctrine, so that he may not mislead those who follow him. And thus he will be right and firm on both sides: with his good life against his enemies, who look much more at his life than at his doctrine, and despise the doctrine for the sake of the life; with his doctrine among his friends, who have much more respect for his doctrine than for the kind of life he leads, and will bear with his life for the sake of his teaching. 3 For it is indeed true that no one lives so perfect a life as to be without sin before God. Therefore it is sufficient that he be blameless in the eyes of the people. But his doctrine must be so good and pure as to stand not only before man but also before God. Therefore every pious pastor may well ask: Who among you can find fault with my life? Among you, I say, who are men; but before God I am a sinner. Thus Moses also boasts in Numbers 16:15. that he took nothing from the people and he did them no injustice. Samuel did likewise in I Sam 12:3, also Jeremiah and Hezekiah, who rightly boasted of their blameless life before the people, in order to stop the mouths of blasphemers. But Christ does not speak thus of his doctrine, he says not: “Who among you can find fault with my doctrine”; but “If I tell you the truth.” For one must be assured that his doctrine is right before God and that it is the truth, and accordingly care not how it is judged by the people. 4 Hence the Jews have no ground for their unbelief than that they are not the children of God; therefore he passes judgment upon them and says: V.47. “He that is of God heareth the words of God; for this cause ye hear them not, because ye are not of God,” that cannot mean anything else than that you are of the devil. 5 The Jews could not stand this, for they wished to be God's children and people; therefore they are now raging and slander both Christ's life and his doctrine; his doctrine, in that they say: V.48. “Thou hast a devil,” that is, thou speakest moved by the devil and thy doctrine is his lie; and they slander his life, in that they say, V.48. “Thou art a Samaritan,” which sounds among the Jews worse than any other crime. In this way Christ teaches us here the fate that awaits us Christians and his Word; both our life and our doctrine must be condemned and reviled, and that by the foremost, wisest and greatest of earth. Thus one knows the corrupt tree by its fruits, as they, under the pretense of being good, are so bitter, angry, impatient, cruel and mad as to condemn and pass sentence, when one touches them at their tender spot and rejects their ideas and ways. 6 What does Christ do here? His life he abandons to shame and dishonor, is silent and suffers them to call him a Samaritan; while he takes pains to defend his doctrine. For the doctrine is not ours, but God's, and God dare not suffer in the least, here patience is at an end; but I should stake all that I have and suffer, all that they do, in order that the honor of God and of his Word may not be injured. For if I perish, no great harm is done; but if I let God's Word perish, and I remain silent, then I do harm to God and to the whole world. Although I can not now close their mouth nor prevent their wickedness, I shall nevertheless not keep silent, nor act as if they are right, as I do about my good life, so that they retain their right. Although they do me injustice at the time, yet it remains right before God. Further, Christ excuses himself, and says: V.49. “I have not a demon,” that is, my doctrine is not of the devil's lies; “but I honor my father,” that is, I preach in my doctrine the grace of God, through which he is to be praised, loved and honored by believers. For the evangelical office of the ministry is nothing but glorifying God, Ps 19:2: “The heavens declare the glory of God” etc. “But you dishonor me,” that is, you call me the devil's liar, who reviles and dishonors God. 7 Why does he not say: I honor my father, and ye dishonor him; but says: “Ye dishonor me?” Impliedly he proves by this, that the father's and his honor are alike and the same, as he and the Father are one God; yet along with this he also wishes to teach that if the office of the ministry, which God honors, is to be duly praised, then it must suffer disgrace. In like manner we will also do to our princes and priests; when they attack our manner of life, we should suffer it and show love for hatred, good for evil; but when they attack our doctrine, God's honor is attacked, then love and patience should cease and we should not keep silent, but also say: I honor my Father, and you dishonor me; yet I do not inquire whether you dishonor me, for I do not seek my own honor. But nevertheless, be on your guard, there is one who seeks it and judges, that is, the Father will require it of you, and judge you and never let you go unpunished. He seeks not only his honor, but also mine, because I seek his honor, as he says in 1 Sam 2:30: “Them that honor me I will honor.” And it is our consolation that we are happy; although the whole world reviles and dishonors us, we are assured that God will advance our honor, and therefore will punish, judge and revenge. If one could only believe it and persevere, he will surely come. V.51. “Verily, verily, I say unto you, if a man keep my word, he shall never see death.” 8 By these words he spoils it entirely, in that he does not only defend his doctrine as right and good, which they attribute to the devil; but also ascribes such virtue to his teaching that it becomes a powerful emperor over Satan, death and sin, to give and sustain eternal life. Behold here, how divine wisdom and human reason conflict with one another. How can a human being grasp the thought, that a corporeal, an oral word should redeem forever from death? But let blindness run its course; we shall consider this beautiful saying. Christ is speaking here not of the word of the law, but of the Gospel, which is a discourse about Christ, who died for our sins etc. For God did not wish to impart Christ to the world in any other way; he had to embody him in the Word and thus distribute him, and present him to everybody; otherwise Christ would have existed for himself alone and remained unknown to us; he would have thus died for himself. But since the Word places before us Christ, it thus places us before him who has triumphed over death, sin and Satan. Therefore he who grasps and retains Christ, has thus also eternal deliverance from death. Consequently it is a Word of life, and it is true, that whoever keeps the Word shall never see death. 9 And from this we may well understand what Christ meant by the word “keep;” it does not refer to such keeping as one keeps the law by good works; for this word of Christ must be kept in the heart by faith and not with the fist or by good works, as the Jews in this case understand it; they fearfully rage against Christ, that Abraham and the prophets are dead; they know nothing of what it is “to keep,” “to die” or “to live.” And it is not called “to keep” in vain; for there is a conflict and battle when sin bites, death presses and hell faces us; then we are to be in earnest in holding firmly to the Word and let nothing separate us from it. Thus see now how Christ answers the Jews and praises his own teachings. You say, my Word is of the devil and wish to sink it to the bottom of perdition; on the contrary I say to you that it has divine power in it, and I exalt it higher than the heaven of heavens, and above all creatures. 10 How does it then come to pass that man does not see nor taste death, and yet Abraham and all the prophets are dead, who notwithstanding had the Word of God as the Jews say? Here we must give attention to the words of Christ, who makes the distinction that death is a different thing than to see or taste death. We all must face death and die; but a Christian neither tastes nor sees it, that is, he does not feel it, he is not terrified before it, and he enters death calmly and quietly, as though falling asleep, and yet he does not die. But a godless person feels and experiences death, and is terrified before it forever. Thus to taste death may well be called the power and reign or the bitterness of death, yea, it is the eternal death and hell. The Word of God makes this difference. A Christian has that Word and clings firmly to it in death; therefore he does not see death, but his eyes are filled with the life and the Christ in that Word; therefore he never feels death. But the godless possess not that Word, therefore they see no life, but only death; and they must also feel death; that is then the bitter and eternal death. 11 Now Christ means here that whoever clings to his Word will in the midst of death neither feel nor see death, as he also says in Jn 11:25: “I am the resurrection, and the life: he that believeth in me though he die, yet shall he live,” that is, he will not experience real death. Here we see now what a glorious estate it is to be a Christian, who is already released from death forever and can never die. For his death or dying seems outwardly indeed like the dying of the godless, but inwardly there is a difference as great as between heaven and earth. For the Christian sleeps in death and in that way enters into life, but the godless departs from life and experiences death forever; thus we may see how some tremble, doubt and despair, and become senseless and raging in the midst of the perils of death. Hence death is also called in the Scriptures a sleep. For just as he who falls asleep does not know how it happens, and he greets the morning when he awakes; so shall we suddenly arise on the last day, and never know how we entered and passed through death. 12 Let us take another example. When Israel marched out of Egypt and came to the Red Sea, they were free and experienced no death, but only life. However when King Pharaoh arrived behind them with all his forces, then they stood in the midst of death, then no life was in sight. For before them was the sea, through which they could not pass, behind them King Pharaoh, and on both sides of them high mountains; on all sides they were seized and enclosed by death, so that they said to Moses: “Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?” Ex 14:11, so completely and wholly did they despair of life. Just then Moses came and brought them God's Word that comforted them in the midst of death and preserved them alive, when he said in verse 13: “Fear not, stand still, and see the salvation of Jehovah, which he will work for you today: for the Egyptians whom ye have seen today, ye shall see them again no more for ever.” They clung to this Word and held out until victory came; through it life appeared in the presence of death, because they believed the Word, that it would come to. pass, and relying upon it they marched into the midst of the Red Sea, which stood on both sides of them like two walls. Then it came to pass that nothing but life and safety were in the sea, where before there were only death and danger. For they would have never become so bold as to go into the sea, had it divided a hundred times, if God's Word had not been present, which comforted them and promised life. Thus man triumphs over death through the Word of Life, if he cleaves to it and believes, and marches into death with it. 13 Likewise Christ also says here in replying to the Jews, that Abraham and the prophets still live and they never died, but have life in the midst of death; they however only lie and sleep in death. For V.56. “Abraham,” he says, “rejoiced to see my day; and he saw it, and was glad.” Thus, the prophets also saw it. Where and when did Abraham see it? Not with his bodily eyes, as the Jews interpret it, but with the sight of faith in the heart; that is, he recognized Christ when he was told in Gen 22,18: “In thy seed shall all the nations of the earth be blessed.” Then he saw and understood that Christ, born of his seed through a pure virgin, so as not to be cursed with Adam's children but to remain blessed, should suffer for the whole world, cause this to be preached, and thus overwhelm the whole world with blessing etc. This is the day of Christ, the dispensation of the Gospel, that is the light of this day, which radiates from Christ as from the sun of righteousness, and shines and enlightens the whole world. This is a spiritual day, yet it arose at the time Christ was on the earth in the flesh, a day like Abraham saw. But the Jews understood nothing about such a day because of their carnal minds, and hence they reviled Christ as a liar. 14 Therefore Christ proceeds farther and gives the ground and reason why it is just his Word and not the word of anyone else, that giveth life, and says it is because he was before Abraham, or in other words, because he was the one true God. For if the person who offered himself as a sacrifice for us were not God, it would not help or avail anything, even if he were born of the Virgin Mary and suffered a thousand deaths. But the fact that the Seed of Abraham, who gave himself for us, is also true God, secures blessing and victory for all sinners. Therefore Christ speaks not of his human nature that they saw and experienced; for they could easily see he was not yet fifty years of age, and did not live before Abraham. But with that nature by which he existed long before the time of Abraham, by which he existed also before all creatures and before the whole world. Just as he was man according to his spiritual nature before Abraham, that is, in his Word and in the knowledge of faith was he in the saints; for they all knew and believed that Christ, as God and man, should suffer for us, as is written in Heb 13:8: “Jesus Christ is the same yesterday and today, yea and for ever;” and in the Revelation of John, 13,8: “The Lamb of God that hath been slain from the foundation of the world.” Yet now he is speaking here especially of his divine nature. 15 But here reason is terribly offended and becomes mad and furious because God should become man; this reason cannot harmonize and understand. And this is the article of faith to which the Jews still in our day can not reconcile themselves, hence they cannot cease their throwing stones and their blasphemy. But Christ also continues on the other hand to hide himself from them and to go out of their temple, so that they cannot see nor find him in the Scriptures, in which they search daily. Again, this narrative is not a little terror to all who are so foolhardy about the Scriptures and never approach them with a humble spirit. For even in our day it happens that many read and study in the Scriptures and yet they cannot find Christ, he is hid and has gone out of the temple. And how many there are who say with their mouth that God is become man, and yet they are without the Spirit in their hearts; who whenever tested, prove that they were never in real earnest. This is sufficient on this subject.

n adultery; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground. 9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. 10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more. Though Christ was basely abused in the foregoing chapter, both by the rulers and by the people, yet here we have him still at Jerusalem, still in the temple. How often would he have gathered them! Observe, I. His retirement in the evening out of the town ( v. 1 ): He went unto the mount of olives; whether to some friend's house, or to some booth pitched there, now at the feast of tabernacles, is not certain; whether he rested there, or, as some think, continued all night in prayer to God, we are not told. But he went out of Jerusalem, perhaps because he had no friend there that had either kindness or courage enough to give him a night's lodging; while his persecutors had houses of their own to go to ( ch. vii. 53 ), he could not so much as borrow a place to lay his head on, but what he must go a mile or two out of town for. He retired (as some think) because he would not expose himself to the peril of a popular tumult in the night. It is prudent to go out of the way of danger whenever we can do it without going out of the way of duty. In the day-time, when he had work to do in the temple, he willingly exposed himself, and was under special protection, Isa. xlix. 2 . But in the night, when he had not work to do, he withdrew into the country, and sheltered himself there. II. His return in the morning to the temple, and to his work there, v. 2 . Observe, 1. What a diligent preacher Christ was: Early in the morning he came again, and taught. Though he had been teaching the day before, he taught again to-day. Christ was a constant preacher, in season and out of season. Three things were taken notice of here concerning Christ's preaching. (1.) The time: Early in the morning. Though he lodged out of town, and perhaps had spent much of the night in secret prayer, yet he came early. When a day's work is to be done for God and souls it is good to begin betimes, and take the day before us. (2.) The place: In the temple; not so much because it was a consecrated place (for then he would have chosen it at other times) as because it was now a place of concourse; and he would hereby countenance solemn assemblies for religious worship, and encourage people to come up to the temple, for he had not yet left it desolate. (3.) His posture: He sat down, and taught, as one having authority, and as one that intended to abide by it for some time. 2. How diligently his preaching was attended upon: All the people came unto him; and perhaps many of them were the country-people, who were this day to return home from the feast, and were desirous to hear one sermon more from the mouth of Christ before they returned. They came to him, though he came early. They that seek him early shall find him. Though the rulers were displeased at those that came to hear him, yet they would come; and he taught them, though they were angry at him too. Though there were few or none among them that were persons of any figure, yet Christ bade them welcome, and taught them. III. His dealing with those that brought to him the woman taken in adultery, tempting him. The scribes and Pharisees would not only not hear Christ patiently themselves, but they disturbed him when the people were attending on him. Observe here, 1. The case proposed to him by the scribes and Pharisees, who herein contrived to pick a quarrel with him, and bring him into a snare, v. 3-6 . (1.) They set the prisoner to the bar ( v. 3 ): they brought him a woman taken in adultery, perhaps now lately taken, during the time of the feast of tabernacles, when, it may be, their dwelling in booths, and their feasting and joy, might, by wicked minds, which corrupt the best things, be made occasions of sin. Those that were taken in adultery were by the Jewish law to be put to death, which the Roman powers allowed them the execution of, and therefore she was brought before the ecclesiastical court. Observe, She was taken in her adultery. Though adultery is a work of darkness, which the criminals commonly take all the care they can to conceal, yet sometimes it is strangely brought to light. Those that promise themselves secrecy in sin deceive themselves. The scribes and Pharisees bring her to Christ, and set her in the midst of the assembly, as if they would leave her wholly to the judgment of Christ, he having sat down, as a judge upon the bench. (2.) They prefer an indictment against her: Master, this woman was taken in adultery, v. 4 . Here they call him Master whom but the day before they had called a deceiver, in hopes with their flatteries to have ensnared him, as those, Luke xx. 20 . But, though men may be imposed upon with compliments, he that searches the heart cannot. [1.] The crime for which the prisoner stands indicted is no less than adultery, which even in the patriarchal age, before the law of Moses, was looked upon as an iniquity to be punished by the judges, Job xxxi. 9-11 ; Gen. xxxviii. 24 . The Pharisees, by their vigorous prosecution of this offender, seemed to have a great zeal against the sin, when it appeared afterwards that they themselves were not free from it; nay, they were within full of all uncleanness, Matt. xxiii. 27, 28 . Note, It is common for those that are indulgent to their own sin to be severe against the sins of others. [2.] The proof of the crime was from the notorious evidence of the fact, an incontestable proof; she was taken in the act, so that there was no room left to plead not guilty. Had she not been taken in this act, she might have gone on to another, till her heart had been perfectly hardened; but sometimes it proves a mercy to sinners to have their sin brought to light, that they may do no more presumptuously. Better our sin should shame us than damn us, and be set in order before us for our conviction than for our condemnation. (3.) They produce the statute in this case made and provided, and upon which she was indicted, v. 5 . Moses in the law commanded that such should be stoned. Moses commanded that they should be put to death ( Lev. xx. 10 ; Deut. xxii. 22 ), but not that they should be stoned, unless the adulteress was espoused, not married, or was a priest's daughter, Deut. xxii. 21 . Note, Adultery is an exceedingly sinful sin, for it is the rebellion of a vile lust, not only against the command, but against the covenant, of our God. It is the violation of a divine institution in innocency, by the indulgence of one of the basest lusts of man in his degeneracy. (4.) They pray his judgment in the case: " But what sayest thou, who pretendest to be a teacher come from God to repeal old laws and enact new ones? What hast thou to say in this case?" If they had asked this question in sincerity, with a humble desire to know his mind, it had been very commendable. Those that are entrusted with the administration of justice should look up to Christ for direction; but this they said tempting him, that they might have to accuse him, v. 6 . [1.] If he should confirm the sentence of the law, and let it take its course, they would censure him as inconsistent with himself (he having received publicans and harlots) and with the character of the Messiah, who should be meek, and have salvation, and proclaim a year of release; and perhaps they would accuse him to the Roman governor, for countenancing the Jews in the exercise of a judicial power. But, [2.] If he should acquit her, and give his opinion that the sentence should not be executed (as they expected he would), they would represent him, First, As an enemy to the law of Moses, and as one that usurped an authority to correct and control it, and would confirm that prejudice against him which his enemies were so industrious to propagate, that he came to destroy the law and the prophets. Secondly, As a friend to sinners, and, consequently, a favourer of sin; if he should seem to connive at such wickedness, and let it go unpunished, they would represent him as countenancing it, and being a patron of offences, if he was a protector of offenders, than which no reflection could be more invidious upon one that professed the strictness, purity, and business of a prophet. 2. The method he took to resolve this case, and so to break this snare. (1.) He seemed to slight it, and turned a deaf ear to it: He stooped down, and wrote on the ground. It is impossible to tell, and therefore needless to ask, what he wrote; but this is the only mention made in the gospels of Christ's writing. Eusebius indeed speaks of his writing to Abgarus, king of Edessa. Some think they have a liberty of conjecture as to what he wrote here. Grotius says, It was some grave weighty saying, and that it was usual for wise men, when they were very thoughtful concerning any thing, to do so. Jerome and Ambrose suppose he wrote, Let the names of these wicked men be written in the dust. Others this, The earth accuses the earth, but the judgment is mine. Christ by this teaches us to be slow to speak when difficult cases are proposed to us, not quickly to shoot our bolt; and when provocations are given us, or we are bantered, to pause and consider before we reply; think twice before we speak once: The heart of the wise studies to answer. Our translation from some Greek copies, which add, me prospoioumenos (though most copies have it not), give this account of the reason of his writing on the ground, as though he heard them not. He did as it were look another way, to show that he was not willing to take notice of their address, saying, in effect, Who made me a judge or a divider? It is safe in many cases to be deaf to that which it is not safe to answer, Ps. xxxviii. 13 . Christ would not have his ministers to be entangled in secular affairs. Let them rather employ themselves in any lawful studies, and fill up their time in writing on the ground (which nobody will heed), than busy themselves in that which does not belong to them. But, when Christ seemed as though he heard them not, he made it appear that he not only heard their words, but knew their thoughts. (2.) When they importunately, or rather impertinently, pressed him for an answer, he turned the conviction of the prisoner upon the prosecutors, v. 7 . [1.] They continued asking him, and his seeming not to take notice of them made them the more vehement; for now they thought sure enough that they had run him aground, and that he could not avoid the imputation of contradicting either the law of Moses, if he should acquit the prisoner, or his own doctrine of mercy and pardon, if he should condemn her; and therefore they pushed on their appeal to him with vigour; whereas they should have construed his disregard of them as a check to their design, and an intimation to them to desist, as they tendered their own reputation. [2.] At last he put them all to shame and silence with one word: He lifted up himself, awaking as one out of sleep ( Ps. lxxviii. 65 ), and said unto them, He that is without sin among you, let him first cast a stone at her. First, Here Christ avoided the snare which they had laid for him, and effectually saved his own reputation. He neither reflected upon the law nor excused the prisoner's guilt, nor did he on the other hand encourage the prosecution or countenance their heat; see the good effect of consideration. When we cannot make our point by steering a direct course, it is good to fetch a compass. Secondly, In the net which they spread is their own foot taken. They came with design to accuse him, but they were forced to accuse themselves. Christ owns it was fit the prisoner should be prosecuted, but appeals to their consciences whether they were fit to be the prosecutors. a. He here refers to that rule which the law of Moses prescribed in the execution of criminals, that the hand of the witnesses must be first upon them ( Deut. xvii. 7 ), as in the stoning of Stephen, Acts vii. 58 . The scribes and Pharisees were the witnesses against this woman. Now Christ puts it to them whether, according to their own law, they would dare to be the executioners. Durst they take away that life with their hands which they were now taking away with their tongues? would not their own consciences fly in their faces if they did? b. He builds upon an uncontested maxim in morality, that it is very absurd for men to be zealous in punishing the offences of others, while they are every whit as guilty themselves, and they are not better than self-condemned who judge others, and yet themselves do the same thing: "If there be any of you who is without sin, without sin of this nature, that has not some time or other been guilty of fornication or adultery, let him cast the first stone at her." Not that magistrates, who are conscious of guilt themselves, should therefore connive at others' guilt. But therefore, ( a. ) Whenever we find fault with others, we ought to reflect upon ourselves, and to be more severe against sin in ourselves than in others. ( b. ) We ought to be favourable, though not to the sins, yet to the persons, of those that offend, and to restore them with a spirit of meekness, considering ourselves and our own corrupt nature. Aut sumus, aut fuimus, vel possumus esse quod hic est—We either are, or have been, or may be, what he is. Let this restrain us from throwing stones at our brethren, and proclaiming their faults. Let him that is without sin begin such discourse as this, and then those that are truly humbled for their own sins will blush at it, and be glad to let it drop. ( c. ) Those that are any way obliged to animadvert upon the faults of others are concerned to look well to themselves, and keep themselves pure ( Matt. vii. 5 ), Qui alterum incusat probri, ipsum se intueri oportet. The snuffers of the tabernacle were of pure gold. c. Perhaps he refers to the trial of the suspected wife by the jealous husband with the waters of jealousy. The man was to bring her to the priest ( Num. v. 15 ), as the scribes and Pharisees brought this woman to Christ. Now it was a received opinion among the Jews, and confirmed by experience, that if the husband who brought his wife to that trial had himself been at any time guilty of adultery, Aquæ non explorant ejus uxorem—The bitter water had no effect upon the wife. "Come then," saith Christ, "according to your own tradition will I judge you; if you are without sin, stand to the charge, and let the adulteress be executed; but if not, though she be guilty, while you that present her are equally so, according to your own rule she shall be free." d. In this he attended to the great work which he came into the world about, and that was to bring sinners to repentance; not to destroy, but to save. He aimed to bring, not only the prisoner to repentance, by showing her his mercy, but the prosecutors too, by showing them their sins. They sought to ensnare him; he sought to convince and convert them. Thus the blood-thirsty hate the upright, but the just seek his soul. [3.] Having given them this startling word, he left them to consider of it, and again stooped down, and wrote on the ground, v. 8 . As when they made their address he seemed to slight their question, so now that he had given them an answer he slighted their resentment of it, not caring what they said to it; nay, they needed not to make any reply; the matter was lodged in their own breasts, let them make the best of it there. Or, he would not seem to wait for an answer, lest they should on a sudden justify themselves, and then think themselves bound in honour to persist in it; but gives them time to pause, and to commune with their own hearts. God saith, I hearkened and heard, Jer. viii. 6 . Some Greek copies here read, He wrote on the ground, enos hekastou auton tas hamartias — the sins of every one of them; this he could do, for he sets our iniquities before him; and this he will do, for he will set them in order before us too; he seals up our transgressions, Job xiv. 17 . But he does not write men's sins in the sand; no, they are written as with a pen of iron and the point of a diamond ( Jer. xvii. 1 ), never to be forgotten till they are forgiven. [4.] The scribes and Pharisees were so strangely thunderstruck with the words of Christ that they let fall their persecution of Christ, whom they durst no further tempt, and their prosecution of the woman, whom they durst no longer accuse ( v. 9 ): They went out one by one. First, Perhaps his writing on the ground frightened them, as the hand-writing on the wall frightened Belshazzar. They concluded he was writing bitter things against them, writing their doom. Happy they who have no reason to be afraid of Christ's writing! Secondly, What he said frightened them by sending them to their own consciences; he had shown them to themselves, and they were afraid if they should stay till he lifted up himself again his next word would show them to the world, and shame them before men, and therefore they thought it best to withdraw. They went out one by one, that they might go out softly, and not by a noisy flight disturb Christ; they went away by stealth, as people being ashamed steal away when they flee in battle, 2 Sam. xix. 3 . The order of their departure is taken notice of, beginning at the eldest, either because they were most guilty, or first aware of the danger they were in of being put to the blush; and if the eldest quit the field, and retreat ingloriously, no marvel if the younger follow them. Now see here, 1. The force of the word of Christ for the conviction of sinners: They who heard it were convicted by their own consciences. Conscience is God's deputy in the soul, and one word from him will set it on work, Heb. iv. 12 . Those that had been old in adulteries, and long fixed in a proud opinion of themselves, were here, even the oldest of them, startled by the word of Christ; even scribes and Pharisees, who were most conceited of themselves, are by the power of Christ's word made to retire with shame. 2. The folly of sinners under these convictions, which appears in these scribes and Pharisees. (1.) It is folly for those that are under convictions to make it their principal care to avoid shame, as Judah ( Gen. xxxviii. 23 ), lest we be shamed. Our care should be more to save our souls than to save our credit. Saul evidenced his hypocrisy when he said, I have sinned, yet now honour me, I pray thee. There is no way to get the honour and comfort of penitents, but by taking the shame of penitents. (2.) It is folly for those that are under convictions to contrive how to shift off their convictions, and to get rid of them. The scribes and Pharisees had the wound opened, and now they should have been desirous to have it searched, and then it might have been healed, but this was the thing they dreaded and declined. (3.) It is folly for those that are under convictions to get away from Jesus Christ, as these here did, for he is the only one that can heal the wounds of conscience, and speak peace to us. Those that are convicted by their consciences will be condemned by their Judge, if they be not justified by their Redeemer; and will they then go from him? To whom will they go? [5.] When the self-conceited prosecutors quitted the field, and fled for the same, the self-condemned prisoner stood her ground, with a resolution to abide by the judgment of our Lord Jesus: Jesus was left alone from the company of the scribes and Pharisees, free from their molestations, and the woman standing in the midst of the assembly that were attending on Christ's preaching, where they set her, v. 3 . She did not seek to make her escape, though she had opportunity for it; but her prosecutors had appealed unto Jesus, and to him she would go, on him she would wait for her doom. Note, Those whose cause is brought before our Lord Jesus will never have occasion to remove it into any other court, for he is the refuge of penitents. The law which accuses us, and calls for judgment against us, is by the gospel of Christ made to withdraw; its demands are answered, and its clamours silenced, by the blood of Jesus. Our cause is lodged in the gospel court; we are left with Jesus alone, it is with him only that we have now to deal, for to him all judgment is committed; let us therefore secure our interest in him, and we are made for ever. Let his gospel rule us, and it will infallibly save us. [6.] Here is the conclusion of the trial, and the issue it was brought to: Jesus lifted up himself, and he saw none but the woman, v. 10, 11 . Though Christ may seem to take no notice of what is said and done, but leave it to the contending sons of men to deal it out among themselves, yet, when the hour of his judgment is come, he will no longer keep silence. When David had appealed to God, he prayed, Lift up thyself, Ps. vii. 6 , and xciv. 2 . The woman, it is likely, stood trembling at the bar, as one doubtful of the issue. Christ was without sin, and might cast the first stone; but though none more severe than he against sin, for he is infinitely just and holy, none more compassionate than he to sinners, for he is infinitely gracious and merciful, and this poor malefactor finds him so, now that she stands upon her deliverance. Here is the method of courts of judicature observed. First, The prosecutors are called: Where are those thine accusers? Hath no man condemned thee? Not but that Christ knew where they were; but he asked, that he might shame them, who declined his judgment, and encourage her who resolved to abide by it. St. Paul's challenge is like this, Who shall lay any thing to the charge of God's elect? Where are those their accusers? The accuser of the brethren shall be fairly cast out, and all indictments legally and regularly quashed. Secondly, They do not appear when the question is asked: Hath no man condemned thee? She said, No man, Lord. She speaks respectfully to Christ, calls him Lord, but is silent concerning her prosecutors, says nothing in answer to that question which concerned them, Where are those thine accusers? She does not triumph in their retreat nor insult over them as witnesses against themselves, not against her. If we hope to be forgiven by our Judge, we must forgive our accusers; and if their accusations, how invidious soever, were the happy occasion of awakening our consciences, we may easily forgive them this wrong. But she answered the question which concerned herself, Has no man condemned thee? True penitents find it enough to give an account of themselves to God, and will not undertake to give an account of other people. Thirdly, The prisoner is therefore discharged: Neither do I condemn thee; go, and sin no more. Consider this, ( a. ) As her discharge from the temporal punishment: "If they do not condemn thee to be stoned to death, neither do I. " Not that Christ came to disarm the magistrate of his sword of justice, nor that it is his will that capital punishments should not be inflicted on malefactors; so far from this, the administration of public justice is established by the gospel, and made subservient to Christ's kingdom: By me kings reign. But Christ would not condemn this woman, ( a. ) Because it was none of his business; he was no judge nor divider, and therefore would not intermeddle in secular affairs. His kingdom was not of this world. Tractent fabrilia fabri—Let every one act in his own province. ( b. ) Because she was prosecuted by those that were more guilty than she and could not for shame insist upon their demand of justice against her. The law appointed the hands of the witnesses to be first upon the criminal, and afterwards the hands of all the people, so that if they fly off, and do not condemn her, the prosecution drops. The justice of God, in inflicting temporal judgments, sometimes takes notice of a comparative righteousness, and spares those who are otherwise obnoxious when the punishing of them would gratify those that are worse than they, Deut. xxxii. 26, 27 . But, when Christ dismissed her, it was with this caution, Go, and sin no more. Impunity emboldens malefactors, and therefore those who are guilty, and yet have found means to escape the edge of the law, need to double their watch, lest Satan get advantage; for the fairer the escape was, the fairer the warning was to go and sin no more. Those who help to save the life of a criminal should, as Christ here, help to save the soul with this caution. ( b. ) As her discharge from the eternal punishment. For Christ to say, I do not condemn thee is, in effect, to say, I do forgive thee; and the Son of man had power on earth to forgive sins, and could upon good grounds give this absolution; for as he knew the hardness and impenitent hearts of the prosecutors, and therefore said that which would confound them, so he knew the tenderness and sincere repentance of the prisoner, and therefore said that which would comfort her, as he did to that woman who was a sinner, such a sinner as this, who was likewise looked upon with disdain by a Pharisee ( Luke vii. 48 , 50 ): Thy sins are forgiven thee, go in peace. So here, Neither do I condemn thee. Note, ( a. ) Those are truly happy whom Christ doth not condemn, for his discharge is a sufficient answer to all other challenges; they are all coram non judice—before an unauthorized judge. ( b. ) Christ will not condemn those who, though they have sinned, will go and sin no more, Ps. lxxxv. 8 ; Isa. lv. 7 . He will not take the advantage he has against us for our former rebellions, if we will but lay down our arms and return to our allegiance. ( c. ) Christ's favour to us in the remission of the sins that are past should be a prevailing argument with us to go and sin no more, Rom. vi. 1, 2 . Will not Christ condemn thee? Go then and sin no more. Christ's Discourse with the Pharisees. 12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. 13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. 14 Jesus answered

Tempting him. Trying him, or laying a plan that they might have occasion to accuse him. If he decided the case, they expected to be able to bring an accusation against him; for if he decided that she ought to die, they might accuse him of claiming power which belonged to the Romans--the power of life and death. They might allege that it was not the giving an opinion about an abstract case, but that she was formally before him, that he decided her case judicially, and that without authority or form of trial. If he decided otherwise, they would have alleged that he denied the authority of the law, and that it was his intention to abrogate it. They had had a controversy with him about the authority of the Sabbath, and they perhaps supposed that he would decide this case as he did that--against them. It may be farther added that they knew that Jesus admitted publicans and sinners to eat with him; that one of their charges was that he was friendly to sinners (see Lk 15:2 ); and they wished, doubtless, to make it appear that he was gluttonous, and a wine-bibber, and a friend of sinners, and disposed to relax all the laws of morality, even in the case of adultery. Seldom was there a plan more artfully laid, and never was more wisdom and knowledge of human nature displayed than in the manner in which it was met. Wrote on the ground. This took place in the temple. The "ground," here, means the pavement, or the dust on the pavement. By this Jesus showed them clearly that he was not solicitous to pronounce an opinion in the case, and that it was not his wish or intention to intermeddle with the civil affairs of the nation. As though he heard them not. This is added by the translators. It is not in the original, and should not have been added. There is no intimation in the original, as it seems to be implied by this addition, that the object was to convey the impression that he did not hear them. What was his object is unknown, and conjecture is useless. The most probable reason seems to be that he did not wish to intermeddle; that he designed to show no solicitude to decide the case; and that he did not mean to decide it unless he was constrained to.

That they might have to accuse him - Either of usurping the office of a judge, if he condemned her, or of being an enemy to the law, if he acquitted her. Jesus stooping down, wrote with his finger on the ground - God wrote once in the Old Testament; Christ once in the New: perhaps the words which he afterward spoke, when they continued asking him. By this silent action, he, fixed their wandering, hurrying thoughts, in order to awaken their consciences: and, signified that he was not then come to condemn but to save the world.