Read the Passage: John 8

Listen to the Redeemed Mind Podcast: John 8

Jesus and the Woman (8:1–11)

As with several other passages in the New Testament (i.e., Mark 16:9–20; 1 John 4:5–6), there is some debate as to whether or not John 8:1–11 was included in the original version of the Gospel of John. Some early manuscripts place this passage in differing locations, while others omit it altogether. While scholars debate the authenticity of John 8:1–11, since there is no church teaching that is unique to this passage, either the inclusion or the exclusion of these verses should not affect one’s overall doctrine. Since this passage is included in most translations, it is best to consider these verses in a study of the Gospel of John. Chronologically, this passage seems to have occurred on the day after the Feast of Tabernacles, when Jesus once again went to the Temple to teach. On this occasion the scribes and Pharisees tested Christ by presenting Him with a woman caught in adultery.

It seems that the “test” (John 8:6) the scribes and Pharisees had devised was to force Jesus to choose between the penalty of the law (cf. Lev. 20:10; Deut. 22:22) or the compassion of the gospel. Indeed, the religious leader were trying to manipulate Christ so that He would have to either break the law or forsake forgiveness. Either choice would have been problematic for Jesus’ ministry. Yet, as could be expected, in His response recorded in John 8:7 Christ denied neither the law nor the gospel, as He alluded to Deut. 13:9; 17:7. These verses from the Mosaic law taught that the witnesses to a capital crime were to begin the execution process. Since by the law comes knowledge of sin (cf. Rom. 3:20), even among the lost (cf. Rom. 2:14–15), when Jesus alluded to the law, the scribes and Pharisees departed in shame, each being “convicted by their conscience” (John 8:9).

Jesus and the Pharisees (8:12–30)

John 8:12 records the second of Jesus’ seven “I AM” statements. This saying caused the Pharisees to cite Christ’s words from John 5:31 where He noted that His own witness would not be adequate in isolation. Yet, in the passage they cited, Christ had noted five total witnesses to his identity (cf. John 5:31–40). Now, at John 8:14–18, Jesus again asserted His divine nature as He taught that both He and His Father testified about His identity. Of course, this response prompted further dialog with Pharisees, yet John records, “They did not understand that He spoke to them of the Father” (John 8:27). Nevertheless, as had been the case earlier (cf. John 7:31), among the crowds who heard this exchange, “Many believed in Jesus” (John 8:30). Observe that in His dialogue with the Pharisees, Christ made several more veiled references to His approaching crucifixion (cf. John 8:21, 28).

Jesus and the Crowds (8:31–59)

John 8:31–47 records further dialog between Jesus and the religious leaders. This passage begins with Christ’s explanation that those who believe in Him will abide in Him if they truly are His disciples. Next, Jesus’ teaching that truth leads to freedom provoked the Pharisees to claim that their freedom actually stemmed from their Jewish heritage. After explaining that sin leads to bondage, Christ proceeded to demonstrate that the religious leaders were not really free, nor were they truly the offspring of Abraham, for their lives did not reflect this claimed reality. In essence, with this teaching Jesus explained what it means to abide in Him—that is, to live a life that displays the reality of one’s faith. Note that in His Sermon on the Mount, Christ warned about those who claim to be followers of God, but whose lives do not reflect this reality (cf. Matt. 7:15–23; Jas. 2:14–17).

John 8:48–59 is marked by Jesus’ continued teaching about abiding in Him, and by the religious leaders’ increasingly hostile attacks against Christ. Since the scribes and the Pharisees could not win a theological debate with Jesus, and since His actions were above reproach, they resorted to personal attacks against His character. After they called Him a demon-possessed Samaritan, Christ taught that the Jews’ rejection of Him showed that they were only honoring themselves and that they were profoundly unlike Abraham. Indeed, whereas the religious leaders had rejected Him, Jesus taught, “Abraham rejoiced to see My day, and he saw it and was glad” (John 8:56; cf. Gal. 3:8; Heb. 4:2). When the Jews rejected Christ’s teaching about Abraham, Jesus said, “Before Abraham was, I AM” (John 8:58). This clear claim to be God provoked uncontrolled rage from the prideful, self-absorbed religious leaders.

Application Questions:

1. What aspects of Jesus’ ministry and teaching were the most offensive to the religious leaders?
2. By making Jesus aware of an adulterous woman, what kind of test or trap were the religious leaders setting?
3. Do you believe the woman in this passage was actually guilty of adultery? If so, why did Jesus’ allow her to leave?
4. How would you define true freedom? What are some characteristics of the lives of those who are truly free?
5. What did Jesus mean in teaching that Abraham saw His day? Did Abraham understand the gospel?