The MacArthur Study Bible, NKJV

by John MacArthur

  7:28 cried out. Jesus gave the greatest publicity to this important teaching by voicing it loudly (cf. v. 37; 1:15; 12:44). You both know Me, and you know where I am from. These words stand in antithesis with 8:19 where Jesus told His enemies that they neither knew Him nor the Father, thus indicating a deep irony and sarcasm on Jesus’ part here. Jesus’ point is that contrary to what they thought, they really had no true understanding of who He was. They knew Him in the earthly sense, but not in the spiritual sense, because they didn’t know God either. whom you do not know. Although they thought that they were acutely perceptive and spiritually oriented, their rejection of Jesus revealed their spiritual bankruptcy (Rom. 2:17–19).

  7:30 His hour had not yet come. This reveals the reason why they could not seize Him, i.e., God’s sovereign timetable and plan for Jesus would not allow it.

  7:31 many…believed. Divided conviction existed among the people regarding Jesus. While some wanted to seize Him, a small remnant of genuine believers existed among the crowds. The question here anticipates a negative answer, i.e., the Messiah could do no greater kinds of miracles than those Jesus had done.

  7:32 Pharisees and the chief priests. See note on 3:1. The Pharisees and chief priests historically did not have harmonious relationships with each other. Most of the chief priests were Sadducees, who were political and religious opponents to the Pharisees. John repeatedly links these two groups in his gospel (see also v. 45; 11:47, 57; 18:3) in order to emphasize that their cooperation stemmed from their mutual hatred of Jesus. Both were alarmed at the faith of those indicated in v. 31 and, in order to avoid any veneration of Jesus as Messiah, attempted unsuccessfully to arrest Him (v. 30). officers. Temple guards who functioned as a kind of police force composed of Levites who were in charge of maintaining order in the temple environs. They could also be used by the Sanhedrin in areas outside the temple environs in religious disputes that did not affect Roman policy.

  7:34 where I am you cannot come. Jesus referred here to His return to His heavenly origin with His Father after His crucifixion and resurrection (see 17:15).

  7:35, 36 John again highlights the ignorance of the Jews regarding Jesus’ words. The words were spoken to mock Jesus.

  7:35 teach the Greeks. The phrase “teach the Greeks” probably had reference to Jewish proselytes, i.e., Gentiles. John may have been citing this phrase with ironic force since the gospel eventually went to the Gentiles because of Jewish blindness and rejection of their Messiah. See notes on Rom. 11:7–11.

  7:37–52 This section catalogues the different reactions of people to Jesus’ claims. These reactions have become universal patterns for reactions to Him through the ages. This section may be divided into the claim of Christ (vv. 37–39) and the reactions to Christ (vv. 40–52). The reactions may be subdivided into 5 sections: 1) the reaction of the convinced (vv. 40–41a); 2) the reaction of the contrary (vv. 41b–42); 3) the reaction of the hostile (vv. 43, 44); 4) the reaction of the confused (vv. 45, 46); and 5) the reaction of the religious authorities (vv. 47–52).

  7:37 On the last day. This suggests that this occasion occurred on a different day than the controversy in vv. 11–36. If anyone thirsts. A tradition grew up in the few centuries before Jesus that on the 7 days of the Feast of Tabernacles, a golden container filled with water from the pool of Siloam was carried in procession by the High-Priest back to the temple. As the procession came to the Watergate on the S side of the inner temple court, 3 trumpet blasts were made to mark the joy of the occasion and the people recited Is. 12:3, “With joy you will draw water from the wells of salvation.” At the temple, while onlookers watched, the priests would march around the altar with the water container while the temple choir sang the Hallel (Pss. 113–118). The water was offered in sacrifice to God at the time of the morning sacrifice. The use of the water symbolized the blessing of adequate rainfall for crops. Jesus used this event as an object lesson and opportunity to make a very public invitation on the last day of the feast for His people to accept Him as the living water. His words recall Is. 55:1. thirsts…come…drink. These 3 words summarize the gospel invitation. A recognition of need leads to an approach to the source of provision, followed by receiving what is needed. The thirsty, needy soul feels the craving to come to the Savior and drink, i.e., receive the salvation that He offers.

  7:38 living water. The water-pouring rite was also associated within Jewish tradition as a foreshadowing of the eschatological rivers of living water foreseen in Ezek. 47:1–9 and Zech. 13:1. The significance of Jesus’ invitation centers in the fact that He was the fulfillment of all the Feast of Tabernacles anticipated, i.e., He was the One who provided the living water that gives eternal life to man (cf. 4:10, 11).

  7:39 He spoke concerning the Spirit. The impartation of the Holy Spirit is the source of spiritual and eternal life. See note on 16:7.

  7:41 out of Galilee? This betrays the people’s great ignorance, because Jesus was born in Bethlehem of Judea not Galilee (Mic. 5:2 cf. Matt. 2:6; Luke 2:4). They did not even bother to investigate His true birthplace, showing their lack of interest in messianic credentials.

  7:43 division. See Matt. 10:34–36; Luke 12:51–53.

  7:44 See notes on vv. 8, 30.

  7:45 the officers. The officers failed in their attempt to arrest Jesus when they were confronted with His person and powerful teaching. Since they were religiously trained, Jesus’ words struck at their very heart. For their identity, see notes on v. 32.

  7:47, 48 The Pharisees mocked the officers, not on professional (as police officers) but religious grounds (as Levites). In essence, they accused them of being seduced by a deceiver (i.e., Jesus) in contrast to the Pharisees themselves who arrogantly and self-righteously felt that in their wisdom and knowledge no one could ever deceive them.

  7:49 crowd. The Pharisees condescendingly labeled the people as a “crowd.” The rabbis viewed the common people (or, people of the land) as ignorant and impious in contrast to themselves. This ignorance was not only because of their ignorance of Scripture, but especially the common people’s failure to follow the Pharisees’ oral traditions. accursed. The people were considered damned because they did not belong to the elite group nor follow their beliefs regarding the law.

  7:50–52 Nicodemus’ (see 3:10) mind had not closed regarding Christ’s claims, so that while not defending Jesus directly, he did raise a procedural point in Jesus’ favor.

  7:51 Does our law judge. No explicit OT text can be cited that makes Nicodemus’ point. Most likely he referred to rabbinical traditions contained in their oral law.

  7:52 no prophet has arisen out of Galilee. The real ignorance lay with the arrogant Pharisees who did not carefully search out the facts as to where Jesus was actually born. While they accused the crowds of ignorance, they too were really as ignorant (v. 42). Furthermore, the prophet Jonah did come from Galilee.

  7:53—8:11 This section dealing with the adulteress most likely was not a part of the original contents of John. It has been incorporated into various manuscripts at different places in the gospel (e.g., after vv. 36, 44, 52, or 21:25), while one manuscript places it after Luke 21:38. External manuscript evidence representing a great variety of textual traditions is decidedly against its inclusion, for the earliest and best manuscripts exclude it. Many manuscripts mark the passage to indicate doubt as to its inclusion. Significant early versions exclude it. No Gr. church father comments on the passage until the twelfth century. The vocabulary and style of the section also are different from the rest of the gospel, and the section interrupts the sequence of v. 52 with 8:12ff. Many, however, do think that it has all the earmarks of historical veracity, perhaps being a piece of oral tradition that circulated in parts of the western church, so that a few comments are in order. In spite of all these considerations of the likely unreliability of this section, it is possible to be wrong on the issue, and thus it is good to consider the meaning of this passage and leave it in the text, just as with Mark 16:9–20.

 
; John 8

  8:6 testing Him…to accuse Him. If Jesus rejected the law of Moses (Lev. 20:10; Deut. 22:22), His credibility would be gone. If He held to Mosaic law, His reputation for compassion and forgiveness would have been questioned.

  8:7 He who is without sin. This directly refers to Deut. 13:9; 17:7, where the witnesses of a crime are to start the execution. Only those who were not guilty of the same sin could participate.

  8:8 Cf. v. 6. This seems to have been a delaying device, giving them time to think.

  8:11 sin no more. Actually, “Leave your life of sin” (cf. 3:17; 12:47; Matt. 9:1–8; Mark 2:13–17).

  8:12–21 Excluding the story of the adulterous woman in 7:53—8:11, this verse attaches itself well to 7:52. The word “again” indicates that Jesus spoke once more to the people at this same Feast of Tabernacles (see 7:2, 10). While Jesus first used the water-drawing rite (7:37–39) as a metaphor to portray the ultimate spiritual truth of Himself as Messiah who fulfills all that the feast anticipated, He then turned to another rite that traditionally occurred at the feast: the lighting ceremony. During Tabernacles, 4 large lamps in the temple’s court of women were lit and an exuberant nightly celebration took place under their light with people dancing through the night and holding burning torches in their hands while singing songs and praises. The levitical orchestras also played. Jesus took this opportunity of the lighting celebration to portray another spiritual analogy for the people: “I am the light of the world.”

  8:12 I am the light of the world. This is the second “I AM” statement (see 6:35). John has already used the “light” metaphor for Jesus (1:4). Jesus’ metaphor here is steeped in OT allusions (Ex. 13:21, 22; 14:19–25; Pss. 27:1; 119:105; Prov. 6:23; Ezek. 1:4, 13, 26–28; Hab. 3:3, 4). The phrase highlights Jesus’ role as Messiah and Son of God (Ps. 27:1; Mal. 4:2). The OT indicates that the coming age of Messiah would be a time when the Lord would be a light for His people (Is. 60:19–22; cf. Rev. 21:23, 24) as well as for the whole earth (Is. 42:6; 49:6). Zechariah 14:5b–8 has an emphasis on God as the light of the world who gives living waters to His people. This latter passage probably formed the liturgical readings for the Feast of Tabernacles. For further significance of Jesus as the “light,” see notes on 1:4, 5; 1 John 1:5. He who follows Me. The word “follows” conveys the idea of someone who gives himself completely to the person followed. No half-hearted followers exist in Jesus’ mind (cf. Matt. 8:18–22; 10:38, 39). A veiled reference exists here to the Jews, following the pillar of cloud and fire that led them during the Exodus (Ex. 13:21).

  8:13 You bear witness of Yourself. The Jews mockingly brought up Jesus’ own words from 5:31. However, Jesus’ words there and here are reconciled by the fact that OT law required not one but multiple witnesses to establish the truth of a matter (Deut. 17:6). Jesus was not alone in His witness that pointed to Him as Messiah, for many had already testified concerning this truth (see note on 1:7).

  8:14–18 These verses give 3 reasons why Jesus’ witness was true: 1) Jesus knew His origin and destiny while the Jews were ignorant even of basic spiritual truths, making their judgment limited and superficial (vv. 14, 15); 2) the intimate union of the Son with the Father guaranteed the truth of the Son’s witness (v. 16); and 3) the Father and Son witnessed harmoniously together regarding the identity of the Son (vv. 17, 18).

  8:17 written in your law. Cf. Deut. 17:6; 19:15. See notes on 1:7.

  8:19 “Where is your Father?” The Jews, as was their habit (e.g., 3:4; 4:11; 6:52), once again thought merely on human terms in asking about Jesus’ paternity.

  8:21–30 Jesus revealed the consequence of the rejection of Him as Messiah and Son of God, i.e., spiritual death (v. 24; cf. Heb. 10:26–31). These verses reveal 4 ways that ensure someone will die in their sins and, as a result, experience spiritual death: 1) being self-righteous (vv. 20–22); 2) being earthbound (vv. 23, 24); 3) being unbelieving (v. 24); and 4) being willfully ignorant (vv. 25–29). The Jews who rejected Jesus displayed all 4 of these characteristics.

  8:21 Jesus repeated His message of 7:33, 34 but with more ominous overtones regarding the consequences of rejecting Him. I am going away. By means of His impending death, resurrection, and ascension to the Father.

  8:22 Will He kill Himself. The Jews spoke either in confusion (see notes on 7:34, 35) or, perhaps more likely, in mockery of Christ. Jewish tradition condemned suicide as a particularly heinous sin that resulted in permanent banishment to the worst part of Hades (Josephus, Jewish Wars iii.viii.5 [iii.375]). God did deliver Him to be killed (Acts 2:23); thus, as God, He gave up His own life (10:18).

  8:23 You are from beneath. The contrast here is between the realm of God and that of the fallen, sinful world (i.e., “from beneath”). The world in this context is the invisible spiritual system of evil dominated by Satan and all that it offers in opposition to God, His Word, and His people (see notes on 1:9; 1 John 5:19). Jesus declared that His opponents’ true kinship was with Satan and his realm. By this domination, they were spiritually blinded (see 2 Cor. 4:4; Eph. 2:1–3).

  8:24 if you do not believe. Jesus emphasized that the fatal, unforgivable, and eternal sin is failure to believe in Him as Messiah and Son of God. In truth, all other sins can be forgiven if this one is repented of. See notes on 16:8, 9. I am He. “He” is not part of the original statement. Jesus’ words were not constructed normally but were influenced by OT Heb. usage. It is an absolute usage meaning “I AM” and has immense theological significance. The reference may be to both Ex. 3:14 where the Lord declared His name as “I AM” and to Is. 40–55 where the phrase “I am” occurs repeatedly (especially 43:10, 13, 25; 46:4; 48:12). In this, Jesus referred to Himself as the God (Yahweh—the LORD) of the OT, and directly claimed full deity for Himself, prompting the Jews’ question of v. 25. See note on v. 58.

  8:25 “Who are You?” The Jews were willfully ignorant because chaps. 1–8 demonstrate that multiple witnesses testified to Jesus’ identity, and Jesus Himself in words and actions persistently proved throughout His ministry on earth that He was the Son of God and Messiah. from the beginning. The start of Jesus’ ministry among the Jews.

  8:28 When you lift up the Son of Man. Jesus’ impending crucifixion. you will know that I am He. Having refused to accept Him by faith and having nailed Him to the cross, they would one day awaken to the terrifying realization that this One whom they despised was the One whom they should have worshiped (cf. Phil. 2:9–11; Rev. 1:7). Many Jews believed on Christ after His death and ascension, realizing that the One whom they rejected was truly the Messiah (Acts 2:36, 37, 41).

  8:31–36 These verses are a pivotal passage in understanding genuine salvation and true discipleship. John emphasized these realities by stressing truth and freedom. The focus in the passage is upon those who were exercising the beginnings of faith in Jesus as Messiah and Son of God. Jesus desired them to move on in their faith. Saving faith is not fickle but firm and settled. Such maturity expresses itself in full commitment to the truth in Jesus Christ resulting in genuine freedom. The passage has 3 features: 1) the progress of freedom (vv. 31, 32); 2) the pretense of freedom (vv. 33, 34); and 3) the promise of freedom (vv. 35, 36).

  8:31 who believed Him. The first step in the progress toward true discipleship is belief in Jesus Christ as Messiah and Son of God. If you abide in My word, you are My disciples indeed. This reveals the second step in the progress toward true discipleship. Perseverance in obedience to Scripture (cf. Matt. 28:19, 20) is the fruit or evidence of genuine faith (see Eph. 2:10). The word “abide” means to habitually abide in Jesus’ words. A genuine believer holds fast, obeys, and practices Jesus’ teaching. The one who continues in His teaching has both the Father and the Son (2 John 9; cf. Heb. 3:14; Rev. 2:26). Real disciples are both learners (the basic meaning of the word) and faithful followers.

  8:32 the truth. “Truth” here has reference not only to the facts surrounding Jesus as the Messiah and Son of God but also to the teaching that He brought. A genuinely saved and obedie
nt follower of the Lord Jesus will know divine truth and both freedom from sin (v. 34) and the search for reality. This divine truth comes not merely by intellectual assent (1 Cor. 2:14) but saving commitment to Christ (cf. Titus 1:1, 2).

  8:33 never been in bondage to anyone. Because the Jews had often been in political subjection to many nations (Egypt, Assyria, Babylon, Greece, Syria, and Rome), they must have been referring to their inward sense of freedom.

  8:34 Most assuredly. See note on 1:51. whoever commits sin. The kind of slavery that Jesus had in mind was not physical slavery but slavery to sin (cf. Rom. 6:17, 18). The idea of “commits sin” means to practice sin habitually (1 John 3:4, 8, 9). The ultimate bondage is not political or economic enslavement but spiritual bondage to sin and rebellion against God. Thus, this also explains why Jesus would not let Himself be reduced to merely a political Messiah (6:14, 15).

  8:35, 36 The notion of slavery in v. 34 moves to the status of slaves. While the Jews thought of themselves only as free sons of Abraham, in reality, they were slaves of sin. The genuine son in the context is Christ Himself, who sets the slaves free from sin. Those whom Jesus Christ liberates from the tyranny of sin and the bondage of legalism are really free (Rom. 8:2; Gal. 5:1).

  8:39 If you were Abraham’s children. The construction of this phrase indicates that Jesus was denying that mere physical lineage was sufficient for salvation (see Phil. 3:4–9). The sense would be “if you were Abraham’s children, but you are not, then you would act like Abraham did.” Just as children inherit genetic characteristics from their parents, so also those who are truly Abraham’s offspring will act like Abraham, i.e., imitate Abraham’s faith and obedience (see Rom. 4:16; Gal. 3:6–9; Heb. 11:8–19; James 2:21–24). works of Abraham. Abraham’s faith was demonstrated through his obedience to God (James 2:21–24). Jesus’ point was that the conduct of the unbelieving Jews was diametrically opposed by the conduct of Abraham, who lived a life of obedience to all that God had commanded. Their conduct toward Jesus demonstrated that their real father was Satan (vv. 41, 44).