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John 8.1-59 ‘The light was shining out from His own blessed, holy personality, shining upon them and into their hearts, and making manifest all the hidden wickedness and corruption and hypocrisy’ Following the Feast of Tabernacles (Jn 7.2, 37), the Lord continued His teaching in Jerusalem. The transition from John 8 to 9 is worth noting. First came the Lord’s ministry when He revealed Himself as the ‘Light of the World’ (Jn 8.12). This was followed by the miracle of healing the blind man (Jn 9.1-41). So even during a period when sign miracles prevailed – unlike today (1 Cor 13.8-13) – the priority was much more on public teaching and ministry. THE LOCATION The Lord continued to teach within the city of Jerusalem and especially in the temple (Jn 7.14; 8.2, 59). It was later, during His mock trial, that He outlined His approach: ‘I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing’ (Jn 18.20). We too need to follow His example and display courage as we seek to share the Gospel with others (Rom 1.16). But we can also be a little more precise about the Lord’s whereabouts, for, in John 8.20, we read of Him within the ‘treasury’. This is probably an area of the temple known as the Women’s Court. If so, this may provide some context for the Lord’s remarkable statement in John 8.12: ‘I am the light of the world’ (see also Jn 9.5). As Merrill Tenney remarks, ‘Perhaps Jesus drew his illustration from the great candlestick or Menorah that was lighted during the Feast 40 40 H Ironside, Addresses on the Gospel of John, Pickering & Inglis, 1959 reprint, p.351 of Tabernacles and cast its light over the Court of the Women where Jesus was teaching. The Menorah was to be extinguished after the feast, but his light would remain’. (The Expositor’s Bible Commentary, Vol 9, 1981, p.92). An alternative suggestion is that the Lord is merely drawing a comparison between Himself and the radiance of the sun (see also Jn 9.4-5), which, at the time of speaking, may have been shining brightly in the morning sky. THE LEADERS Little wonder the nation of Israel was weak – religiously and politically – when you consider the character of their leaders. They were hostile and opposed to the Lord, as evident in this section of John’s Gospel sometimes referred to as the ‘Festival Cycle’. It began with an unnamed Feast (Jn 5.1) and progressed through the normal running order – Passover (Jn 6.4), Tabernacles (Jn 7.2-10.21), Dedication (or Hanukkah, Jn 10.22) and then returning to Passover (Jn 12.1). It is here that we read of the intense hatred of the religious leaders. From their perspective, they had a clear and compelling need to remove the Lord from their midst. His popularity among the people was of increasing concern and served to illustrate their own insecurity (Jn 7.47-48; 9.22; 11.47-48). With the woman taken in adultery, they neglected – perhaps intentionally – the other (male) party who was equally culpable and liable for punishment according to the Law (Lev 20.10; Deut 22.22). Thus the passage before us gives a compelling revelation of their sinful nature. It began with the less serious offence of interrupting the Lord as He taught (Jn 8.2-4). Had their lessons been disturbed, would they have been as patient and gracious as the Lord? I doubt it. The chapter ends with a much more serious offence as they harboured murderous intent (v59). But notice their motive in bringing the woman to the Lord (vv4-6), for
<strong>February</strong> 2014 they sought to entrap Him. The dilemma was twofold. On the one hand, if He concurred with their assessment, and capital punishment was required, would this not set the Lord in direct opposition with the Roman authorities (as the Jews, by this stage, appeared to have lost the official right to execute, Jn 18.31)? On the other hand, if the Lord dismissed the case then this might dent His popularity with the people? The Lord’s handling of this difficult situation (considered below) is sublime! But, first, notice how the passage underscores the number of leaders – they had clearly sought to outnumber the Lord (v9, with the elders the first to leave). Today, it remains the case that those opposed to the truth will endeavour to outwit and outflank the believer, often by sheer strength of numbers. In the world we will always be in the minority, but all that matters is that we side with the Lord (1 Jn 4.4). THE LORD This lengthy and often debated section of John’s Gospel reveals much concerning the Son of God. Below are only some of the more prominent points relating to His character. • Authority. Faced with the conundrum posed by the leaders, the Lord bent down from His sedentary position (Jn 8.2) and wrote on the ground (v6). Much ink has been spilt on seeking to identify what the Lord wrote – both here and in verse 8. Early church history, for example, maintains that the Lord wrote the sins of His accusers. Perhaps, as others have suggested, the emphasis should be more on the act of writing rather than on what was written. There is certainly a striking parallel between the Lord writing with His finger (v6), and the same said of Jehovah and the commandments / tables of stone (Ex 31.18). Remember that seated within the temple/ treasury was Messiah Himself. Unlike the religious leaders, He had power to not only convict of sin but also grant forgiveness on the basis of genuine repentance (Jn 8.11). Certainly the Lord’s own challenge to the leaders – ‘He that is without sin among you, let him first cast a stone at her’ (Jn 8.7) – caused great consternation. Perhaps the leaders were guilty of the very same sin, if only in thought rather than deed (Matt 5.27- 28). What we do know is that the Lord’s authoritative teaching reached the heart. We need that type of Bible teaching today. It was said of Abraham Lincoln that ‘his speaking went to the heart because it came from the heart’ (Team of Rivals: The Political Genius of Abraham Lincoln, D Goodwin, Penguin, 2013 reprint, p.165). • Mercy. The woman must have left the Lord in a much happier state than when she arrived (Jn 8.11). The Lord was, of course, ‘without sin’ but instead of condemning the woman, on the basis of the Law, He displayed kindness and grace (Jn 1.17). We too have come to know God who is ‘rich in mercy’ (Eph 2.4). Moreover, it is evident that the Lord has a truly unique and perfectly balanced blend of mercy and truth (Psa 85.10). • Deity. The passage contains repeated references to the Lord’s divine nature and especially in the great ‘I Am’ statements of the chapter (Jn 8.12, 28, 58). This links directly with the revelation that Moses received of Jehovah during his commission (Ex 3.14). The Lord was thus claiming identity and equality with the Father as being eternal and selfexistent. This is the primary purpose of the fourth Gospel, namely to reveal the Lord as God incarnate (Jn 20.31). • Testimony. The Apostle carefully documented those who bore witness to the Lord as the Son of God. Note, for example, the witness of the forerunner (Jn 5.33), the 41 41
Page 2 and 3: NEW TITLES Minor Prophets F A Tatfo
Page 4 and 5: FROM THE EDITOR From the editor As
Page 6 and 7: OCCASIONAL LETTERS “And it came t
Page 8 and 9: “A GOODLY HERITAGE (13)” by D L
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Page 16 and 17: OUR ADVOCATE Our Advocate 1 John 2.
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Page 24 and 25: ABRAHAM’S FOUR ALTARS God” (Heb
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Page 30 and 31: FORTHCOMING MEETINGS FEBRUARY 21 Du
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