Paths in Biblical Studies

Book of John · Chapter 8 of 21

John 8: Verse-by-Verse Commentary (with Videos)

59 verses · 37 video commentaries from 14 courses · Berean Standard Bible

1But Jesus went to the Mount of Olives.

2Early in the morning He went back into the temple courts. All the people came to Him, and He sat down to teach them.

3The scribes and Pharisees, however, brought to Him a woman caught in adultery. They made her stand before them

4and said, “Teacher, this woman was caught in the act of adultery.

5In the Law Moses commanded us to stone such a woman. So what do You say?”

6They said this to test Him, in order to have a basis for accusing Him. But Jesus bent down and began to write on the ground with His finger.

7When they continued to question Him, He straightened up and said to them, “Let him who is without sin among you be the first to cast a stone at her.”

8And again He bent down and wrote on the ground.

9When they heard this, they began to go away one by one, beginning with the older ones, until only Jesus was left, with the woman standing there.

10Then Jesus straightened up and asked her, “Woman, where are your accusers? Has no one condemned you?”

11“No one, Lord,” she answered. “Then neither do I condemn you,” Jesus declared. “Now go and sin no more.”

12Once again, Jesus spoke to the people and said, “I am the light of the world. Whoever follows Me will never walk in the darkness, but will have the light of life.”

13So the Pharisees said to Him, “You are testifying about Yourself; Your testimony is not valid.”

14Jesus replied, “Even if I testify about Myself, My testimony is valid, because I know where I came from and where I am going. But you do not know where I came from or where I am going.

15You judge according to the flesh; I judge no one.

16But even if I do judge, My judgment is true, because I am not alone; I am with the Father who sent Me.

17Even in your own Law it is written that the testimony of two men is valid.

18I am One who testifies about Myself, and the Father, who sent Me, also testifies about Me.”

19“Where is Your Father?” they asked Him. “You do not know Me or My Father,” Jesus answered. “If you knew Me, you would know My Father as well.”

20He spoke these words while teaching in the temple courts, near the treasury. Yet no one seized Him, because His hour had not yet come.

21Again He said to them, “I am going away, and you will look for Me, but you will die in your sin. Where I am going, you cannot come.”

22So the Jews began to ask, “Will He kill Himself, since He says, ‘Where I am going, you cannot come’?”

23Then He told them, “You are from below; I am from above. You are of this world; I am not of this world.

24That is why I told you that you would die in your sins. For unless you believe that I am He, you will die in your sins.”

25“Who are You?” they asked. “Just what I have been telling you from the beginning,” Jesus replied.

26“I have much to say about you and much to judge. But the One who sent Me is truthful, and what I have heard from Him, I tell the world.”

27They did not understand that He was telling them about the Father.

28So Jesus said, “When you have lifted up the Son of Man, then you will know that I am He, and that I do nothing on My own, but speak exactly what the Father has taught Me.

29He who sent Me is with Me. He has not left Me alone, because I always do what pleases Him.”

30As Jesus spoke these things, many believed in Him.

31So He said to the Jews who had believed Him, “If you continue in My word, you are truly My disciples.

32Then you will know the truth, and the truth will set you free.”

33“We are Abraham’s descendants,” they answered. “We have never been slaves to anyone. How can You say we will be set free?”

34Jesus replied, “Truly, truly, I tell you, everyone who sins is a slave to sin.

35A slave does not remain in the house forever, but a son remains forever.

36So if the Son sets you free, you will be free indeed.

37I know you are Abraham’s descendants, but you are trying to kill Me because My word has no place within you.

38I speak of what I have seen in the presence of the Father, and you do what you have heard from your father.”

39“Abraham is our father,” they replied. “If you were children of Abraham,” said Jesus, “you would do the works of Abraham.

40But now you are trying to kill Me, a man who has told you the truth that I heard from God. Abraham never did such a thing.

41You are doing the works of your father.” “We are not illegitimate children,” they declared. “Our only Father is God Himself.”

42Jesus said to them, “If God were your Father, you would love Me, for I have come here from God. I have not come on My own, but He sent Me.

43Why do you not understand what I am saying? It is because you are unable to accept My message.

44You belong to your father, the devil, and you want to carry out his desires. He was a murderer from the beginning, refusing to uphold the truth, because there is no truth in him. When he lies, he speaks his native language, because he is a liar and the father of lies.

45But because I speak the truth, you do not believe Me!

46Which of you can prove Me guilty of sin? If I speak the truth, why do you not believe Me?

47Whoever belongs to God hears the words of God. The reason you do not hear is that you do not belong to God.”

48The Jews answered Him, “Are we not right to say that You are a Samaritan and You have a demon?”

49“I do not have a demon,” Jesus replied, “but I honor My Father, and you dishonor Me.

50I do not seek My own glory. There is One who seeks it, and He is the Judge.

51Truly, truly, I tell you, if anyone keeps My word, he will never see death.”

52“Now we know that You have a demon!” declared the Jews. “Abraham died, and so did the prophets, yet You say that anyone who keeps Your word will never taste death.

53Are You greater than our father Abraham? He died, as did the prophets. Who do You claim to be?”

54Jesus answered, “If I glorify Myself, My glory means nothing. The One who glorifies Me is My Father, of whom you say, ‘He is our God.’

55You do not know Him, but I know Him. If I said I did not know Him, I would be a liar like you. But I do know Him, and I keep His word.

56Your father Abraham rejoiced that he would see My day. He saw it and was glad.”

57Then the Jews said to Him, “You are not yet fifty years old, and You have seen Abraham?”

58“Truly, truly, I tell you,” Jesus declared, “before Abraham was born, I am!”

59At this, they picked up stones to throw at Him. But Jesus was hidden and went out of the temple area.

John 8 Section and Chapter Commentary

John 8:1-11

Mark's Gospel: Long Ending and Additions

The Gospel of Mark originally concluded at chapter 16, verse 8. The 'long ending' of Mark, which includes accounts of Jesus' post-resurrection appearances, is a later addition to the text. Similarly, the story of the woman caught in adultery in the Gospel of John is also a much later insertion, not found in early manuscripts like the 4th-century Codex Sinaiticus. These examples illustrate how certain beloved narratives were added to the biblical texts over time.

Summarized by AI · Cities of the Bible · Lecture 8: Nazareth, Bethlehem, and Rome · watch the clip

The Adulterous Woman Passage's Authenticity

The passage about the adulterous woman (John 7:53-8:11) is widely recognized by scholars as not being original to the Gospel of John. It does not appear in the earliest manuscripts and floats around in different textual traditions, yet it remains in many Bibles due to its strong traditional hold.

Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip

Textual Variant or Interpolation: Two Passages Not Originally There

Bart Ehrman distinguishes a textual variant, a wording that differs between surviving manuscripts, from an interpolation, an addition found in every manuscript that the author did not write. The story of the woman taken in adultery at the end of John 7 and the start of John 8 is not original to John but counts as a variant, because some manuscripts have it and some do not. First Corinthians 14:34-35, where Paul tells women not to speak in church, is in every surviving manuscript, yet Ehrman says there are very good reasons to think Paul did not write it, a judgment that cannot be settled from the manuscripts alone.

Summarized by AI · Luke's Maverick Gospel · Lecture 2: How to Begin a Gospel · watch the clip

Mary Magdalene's identity and later conflations

Mary Magdalene was likely a wealthy widow who sponsored Jesus's ministry. However, in the 6th century, Pope Gregory recast her as a sinful woman, leading to her conflation with other figures, such as the woman caught in adultery, a passage that was not originally part of the Gospel of John.

Summarized by AI · Bart D. Ehrman · YouTube · Were Women Really Empowered in the Gospels? · watch the clip

The Adulterous Woman Passage in John

The story of the woman caught in adultery, where Jesus challenges those without sin to cast the first stone, was not originally part of the Gospel of John. Despite its presence in most manuscripts, scholars recognize it as a later insertion.

Summarized by AI · Bart D. Ehrman · YouTube · Missing Manuscripts: Uncovering the Original Gospels' Text · watch the clip

The Woman Taken in Adultery

The famous passage about the woman taken in adultery, where Jesus says, 'Let the one without sin among you be the first to cast a stone at her,' was added by a scribe and was not originally part of the Gospel of John. This highlights how sayings could be incorporated into canonical texts later.

Summarized by AI · Bart D. Ehrman · YouTube · Are There Authentic Sayings of Jesus from Outside the New Testament? · watch the clip

Fabrication of Mary Magdalene as a Prostitute

The idea of Mary Magdalene being a prostitute originated around 600 AD with Pope Gregory the Great. In a sermon, he conflated three separate women from the New Testament: an unnamed sinful woman who anointed Jesus' feet, the woman caught in adultery (a passage not originally in John), and Mary Magdalene, from whom seven demons were cast out. Gregory interpreted the 'sinner' as a prostitute and linked the demons to sexual excess, creating the enduring tradition.

Summarized by AI · Bart D. Ehrman · YouTube · Was Mary Magdalene Jesus' Wife? · watch the clip

John 8:31-59

Jesus calls believing Jews 'children of the devil'

In John 8:31-59, Jesus engages in a confusing dialogue with Jews who had believed in him, initially acknowledging their Abrahamic descent but then accusing them of seeking to kill him and declaring their father to be the devil. This passage suggests that, despite their belief, their actions and understanding align them with evil, not God, due to their rejection of Jesus' true nature.

Summarized by AI · Bart D. Ehrman · YouTube · Is The Gospel of John Anti-Semitic? · watch the clip

John 8:39-59

Jesus' Conflicts with Jewish Contemporaries

The Gospels portray Jesus as frequently clashing with his Jewish co-religionists, including scribes, Pharisees, Sadducees, and priests. These internal Jewish arguments within the texts were later selectively used by Christian authors to emphasize negative portrayals of Jews.

Summarized by AI · Against the Jews: How Christianity Became Anti-Jewish · Against the Jews: How Christianity Became Anti-Jewish · watch the clip

John 8 Verse Notes

John 8:6-8

Jesus' Writing in John 8

The only New Testament account of Jesus writing is found in John 8, during the story of the woman caught in adultery. Jesus bends down and writes on the ground twice. However, this passage is widely recognized by scholars as a later scribal addition to the Gospel of John and was not part of the original text.

Summarized by AI · Bart D. Ehrman · YouTube · Was Jesus Literate? · watch the clip

John 8:6

Jesus' Illiteracy and Lack of Writings

Jesus is only depicted reading once in the New Testament (Luke 4) and is not shown writing anything, except for a non-original story in John about writing on the ground. The Book of Revelation shows Jesus dictating letters to John, which was considered writing. The absence of gospels written by Jesus himself is likely because they were attributed to his followers.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Even Exist? · watch the clip

John 8:8

Jesus writing sins on the ground

In the added passage of the woman caught in adultery (John 8:8), some manuscripts include the detail that Jesus 'wrote on the ground the sins of each one of them.' This addition provides an explanation for why the accusers left, suggesting Jesus exposed their own transgressions.

Summarized by AI · The Scribal Corruption of Scripture: How the Bible Was Changed and Why Readers May Never Know · Lecture 4: Get Your Hands Off My Beliefs! When the Rubber of Differences Meets the Road of Faith | What Matters and What · watch the clip

John 8:11

The story of the woman caught in adultery

The popular story of the woman caught in adultery, found in John 7-8, is not part of the original New Testament text. Despite its widespread recognition and inclusion in various media, it was a later addition, which significantly impacts our understanding of the Gospels.

Summarized by AI · The Scribal Corruption of Scripture: How the Bible Was Changed and Why Readers May Never Know · Lecture 4: Get Your Hands Off My Beliefs! When the Rubber of Differences Meets the Road of Faith | What Matters and What · watch the clip

KJV's Printing Errors and Their Impact

Over its printing history, the King James Version has accumulated various errors due to typesetting mistakes, leading to infamous editions. The 'Unrighteous Bible' of 1653 misprinted 1 Corinthians 6:9 to say the unrighteous 'shall inherit the kingdom.' A 1716 edition of John 8:11 told the adulteress to 'sin on more.' The 'Wicked Bible' of 1631 famously omitted 'not' from the seventh commandment, instructing 'THOU SHALT COMMIT ADULTERY.'

Summarized by AI · Bart D. Ehrman · YouTube · The KJV is a Literary Masterpiece, And a Disaster Study Bible · watch the clip

John 8:12

Jesus' Divine Claims in the Gospel of John

The Gospel of John, written significantly later than the Synoptics, portrays Jesus making explicit claims of divinity. He repeatedly uses 'I am' statements, identifying himself as the 'bread of life,' 'light of the world,' 'resurrection and the life,' and 'the way, the truth, and the life.'

Summarized by AI · Paul and Jesus: The Great Divide · Lecture 1: Who Was Jesus According to Jesus? · watch the clip

Jesus' Saying After the Adulterous Woman

The saying of Jesus, 'I am the light of the world,' immediately follows the story of the woman caught in adultery in the Gospel of John. This sequence is notable because the story interrupts the flow of John's narrative, which connects the 'light of the world' statement to a Jewish festival involving water and light, indicating the story's later insertion.

Summarized by AI · Bart D. Ehrman · YouTube · How to Detect a Forgery: The Secret Gospel of Mark · watch the clip

John 8:23

Jesus as the pre-existent divine Logos

John's prologue introduces Jesus as the 'Logos' or 'Word,' a concept rooted in Hellenistic and Jewish philosophical ideas about a transcendent God's intermediary agent. John makes the startling claim that this Logos was 'in the beginning with God, and the Word was God,' and that 'all things were made through Him.' This establishes Jesus as pre-existent, active in creation, heavenly, and possessing divine glory, a unique Christology compared to the Synoptics.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 11: John | Reimagining Jesus · watch the clip

John 8:32

Jesus' teaching on truth and freedom in John's Gospel

Gnostics interpreted Jesus' statement in the Gospel of John, 'You shall know the truth, and the truth shall make you free,' as a core principle of their belief system. For Christian Gnostics, Christ was the divine redeemer who descended from the heavenly realm to reveal the salvific knowledge necessary for liberation from the material world.

Summarized by AI · Earliest Christian Heresies · Lecture 6: Gnosticism · watch the clip

The Dualistic Agenda of John's Gospel

The Gospel of John appears to have a dualistic agenda, aiming to divide people into 'us' and 'them.' It portrays its followers as an elite group possessing truth and freedom, while others are depicted as 'satanic' and 'chained.' This rhetoric, particularly evident in passages discussing expulsion from synagogues, suggests a project of identity construction that seeks to define early Christian social formations by distinguishing believers from those outside their group.

Summarized by AI · Face to Face on the Bible: John · History, Theology, and Propaganda in John: Amy-Jill Levine and Hugo Méndez · watch the clip

Christ as Divine Redeemer Revealing Saving Knowledge

In Christian Gnostic systems, Christ is understood as a divine being who descends from the Pleroma (the divine realm) to reveal secret knowledge. This knowledge is crucial for humans to understand their true spiritual origin, their entrapment in material bodies, and how to escape back to the spiritual realm. The Gospel of John's statement, "you may know the truth and the truth will set you free," was a favorite text for Gnostics, as it aligned with their belief that Christ's primary role was to provide saving knowledge, not to die for atonement.

Summarized by AI · Bart D. Ehrman · YouTube · Decoding Gnosticism: Secrets of a Heretical Christian Belief · watch the clip

John 8:41

Jewish Authorities' Taunt About Fornication

In John 8:41, Jewish authorities respond to Jesus by saying, 'We were not born from fornication.' This statement, using the term 'porneia' (sexual immorality), could be interpreted as a veiled accusation or insinuation about Jesus' own origins, suggesting a known rumor or belief that he was conceived out of wedlock.

Summarized by AI · Jesus the (Actual) Son of Joseph: Evidence from the New Testament Itself · Lecture 1: The Human Father of Jesus · watch the clip

John 8:41 and Jesus's Opponents

In John 8, Jesus's opponents, 'the Jews,' make a jab at him by stating, 'We were not born out of wedlock.' This suggests that there might have been a known rumor or belief that Jesus was born illegitimately, and John's Gospel does not refute this by asserting a virgin birth.

Summarized by AI · Bart D. Ehrman · YouTube · The Real Story Behind the Virgin Birth in Christianity · watch the clip

John 8:44

Satan as a murderer and father of lies

In John 8, Jesus confronts his Jewish critics by stating, 'You are from your father the devil,' and describes Satan as a murderer from the beginning and the father of lies. This passage not only associates opponents with Satan but also defines Satan's character as inherently deceptive and destructive.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 8: Satan in Early Christianity · watch the clip

Jews as Satan's Children in John

The Gospel of John portrays Jews as opponents of Jesus, specifically identifying them as 'Satan's children.' This demonological language is used to emphasize the opposition to Jesus, associating Satan with those who reject him, including Jewish authorities.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 9: Satan and Early Christian "Heretics" (I) · watch the clip

New Testament Gospels' Anti-Jewish Sentiments

The New Testament gospels contain passages that express opposition to non-Christian Jews. For instance, Matthew's Gospel depicts the Jewish people accepting responsibility for Jesus' blood, while John's Gospel portrays Jesus telling his enemies, 'the Jews,' that their father is the devil, not Abraham. These examples illustrate early Christian literature's polemical stance against Jews who did not follow Jesus.

Summarized by AI · Earliest Christian Heresies · Lecture 5: Jewish Christian Writings · watch the clip

The Dualistic Agenda of John's Gospel

The Gospel of John appears to have a dualistic agenda, aiming to divide people into 'us' and 'them.' It portrays its followers as an elite group possessing truth and freedom, while others are depicted as 'satanic' and 'chained.' This rhetoric, particularly evident in passages discussing expulsion from synagogues, suggests a project of identity construction that seeks to define early Christian social formations by distinguishing believers from those outside their group.

Summarized by AI · Face to Face on the Bible: John · History, Theology, and Propaganda in John: Amy-Jill Levine and Hugo Méndez · watch the clip

John's Contribution to Anti-Jewish Sentiment

While texts themselves don't directly cause harm, the Gospel of John has historically contributed to anti-Jewish and anti-Semitic sentiments. Its strong rhetoric, which some interpret as promoting 'Jew hatred,' has led to significant difficulties over centuries. Although some argue that interpretation is solely to blame, the text's language is too potent to be excused as mere historical context, necessitating a direct address of its problematic aspects.

Summarized by AI · Face to Face on the Bible: John · History, Theology, and Propaganda in John: Amy-Jill Levine and Hugo Méndez · watch the clip

John 8:58

Jesus Makes Divine Claims in John's Gospel

In the Gospel of John, Jesus himself makes direct claims of divinity. He asserts his pre-existence and uses the divine name 'I am' (Exodus 3:14) when he states, 'Before Abraham was, I am,' leading his Jewish opponents to attempt to stone him for blasphemy. He also claims unity with the Father and shared glory with God before creation.

Summarized by AI · Did Jesus Think He Was God? A Closer Look at the Evidence · Did Jesus Think He Was God? A Closer Look at the Evidence · watch the clip

Jesus' 'I Am' Statement and Claim to Divinity in John

In John 8:58, Jesus declares, 'Before Abraham was, I am,' echoing God's self-identification to Moses in Exodus 3. This statement, along with his assertion 'I and the Father are one' (John 10:30) and 'If you have seen me, you have seen the Father' (John 14:9), leads his Jewish opponents to accuse him of blasphemy and attempt to stone him, indicating they understood these as claims to divinity.

Summarized by AI · Paul and Jesus: The Great Divide · Lecture 1: Who Was Jesus According to Jesus? · watch the clip

Jesus' Self-Claim to Divinity in the Gospels

The Gospel of John presents Jesus explicitly claiming divinity with statements like 'I and the Father are one' and 'Before Abraham was, I am,' leading to accusations of blasphemy. In stark contrast, Matthew, Mark, and Luke, the earlier gospels, never depict Jesus making such direct claims of being God. This significant difference suggests an evolution in the portrayal of Jesus' divine self-understanding across the gospel traditions.

Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 3: The New Testament | How Much History, How Much Story? · watch the clip

John's Jesus explicitly declares his divinity

In stark contrast to the Synoptics, Jesus in John's Gospel frequently speaks about his own divinity. He makes statements such as 'Before Abraham was, I am' (referencing Exodus 3) and 'I and the Father are one,' leading Jewish leaders to accuse him of blasphemy and attempt to stone him. He also claims that 'Whoever has seen me has seen the Father' and speaks of the glory he shared with God before the world existed.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 6: Embracing the Differences · watch the clip

Jesus' divine claims are unique to John's Gospel

Claims of Jesus explicitly stating his divinity, such as 'before Abraham was, I am' or 'I and the Father are one,' are found exclusively in the Gospel of John. The earlier Gospels of Matthew, Mark, and Luke, along with their sources and Paul's writings, do not record Jesus making such direct divine assertions.

Summarized by AI · Bart D. Ehrman · YouTube · Bart Fact Checks Apologist Wes Huff · watch the clip

Jesus' Divine Identity in John vs. Synoptics

The Synoptic Gospels (Matthew, Mark, Luke) do not portray Jesus as explicitly declaring himself God or equal to God. Instead, he teaches about the Kingdom of God and refers to himself as the Son of Man. In contrast, the Gospel of John presents Jesus' entire ministry as focused on his divine identity, with statements like 'before Abraham was, I am' and 'I and the Father are one,' which his Jewish opponents understood as claims to divinity.

Summarized by AI · Bart D. Ehrman · YouTube · Is the Trinity Really in the Bible? · watch the clip

Jesus' Divine Claims in John

In John, Jesus frequently makes explicit divine claims about himself, unlike in the Synoptics. Examples include stating 'Before Abraham was, I am' (John 8:58), using God's name from Exodus 3, and declaring 'I and the Father are one' (John 10:30). He also tells Philip, 'If you've seen me, you have seen the Father' (John 14:9), all of which assert his divinity.

Summarized by AI · Bart D. Ehrman · YouTube · John the Maverick Gospel · watch the clip

Jesus's 'I Am' Claim in John 8

In John 8, Jesus declares to his enemies, 'Before Abraham was, I am.' This statement is understood by his audience as a claim to divinity, leading them to pick up stones to stone him. The phrase 'I am' echoes God's self-revelation to Moses in Exodus 3, where God identifies himself as 'I AM WHO I AM,' signifying Jesus's assertion of pre-existence and divine identity.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Actually Claim to be God? · watch the clip

John's Unique Portrayal of Jesus' Divinity

The Gospel of John uniquely presents Jesus as a divine being who descended from heaven, making bold claims about his divinity, such as being one with the Father and existing before Abraham. These specific divine claims are absent from the earlier Synoptic Gospels (Matthew, Mark, and Luke) and their sources, suggesting they were not part of Jesus' original teachings but rather later theological developments.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Predict his Own Death? · watch the clip

Jesus' Claims in the Gospels

The Gospel of John portrays Jesus making exalted claims about himself, such as being one with the Father or existing before Abraham. In contrast, the Synoptic Gospels, particularly Mark, show Jesus saying less about himself, though he does predict his suffering, death, and resurrection, which the speaker suggests may not be historical predictions.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Even Exist? · watch the clip

Complementary Christology in Mark and John

The inclusion of both Mark and John in the canon allowed for a balanced portrayal of Jesus' humanity and divinity. John emphasizes Jesus' divine nature with statements like 'I and the Father are one,' while Mark depicts Jesus' human emotions and struggles. Together, these Gospels support the orthodox doctrine of Jesus being both fully human and fully divine.

Summarized by AI · Bart D. Ehrman · YouTube · Why Are There Four Gospels? · watch the clip

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