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Leon Morris · Citado em PreceptAustin
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Morris - The Synoptic Gospels tell us that the pattern Jesus followed during the closing days of his life was to teach in Jerusalem during the day, and to retire outside the city to spend the night. Luke specifically says that he lodged on the Mount of Olives (Luke 21:37; cf. Luke 22:39).6 It would seem to have been one of Jesus’ favorite places. On the occasion mentioned here he evidently passed the night there. The Mount of Olives is not mentioned in this Gospel, though it is in each of the other three. (Borrow The Gospel according to John) Jamieson on went to the Mount of Olives - This should have formed the last verse of the foregoing chapter. “The return of the people to the inert quiet and security of their dwellings (Jn 7:53), at the close of the feast, is designedly contrasted with our Lord’s homeless way, so to speak, of spending the short night, who is early in the morning on the scene again....it might have been the Lord’s ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation” [STIER]. Charles Ryrie on Jn 7:53-8:11 This story, though probably authentic, is omitted in many manuscripts and may not have been originally a part of this gospel. (BORROW Ryrie Study Bible) Warren
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Morris adds (p. 883), But if we cannot feel that this is part of John’s Gospel we can feel that the story is true to the character of Jesus. Throughout the history of the church it has been held that, whoever wrote it, this little story is authentic. It rings true. It speaks to our condition. It is thus worth our while to study it, though not as an authentic part of John’s writing. So while I cannot agree with John MacArthur that the story is original to John’s Gospel, I appreciate some questions that he asks of this story (on gty.org): Question number one, do these verses teach truth that violates other Scripture? The answer is no, they do not. Question two, do they in fact corroborate other Scripture and substantiate it? The answer is yes they do. So I will proceed by showing some lessons that this text gives us, which can be supported by other undisputed texts, on how God deals with sinners who have been caught in the very act of sin. In case you’re half-asleep by now, that means all of us, because God knows every sin of thought, word, and deed that we have ever done! The overall lesson is: God deals with guilty sinners on the basis of the grace and truth of the Lord Jesus Christ. In other words, this story beautifully illustrates John 1:17, “The Law was given through Moses; grace and truth were realized through Jesus Christ.” The scribes and Pharisees judged this woman according to the Law, which clearly condemned her. Jesus showed her both grace and truth. Norman Geisler - JOHN 7:53–8:11—Why do some scholars question whether this story should be in the Bible? (See page 351 When Critics Ask) PROBLEM: This story of the woman taken in adultery is found in the KJV, the ASV, the NASB, and the NIV. However, the NEB places it at the end of the Gospel under the caption “An incident in the temple.” And since 1971 the RSV places it in special print set off from the rest of the text, as does the NRSV. The standard Greek NT (Nestle-Aland Text, United Bible Societies) places brackets around it, indicating that it is not part of the text of John. Why do many scholars believe this story is not part of the original manuscript of the Gospel of John? SOLUTION: There are several reasons why many scholars question whether this passage belongs here in John’s Gospel. (1) The passage does not appear in the oldest and most reliable Greek manuscripts. (2) It is not found in the best manuscripts of the earliest translations of the Bible into Old Syriac, Coptic, Gothic, and Old Latin. (3) No Greek writer commented on this passage for the first 11 centuries of Christianity. (4) It is not cited by most of the great early church fathers, including Clement, Tertullian, Origen, Cyprian, Cyril, and others. (5) Its style does not fit that of the rest of the Gospel of John. (6) It interrupts the flow of thought in John. John reads better if one goes right from John 7:52 to 8:12. (7) The story has been found in several different places in Bible manuscripts—after John 7:36; after John 21:24; after John 7:44; and after Luke 21:38. (8) Many manuscripts that include it in John 7:53–8:11 have marked it with an obelus, indicating they believe it is doubtful. In spite of this, many Bible scholars believe this story is authentic. It certainly contains no doctrinal error and fits with the character of Jesus and His teaching, but there is no certainty that it was in the original text of John William
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Morris adds "But if the whole thing had been engineered, provision would have been made for the man to escape. Moreover, the witnesses ought to have warned the woman in accordance with the maxim, “No penalty without a warning.” There is no hint that they did anything of the sort. " Henry Morris - This striking narrative, from John 7:53-8:11, has been deleted from a few very ancient (but error-filled) Greek manuscripts. Accordingly, it has been deleted (or relegated to a footnote or special section) from most modern English translations. However, it is unreasonable to assume that someone would invent such a story and insert it in an accepted copy of John's gospel. Furthermore, these twelve verses do appear in the overwhelming majority of extant Greek texts. There is no good reason not to retain it as is. THOUGHT - "We’ve all had the humiliating experience of getting caught doing something that we knew was wrong. Maybe you were checking out the Sports Illustrated swimsuit issue on your phone or I-pad when another believer looked over your shoulder to say hello. Or perhaps on a summer day with the windows and doors open you and your spouse were in a loud argument when the doorbell rang and it was someone from church. No matter what the sin, it’s always embarrassing....But even if we manage to keep our sin hidden from fellow Christians or from public view, every single sin that we have ever committed is open and laid bare to the eyes of the living God (Heb. 4:13). He knows every sinful thought that we secretly entertain. He knows every swear word that we mutter under our breath. He knows the hatred that simmers in our hearts towards those who have wronged us. He knows every deceptive word that we have ever spoken to try to cover our tracks. He knows the sins that we commit when we’re alone or when we’re away in another city where we don’t know a soul. Like this woman, we’ve all been caught in the act of sin." (Steven Cole) NET Note on scribes - The traditional rendering of grammateus as "scribe" does not communicate much to the modern English reader, for whom the term might mean "professional copyist," if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus "expert in the law" comes closer to the meaning for the modern reader. Caught (overtaken, seized, laid hold) (2638) katalambano from katá = adds intensity [or surprise as in 1Th 5:4] to the meaning of the verb + lambáno = take) means to take eagerly, grasp with force, lay hold of, seize with hostile intent (this literal meaning vividly depicted by the demon who seizes the son and dashed him to the ground in Mark 9:18). It also meant to catch, to overtake (John 12:35), to overcome (or overtake) in John 1:5. Katalambano was used in the sense of laying hold of so as to gain control of. In a secular Greek use we read "they were pursued and overtaken." Figuratively katalambano is used in the middle voice meaning to "seize" or lay hold of with one's mind and thus to comprehend (Jn 1:5, Eph 3;18) or understand (Ac 4:13, 10:34). Katalambano - 14v - Mk. 9:18; Jn. 1:5; Jn. 8:3; Jn. 8:4; Jn. 12:35; Acts 4:13; Acts 10:34; Acts 25:25; Rom. 9:30; 1 Co. 9:24; Eph. 3:18; Phil. 3:12; Phil. 3:13; 1 Thess. 5:4 Adultery (3430) moicheia from moicheuo = commit adultery) describes an act of sexual intercourse with someone not one's own spouse. Moicheía is a subclass of porneia, which includes all sexual sins. Moicheía involves at least one person who is married. 3x - Matt. 15:19; Mk. 7:21; Jn. 8:3. Three times in the Septuagint - Jer. 13:27; Hos. 2:2; Hos. 4:2. Gilbrant adds that "In the ancient world marital fidelity was expected of the wife only. Acts of adultery between an unmarried man and a married woman or between two married individuals, however, were not tolerated. Yet, a married man’s visit to a prostitute was not regarded as adultery. Thus the ancient world endorsed a double standard for determining adultery. This is radically different from the Biblical attitude where adultery is seen as a violation of the original, divinely instituted marriage bond (Genesis 2:23f.; Exodus 20:14). (Complete Biblical Library Greek-English Dictionary) In sum adultery is "violating the marriage covenant by engaging in sexual behavior mentally (Mt 5:28) or physically with someone you are not married to. The 7th commandment (Ex. 20:14; Deut. 5:18)" (Akin) QUESTION - What can we learn from the woman caught in adultery? ANSWER - Note: this section of Scripture, sometimes referred to as the pericope adulterae, is of questionable authenticity. Whether or not the story is original to John’s Gospel, its message fits the character and wisdom of the Lord Jesus. Self-righteousness is a sin all people are guilty of but often oblivious to in their own selves. Along with other important lessons, Jesus’ encounter with the woman caught in adultery exposes this pharisaical, hypocritical tendency in us all. John 7:53—8:11 records the touching story of a woman caught in adultery. One day while Jesus was teaching the people in the temple courts, some teachers of the law and Pharisees brought in a woman who they said had been caught in the act of adultery. Making her stand before the crowd, they said to Jesus, “Teacher, this woman was caught in the act of adultery. In the Law Moses commanded us to stone such women. Now what do you say?” (John 8:4–5). The scribes and Pharisees were hoping to catch Jesus in a trap. In cases of adultery, Jewish law called for stoning (Deuteronomy 22:22). If Jesus recommended that the woman be released, He could be accused of breaking the law or of treating the Law of Moses nonchalantly. On the other hand, if Jesus recommended stoning the woman, He would be breaking Roman law, bringing on the wrath of the government and giving the Jewish leaders occasion to accuse Him. The Jewish leaders cared nothing for true justice, evidenced by the fact they only brought the adulterous woman; justice would naturally demand that the adulterous man face the same treatment. Instead of stepping into their legalistic snare, Jesus silently stooped down and began tracing His finger in the sand. The Pharisees and teachers kept on questioning Him until He finally stood and said, “Let any one of you who is without sin be the first to throw a stone at her” (John 8:7). Jesus’ response flawlessly preserved both Roman and Jewish law while uncovering the evil intentions in the hearts of the woman’s accusers. Bending down again, Jesus returned to writing on the ground. One by one, the accusers walked away until Jesus and the woman were left alone. Unlike the Pharisees who had no regard for the woman’s life or well-being, Jesus now cared for her most pressing needs. He did not condemn the woman but extended grace, mercy, and forgiveness. Jesus asked the woman, “Where are your accusers? Didn’t any of them condemn you?” “No, Lord,” the woman answered. Jesus reassured her with words of grace and truth: “Then neither do I condemn you. . . . Go now and leave your life of sin” (John 8:11). With her guilt and shame addressed, Jesus now offered her a new life. Forgiveness (“Go now”) should lead to holiness and newness of life (“Leave your life of sin”). Perhaps the most striking aspect of the story of the woman caught in adultery is how skillfully it illustrates the harmony of justice and mercy in Christ’s salvation. God pronounces judgment on sin but provides a way to escape condemnation (Romans 3:23; 8:1). Jesus does not encourage the sin, but He loves the sinner. The Lord silences the critics of this world while healing hearts that are burdened with guilt and shame. God never treats sin casually but calls sinners to turn away from their old, corrupt way of life (Ephesians 4:17–24). The incident of the woman caught in adultery shines light into each of our own hearts and exposes the widespread existence of sin. After Jesus prompted the accusers to consider their own lives, all of them dropped their stones and walked away, knowing they, too, deserved the same punishment. This episode provides an excellent example for us to follow when we find ourselves reacting judgmentally or with an attitude of self-righteousness toward someone else’s sin. We must remember how much God has forgiven us and that none of us has the right to throw stones (Matthew 6:14–16; Mark 11:25; Luke 6:37). God wishes to reconcile the world to Himself, and Christians are called to be ministers of that reconciliation (2 Corinthians 5:18). God sent His Son into the world to save us from the condemnation we rightly deserve (John 3:17). This truth is perfectly illustrated in Jesus’ interaction with the woman caught in adultery. GotQuestions.org Norman Geisler - JOHN 8:3–11 (cf. Rom. 13:4)—Did Jesus repudiate capital punishment in this text? (Page 352 When Critics Ask) PROBLEM: Passages like Romans 13:4 present a good case for capital punishment, for the passage says, “for it [the government] does not bear a sword for nothing; for it is a minister of God, an avenger who brings wrath upon the one who practices evil” (NASB). In John 8 a woman is caught in an adulterous situation, which was cause for stoning according to the Mosaic Law. Yet Jesus did not seek her death, but rather forgave her sin. Did Jesus thereby reject capital punishment? SOLUTION: First, the authority in Romans 13 is the Roman government and the authorities in John 8 are Jewish ones. The point is that the Jews had to act under Roman law. For instance, if they were really going to stone a woman, why did they seek the help of Pilate in the crucifixion of Jesus? For in John 18:31 the Jews respond to Pilate saying, “It is not lawful for us to put anyone to death.” But in the case of the adulterous woman, they were ready to stone her. Second, they did not act in accordance with the Law itself. The Law stated that both the parties, male and female, had to be brought before the people (Deut. 22:22–24). Since this woman was caught in the very act (v.4), why wasn’t the man brought out with the woman to be stoned? The scribes and Pharisees who were supposed to be law abiding citizens failed in a key aspect of their own law. Third, the motives of these scribes and Pharisees were wrong. They used this opportunity to try to trap Jesus so that they might have a reason for accusing Him (v.6). The crime of adultery did not seem important to them. Rather, it seemed more important to find cause for accusation against Jesus. This passage, then, is not a good text for anyone who wants to propose that Jesus opposed capital punishment. In fact, other places of Scripture seem to support the very idea (see Gen. 9:6 and Matt. 26:52). John 8:4 they said to Him, "Teacher, this woman has been caught in adultery, in the very act. John 8 - Multiple Sermons and Commentaries TESTING THE TEACHER TO BE A JUDGE They said to Him, "Teacher (didaskalos), this woman has been caught (katalambano) in (present tense - committing) adultery (moicheuo), in the very act - Note their subtle (sinister) nature at politely addressing Jesus as Teacher. Two faced (duplicitous) is a modern idiom that would accurately describe these religious leaders. Caught is in the perfect tense so that they are saying not only was she caught in the act, she was still guilty of committing that act of sin. Robertson on in the very act (autophoros) - Old adjective autophōros from autos, self, and phōr, thief, so caught in the act of theft, then extended to any crime in which one is caught. Old idiom, but not elsewhere in the Greek Bible. One example in a Berlin papyrus. D A Carson - Adultery is not a sin one commits in splendid isolation: one wonders why the man was not brought with her. Either he was fleeter of foot than she, and escaped, leaving her to face hostile accusers on her own; or the accusers themselves were sufficiently chauvinistic to focus exclusively on the woman. The inequity of the situation arouses our feelings of compassion, however guilty she herself was. (Borrow The Gospel according to John) Bruce Barton - Though indignant toward this woman’s sin, the religious leaders brought her to Jesus with political, not spiritual, motives in mind. They forgot the obvious fact that catching someone in the very act of adultery involves catching two people. Their devaluation of the woman (while ignoring the man’s sin) made her no more than a pawn in their efforts to trap Jesus. (BORROW John - Life Application Commentary) KJV Bible Commentary (online) has an interesting consideration - The Feast of Tabernacles had just been celebrated and acts of immorality during that festive week were not unusual. The scribes attempted to put Christ in a dilemma. Ryrie objects that "If this were true, why was not the man also charged? Furthermore, was a warning first given, as was required?" (BORROW Ryrie Study Bible) As Steven
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Morris - Leviticus 20:10 and Deuteronomy 22:22 indicate that both parties to the adultery were to be put to death. Since the woman was caught "in the very act" (John 8:4), it is obvious that the man was caught also, so the hypocrisy of the scribes and Pharisees is apparent in their double standard. They were concerned with finding an action they could take against Jesus, not with upholding the Mosaic law. Believer's Study Bible - The question bears every indication of a deliberate plot. To go against Moses is to incur displeasure from the people. To concur with Moses is to go against Roman law. John 8:6 They were saying this, testing Him, so that they might have grounds for accusing Him. But Jesus stooped down and with His finger wrote on the ground. testing: Nu 14:22 Mt 19:3 Lu 10:25 11:53,54 20:20-23 1Co 10:9 But: Jn 8:2 Ge 49:9 Jer 17:13 Da 5:5 as though he heard them not (only in KJV): Ps 38:12-14 39:1 Pr 26:17 Ec 3:7 Am 5:10,13 Mt 10:16 15:23 Mt 26:63 John 8 - Multiple Sermons and Commentaries PUTTING JESUS ON THE HORNS OF A DILEMMA This is a parenthetical note by the author of John 7:53–8:11. Horns of the dilemma is a saying which describes a situation in which one is struggling to choose between two problematic or unappealing options. Figuratively it presents a situation in which one is having to decide between two options, both of which are generally considered undesirable or unfavorable alternatives. Another apropos idiom would be the proverbial rock and a hard place. Steven Cole describes the "horns of the dilemma" for Jesus - Either He would agree that the woman must be stoned, thereby undermining His reputation as the Savior of sinners and probably getting Him into trouble with the Roman authorities, who didn’t give the Jews the right of capital punishment; or, He would show her mercy, thus proving that He did not uphold the Law of Moses and was soft on sin. That this was a deliberate trap is also seen by the fact that they only brought one sinner to Jesus. You don’t commit adultery all alone! So where was the man? Probably he was on their side in the trap and thus was allowed to escape.
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Morris - The only other recorded instance of God writing "with his finger" is when God wrote the Ten Commandments on two slabs of stone (Exodus 31:18). It would have been profoundly significant, as well as profoundly stirring and convicting to the woman's accusers, if Jesus also was seen writing out these commandments instead of speaking. The account does not say what He wrote but this would seem to be the most probable suggestion. A T
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Morris - Evidently the accusers felt that Jesus’ silence arose from an inability to evade giving them the opening for which they were looking. So they pressed their question (“they persisted in questioning him,” BAGD). (Borrow The Gospel according to John)
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Morris - The words of Jesus are both an appeal to conscience and a warning to the hearers that their own lives might very well be at stake. If they stoned the woman, they must be very sure of the witnesses. (Borrow The Gospel according to John) Steven
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Morris points out that "If the witness was false, or not legally valid, and the woman was killed, the oldest men present would have a major share of the responsibility. So they went out....When the force of Jesus’ words struck home they were no longer interested in her sin, but in their own. They made no attempt to interfere with her, for she was left “still standing there.” (Borrow The Gospel according to John) Jamieson - While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off—which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting. Henry Morris - It was the tradition that in an execution by stoning, the oldest should cast the first stone and so on. Thus, in this case, the eldest accuser was the first to be convicted--by the divine accusing finger--that he also had broken God's law and thus deserved to die. Only Jesus had the right, therefore, to stone her, but He also had the right to forgive her (Luke 5:23,24) and did so--evidently because He knew she was repentant (John 2:25). Mounce on left alone...in the center - The NIV circumvents the problem of how the woman could be “in the midst” (en mesō) when no one else remained by translating the phrase with “still standing there.” Hendriksen, 2:39, is probably right in surmising that only the scribes and Pharisees had gone, leaving the rest of the crowd intact—thus she could still be “in the midst.” There was no reason why those who were not involved in the charge against the woman should leave. (See Expositor's Commentary - Luke---Acts) J C
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Morris on walk - This is the first New Testament reference to the spiritual "walk" of the believer, and it is important to note that the "walk" is to "follow" the steps of Jesus (cf 1Pe 2:21) and "walk (present imperative see our need to depend on the Holy Spirit to obey) in Him" (Colossians 2:6+). In the Old Testament, the first reference is when Enoch and then Noah, "walked with God" (Genesis 5:24; 6:9). The believer is further commanded to "walk in the light" (1 John 1:7), "walk (present imperative see our need to depend on the Holy Spirit to obey) in wisdom" (Colossians 4:5), "walk (present imperative see our need to depend on the Holy Spirit to obey) in love" (Ephesians 5:2), "walk in newness of life" (Romans 6:4), "walk (present imperative see our need to depend on the Holy Spirit to obey) in the Spirit" (Galatians 5:16), "walk in the truth" (3 John 4), and "walk in good works" (Ephesians 2:10). On the other hand, he is not to walk "according to the course of this world" or "as other Gentiles walk, in the vanity of their mind" (Ephesians 2:2; Eph 4:17). The whole world was lost in the darkness of sin, The Light of the world is Jesus! Like sunshine at noonday, His glory shone in; The Light of the world is Jesus! Refrain: Come to the light, ’tis shining for thee; Sweetly the light has dawned upon me; Once I was blind, but now I can see: The Light of the world is Jesus! No darkness have we who in Jesus abide; The Light of the world is Jesus! We walk in the light when we follow our Guide! The Light of the world is Jesus! Ye dwellers in darkness with sin-blinded eyes, The Light of the world is Jesus! Go, wash at His bidding, and light will arise; The Light of the world is Jesus! No need of the sunlight in Heaven we’re told; The Light of the world is Jesus! The Lamb is the Light in the city of gold, The Light of the world is Jesus! But - This is one of the most glorious changes of direction, when by grace God transfers us in Christ from spiritual darkness to spiritual light. Will have the Light (phos) of life (zoe) - The one who does not follow Jesus is deceived and tragically spends his or her entire earthly life in spiritual darkness, ignorant of the glorious truths of God, and then in the next life eternally separated from Him. In a word, their life ends up being an empty existence! This tragic truth should move each of us deeply as His followers to seek by the power of the Spirit (Acts 1:8) and the power of the Gospel (Ro 1:16) to snatch those around us out of the future fires that are never quenched (see Jude 1:23, Col 4:3, Ps 126:5,6) LIght of life describes the light which springs from Him and issues forth in real life, true life, a life of fruitfulness as God originally intended for those made in His image. Not only shall followers of Jesus see Him, the Light of life, but we shall possess His supernatural life, today (Col 3:4+) and forever (1Jn 3:2+). Indeed, in this dark world, Christ’s disciples are now the light of the world (Mt 5:14, 15, 16+, Php 2:15+). THOUGHT - Regarding followers having the Light of life, Paul explains "you were formerly darkness, but now you are Light in the Lord; walk (present imperative see our need to depend on the Holy Spirit to obey) as children of Light." (Eph 5:8+) He does say we are like light but that we are Light! And of course the power Source is "in the Lord!" Based on this truth, he issues his command, which begs the question - Are you (am I) walking as children of Light, in such a way that our light does not blind their eyes but draws their heart to Jesus? Would you like some motivation to let your light shine? Daniel records that "Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever. (Da 12:3+). R Kent
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Morris writes "Light establishes its claim. It does so, not by arguments, but by shining. Light must always be accepted for itself, and that notwithstanding the objections of the blind.” (Borrow The Gospel according to John) The Pharisees (pharisaios) said to Him, "You are (present tense - continually) testifying (martureo) about Yourself; Your testimony (marturia/martyria) is (ouk - absolutely) not true (alethes) - The totally discount Jesus declaration as the Light of the world. What is the basis for their accusation? Were they correct? Yes He was testifying that He was the Light of the world. But no, they were not correct that His testimony was false, and therefore not trustworthy or deserving of anyone's attention! Ryle thinks "They only meant that it was an acknowledged principle among men that a man’s testimony to his own character is comparatively worthless. (cf Pr 27:2)" They saw Jesus as only one Man, and based on the OT laws calling for 2 or more witnesses, it was not permissible as "evidence" in the "court" of their mind (cf Nu 35:30; Dt. 17:6; Dt 19:15–21). The Pharisees objected to the claim of Jesus as the Light of the world. They knew He was claiming that He was the Messiah and that He alone could give spiritual light to the world. Their charge is that since He was bearing witness alone, His claim was false. It is ironic that Jesus claimed to be Light, but they could not see His Light, not because He was not the Light but because they were spiritually blind! A T Robertson on testifying about Yourself - This technical objection was according to the rules of evidence among the rabbis. "No man can give witness for himself" (Mishnah, Ketub. 11. 9). Wiersbe makes an interesting point about Jesus testing about Himself noting that "light has to bear witness to itself! The only people who cannot see the light are blind people! I recall the first time I flew at night. I was fascinated by the changing textures of colored lights in the cities below me. When our plane left the New York area and headed out into the night, I was amazed that I could see pinpoints of light miles away. Then I understood why it was necessary to have blackouts during the war; for the enemy pilots could see the smallest evidence of light and thus find the target. Light bears witness to itself; it tells you it is there." (Bible Exposition Commentary) Steven
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Morris points out that "It is most unlikely that Jesus taught in the actual treasure chamber, so the word probably means that part of the Temple area into which people came to cast their offerings into the chests. This must have been part of the Court of the Women." The court was large enough to hold up to 6000 people and the most public part of Herod's Temple making it ideal for teaching. Most observers feel that the treasury was not far from the hall where the Sanhedrin met. The Court of the Women was where the festivities associated (pouring out of water, lighting of huge candelabras) with the Feast of Tabernacles took place. ESV Study Bible (borrow) - The treasury as a structure is mentioned in Josephus (Jewish Antiquities 19.294; Jewish War 6.282) and likely was located adjacent to the Court of the Women (Josephus, Jewish War 5.200; cf. Mark 12:41-44; Luke 21:1-4). As He taught (didasko) in the temple (hieros); and no one seized (piazo) Him, because His hour had not yet come. John repeatedly pointed out that Jesus was working on God’s time schedule to accomplish the Father’s will (cf. Jn 2:4; 7:6, 30; 12:23, 27; 13:1; 17:1). Because is a term of explanation, explaining why no one seized Him. God would allow Jesus to be seized outside of His perfect timing and His chosen place. Until then, no human being could successfully seize Jesus. Even when God did allow Jesus' arrest in the Garden, we see that God was in complete control for when Jesus said "I am" the men who had come to arrest Him "drew back and fell to the ground!" (Jn 18:6) THOUGHT - Beloved child of God, nothing can happen to use that is not under the sovereign control of our Father. As someone has said, we are immortal until we have accomplished His work. As J C
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Morris points out "Judgment is necessarily involved in all right teaching and action, and preeminently is this the case where the mission of the Son is concerned." (Borrow The Gospel according to John) Mounce adds "By failing to recognize Jesus for who he is, the religious leaders bring condemnation on themselves." (See John) Note that the meaning of this passage is not easy to decipher. J C Ryle offers the following which is almost like a paraphrase “You marvel and are angry at My saying that you are from beneath, and will die in your sin, and cannot come where I go. You ask who I am that speak and judge in this manner. But I tell you that I have many other things that I might say, and other judgments that I might pronounce about you. But I forbear now. Yet I tell you that He who sent Me is the one true God; and I only speak to the world things which I have heard of Him, and am commissioned by Him to proclaim. He that sent Me will prove them to be true one day.” The general idea seems to be that our Lord defends His right to speak decidedly and pronounce judgment on His enemies’ conduct on the ground of His divine mission. “I have a right to say what I have said; and I might say much more, because I am not a common prophet, but am commissioned and sent as the Word of the Father.” William Hendriksen is similar to
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Morris - Jesus was “lifted up” on the cross, and He was also exalted in a deeper sense, for His greatest glory consists in His accepting the shame and the humiliation of the cross in order that thereby He might bring salvation to sinful men. Here Jesus is saying that the Jews will not understand who He really is before they have crucified Him. There is a revelatory aspect to the cross, and after the crucifixion those who reflect on it will be in a position to appreciate that Jesus is indeed more than man. (See John - Page 401 - Google Book) Then you will know that I am (ego eimi) He - What is He saying to the unbelieving Jews? He is saying the Son of Man is also the I Am of Exodus 3:14+, i.e., God Incarnate, God in the Flesh! As noted above, clearly this is a prophecy that after His crucifixion the Jews would know that He is the Messiah, the great "I Am." The question here is what does Jesus mean by they will know Him as the I Am? Does He mean that some of them will personally know Him in the sense that they come to know Him as their Savior? Or does He mean that they will know Him as Messiah and realize that they crucified their King, but not necessarily that they would believe in Him as their Savior? I think both are true. On the day of Pentecost some 3000 Jews came to Jesus as their Redeemer and Lord (Acts 2:36–37, 41, 47+). At the end of this age 1/3 of the nation of Israel will come to recognize Him as their Savior (Zech 12:10+, Zech 13:8+). But for the Jews who reject Him as Lord, He will be their Judge Whom they will clearly know at the Great White Throne Judgement when they stand before Him to be condemned to eternal punishment in the Lake of Fire (Rev 20:11-15+). Either way, every Jew (and every Gentile) will one day know that Jesus is the great I Am! As Paul says "at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. " (Php 2:10-11+) In Revelation 1:7+ John writes "BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen."
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Morris explains that "John is speaking of people who had made an outward profession, but a profession that did not go very deep. Jesus’ words (ED: In Jn 8:31-32ff), then, are meant to drive home to formal and casual adherents the meaning of true discipleship. If people in any sense believe in Jesus it is important that they come to see what real faith means…The key word here is “abide” (NIV paraphrases with “hold to my teaching”; the Greek means “abide in my word”). It is easy enough to be superficially attracted to Jesus, but the test is “abiding.” It is only those who continue who are genuine disciples. (Jn 6:66+)....This section of discourse is addressed to those who believe, and yet do not believe. Clearly they were inclined to think that what Jesus said was true. But they were not prepared to yield him the far-reaching allegiance that real trust in him implies....“This is a most dangerous spiritual state. To recognize that truth is in Jesus and to do nothing about it means that in effect one ranges oneself with the enemies of the Lord” (BORROW The Gospel According to John: The English Text with Introduction, Exposition and Notes - see page 455) (Bolding Added) So there is no thought here about "true discipleship" being a second stage of Christian maturity. True disciple means true believer or true Christian or true follower. -- John Piper John Piper makes an interesting statement that "The world is not just divided into two groups: disciples of Jesus and non-disciples. It is divided into three groups: non-disciples, unreal disciples, and real disciples—people who make no pretense of following Jesus, people that say they follow him and have a surface connection with him, and people who truly follow him. Why did Jesus bring up this distinction? It's disturbing. It makes us squirm and ask ourselves the question which one we are. He brought it up because John 8:30 says, "As he was saying these things, many believed in him." There had been a large response to what He was teaching. And whenever there is a large response to anything you may guess that some are being carried along by the crowd. If your friends are going, it's easy for you to go, even if you wouldn't go on your own. You are along for the ride. So Jesus doesn't assume that all this belief is real. What He does is give a test that we can use to see if we are real. And in giving us this test Jesus helps us be real. It is not just a test of reality. It is a pathway to reality. So what becomes clear here again, as we have seen several times before (for example,John 2:23–25+; John 6:26+) is what John meant when he wrote in John 20:31, "These are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name." He meant that this Gospel was written not just to awaken faith in non-disciples, but also to wakeup people who think they are disciples but aren't, and to help those who are real disciples confirm their reality and be stronger in their faith. John's Gospel is written to sustain faith as well as create it. What then is a true disciple? Or what does Jesus mean by saying in John 8:31, "you are truly my disciples"? Let's be really clear here: For Jesus "true disciple" is the same as "true Christian" or "true believer." Jesus is not saying that "true disciple" is a second stage in the Christian life. First believer, and then later you attain the level of disciple. There have been ministries who talk that way (ED: E.G., SEE CONSTABLE BELOW). First, you're an unbeliever, then you are a believer, then you grow into a disciple, and then you are a disciplemaker. That is not the way Jesus thought. And one piece of evidence for saying this is to notice the words he uses here in John 8:31: "Jesus said to the Jews who had believed in him, 'If you abide in my word, you are truly my disciples." He did not say to these professing believers, "If you abide in my word, you will become truly my disciples." (ED: PIPER DISTINGUISHES BETWEEN TWO VERBS - "ARE" AND "BECOME" EMPHASIZING JESUS DID NOT USE "BECOME!") In other words, he did not teach that being a true disciple was a later stage after simple belief. No. He said, "If you abide in my word, you are (ED: PRESENT TENSE = CONTINUALLY) truly my disciples." Now that you have believed, here is how you can know what you now are. You can know if your belief is real: You are now my true disciples if you go on abiding in my word. So there is no thought here about "true discipleship" being a second stage of Christian maturity. True disciple means true believer or true Christian or true follower. It means, for example, truly forgiven for your sins. Look at John 8:24: "I told you that you would die in your sins, for unless you believe that I am he you will die in your sins." So he says, if you do believe in me, you won't die in your sins.....So a true disciple in John 8:31 ("truly my disciples") is a true Christian, a true believer. His sins are truly forgiven; the wrath of God never again rests on him. He has true eternal life. He is one of Jesus' sheep, and no one can pluck him out of his hand (John 10:29). He is no longer a slave but a son of God (John 8:35; 1 John 3:1). He is the heir of ten thousand blessings that come to the children of the Creator of the universe. That's what it means to be a true disciple. To be saved from sin. Rescued from the wrath of God. And already in the enjoyment of eternal life. (If You Abide in My Word, You Are Truly My Disciples) (Bolding Added) Jesus now lays down exactly what it is that separates spurious faith from true faith, fickle disciples from genuine disciples: If you hold to my teaching, you are really my disciples --D A Carson Here is a writer who teaches what Dr Piper (with whom I completely agree) would call an erroneous (false) teaching... Thomas Constable who authors a popular online commentary (from which I do have select quotes) writes "A disciple is by definition a learner, not necessarily a believer in the born again sense (ED: WHAT OTHER SENSE IS THERE?)...Genuine believers can continue to be disciples of Jesus or they can cease to be His disciples temporarily or permanently. God never forces believers to continue following Him. (ED: OH REALLY? PERHAPS HE NEVER FORCED BUT HE DEFINITELY COMMANDED! IN Mt 8:21-22+ JESUS COMMANDED [present imperative] THIS DISCIPLE TO CONTINUALLY FOLLOW HIM! SEE ALSO HIS COMMAND CALLING THE ORIGINAL DISCIPLES - Mt 4:19-20+!) (Former professor at Dallas Theological Seminary) Here is another example from Grant Richison who holds to a distinction between believers and disciples "It is important to see that verses 30 and following refer to the same group of people. They “believe in” Jesus at a point in time. The issue in verses 31 and 32 is discipleship, something that takes place over time." (Richison is also from Dallas Theological Seminary). Using Constable's "definition" we see that a "genuine believer" can cease to be a disciple permanently! Is this really why Jesus gave the "test" of discipleship in this section? What about those men and women in John 6:66 which says "As a result of this many of His disciples withdrew and were not walking with Him anymore." Using Constable's teaching, one implication is that they continued to be "believers" but were no longer disciples. In my humble opinion this is an extremely dangerous, even potentially eternally deadly teaching, for it gives license to a person who says "I prayed a prayer to receive Jesus into my heart at a Christian camp when I was 15" and thinks they have a "fire insurance policy" even though thereafter they spend the rest of their life living like the fallen world, failing to ever exhibit the fruit of genuine repentance! BEWARE OF THIS TYPE OF VERY SUBTLE FALSE TEACHING! Here is another professor from Dallas Theological Seminary Dr. Aubrey Malphurs, the senior professor of leadership and pastoral ministry at Dallas Theological Seminary and founder of The Malphurs Group. He counters Constable's teaching (which is also held by Zane Hodges, et al) - A common view is that a disciple is a committed believer. Thus a disciple is a believer, but a believer isn't necessarily a disciple. But that's not how the New Testament uses this term. I contend that the normative use of the term disciple is for one who is a convert to or a believer in Jesus Christ (there are a few exceptions to this—"the disciples of Moses" in John 9:28 and the "disciples" of the Pharisees in Matt. 22:16, for example). Thus the Bible teaches that a disciple is not necessarily a Christian who has made a deeper commitment to the Savior but simply a Christian. Committed Christians are committed disciples. Uncommitted Christians are uncommitted disciples. This is clearly how Luke uses the term disciple in the book of Acts and his Gospel. It is evident in passages such as the following: Acts 6:1-2, 7; 9:1, 26; 11:26; 14:21-22; 15:10; 18:23; 19:9. A great example is Acts 14:21+, where Luke says they made "disciples" in connection with evangelism. Here they preached the gospel and won or made a large number of disciples or converts, not mature or even growing Christians. Disciples, then, were synonymous with believers. Virtually all scholars acknowledge this to be the case in Acts. So how does this relate to the passages in Acts and the other commission passages in the Gospels? The answer is that the Great Commission has both an evangelism and an edification or spiritual growth component . To make a disciple, first one has to win a person (a non-disciple) to Christ. At that point he or she becomes a disciple. It doesn’t stop there. Now this new disciple needs to grow or mature as a disciple, hence the edification component. (ED: PROGRESSIVE SANCTIFICATION) ESV Study Bible (borrow) - Their “belief” is shown to be false in the course of the story (see Jn 8:33-47). To abide in Jesus’ word means to continue believing what Jesus has said and walking in obedience to him (see Jn 15:4; also Jn 6:56; 1 John 2:6, 28; 3:6). This verse shows that continuing to trust Jesus and obey him is one test of who are truly my disciples. NIV Study Bible (borrow) - believed. Here seems to mean "made a formal profession of faith." Their words show that they were not true believers (see Jn 8:33,37). Albert
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Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457). J
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Morris - Jesus draws attention to the difference between the slave’s relationship to the home and that of the son in order to show that he can bring people the freedom they need but cannot procure for themselves. The Jews held themselves to be sons in God’s household. They presumed accordingly on rights that, being really slaves, they did not possess. The slave’s position is temporary. He may in fact remain in a particular house all his life, but he has no rights, no security. At any time he can be sold or transferred to another part of the property. A son may in fact leave home or be expelled (though either would be unusual). But he has the position of a son, and nothing can alter that. He belongs. He has rights. In the Johannine manner we have a passing over to another meaning. John’s interest is not in a son but in the Son. And he “belongs to it forever” in the sense of eternal existence. It is because he is what he is that he can give the freedom of which he speaks. He has rights, and they concern a heavenly, not merely an earthly home. Because he is what he is he is able to give real freedom. (Borrow The Gospel according to John) Colin Kruse agrees with Morris - In this statement Jesus is ‘the son’ who remains for ever in God’s house(hold). As the Son he was able to make those who were slaves free, and Jesus said, if the Son sets you free, you will be free indeed. Those whom he released from slavery to sin enjoyed freedom from judgment (Jn 3:18; 5:24) and the power of death (Jn 5:24; 8:51), and an end to alienation from God, as they were adopted into God’s family (Jn 1:12). (Borrow The Gospel According to John) A T
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Morris - Just as those who receive Christ become children of God (John 1:12), those who do the will of the devil are called "children of the wicked one" (Matthew 13:38). The age-long conflict between the spiritual seed of the serpent and the spiritual seed of the woman was first prophesied in Eden, right after the fall of Adam and Eve (Genesis 3:15+). murderer from the beginning. Evidently, the first child of Satan was Cain who slew his brother Abel, no doubt at the instigation of Satan (1 John 3:8-12). Since that first murder, the devil has been seeking to slay men and women before they can become children of God through faith in Christ, using his own children whenever he can to accomplish it. father of it. As the father of lies, the devil deceived our first parents with the lie that they would become "as gods"(Genesis 3:5+) through obeying his word rather than God's Word (Genesis 3:1-5). This lie of "humanism"--that men and women, as the apex of the evolutionary process, are the true gods of the world--has been deceiving and drawing people away from the true God of creation ever since. It has assumed various forms in different times and places, but it is always essentially the same old lie of Satan "which deceiveth the whole world" (Revelation 12:9+). Thus, he is author of the great lie of evolution, seeking to understand and control the world without its Creator. He has thereby deceived himself first of all, convincing himself that both he and God had evolved out of the primeval chaos (as in all the ancient mythical cosmogonies which he must have taught his own earliest human children). Steven Cole has some words of application - Here’s the hard question that each of us needs to ask ourselves, so that we don’t end up being deceived: “Whose child do my actions reveal me to be?” There are far more tests than the two in verse 44, but take them: Do you have murderous intents for others? You say, “Whew, I’m off the hook on that one! I don’t want to kill anyone!” But not so fast! Jesus said (Mt. 5:21–22). Whoa! If you’re an angry person, you need to get radical in eliminating that sin from your life or at the very least, it indicates that the devil has gotten a foothold in your life (Eph. 4:26–27). At worst, it indicates that you may not be a true child of God. But in either case, anger is not a “minor fault.” It’s a major sin! Or, take the other test in verse 44: Lying. Jesus says of Satan, “[He] does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.” Are you committed to being a truthful person, or do you bend the truth when it’s to your advantage? Do you put on a “Christian” front so that you look good at church, but you actually live in violation of God’s Word at home or when you’re in private? Hypocrisy is lying. Being truthful is a mark of God’s true children, but lying is a mark of the devil’s children. (True and False Children of God) Henry Alford - This verse is one of the most decisive testimonies for the objective personality of the devil. It is quite impossible to suppose an accommodation to Jewish views, or a metaphorical form of speech, in so solemn and direct an assertion as this.” Devil (Latin diabolus) (1228) diabolos from diá = through, between + ballo = to cast, throw) means a false accuser, slanderer (one who utters false charges or misrepresentations which defame and damage another’s reputation), backbiting (malicious comment about one not present), one given to malicious gossip or a calumniator (one who utters maliciously false statements, charges, or imputations about, this term imputes malice to the speaker and falsity to the assertions). See also study on Satan (4567) satanas Diabolos is the noun form of the verb diaballō which describes not only those who bring a false charge against one, but also those who disseminate the truth concerning a man, and do so maliciously, insidiously and with hostility. Notice how the root words (diá = through + bállō = throw) picture what the devil does. He constantly throws between seeking to divide whether it be between a husband and wife, a child and parent, a church, etc. Resist his divisive, condemnatory accusations firm in your faith.
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Morris on walk - This is the first New Testament reference to the spiritual "walk" of the believer, and it is important to note that the "walk" is to "follow" the steps of Jesus (cf 1Pe 2:21) and "walk in Him" (Colossians 2:6). In the Old Testament, the first reference is when Enoch and then Noah, "walked with God" (Genesis 5:24; 6:9). The believer is further commanded to "walk in the light" (1 John 1:7), "walk in wisdom" (Colossians 4:5), "walk in love" (Ephesians 5:2), "walk in newness of life" (Romans 6:4), "walk in the Spirit" (Galatians 5:16), "walk in the truth" (3 John 4), and "walk in good works" (Ephesians 2:10). On the other hand, he is not to walk "according to the course of this world" or "as other Gentiles walk, in the vanity of their mind" (Ephesians 2:2; 4:17). But - This is one of the most glorious changes of direction, when by grace God transfers us in Christ from spiritual darkness to spiritual light. Will have the Light (phos) of life (zoe) - The one who does not follow Jesus is deceived and tragically spends his or her entire earthly life in spiritual darkness, ignorant of the glorious truths of God, and then in the next life eternally separated from Him. In a word, their life ends up being an empty existence! This tragic truth should move each of us deeply as His followers to seek by the power of the Spirit (Acts 1:8) and the power of the Gospel (Ro 1:16) to snatch those around us out of the future fires that are never quenched (see Jude 1:23, Col 4:3, Ps 126:5,6) LIght of life describes the light which springs from and issues in life, a life of fruitfulness as God intended for men and women made in His image. Not only shall followers of Jesus see Him, the Light of life, but we shall possess His supernatural life, today (Col 3:4) and forever (1Jn 3:2). Indeed, in this dark world, Christ’s disciples are now the light of the world (Mt 5:14, 15, 16, Php 2:15). Henry Morris on light of Life - Note the profound prophetic significance of this claim of Christ. It is as strong an assertion of omnipotent deity as one could imagine, but it does not sound conceited or insane as it would have if it had come from any other man. Rather, it has proved prophetically true for 2000 years. He has been the light of the world--the inspiration for the world's greatest music and art, its most dedicated hospitals and missions, its greatest and most influential nations and governments. Furthermore, millions of individuals who have followed Him have testified that He was the light of their lives as they walked, not in darkness, but in the light of life.
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Morris - A Light to the Gentiles “And he said, It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth” (Isa. 49:6). These words were presumably directed to the Son by the Father as the triune God prepared to implement the ancient promise that a Savior would come to bring salvation to a world lost in sin. That salvation would not only be the restoration of Israel as God’s elect nation, but also would reach the Gentile nations and spread to the ends of the earth. The old prophet Simeon referred to this prophecy when he took up the infant Jesus in his arms, and said, “Lord, now lettest thou thy servant depart in peace.… For mine eyes have seen thy salvation, Which thou hast prepared before the face of all people; A light to lighten the Gentiles, and the glory of thy people Israel” (Luke 2:29–32). Similar prophecies occur in other Old Testament passages as well. “I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles” (Isa. 42:6). “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.… And the Gentiles shall come to thy light, and kings to the brightness of thy rising” (Isa. 60:1–3). The latter verse apparently prophesies even the coming of the Magi to worship the child Jesus in Bethlehem. Paul used this truth as he preached to Gentiles in Antioch and elsewhere. “So hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldst be for salvation unto the ends of the earth” (Acts 13:47; also note Acts 26:23). In fact, Jesus not only enlightens both Jews and Gentiles, but is “the light of the world” (John 8:12). (Days to Remember) Martin Manser - Walking With God - Follow me! ‘I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.’ (John 8:12) Mike was sitting by the window as his plane came in to land at Dubai. A few hundred feet from the ground, he saw that a mist was creeping in from the desert; fifty feet from the ground, it was clear that it was now moving rapidly and becoming thicker; as the plane touched down, they were suddenly surrounded by a pea-soup fog. The pilot pulled off the runway and stopped the plane. Then came the announcement: ‘Well, we just made it! The airport is now closed and there are an awful lot of planes up there circling around! However, I don’t actually know where I am! So we’ll just have to wait until they send a fire truck out to guide us in.’ A few minutes later Mike could see on his seat-back screen (set to give a pilot’s eye view) the flashing lights of the fire truck and the sign on top of it saying ‘Follow me’. The plane slowly began to creep forward; but then the lights of the truck seemed to get dimmer, until they eventually disappeared completely. The captain came back on: ‘Well, sorry, ladies and gentlemen, but I’ve lost him! So rather than roll around blind, I think we’ll just wait till he comes back and finds us!’ Sure enough, a few minutes later, the welcome ‘Follow me’ sign came into view again and, tucked in close this time, the plane found its way at last to the stand. Such an amazingly equipped plane, but brought to a halt by little drops of water vapour in the sky! Rendered completely useless, until a little fire truck came along saying ‘Follow me’! That’s really rather like us, isn’t it? Such amazing creatures, yet so easily paralysed, so easily lost, through even the smallest things in life. To people who recognize they get lost in the fog of life at times, Jesus comes along and simply says, ‘Follow me—I’ll get you there!’ Today, hear his promise and stay close to him in all you do—and you’ll get there too! The people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned. (Isaiah 9:2) The Light Of Life - Frank E Ray John 8:12 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. In him was life and the life was the light of men. When you have life, you have light. When Jesus is in you there’s a light around you. You don’t have to tell anyone that you’ve been born again, because the light on the inside will show up on the outside. You don’t have to walk around with a big old Bible tucked under your arm. If you open your mouth, somebody will know you have life. If you sing somebody will know it; if you pray somebody will know it, because what you have, the world didn’t give it to you and the world can’t take it away. John 11:25–26 I am the resurrection and the life; he that believeth in me though he were dead yet shall he live; and whosoever liveth and believeth in me shall never die. You may say, “But, you’re still stumbling.” Can I let you in on a little secret? God ain’t through with me yet. He’s still molding me and still shaping me. He’s still cutting off some stuff; he’s till pruning me. One of these mornings, he’s going to present me a perfect vessel. How about you? Is he through with you yet? Is he still working on you? Do you still need to drop off a little stuff? Do you still have a little envy in you, a little malice, a little jealousy? If you feel a little weak, wounded, weary, and without strength, steal away somewhere and say, “Precious Lord take my hand lead me on and let me stand; I’m tired; I’m weak and I’m worn, but through the storm, through the night, oh lead me on. Lead me on to the light.” Look people straight in the eye and say, “Child, I’ve been through it, but I’m still holding on.” Don’t be afraid to tell them. “Child, I’ve come through the storm and rain but I still made it. Because every one of us have done enough wrong to be wiped off of this map. But he gave us another chance. (365 days in the Presence of God) LIGHT FOR LIFE—NOW AND FOREVER I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life. JOHN 8:12 No one would argue the importance of light; no one would doubt that we need light to live. But what do you do with it once you have it? Jesus came from heaven, calling himself the light of the world. It was not a claim to be ignored by those dwelling in darkness. How should individuals respond to the light of the world? Matthew Henry points the way. WALK WITH MATTHEW HENRY “If Christ is the light, then it is our duty to follow him, to submit ourselves to his guidance, and in everything take directions from him. “It is not enough to gaze upon this light. We must follow it, believe in it, and walk in it; for it is a light to our feet, not our eyes only. “It is the happiness of those who follow Christ that they shall not walk in darkness. They shall have the light of life—that knowledge and enjoyment of God which is spiritual life now, and everlasting life in the future. “Follow Christ, and we shall undoubtedly be guided safely in both worlds. Follow Christ, and we shall follow him to heaven. “One sun enlightens the whole world; so does one Christ, and there need be no more. “What a dungeon the world would be without the sun, or the Son!” walk closer to god Imagine what would happen if the sun actually vanished. Earth would be a cold, lifeless planet. But take away the light of the world, and the picture is even darker and colder. To know God and enjoy him—that truly is “the light of life.” Jesus came to bring light in the midst of darkness. Light for your daily decisions. Light for this life and the next. Follow him, and you need never stumble in the dark again. And that’s a thought that should brighten anyone’s day! (NIV Once A Day, Walk with Jesus) David Wilkerson - THE LIFE BEHIND THE LIGHT Then Jesus spoke to them again, saying, ‘I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life’ ” (John 8:12). Jesus was, and still is, the light of the world. “In Him was life, and the life was the light of men” (John 1:4). Simply put, the life that Christ possessed was His source of light to the world. He said that all who believe “shall have the light of life” (same verse). What is the “life behind the light” that Scripture speaks of? When John uses the word life, he is speaking of the whole biography of Jesus’ existence. Jesus tells us that we are to live as He did. For us to be as Christ was in the world, His life has to be something we can know and experience for ourselves. I relate to the life that is in Christ by rejoicing in the kind, little things that He did and said. His everyday deeds, words and walk with the Father are meant to define the meaning of the Christ-life to us. I think of Jesus’ friendship with Lazarus; of His retreat from the multitudes after a long period of ministry; of His enjoyment of time spent in the home of Mary, Martha and Lazarus. I think of His taking the little children into His arms and blessing them; of His obedience to His mother, even as a grown man; of turning the water into wine at the wedding feast. I think of Jesus’ love and care for the scorned, the unlovely, the poor; of His compassion for the woman caught in adultery; of His honoring the widow who had only two mites to give. I doubt there would be enough books to record all the loving things Jesus did while on earth. In these passages, we find the ways we are to relate our lives to His and comprehend the life that is the light. (God is Faithful: A Daily Invitation into the Father Heart of God) LIFESAVING LIGHT The day was full of light! The waves tumbled against the shore in a most inviting way, while a slight breeze made the palm trees shudder with delight. The scuba diving club decided it was a great day for an underwater adventure. Everyone geared up excitedly. After the leader assigned buddies, Jim, a member of the group, was particularly eager because this was his first real dive. He had practiced in small bodies of water many times, but seeing the ocean floor was a dream come true. After offering a brief goodbye to his family, he walked out into the ocean. Then seemingly out of nowhere, a storm blew in. Pellet-like raindrops fell as thunder crashed. Lightning popped all around. Everyone scattered, seeking shelter. About an hour into the storm, Jim’s family panicked. The other divers were returning, but Jim had not been seen anywhere. His family and friends began to pray. After another half-hour, he came running toward the car through the darkness of the storm. It turned out that when he had returned to the surface of the ocean, the storm was so heavy and the clouds were so dark that he couldn’t see the shoreline. So he dropped his gear and swam toward a glowing light, which guided him to safety. That day Jim learned some important lessons about life and scuba diving. Sometimes when storms break out, a person must be willing to let go of the weights that hold him down. No matter how valuable the scuba gear, Jim’s life was more important. He never replaced the equipment but allowed it to rest forever on the ocean floor. His love for his family and God increased greatly as a result of the dive. He realized, too, that during even the bleakest hours of life, God’s light is the light that leads to life. “I AM THE LIGHT OF THE WORLD. WHOEVER FOLLOWS ME WILL NEVER WALK IN DARKNESS, BUT WILL HAVE THE LIGHT OF LIFE.” JOHN 8:12 (Good Night God: Night Time Devotionals) Phillips Brooks Yearbook - I am the Light of the world.—John 8:12. Christ is unspeakably great and glorious in Himself. The glory which He had with His Father “before the world was,” of that we can only meditate and wonder; but the glory which He has had since the world was, the glory which He has had in relation to the world, is all bound up with the world’s possibilities, has all consisted in the utterance and revelation and fulfilment of capacities which were in the very nature of the world on which His Light has shone. V. 4, 5. Tell us, thou clear and heavenly tongue, Where is the Babe but lately sprung? Lies He the lily-banks among? Or say, if this new Birth of ours Sleeps, laid within some ark of flowers Spangled with dew-light; thou canst clear All doubts, and manifest the where. Declare to us, bright star, if we shall seek Him in the morning’s blushing cheek, Or search the bed of spices through To find Him out. Star.—“No, this ye need not do; But only come, and see Him rest, A princely Babe, in’s mother’s breast.” Come then, come then, and let us bring Unto our pretty Twelfth-tide King Each one his several offering. Herrick. J I Packer - When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” JOHN 8:12 What does God say in the gospel—that is, the good news (which is what “gospel” means) concerning God’s love to the lost? He announces the most staggering free gift of all time. He offers total rescue (that is, salvation) from the rebellious nonconformity to Himself which is the root of all our guilt, misery, and frustration, and whose Bible name is sin. He promises a new, endless life of pardon, peace, moral power, and joyful purpose to all who are humble enough not to try and earn it, but simply to receive it. How can God make this offer? Through Christ’s death as a sacrifice for sins. How do we receive this life? By renouncing rebellion and embracing the risen Savior as our Master; the life is found within that relationship. What happens then? Increasingly we prove the truth of Jesus’ words, “Whoever follows me … will have the light of life.” Billy Graham - July 30 – Morning The Light of Life Your faith and hope are in God. 1 PETER 1:21NIV We get so used to this world that we lose sight of the next. We get so used to the darkness and chaos of this world’s suffering and violence that we lose sight of the brightness of Him who alone could say, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12). He alone is “the Lamb of God who takes away the sin of the world!” (John 1:29). He alone is the Hope of the hopeless, the Savior of the lost, the Guide of the wandering. He alone is “the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word” (Hebrews 1:3 NIV). Today world leaders struggle with almost insurmountable problems—and they always will. But in the midst of this world’s persistent darkness, never lose sight of Jesus. He alone is the hope of the world—and He is your hope as well. Ken Hemphill - GOD IS THE LIGHT OF THE WORLD John 8:12 I am the light of the world. Anyone who follows Me will never walk in the darkness. When I was a child, my bedroom was on the back of the house. And just outside my window, a weeping willow tree stood backlit by a streetlight. On windy nights, my room would fill with what appeared to be demons and dragons as the shadows of willow tree limbs played across the walls. When I could take it no longer, I would cry out to my father, who with one flip of a switch would bathe my room in light. The shadows of childhood fear would vanish. Jesus' declaration that “I am the light of the world” would have instantly and dramatically caught everyone's attention. The setting was the Feast of Tabernacles. A part of that celebration was the much anticipated lighting of the festive golden lamps. These lamps reminded the worshipers of the pillar of fire which God had used to lead Israel during those long-ago years of wilderness wandering. Perhaps you have already noticed that Jesus never said he would provide enlightenment, as other religious leaders claimed. He declared instead that he was the source of all light. It was Yahweh (Jehovah) who spoke light into being, and the connection of the word “light” with the declaration “I am” made this declaration even more stunning. Jesus was the very glory of God. He was and is that pillar of light which gives life. But this light does not belong to mankind in general. Only those who follow him are delivered from darkness. The word “follows” in verse 12 carries the idea of continuously following. We experience the light of his presence only as we are wholeheartedly following him. We don't have to walk in darkness. One final note: you may recall that Jesus also said that his kingdom followers would be the “light of the world” (Matt. 5:14). Our light is not of the same essence as his, but it is the clear reflection of it. Like the moon reflects the light of the sun, so we are intended to reflect the light of God's Son. (from "God Is...")