Verse 51
Doth our law judge any man - Τον ανθρωπον, the man, i.e. who is accused. Perhaps Nicodemus did not refer so much to any thing in the law of Moses, as to what was commonly practiced among them. Josephus says, Ant. b. xiv. c. 9. s. 3, That the law has forbidden any man to be put to death, though wicked, unless he be first condemned to die by the Sanhedrin. It was probably to this law, which is not expressly mentioned in the five books of Moses, that Nicodemus here alludes. See laws relative to this point, [Deu 17:8], etc.; [Deu 19:15].
Verse 52
Art thou also of Galilee? - They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, Which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are?
Search, and look - Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet. Neither the Messiah, nor any other prophet, has ever proceeded from Galilee, nor ever can. This conclusion, says Calmet, was false and impertinent: false, because Jonah was of Gathheper, in Galilee: see [2Kgs 14:25], compared with [Jos 19:13]. The Prophet Nahum was also a Galilean, for he was of the tribe of Simeon; and some suppose that Malachi was of the same place. The conclusion was false, because there not having been a prophet from any particular place was no argument that there never could be one, as the place had not been proscribed.
Verse 53
And every man went, etc. - The authority and influence of Nicodemus, in this case, was so great that the Sanhedrin broke up without being able to conclude any thing. As the feast was now ended, they were not obliged to continue any longer in or about Jerusalem; and therefore all returned to their respective dwellings.
This verse and the first eleven verses of the following chapter are wanting in several MSS. Some of those which retain the paragraph mark it with obelisks, as a proof of spuriousness. Those which do retain it have it with such a variety of reading as is no where else found in the sacred writings. Professor Griesbach leaves the whole paragraph in the text with notes of doubtfulness. Most of the modern critics consider it as resting on no solid authority.
Introduction
The story of the woman taken in adultery, [Joh 8:1-11]. Jesus declares himself the light of the world, [Joh 8:12]. The Pharisees cavil, [Joh 8:13]. Jesus answers, and shows his authority, [Joh 8:14-20]. He delivers a second discourse, in which he convicts them of sin, and foretells their dying in it, because of their unbelief, [Joh 8:21-24]. They question him; he answers, and foretells his own death, [Joh 8:25-29]. Many believe on him, in consequence of this last discourse, [Joh 8:30]. To whom he gives suitable advice, [Joh 8:31], [Joh 8:32]. The Jews again cavil, and plead the nobility and advantages of their birth, [Joh 8:33]. Jesus shows the vanity of their pretensions, and the wickedness of their hearts, [Joh 8:34-47]. They blaspheme, and Christ convicts and reproves them, and asserts his Divine nature, [Joh 8:48-58]. They attempt to stone him, [Joh 8:59].
Verse 3
A woman taken in adultery - Some of the popish writers say that her name was Susanna; that she was espoused to an old decrepid man, named Manasseh; that she died a saint in Spain, whither she had followed St. James. These accounts the judicious Calmet properly terms fables.
It is allowed that adultery was exceedingly common at this time, so common that they had ceased to put the law in force against it. The waters of jealousy were no longer drunk, the culprits or those suspected of this crime, being so very numerous; and the men who were guilty themselves dared not try their suspected wives, as it was believed the waters would have no evil effect upon the wife, if the husband himself had been criminal. See the whole of the process on the waters of jealousy in the notes on [Num 5:14] (note), etc.; and see at the end of chap. 18 (note).
Verse 5
That such should be stoned - It is not strictly true that Moses ordered adultery in general to be punished by stoning. The law simply says that the adulterer and the adulteress shall be put to death. [Lev 20:10]; [Deu 22:22]. The rabbins say they were strangled. This they affirm was the ordinary mode of punishment, where the species of death was not marked in the law, If the person guilty of an act of this kind had been betrothed, but not married, she was to be stoned: [Deu 22:23]. But if she was the daughter of a priest, she was to be burned alive: [Lev 16:9]. It appears, from [Eze 16:38], [Eze 16:40], that adulteresses in the time of that prophet were stoned, and pierced with a sword.
Selden and Fagius suppose that this woman's case was the same with that mentioned, [Deu 22:23]. If a damsel that is a virgin be betrothed unto a husband, and a man find her in the city, and lie with her; then ye shall stone them with stones that they die, the damsel because she cried not, and the man because he hath humbled his neighbors wife. As the Pharisees spoke of stoning the woman, it is possible this was her case; and some suppose that the apparent indulgence with which our Lord treated her insinuates that she had suffered some sort of violence, though not entirely innocent. Therefore he said, I do not condemn thee, i.e. to death, because violence had been used. Sin no more. Nevertheless thou art in certain respects guilty; thou mightest have made more resistance.
Verse 6
That they might have to accuse him - Had our Lord condemned the woman to death, they might have accused him to Pilate, as arrogating to himself the power of life and death, which the Romans had taken away from the Jews; besides, the Roman laws did not condemn an adulteress to be put to death. On the other hand, if he had said she should not be put to death, they might have represented him to the people as one who decided contrary to the law, and favored the crime of which the woman was accused.
With his finger wrote - Several MSS. add their sins who accused her, and the sins of all men. There are many idle conjectures concerning what our Lord wrote on the ground, several of which may be seen in Calmet.
We never find that Christ wrote any thing before or after this; and what he wrote at this time we know not. On this the pious Quesnel makes the following reflections: - "1. Since Jesus Christ never wrote but once that we hear of in his whole life; 2. since he did it only in the dust; 3. since it was only to avoid condemning a sinner; and, 4. since he would not have that which he wrote so much as known; let men learn from hence never to write but when it is necessary or useful; to do it with humility and modesty; and to do it on a principle of charity. How widely does Christ differ from men! He writes his Divine thoughts in the dust: they wish to have theirs cut in marble, and engraved on brass." Schools for children are frequently held under trees in Bengal, and the children who are beginning to learn write the letters of the alphabet in the dust. This saves pen, ink, and paper.
Ward.
Verse 7
He that is without sin - Αναμαρτητος, meaning the same kind of sin, adultery, fornication, etc. Kypke has largely proved that the verb ἁμαρτανειν is used in this sense by the best Greek writers.
Let him first cast a stone at her - Or, upon her, επ' αυτῃ. The Jewish method of stoning, according to the rabbins, was as follows: The culprit, half naked, the hands tied behind the back, was placed on a scaffold, ten or twelve feet high; the witnesses, who stood with her, pushed her off with great force: if she was killed by the fall there was nothing farther done; but, if she was not, one of the witnesses took up a very large stone, and dashed it upon her breast, which generally was the coup de grace, or finishing stroke. This mode of punishment seems referred to, [Mat 21:44]. However, this procedure does not appear to have been always attended to. See [Lev 24:16], and [Joh 8:59] of this chapter.
Verse 9
Being convicted by their own conscience - So it is likely they were all guilty of similar crimes. Their own is not in the original, and is needless: being convicted by conscience is expressive enough.
Beginning at the eldest even unto the last - Απο των πρεσβυτερων ἑως των εσχατων, from the most honorable to those of the least repute. In this sense the words are undoubtedly to be understood.
The woman standing in the midst - But if they all went out, how could she be in the midst? It is not said that all the people whom our Lord had been instructing went out, but only her accusers: see [Joh 8:2]. The rest undoubtedly continued with their teacher.
Verse 11
Neither do I condemn thee - Bishop Pearce says: "It would have been strange if Jesus, when he was not a magistrate, and had not the witnesses before him to examine them, and when she had not been tried and condemned by the law and legal judges, should have taken upon him to condemn her. This being the case, it appears why Jesus avoided giving an answer to the question of the scribes and Pharisees, and also how little reason there is to conclude from hence that Christ seems in this case not enough to have discouraged adultery, though he called it a sin. And yet this opinion took place so early among the Christians, that the reading of this story was industriously avoided, in the lessons recited out of the Gospels, in the public service of the churches; as if Jesus's saying, I do not condemn thee, had given too much countenance to women guilty of that crime. In consequence of this, as it was never read in the churches, and is now not to be found in any of the Evangelistaria, and as it was probably marked in the MSS. as a portion not to be read there, this whole story, from [Joh 8:1-11], inclusive, came, in length of time, to be left out in some MSS., though in the greater part it is still remaining." Thus far the judicious and learned bishop. How the passage stands in all the MSS. hitherto collated may be seen in Wetstein and Griesbach. After weighing what has been adduced in favor of its authenticity, and seriously considering its state in the MSS., as exhibited in the Var. Lect. of Griesbach, I must confess, the evidence in its favor does not appear to me to be striking. Yet I by no means would have it expunged from the text. Its absence from many MSS., and the confused manner in which it appears in others, may be readily accounted for on the principles laid down by Bishop Pearce above. It may however be necessary to observe, that a very perfect connection subsists between [Joh 7:52] and [Joh 8:12] - all the intermediate verses having been omitted by MSS. of the first antiquity and authority. In some MSS. it is found at the end of this Gospel; in others a vacant place is left in this chapter; and in others it is placed after the 21st chapter of Luke. See at the end of this chapter.
Verse 12
Then spake Jesus again unto them - Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we may consider that our Lord, having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Pharisees; and now, having dismissed them and the woman also, he resumes his discourse.
I am the light of the world - The fountain whence an intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was, by the rabbins denominated, The light of the world. So in Bamidbar Rabba: "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art The Light of The World: and with thee the light dwelleth." Our Lord, therefore, assumes here a well known character of the Supreme Being; and with this we find the Jews were greatly offended.
Shall not walk in darkness - He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life - such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live - neither animal nor vegetative life could exist, were it not for his influence. Jesus, the Sun of righteousness, [Mal 4:2], is the fountain of all spiritual and eternal Life. His light brings life with it, and they who walk in his light live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spenser, Phineas Fletcher. Speaking of the conversion of a soul to God, he says: - "New Light new Love, new Love new Life hath bred;
A Life that lives by Love, and loves by Light:
A Love to him, to whom all Loves are wed;
A Light, to whom the sun is darkest night:
Eye's Light, heart's Love, soul's only Life he is:
Life, soul, love, heart, Light, eye, and all are his:
He eye, Light, heart, Love, soul; He all my joy and bliss."
Purple Island, Can. I. v. 7.
Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned [Joh 7:37], they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to [Pro 6:23] : For the commandment is a Lamp (or Candle) and the law is life: or to [Psa 119:105] : Thy word is a Lamp unto my feet, and a Light unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi.
As the Messiah was frequently spoken of by the prophets under the emblem of light, see [Isa 60:1]; [Isa 49:6]; [Isa 9:2], the Pharisees must at once perceive that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world.
The rabbins think that the Messiah is intended in [Gen 1:8], And God said, Let there be light, and there was light. "From this we may learn that the holy and blessed God saw the light of the Messiah and his works before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered: For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, show that person to me! God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell." Yalcut Rubeni, fol. 6. This is a very remarkable saying; and, as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan's empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen.