Summary
Chapter summary
Pericope adulterae (textually disputed; commonly printed here) ('he that is without sin among you, let him first cast a stone at her.' 'I am the light of the world.' Abraham-seed controversy. 'Before Abraham was, I am') stones taken up; Jesus hides himself and escapes.
Context
Gospel · John — John overview
- A. 1–11 Caught in Adultery: He Stoops and Writes on the Ground
- B. 12–20 I Am the Light of the World
- C. 21–30 Ye Shall Die in Your Sins Except Ye Believe
- D. 31–47 The Truth Shall Make You Free
- E. 48–59 Before Abraham Was Born, I Am
The outline
A.Caught in Adultery: He Stoops and Writes on the Groundvv. 1 to 11
Read vv. 1 to 11 →B.I Am the Light of the Worldvv. 12 to 20
Read vv. 12 to 20 →C.Ye Shall Die in Your Sins Except Ye Believevv. 21 to 30
Read vv. 21 to 30 →D.The Truth Shall Make You Freevv. 31 to 47
Read vv. 31 to 47 →E.Before Abraham Was Born, I Amvv. 48 to 59
Read vv. 48 to 59 →
The world behind this chapter
John 8The history
The account of the woman caught in adultery, which many Bibles print here, is missing from the oldest and best Greek manuscripts, and some later copies place it elsewhere in John or in Luke. Careful readers name that openly. Many also judge that the story itself has the ring of something remembered and true, whatever its place in the text — and Bibles keep it, usually with a note, which is the honest way to handle it.
The setting of the main discourse is stated exactly: he spoke these words in the treasury. That was in the Court of the Women, where the collection chests stood and where the great lampstands of Tabernacles had just been burning. Saying I am the light of the world in that spot, days after the lamps were extinguished, was placing himself where the light had been.
The argument about witnesses is legal again. Jewish law required two witnesses for a claim to stand, and Jesus names himself and the Father as the two — which either dissolves the rule or claims something enormous, and his hearers understood which.
The stones at the end were available because the temple was a building site. Herod's project was still under construction and would be for another thirty years, so dressed and undressed stone lay in the courts. Picking one up took no searching.
What it meant to them
The whole confrontation runs on descent. They say Abraham is our father; he answers that if they were Abraham's children they would do what Abraham did. For a people whose ancestry was their standing before God, this was the sharpest thing that could be said.
It ends with a sentence that decided everything: before Abraham was, I am. That is not a claim to age. It is the divine name from the burning bush, and the immediate attempt to stone him shows nobody in the courtyard misheard it.
Sources cited
- Craig S. Keener, The IVP Bible Background Commentary: New Testament
- Alfred Edersheim, The Temple: Its Ministry and Services
The text of this chapter
This page carries no textual note on John 8. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →
Connections from this chapter
v. 11 · Written to them
Neither do I condemn thee: go, and sin no more
topics/shame→MannaFest topical index
v. 12 · A picture of Christ
The golden lampstand, sole light of the holy place, prefigures Christ the light of the world.
Exodus 25:31→Then you are to make a lampstand of pure, hammered gold. It shall be made of one piece, including its base and shaft, its cups, and its buds and petals.
Exod 25:31-40; John 8:12; Jukes 1854
v. 58 · An echo of this verse
“Before Abraham was, I am” (John 8:58). The Greek is egō eimi, the same words the Greek Old Testament puts in God's mouth at the burning bush, “I am the one who is” (Exod 3:14). His hearers reached for stones, which tells you what they heard.
Exodus 3:14→God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.’”
Wikipedia 'Ego eimi'; critique biblicalunitarian.com
Where scholars push back(1)
Exodus 3:14. Some read egō eimi here as ordinary Greek for “I am he,” carrying no claim to the divine name.
This page draws on Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.

