Jesus went unto the mount of Olives.
And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.
And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,
They say unto him, Master, this woman was taken in adultery, in the very act.
Now Moses in the law commanded us, that such should be stoned: but what sayest thou?
This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.
So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.
And again he stooped down, and wrote on the ground.
And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.
When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?
She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
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.
The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.
Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.
Ye judge after the flesh; I judge no man.
And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.
It is also written in your law, that the testimony of two men is true.
I am one that bear witness of myself, and the Father that sent me beareth witness of me.
Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.
Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.
Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.
And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.
Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.
I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.
They understood not that he spake to them of the Father.
Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.
And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
As he spake these words, many believed on him.
Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
And ye shall know the truth, and the truth shall make you free.
They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?
Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
And the servant abideth not in the house for ever: but the Son abideth ever.
If the Son therefore shall make you free, ye shall be free indeed.
I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.
I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.
But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.
Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.
Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
Why do ye not understand my speech? even because ye cannot hear my word.
Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
And because I tell you the truth, ye believe me not.
Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?
He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God.
Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.
And I seek not mine own glory: there is one that seeketh and judgeth.
Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
Your father Abraham rejoiced to see my day: and he saw it, and was glad.
Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
John 8 presents a powerful narrative of Jesus' ministry, highlighting his divine authority, his offer of salvation, and the stark contrast between his message and the religious leaders' hardened hearts. Set against the backdrop of the Feast of Booths in Jerusalem, this chapter reveals Jesus as the fulfillment of the festival's symbolic rituals, particularly those involving light. This chapter showcases Jesus' willingness to confront hypocrisy and offer grace, even in the face of intense opposition, ultimately revealing his identity as the "I AM."
Confrontation and Grace: The Woman Caught in Adultery (John 8:1-11)
The chapter opens with a scene of confrontation. Scribes and Pharisees bring a woman caught in adultery before Jesus, seeking to trap him in a dilemma. They cite the Law of Moses, which commands stoning for such an offense (Deuteronomy 22:22), and ask Jesus what he thinks they should do (John 8:4-5). Their motives are far from pure; they seek to discredit Jesus, either by accusing him of opposing the Law or by inciting the Romans, who held the authority to execute criminals (John 18:31). Tony Evans points out the hypocrisy of the situation: where was the man involved, since the Law required both to be judged (Leviticus 20:10)? This was clearly a set-up.
Jesus, in his wisdom, does not directly answer their question. Instead, he stoops down and writes on the ground (John 8:6). While the exact content of his writing remains a mystery, some suggest it may have been a subtle way of communicating his divine authority, similar to how the Ten Commandments were "inscribed by the finger of God" (Exodus 31:18). Others believe it alludes to the human condition, formed from dust and prone to weakness and sin.
When they persist, Jesus issues a challenge: "Let him who is without sin among you be the first to throw a stone at her" (John 8:7). This powerful statement exposes their hypocrisy, as none of them are qualified to judge her. One by one, they depart, "convicted by their conscience" (John 8:9). Jesus, left alone with the woman, asks if anyone remains to condemn her. When she replies that no one does, Jesus declares, "Neither do I condemn you; go, and from now on sin no more" (John 8:11). This act exemplifies Jesus' grace and mercy, offering forgiveness and a new beginning while also calling for repentance and a changed life. As Tony Evans emphasizes, true grace motivates obedience, not mere sin reduction, but a desire to "sin no more".
Note: It's important to acknowledge that the authenticity of John 8:1-11 has been debated. The earliest manuscripts of John do not include this passage, and its placement varies in later manuscripts. While some scholars believe it recounts a genuine event, it's generally accepted that it was not originally part of John's Gospel. Nevertheless, its message of grace and forgiveness remains powerful and consistent with Jesus' teachings.
"I Am the Light of the World" (John 8:12-20)
Continuing his ministry during the Feast of Booths, Jesus makes a profound declaration: "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). This "I am" statement, the second of seven in John's Gospel, connects Jesus to the festival's ritual burning of lamps, whose wicks were made from priestly garments. He is not just a light, but the Light, the ultimate source of truth and spiritual illumination.
The Pharisees challenge Jesus' self-testimony, claiming it is not valid (John 8:13). Jesus responds that his testimony is true because he knows his origin (heaven) and his destination (heaven) (John 8:14). He contrasts his divine knowledge with the Pharisees' earthly perspective, who judge "according to the flesh" (John 8:15). Jesus points out that even their own law requires the testimony of two witnesses (John 8:17), and he has two: himself and the Father (John 8:18). When they question him about his Father, Jesus declares, "You know neither me nor my Father. If you knew me, you would know my Father also" (John 8:19). This statement underscores the inextricable link between knowing Jesus and knowing God. As Tony Evans notes, anyone who rejects Jesus cannot know God because the former provides access to the latter.
The Debate Intensifies: Truth, Freedom, and Lineage (John 8:21-47)
The tension escalates as Jesus tells his opponents that he is going where they cannot go and that they will die in their sin (John 8:21). Misunderstanding his words, they speculate about suicide (John 8:22). Jesus clarifies the spiritual divide: "You are from below; I am from above. You are of this world; I am not of this world" (John 8:23). He emphasizes the critical importance of believing in him: "Unless you believe that I am he, you will die in your sins" (John 8:24).
When they press him to reveal his identity ("Who are you?" John 8:25), Jesus essentially replies that he has already told them from the beginning. He speaks the Father's words, yet they fail to recognize that he is speaking about the Father (John 8:26-27). Tony Evans points out an important spiritual principle here: when you reject what God has revealed, spiritual truth becomes even more difficult to understand. Conversely, willingness to receive God's revelation leads to greater spiritual clarity.
Jesus declares that the Father has not left him alone and that he always does what pleases the Father (John 8:29). In response, "many believed in him" (John 8:30). To these believers, Jesus offers a crucial condition for true discipleship: "If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free" (John 8:31-32). This verse highlights the importance of consistent engagement with Jesus' teachings as the pathway to genuine freedom. Tony Evans emphasizes that truth is the absolute standard by which reality is measured, and knowing this truth results in liberation from illegitimate bondage.
The Jews bristle at the suggestion that they need to be set free, claiming their lineage from Abraham (John 8:33). Jesus counters that "everyone who commits sin is a slave of sin" (John 8:34) and that only the Son can truly set them free (John 8:36). True freedom, according to Tony Evans, requires both the living Word (Jesus) and the written Word (Scripture).
The debate intensifies into a dispute over paternity. Jesus accuses them of following the counsel of their father (John 8:38), and when they claim Abraham as their father (John 8:39), Jesus insists that their actions betray a different lineage. They even resort to insults, suggesting that Jesus was born of sexual immorality (John 8:41). Jesus retorts that if God were their Father, they would love him because he came from God (John 8:42). He concludes with a damning indictment: "You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies" (John 8:44). Their opposition to Jesus, Tony Evans asserts, is Satanic in origin.
"Before Abraham Was, I Am" (John 8:48-59)
The Jews respond with further insults, calling Jesus a Samaritan and demon-possessed (John 8:48). Jesus, however, maintains his focus on honoring the Father (John 8:49). He proclaims that anyone who keeps his word will never see death (John 8:51). This statement further fuels their disbelief, as they point out that Abraham and the prophets died (John 8:52-53).
Then, Jesus makes an astounding claim: "Abraham rejoiced that he would see my day. He saw it and was glad" (John 8:56). The Jews are incredulous: "You are not yet fifty years old, and have you seen Abraham?" (John 8:57). Jesus' response is a powerful declaration of his pre-existence and divinity: "Truly, truly, I say to you, before Abraham was, I am" (John 8:58).
This is one of Jesus' most explicit claims to deity in the Gospels. He uses the same "I AM" that God used to identify himself to Moses in Exodus 3:14. Tony Evans rightly points out that Jesus is claiming divine identity, confirming John's earlier statement: "The Word was with God, and the Word was God" (John 1:1).
The Jews understand the implications of Jesus' words and, interpreting them as blasphemy, pick up stones to stone him (John 8:59). However, Jesus' time had not yet come, and he escapes from the temple.
John 8 serves as a powerful testament to Jesus' divine authority, his offer of grace and truth, and the consequences of rejecting him. It calls us to examine our own hearts, to embrace the light of Christ, and to find true freedom in his word. It also reminds us that opposition to truth is often rooted in spiritual darkness, and that only through faith in Jesus can we truly know God.
Jesus went unto the mount of Olives.
And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.
And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,
They say unto him, Master, this woman was taken in adultery, in the very act.
Now Moses in the law commanded us, that such should be stoned: but what sayest thou?
This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.
So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.
And again he stooped down, and wrote on the ground.
And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.
When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?
She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
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.
The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.
Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.
Ye judge after the flesh; I judge no man.
And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.
It is also written in your law, that the testimony of two men is true.
I am one that bear witness of myself, and the Father that sent me beareth witness of me.
Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.
Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.
Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.
And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.
Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.
I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.
They understood not that he spake to them of the Father.
Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.
And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
As he spake these words, many believed on him.
Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
And ye shall know the truth, and the truth shall make you free.
They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?
Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
And the servant abideth not in the house for ever: but the Son abideth ever.
If the Son therefore shall make you free, ye shall be free indeed.
I know that ye are Abraham’s seed; but ye seek to kill me, because my word hath no place in you.
I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.
But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.
Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.
Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
Why do ye not understand my speech? even because ye cannot hear my word.
Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
And because I tell you the truth, ye believe me not.
Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?
He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God.
Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.
And I seek not mine own glory: there is one that seeketh and judgeth.
Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
Your father Abraham rejoiced to see my day: and he saw it, and was glad.
Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
John 8 presents a powerful narrative of Jesus' ministry, highlighting his divine authority, his offer of salvation, and the stark contrast between his message and the religious leaders' hardened hearts. Set against the backdrop of the Feast of Booths in Jerusalem, this chapter reveals Jesus as the fulfillment of the festival's symbolic rituals, particularly those involving light. This chapter showcases Jesus' willingness to confront hypocrisy and offer grace, even in the face of intense opposition, ultimately revealing his identity as the "I AM."
Confrontation and Grace: The Woman Caught in Adultery (John 8:1-11)
The chapter opens with a scene of confrontation. Scribes and Pharisees bring a woman caught in adultery before Jesus, seeking to trap him in a dilemma. They cite the Law of Moses, which commands stoning for such an offense (Deuteronomy 22:22), and ask Jesus what he thinks they should do (John 8:4-5). Their motives are far from pure; they seek to discredit Jesus, either by accusing him of opposing the Law or by inciting the Romans, who held the authority to execute criminals (John 18:31). Tony Evans points out the hypocrisy of the situation: where was the man involved, since the Law required both to be judged (Leviticus 20:10)? This was clearly a set-up.
Jesus, in his wisdom, does not directly answer their question. Instead, he stoops down and writes on the ground (John 8:6). While the exact content of his writing remains a mystery, some suggest it may have been a subtle way of communicating his divine authority, similar to how the Ten Commandments were "inscribed by the finger of God" (Exodus 31:18). Others believe it alludes to the human condition, formed from dust and prone to weakness and sin.
When they persist, Jesus issues a challenge: "Let him who is without sin among you be the first to throw a stone at her" (John 8:7). This powerful statement exposes their hypocrisy, as none of them are qualified to judge her. One by one, they depart, "convicted by their conscience" (John 8:9). Jesus, left alone with the woman, asks if anyone remains to condemn her. When she replies that no one does, Jesus declares, "Neither do I condemn you; go, and from now on sin no more" (John 8:11). This act exemplifies Jesus' grace and mercy, offering forgiveness and a new beginning while also calling for repentance and a changed life. As Tony Evans emphasizes, true grace motivates obedience, not mere sin reduction, but a desire to "sin no more".
Note: It's important to acknowledge that the authenticity of John 8:1-11 has been debated. The earliest manuscripts of John do not include this passage, and its placement varies in later manuscripts. While some scholars believe it recounts a genuine event, it's generally accepted that it was not originally part of John's Gospel. Nevertheless, its message of grace and forgiveness remains powerful and consistent with Jesus' teachings.
"I Am the Light of the World" (John 8:12-20)
Continuing his ministry during the Feast of Booths, Jesus makes a profound declaration: "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). This "I am" statement, the second of seven in John's Gospel, connects Jesus to the festival's ritual burning of lamps, whose wicks were made from priestly garments. He is not just a light, but the Light, the ultimate source of truth and spiritual illumination.
The Pharisees challenge Jesus' self-testimony, claiming it is not valid (John 8:13). Jesus responds that his testimony is true because he knows his origin (heaven) and his destination (heaven) (John 8:14). He contrasts his divine knowledge with the Pharisees' earthly perspective, who judge "according to the flesh" (John 8:15). Jesus points out that even their own law requires the testimony of two witnesses (John 8:17), and he has two: himself and the Father (John 8:18). When they question him about his Father, Jesus declares, "You know neither me nor my Father. If you knew me, you would know my Father also" (John 8:19). This statement underscores the inextricable link between knowing Jesus and knowing God. As Tony Evans notes, anyone who rejects Jesus cannot know God because the former provides access to the latter.
The Debate Intensifies: Truth, Freedom, and Lineage (John 8:21-47)
The tension escalates as Jesus tells his opponents that he is going where they cannot go and that they will die in their sin (John 8:21). Misunderstanding his words, they speculate about suicide (John 8:22). Jesus clarifies the spiritual divide: "You are from below; I am from above. You are of this world; I am not of this world" (John 8:23). He emphasizes the critical importance of believing in him: "Unless you believe that I am he, you will die in your sins" (John 8:24).
When they press him to reveal his identity ("Who are you?" John 8:25), Jesus essentially replies that he has already told them from the beginning. He speaks the Father's words, yet they fail to recognize that he is speaking about the Father (John 8:26-27). Tony Evans points out an important spiritual principle here: when you reject what God has revealed, spiritual truth becomes even more difficult to understand. Conversely, willingness to receive God's revelation leads to greater spiritual clarity.
Jesus declares that the Father has not left him alone and that he always does what pleases the Father (John 8:29). In response, "many believed in him" (John 8:30). To these believers, Jesus offers a crucial condition for true discipleship: "If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free" (John 8:31-32). This verse highlights the importance of consistent engagement with Jesus' teachings as the pathway to genuine freedom. Tony Evans emphasizes that truth is the absolute standard by which reality is measured, and knowing this truth results in liberation from illegitimate bondage.
The Jews bristle at the suggestion that they need to be set free, claiming their lineage from Abraham (John 8:33). Jesus counters that "everyone who commits sin is a slave of sin" (John 8:34) and that only the Son can truly set them free (John 8:36). True freedom, according to Tony Evans, requires both the living Word (Jesus) and the written Word (Scripture).
The debate intensifies into a dispute over paternity. Jesus accuses them of following the counsel of their father (John 8:38), and when they claim Abraham as their father (John 8:39), Jesus insists that their actions betray a different lineage. They even resort to insults, suggesting that Jesus was born of sexual immorality (John 8:41). Jesus retorts that if God were their Father, they would love him because he came from God (John 8:42). He concludes with a damning indictment: "You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies" (John 8:44). Their opposition to Jesus, Tony Evans asserts, is Satanic in origin.
"Before Abraham Was, I Am" (John 8:48-59)
The Jews respond with further insults, calling Jesus a Samaritan and demon-possessed (John 8:48). Jesus, however, maintains his focus on honoring the Father (John 8:49). He proclaims that anyone who keeps his word will never see death (John 8:51). This statement further fuels their disbelief, as they point out that Abraham and the prophets died (John 8:52-53).
Then, Jesus makes an astounding claim: "Abraham rejoiced that he would see my day. He saw it and was glad" (John 8:56). The Jews are incredulous: "You are not yet fifty years old, and have you seen Abraham?" (John 8:57). Jesus' response is a powerful declaration of his pre-existence and divinity: "Truly, truly, I say to you, before Abraham was, I am" (John 8:58).
This is one of Jesus' most explicit claims to deity in the Gospels. He uses the same "I AM" that God used to identify himself to Moses in Exodus 3:14. Tony Evans rightly points out that Jesus is claiming divine identity, confirming John's earlier statement: "The Word was with God, and the Word was God" (John 1:1).
The Jews understand the implications of Jesus' words and, interpreting them as blasphemy, pick up stones to stone him (John 8:59). However, Jesus' time had not yet come, and he escapes from the temple.
John 8 serves as a powerful testament to Jesus' divine authority, his offer of grace and truth, and the consequences of rejecting him. It calls us to examine our own hearts, to embrace the light of Christ, and to find true freedom in his word. It also reminds us that opposition to truth is often rooted in spiritual darkness, and that only through faith in Jesus can we truly know God.