Bible Commentaries

A Woman Caught in Adultery

But Jesus went to the Mount of Olives. Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach them. The experts in the law and the Pharisees brought a woman who had been caught committing adultery. They made her stand in front of them and said to Jesus, "Teacher, this woman was caught in the very act of adultery. In the law Moses commanded us to stone to death such women. What then do you say?" (Now they were asking this in an attempt to trap him, so that they could bring charges against him.) Jesus bent down and wrote on the ground with his finger. When they persisted in asking him, he stood up straight and replied, "Whoever among you is guiltless may be the first to throw a stone at her." Then he bent over again and wrote on the ground.

Now when they heard this, they began to drift away one at a time, starting with the older ones, until Jesus was left alone with the woman standing before him. Jesus straightened up and said to her, "Woman, where are they? Did no one condemn you?" She replied, "No one, Lord." And Jesus said, "I do not condemn you either. Go, and from now on do not sin any more."

The narrative which begins the eighth chapter of John's Gospel is of a rather peculiar character. In some respects it stands alone. There is nothing quite like it in the whole range of the four Gospels. In every age some scrupulous minds have stumbled at the passage, and have doubted whether it was ever written by John at all. But the justice of such scruples is a point that cannot easily be proved.

To suppose, as some have thought, that the narrative before us palliates the sin of adultery, and exhibits our Lord as making light of the seventh commandment, is surely a great mistake. There is nothing in the passage to justify such an assertion. There is not a sentence in it to warrant our saying anything of the kind. Let us calmly weigh the matter, and examine the contents of the passage.

Our Lord's enemies brought before Him a woman guilty of adultery, and asked him to say what punishment she deserved. We are distinctly told that they asked the question, "to trap Him." They hoped to entrap Him into saying something for which they might accuse Him. They fancied perhaps that He who preached pardon and salvation to "publicans and harlots" might be induced to say something which would either contradict the law of Moses, or His own words.

Our Lord knew the hearts of the malicious questioners before Him, and dealt with them with perfect wisdom, as He had done in the case of the "tribute-money." (Matthew 22:17.) He refused to be a "judge" and lawgiver among them, and specially in a case which their own law had already decided. He gave them at first no answer at all.

But "when they continued asking," our Lord silenced them with a withering and heart-searching reply. "He that is without sin among you," he said, "let him first cast a stone at her." He did not say that the woman had not sinned, or that her sin was a trifling and excusable one. But He reminded her accusers that they at any rate were not the people to bring a charge against her. Their own motives and lives were far from pure. They themselves did not come into the case with clean hands. What they really desired was not to vindicate the purity of God's law, and punish a sinner, but to wreak their malice on Himself.

Last of all, when those who had brought the unhappy woman to our Lord had gone out from His presence, "convicted by their own conscience," He dismissed the guilty sinner with the solemn words, "Neither do I condemn you--go and sin no more." That she did not deserve punishment He did not say. But He had not come to be a judge. Moreover, in the absence of all witnesses or accusers, there was no case before Him. Let her then depart as one whose guilt was "not proven," even though she was really guilty, and let her "sin no more."

To say in the face of these simple facts that our Lord made light of the sin of adultery is not fair. There is nothing in the passage before us to prove it. Of all whose words are recorded in the Bible there is none who has spoken so strongly about the breach of the seventh commandment as our divine Master. It is He who has taught that it may be broken by a look or a thought, as well as by an open act. (Matthew 5:28.) It is He who has spoken more strongly than any about the sanctity of the marriage relation. (Matthew 19:5.) In all that is recorded here, we see nothing inconsistent with the rest of His teaching. He simply refused to usurp the office of the judge and to pronounce condemnation on a guilty woman, for the gratification of His deadly enemies.

In leaving this passage, we must not forget that it contains two lessons of great importance. Whatever difficulties the verses before us may present, these two lessons at any rate are clear, plain, and unmistakable.

We learn, for one thing, the power of conscience. We read of the woman's accusers, that when they heard our Lord's appeal, "being convicted by their own conscience, they went out one by one, beginning at the eldest, even into the last." Wicked and hardened as they were, they felt something within which made them cowards. Fallen as human nature is, God has taken care to leave within every man a witness that will be heard.

Conscience is a most important part of our inward man, and plays a most prominent part in our spiritual history. It cannot save us. It never yet led any one to Christ. It is blind, and liable to be misled. It is lame and powerless, and cannot guide us to heaven. Yet conscience is not to be despised. It is the minister's best friend, when he stands up to rebuke sin from the pulpit. It is the mother's best friend, when she tries to restrain her children from evil and quicken them to good. It is the teacher's best friend, when he presses home on boys and girls their moral duties. Happy is he who never stifles his conscience, but strives to keep it tender! Still happier is he who prays to have it enlightened by the Holy Spirit, and sprinkled with Christ's blood.

We learn, for another thing, the nature of true repentance. When our Lord had said to the sinful woman, "Neither do I condemn you," He dismissed her with the solemn words, "go and sin no more." He did not merely say, "go home and repent." He pointed out the chief thing which her case required--the necessity of immediate breaking off from her sin.

Let us never forget this lesson. It is the very essence of genuine repentance, as the Church catechism well teaches, to "forsake sin." That repentance which consists in nothing more than feeling, talking, professing, wishing, meaning, hoping, and resolving, is worthless in God's sight. Action is the very life of "repentance unto salvation not to be repented of." Until a man ceases to do evil and turns from his sins, he does not really repent. Would we know whether we are truly converted to God, and know anything of godly sorrow for sin, and repentance such as causes "joy in heaven"? Let us search and see whether we forsake sin. Let us not rest until we can say as in God's sight, "I hate all sin, and desire to sin no more."

Jesus as the Light of the World

Then Jesus spoke out again, "I am the light of the world. The one who follows me will never walk in darkness, but will have the light of life." So the Pharisees objected, "You testify about yourself; your testimony is not true!" Jesus answered, "Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people do not know where I came from or where I am going. You people judge by outward appearances; I do not judge anyone. But if I judge, my evaluation is accurate, because I am not alone when I judge, but I and the Father who sent me do so together. It is written in your law that the testimony of two men is true. I testify about myself and the Father who sent me testifies about me."

Then they began asking him, "Who is your father?" Jesus answered, "You do not know either me or my Father. If you knew me you would know my Father too." (Jesus spoke these words near the offering box while he was teaching in the temple courts. No one seized him because his time had not yet come.)

The conversation between our Lord and the Jews, which begins with these verses, is full of difficulties. The connection between one part and another, and the precise meaning of some of the expressions which fell from our Lord's lips, are "things hard to be understood." In passages like this it is true wisdom to acknowledge the great imperfection of our spiritual vision, and to be thankful if we can glean a few handfuls of truth.

Let us notice, for one thing, in these verses, what the Lord Jesus says of Himself. He proclaims, "I am the light of the world."

These words imply that the world needs light, and is naturally in a dark condition. It is so in a moral and spiritual point of view--and it has been so for nearly 6,000 years. In ancient Egypt, Greece, and Rome, in modern England, France, and Germany, the same report is true. The vast majority of men neither see nor understand the value of their souls, the true nature of God, nor the reality of a world to come! Notwithstanding all the discoveries of art and science, "darkness still covers the earth, and gross darkness the people." (Isaiah 60:2.)

For this state of things, the Lord Jesus Christ declares Himself to be the only remedy. He has risen, like the sun, to diffuse light, and life, and peace, and salvation, in the midst of a dark world. He invites all who want spiritual help and guidance to turn to Him, and take Him for their leader. What the sun is to the whole solar system--the center of light, and heat, and life, and fertility--that He has come into the world to be to sinners.

Let this saying sink down into our hearts. It is weighty and full of meaning. False lights on every side invite man's attention in the present day. Reason, philosophy, earnestness, liberalism, conscience, and the voice of the Church, are all, in their various ways, crying loudly that they have got "the light" to show us. Their advocates know not what they say. Wretched are those who believe their high professions! He only is the true light who came into the world to save sinners, who died as our substitute on the cross, and sits at God's right hand to be our Friend. "In His light we shall see light." (Psalms 36:9.)

Let us notice, secondly, in these verses, what the Lord Jesus says of those who follow Him. He promises, "He who follows Me shall not walk in darkness, but shall have the light of life."

To follow Christ is to commit ourselves wholly and entirely to Him as our only leader and Savior, and to submit ourselves to Him in every matter, both of doctrine and practice. "Following" is only another word for "believing." It is the same act of soul, only seen from a different point of view. As Israel followed the pillar of cloud and fire in all their journeyings--moving whenever it moved, stopping whenever it tarried, asking no questions, marching on in faith--so must a man deal with Christ. He must "follow the Lamb wherever He goes." (Revelation 14:4.)

He that so follows Christ shall "not walk in darkness." He shall not be left in ignorance, like the many around him. He shall not grope in doubt and uncertainty, but shall see the way to heaven, and know where he is going. He "shall have the light of life." He shall feel within him the light of God's countenance shining on him. He shall find in his conscience and understanding a living light, which nothing can altogether quench. The lights with which many please themselves shall go out in the valley of the shadow of death, and prove worse than useless. But the light that Christ gives to every one that follows Him shall never fail.

Let us notice, lastly, in these verses, what the Lord Jesus says of His enemies. He tells the Pharisees that, with all their pretended wisdom, they were ignorant of God. "You neither know Me nor my Father--if you had known Me, you would have known my Father also."

Ignorance like this is only too common. There are thousands who are conversant with many branches of human learning, and can even argue and reason about religion, and yet know nothing really about God. That there is such a Being as God they fully admit. But His character and attributes revealed in Scripture, His holiness, His purity, His justice, His perfect knowledge, His unchangeableness, are things with which they are little acquainted. In fact, the subject of God's nature and character makes them uncomfortable, and they do not like to dwell upon it.

The grand secret of knowing God is to draw near to Him through Jesus Christ. Approached from this side, there is nothing that need make us afraid. Viewed from this standpoint, God is the sinner's friend. God, out of Christ, may well fill us with alarm. How shall we dare to look at so high and holy a Being? God in Christ is full of mercy, grace, and peace. His law's demands are satisfied. His holiness need not make us afraid. Christ in one word is the way and door, by which we must ever draw near to the Father. If we know Christ, we shall know the Father. It is His own word--"No man comes unto the Father but by Me." (John 14:6.) Ignorance of Christ is the root of ignorance of God. Wrong at the starting-point, the whole sum of a man's religion is full of error.

And now, where are we ourselves? Do we know? Many are living and dying in a kind of fog. Where are we going? Can we give a satisfactory answer? Hundreds go out of existence in utter uncertainty. Let us leave nothing uncertain that concerns our everlasting salvation. Christ, the light of the world, is for us as well as for others, if we humbly follow Him, cast our souls on Him, and become His disciples. Let us not, like thousands, waste our lives in doubting, and arguing, and reasoning, but simply follow. The child that says. "I will not learn anything until I know something," will never learn at all. The man that says. "I must first understand everything before I become a Christian," will die in his sins. Let us begin by "following," and then we shall find light.

Then Jesus said to them again, "I am going away, and you will look for me but will die in your sin. Where I am going you cannot come." So the Jewish leaders began to say, "Perhaps he is going to kill himself, because he says, Where I am going you cannot come." Jesus replied, "You people are from below; I am from above. You people are from this world; I am not from this world. Thus I told you that you will die in your sins. For unless you believe that I am the Christ, you will die in your sins."

Then Jesus said, "When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative, but I speak just what the Father taught me. And the one who sent me is with me. He has not left me alone, because I always do those things that please him." While he was saying these things, many people believed in him.

This passage contains deep things, so deep that we have no line to fathom them. As we read it we should call to mind the Psalmist's words--"Your thoughts are very deep." (Psalms 92:5.) But it also contains, in the opening verses, some things which are clear, plain, and unmistakable. To these let us give our attention and root them firmly in our hearts.

We learn, for one thing, that it is possible to seek Christ in vain. Our Lord says to the unbelieving Jews, "You shall seek Me, and shall die in your sins." He meant, by these words, that the Jews would one day seek Him in vain.

The lesson before us is a very painful one. That such a Savior as the Lord Jesus, so full of love, so willing to save, should ever be sought "in vain," is a sorrowful thought. Yet so it is! A man may have many religious feelings about Christ, without any saving religion. Sickness, sudden affliction, the fear of death, the failure of usual sources of comfort--all these causes may draw out of a man a good deal of "religiousness." Under the immediate pressure of these he may say his prayers fervently, exhibit a strong spiritual feelings, and profess for a season to "seek Christ," and be a different man. And yet all this time his heart may never be touched at all! Take away the peculiar circumstances that affected him, and he may possibly return at once to his old ways. He sought Christ "in vain," because he sought Him from false motives, and not with his whole heart.

Unhappily this is not all. There is such a thing as a settled habit of resisting light and knowledge, until we seek Christ "in vain." Scripture and experience alike prove that men may reject God until God rejects them, and will not hear their prayer. They may go on stifling their convictions, quenching the light of conscience, fighting against their own better knowledge, until God is provoked to give them over and let them alone. It is not for nothing that these words are written--"Then shall they call upon Me, but I will not answer; they shall seek Me early, but they shall not find Me--for they hated knowledge, and did not choose the fear of the Lord." (Proverbs 1:28,29.) Such cases may not be common; but they are possible, and they are sometimes seen. Some ministers can testify that they have visited people on their deathbeds who seem to seek Christ, and yet to seek in vain.

There is no safety but in seeking Christ while He may be found, and calling on Him while He is near--seeking Him with a true heart, and calling on Him with an honest spirit. Such seeking, we may be very sure, is never in vain. It will never be recorded of such seekers, that they "died in their sins." He that really comes to Christ shall never be "cast out." The Lord has solemnly declared that "He has no pleasure in the death of him that dies,"--and that "He delights in mercy." (Ezekiel 18:32; Micah 7:18.)

We learn for another thing, how wide is the difference between Christ and the ungodly. Our Lord says to the unbelieving Jews--"You are from beneath, I am from above--you are of this world, I am not of this world."

These words, no doubt, have a special application to our Lord Jesus Christ Himself. In the highest and most literal sense, there never was but One who could truly say, "I am from above--I am not of this world." That One is He who came forth from the Father, and was before the world--even the Son of God.

But there is a lower sense, in which these words are applicable to all Christ's living members. Compared to the thoughtless multitude around them, they are "from above," and "not of this world," like their Master. The thoughts of the ungodly are about things beneath; the true Christian's affections are set on things above. The ungodly man is full of this world; its cares, and pleasures, and profits, absorb his whole attention. The true Christian, though in the world, is not of it; his citizenship is in heaven, and his best things are yet to come.

The true Christian will do well never to forget this line of demarcation. If he loves his soul, and desires to serve God, he must be content to find himself separated from many around him by a gulf that cannot be passed. He may not like to seem peculiar and unlike others; but it is the certain consequence of grace reigning within him. He may find it brings on him hatred, ridicule, and hard speeches; but it is the cup which his Master drank, and of which his Master forewarned all His disciples. "If you were of the world the world would love His own, but because you are not of the world, but I have chosen you out of the world, therefore the world hates you." (John 15:19.). Then let the Christian never be ashamed to stand alone and show his colors. He must carry the cross if he would wear the crown. If he has within him a new principle "from above," it must be seen.

We learn, lastly, how dreadful is the end to which unbelief can bring man. Our Lord says to his enemies, "If you believe not that I am He, you shall die in your sins."

These solemn words are invested with peculiar solemnity when we consider from whose lips they came. Who is this that speaks of men dying "in their sins," unpardoned, unforgiven, unfit to meet God--of men going into another world with all their sins upon them? He that says this is no other than the Savior of mankind, who laid down His life for His sheep--the loving, gracious, merciful, compassionate Friend of sinners. It is Christ Himself! Let this simple fact not be overlooked.

They are greatly mistaken who suppose that it is harsh and unkind to speak of hell and future punishment. How can such people get over such language as that which is before us? How can they account for many a like expression which our Lord used, and specially for such passages as those in which He speaks of the "worm that dies not, and the fire that is not quenched"? (Mark 9:46.) They cannot answer these questions. Misled by a false charity and a morbid amiability, they are condemning the plain teaching of the Scripture, and are wise above that which is written.

Let us settle it in our minds, as one of the great foundation truths of our faith, that there is a hell. Just as we believe firmly that there is an eternal heaven for the godly, so let us believe firmly that there is an eternal hell for the wicked. Let us never suppose that there is any lack of charity in speaking of hell. Let us rather maintain that it is the highest love to warn men plainly of danger, and to beseech them to "flee from the wrath to come." It was Satan, the deceiver, murderer, and liar, who said to Eve in the beginning, "You shall not surely die." (Genesis 3:4.) To shrink from telling men, that except they believe they will "die in their sins," may please the devil, but surely it cannot please God.

Finally, let us never forget that unbelief is the special sin that ruins men's souls. Had the Jews believed on our Lord, all manner of sin and blasphemy might have been forgiven them. But unbelief bars the door in mercy's face, and cuts off hope. Let us watch and pray hard against it. Immorality slays its thousands, but unbelief its tens of thousands. One of the strongest sayings ever used by our Lord was this--"He that believes not shall be damned." (Mark 16:16.)

John 8:31-36>

Abrahams Children and the Devils Children

Then Jesus said to those Jewish people who had believed him, "If you continue to follow my teaching, you are really my disciples and you will know the truth, and the truth will set you free." "We are descendants of Abraham," they replied, "and have never been anyones slaves! How can you say, You will become free?" Jesus answered them, "I tell you the solemn truth, everyone who practices sin is a slave of sin. The slave does not remain in the family forever, but the son remains forever. So if the son sets you free, you will be really free."

These verses show us, for one thing, the importance of steady perseverance in Christ's service. There were many, it seems, at this particular period, who professed to believe on our Lord, and expressed a desire to become His disciples. There is nothing to show that they had true faith. They appear to have acted under the influence of temporary excitement, without considering what they were doing. And to them our Lord addresses this instructive warning--"If you continue in My word, then are you My disciples indeed."

This sentence contains a mine of wisdom. To make a beginning in religious life is comparatively easy. Not a few mixed motives assist us. The love of novelty, the praise of well-meaning but imprudent professors, the secret self-satisfaction of feeling "how good I am," the universal excitement attending a new position--all these things combine to aid the young beginner. Aided by them he begins to run the race that leads to heaven, lays aside many bad habits, takes up many good ones, has many comfortable frames and feelings, and gets on splendidly for a time. But when the newness of his position is past and gone, when the freshness of his feelings is rubbed off and lost, when the world and the devil begin to pull hard at him, when the weakness of his own heart begins to appear, then it is that he finds out the real difficulties of vital Christianity. Then it is that he discovers the deep wisdom of our Lord's saying now before us. It is not beginning, but "continuing" a religious profession, that is the test of true grace.

We should remember these things in forming our estimate of other people's religion. No doubt we ought to be thank ful when we see any one ceasing to do evil and learning to do well. We must not "despise the day of small things." (Zechariah 4:10.) But we must not forget that to begin is one thing, and to go on is quite another. Patient continuance in well-doing is the only sure evidence of grace. Not he that runs fast and furiously at first, but he that keeps up his speed, is he that "runs so as to obtain." By all means let us be hopeful when we see anything like conversion. But let us not make too sure that it is real conversion, until time has set its seal upon it. Time and wear test metals, and prove whether they are solid or plated. Time and wear, in like manner, are the surest tests of a man's religion. Where there is spiritual life there will be continuance and steady perseverance. It is the man who goes on as well as begins, that is "the disciple indeed."

These verses show us, for another thing, the nature of true slavery. The Jews were fond of boasting, though without any just cause, that they were politically free, and were not in bondage to any foreign power. Our Lord reminds those who there was another bondage to which they were giving no heed, although enslaved by it. "He that commits sin is the slave of sin."

How true that is! How many on every side are total slaves, although they do not acknowledge it! They are led captive by their besetting corruptions and infirmities, and seem to have no power to get free. Ambition, the love of money, the passion for drink, the craving for pleasure and excitement, gambling, gluttony, illicit relationships--all these are so many tyrants among men. Each and all have crowds of unhappy prisoners bound hand and foot in their chains. The wretched prisoners will not admit their bondage. They will even boast sometimes that they are eminently free. But many of them know better. There are times when the iron enters into their souls, and they feel bitterly that they are slaves.

There is no slavery like this. Sin is indeed the hardest of all taskmasters. Misery and disappointment in the way, despair and hell in the end--these are the only wages that sin pays to its servants. To deliver men from this bondage, is the grand object of the Gospel. To awaken people to a sense of their degradation, to show them their chains, to make them arise and struggle to be free--this is the great end for which Christ sent forth His ministers. Happy is he who has opened his eyes and found out his danger. To know that we are being led captive, is the very first step toward deliverance.

These verses, show us, lastly, the nature of true liberty. Our Lord declares this to the Jews in one comprehensive sentence. He says, "If the Son shall make you free, you shall be free indeed."

Liberty, most Englishmen know, is rightly esteemed one of the highest temporal blessings. Freedom from foreign dominion, a free constitution, free trade, a free press, civiland religious liberty--what a world of meaning lies beneath these phrases! How many would sacrifice life and fortune to maintain the things which they represent! Yet, after all our boasting, there are many so-called freemen who are nothing better than slaves. There are many who are totally ignorant of the highest, purest form of liberty. The noblest liberty is that which is the property of the true Christian. Those only are perfectly free people whom the Son of God "makes free." All else will sooner or later be found slaves.

Wherein does the liberty of true Christians consist? Of what is their freedom made up? They are freed from the guilt and consequences of sin by the blood of Christ. Justified, pardoned, forgiven, they can look forward boldly to the day of judgment, and cry "Who shall lay anything to our charge? Who is he that condemns?" They are freed from the power of sin by the grace of Christ's Spirit. Sin has no longer dominion over them. Renewed, converted, sanctified, they mortify and tread down sin, and are no longer led captive by it. Liberty, like this, is the portion of all true Christians in the day that they flee to Christ by faith, and commit their souls to Him. That day they become free men. Liberty, like this, is their portion forevermore. Death cannot stop it. The grave cannot even hold their bodies for more than a little season. Those whom Christ makes free are free to all eternity.

Let us never rest until we have some personal experience of this freedom ourselves. Without it all other freedom is a worthless privilege. Free speech, free laws, political freedom, commercial freedom, national freedom--all these cannot smooth down a dying pillow, or disarm death of his sting, or fill our consciences with peace. Nothing can do that but the freedom which Christ alone bestows. He gives it freely to all who seek it humbly. Then let us never rest until it is our own.

Abrahams Children and the Devils Children

Then Jesus said to those Jewish people who had believed him, "If you continue to follow my teaching, you are really my disciples and you will know the truth, and the truth will set you free." "We are descendants of Abraham," they replied, "and have never been anyones slaves! How can you say, You will become free?" Jesus answered them, "I tell you the solemn truth, everyone who practices sin is a slave of sin. The slave does not remain in the family forever, but the son remains forever. So if the son sets you free, you will be really free."

These verses show us, for one thing, the importance of steady perseverance in Christ's service. There were many, it seems, at this particular period, who professed to believe on our Lord, and expressed a desire to become His disciples. There is nothing to show that they had true faith. They appear to have acted under the influence of temporary excitement, without considering what they were doing. And to them our Lord addresses this instructive warning--"If you continue in My word, then are you My disciples indeed."

This sentence contains a mine of wisdom. To make a beginning in religious life is comparatively easy. Not a few mixed motives assist us. The love of novelty, the praise of well-meaning but imprudent professors, the secret self-satisfaction of feeling "how good I am," the universal excitement attending a new position--all these things combine to aid the young beginner. Aided by them he begins to run the race that leads to heaven, lays aside many bad habits, takes up many good ones, has many comfortable frames and feelings, and gets on splendidly for a time. But when the newness of his position is past and gone, when the freshness of his feelings is rubbed off and lost, when the world and the devil begin to pull hard at him, when the weakness of his own heart begins to appear, then it is that he finds out the real difficulties of vital Christianity. Then it is that he discovers the deep wisdom of our Lord's saying now before us. It is not beginning, but "continuing" a religious profession, that is the test of true grace.

We should remember these things in forming our estimate of other people's religion. No doubt we ought to be thank ful when we see any one ceasing to do evil and learning to do well. We must not "despise the day of small things." (Zechariah 4:10.) But we must not forget that to begin is one thing, and to go on is quite another. Patient continuance in well-doing is the only sure evidence of grace. Not he that runs fast and furiously at first, but he that keeps up his speed, is he that "runs so as to obtain." By all means let us be hopeful when we see anything like conversion. But let us not make too sure that it is real conversion, until time has set its seal upon it. Time and wear test metals, and prove whether they are solid or plated. Time and wear, in like manner, are the surest tests of a man's religion. Where there is spiritual life there will be continuance and steady perseverance. It is the man who goes on as well as begins, that is "the disciple indeed."

These verses show us, for another thing, the nature of true slavery. The Jews were fond of boasting, though without any just cause, that they were politically free, and were not in bondage to any foreign power. Our Lord reminds those who there was another bondage to which they were giving no heed, although enslaved by it. "He that commits sin is the slave of sin."

How true that is! How many on every side are total slaves, although they do not acknowledge it! They are led captive by their besetting corruptions and infirmities, and seem to have no power to get free. Ambition, the love of money, the passion for drink, the craving for pleasure and excitement, gambling, gluttony, illicit relationships--all these are so many tyrants among men. Each and all have crowds of unhappy prisoners bound hand and foot in their chains. The wretched prisoners will not admit their bondage. They will even boast sometimes that they are eminently free. But many of them know better. There are times when the iron enters into their souls, and they feel bitterly that they are slaves.

There is no slavery like this. Sin is indeed the hardest of all taskmasters. Misery and disappointment in the way, despair and hell in the end--these are the only wages that sin pays to its servants. To deliver men from this bondage, is the grand object of the Gospel. To awaken people to a sense of their degradation, to show them their chains, to make them arise and struggle to be free--this is the great end for which Christ sent forth His ministers. Happy is he who has opened his eyes and found out his danger. To know that we are being led captive, is the very first step toward deliverance.

These verses, show us, lastly, the nature of true liberty. Our Lord declares this to the Jews in one comprehensive sentence. He says, "If the Son shall make you free, you shall be free indeed."

Liberty, most Englishmen know, is rightly esteemed one of the highest temporal blessings. Freedom from foreign dominion, a free constitution, free trade, a free press, civil and religious liberty--what a world of meaning lies beneath these phrases! How many would sacrifice life and fortune to maintain the things which they represent! Yet, after all our boasting, there are many so-called freemen who are nothing better than slaves. There are many who are totally ignorant of the highest, purest form of liberty. The noblest liberty is that which is the property of the true Christian. Those only are perfectly free people whom the Son of God "makes free." All else will sooner or later be found slaves.

Wherein does the liberty of true Christians consist? Of what is their freedom made up? They are freed from the guilt and consequences of sin by the blood of Christ. Justified, pardoned, forgiven, they can look forward boldly to the day of judgment, and cry "Who shall lay anything to our charge? Who is he that condemns?" They are freed from the power of sin by the grace of Christ's Spirit. Sin has no longer dominion over them. Renewed, converted, sanctified, they mortify and tread down sin, and are no longer led captive by it. Liberty, like this, is the portion of all true Christians in the day that they flee to Christ by faith, and commit their souls to Him. That day they become free men. Liberty, like this, is their portion forevermore. Death cannot stop it. The grave cannot even hold their bodies for more than a little season. Those whom Christ makes free are free to all eternity.

Let us never rest until we have some personal experience of this freedom ourselves. Without it all other freedom is a worthless privilege. Free speech, free laws, political freedom, commercial freedom, national freedom--all these cannot smooth down a dying pillow, or disarm death of his sting, or fill our consciences with peace. Nothing can do that but the freedom which Christ alone bestows. He gives it freely to all who seek it humbly. Then let us never rest until it is our own.

"I know that you are Abrahams descendants. But you want to kill me, because my teaching makes no progress among you. I am telling you the things I have seen while with my Father, but you are practicing the things you have heard from your father."

Then they said to Jesus, "We were not born as a result of immorality! We have only one Father, God himself." Jesus replied, "If God were your Father, you would love me, for I have come from God and am now here. I have not come on my own initiative, but he sent me. Why dont you understand what I am saying? It is because you cannot accept my teaching. You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies. But because I am telling you the truth, you do not believe me. Who among you can prove me guilty of any sin? If I am telling you the truth, why dont you believe me? The one who belongs to God listens and responds to Gods words. You dont listen and respond, because you dont belong to God."

There are things taught in this passage of Scripture which are peculiarly truth for the times. Well would it be for the Churches if all Christians would ponder carefully the matter which it contains.

We are taught for one thing the ignorant self-righteousness of the natural man. We find the Jews pluming themselves on their natural descent from Abraham, as if that must of necessity, cover all deficiencies--"Abraham is our father." We find them going even further than this, and claiming to be God's special favorites and God's own family--"We have one Father, even God." They forgot that fleshly relationship to Abraham was useless, unless they shared Abraham's grace. They forgot that God's choice of their father to be head of a favored nation was never meant to carry salvation to the children, unless they walked in their father's footsteps. All this in their blind self-conceit they refused to see. "We are Jews. We are God's children. We are the true Church. We are in the covenant. We must be all right." This was their whole argument!

Strange as it may seem, there are multitudes of so-called Christians who are exactly like these Jews. Their whole religion consist of a few notions neither wiser nor better than those propounded by the enemies of our Lord. They will tell you "that they are regular Church people; they have been baptized; they go to the Lord's table"--but they can tell you no more. Of all the essential doctrines of the Gospel they are totally ignorant. Of faith, and grace, and repentance, and holiness, and spiritual mindedness they know nothing at all. Unquestionably they are Churchmen, and so they hope to go to heaven! There are myriads in this condition. It sounds sad, but unhappily it is only too true.

Let us settle firmly in our minds that connection with a good Church and good ancestors is no proof whatever that we ourselves are in a way to be saved. We need something more than this. We must be joined to Christ himself by a living faith. We must know something experimentally of the work of the Spirit in our hearts. "Church principles," and "sound Churchmanship," are fine words and excellent party cries. But they will not deliver our souls from the wrath to come, or give us boldness in the day of judgment.

We are taught for another thing the true marks of spiritual sonship. Our Lord makes this point most plain by two mighty sayings. Did the Jews say, "We have Abraham to our father"? He replies, "If you were Abraham's children you would do the work of Abraham." Did the Jews say, "We have one Father, even God"? He replies, "If God were your Father you would love Me."

Let these two sayings of Christ sink down into our hearts. They supply an answer to two of the most mischievous, yet most common, errors of the present day. What more common, on one side, than vague talk about the universal Fatherhood of God? "All men," we are told, "are God's children, whatever be their creed or religion; all are finally to have a place in the Father's house, "where there are many mansions." What more common, on another side, than high-sounding statements about the effect of baptism and the privileges of Church-membership?

"By baptism," we are confidently told, "all baptized people are made children of God; all members of the Church, without distinction, have a right to be addressed as sons and daughters of the Lord Almighty."

Statements like these can never be reconciled with the plain language of our Lord in the passage before us. If words mean anything, no man is really a child of God, who does not love Jesus Christ. The charitable judgment of a baptismal service, or the hopeful estimate of a catechism, may call him by the name of a son, and reckon him among God's children. But the reality of sonship to God, and all its blessings, no one possesses who does not love the Lord Jesus Christ in sincerity. (Ephesians 6:24.) In matters like these we need not be shaken by mere assertions. We may well afford to despise the charge of undervaluing the sacraments. We have only to ask one question--"What is written? What says the Lord?" And with this saying before us, we can only come to one conclusion--"Where there is no love to Christ, there is no sonship to God."

We are taught, lastly, in these verses, the reality and character of the devil. Our Lord speaks of him as one whose personality and existence are beyond dispute. In solemn words of stern rebuke He says to His unbelieving enemies, "You are of your father the devil"--led by him, doing his will, and showing unhappily that you are like him. And then He paints his picture in dark colors, describing him as a "murderer" from the beginning, as a "liar" and the father of lies.

There is a devil! We have a mighty invisible enemy always near us--one who never slumbers and never sleeps--one who is about our path and about our bed, and spies out all our ways, and will never leave us until we die. He is a murderer! His great aim and object is, to ruin us forever and kill our souls. To destroy, to rob us of eternal life, to bring us down to the second death in hell, are the things for which he is unceasingly working. He is ever going about, seeking whom he may devour. He is a liar! He is continually trying to deceive us by false representations, just as he deceived Eve at the beginning. He is always telling us that good is evil and evil good--truth is falsehood and falsehood truth--the broad way good and the narrow way bad. Millions are led captive by his deceit, and follow him, both rich and poor, both high and low, both learned and unlearned. Lies are his chosen weapons. By lies he slays many.

These are dreadful things; but they are true. Let us live as if we believed them. Let us not be like many who mock, and sneer, and scoff, and deny the existence of the very being who is invisibly leading them to hell. Let us believe there is a devil, and watch, and pray, and fight hard against his temptations. Strong as he is, there is One stronger than him, who said to Peter, "I have prayed for you, that your faith fail not," and who still intercedes at God's right hand. Let us commit our souls to Him. (Luke 22:32.) With such a being as the devil going to and fro in the world, we never need wonder to see evil abounding. But with Christ on our side, we need not be afraid. Greater is He that is for us than he that is against us. It is written, "Resist the devil, and he shall flee from you." "The God of peace shall bruise Satan under your feet shortly." (James 4:7; Romans 16:20.)

The Jewish people who had been listening to him replied, "Arent we correct in saying that you are a Samaritan and are possessed by a demon?" Jesus answered, "I am not possessed by a demon, but I honor my Father and yet you dishonor me. I am not trying to get praise for myself. There is one who demands it, and he also judges. I tell you the solemn truth, if anyone obeys my teaching, he will never see death."

Then the Jewish people who had been listening to him replied, "You are not yet fifty years old! Have you seen Abraham?" Jesus said to them, "I tell you the solemn truth, before Abraham came into existence, I am!" Then they picked up stones to throw at him, but Jesus hid himself and went out from the temple area.

We should observe, first, in this passage, what blasphemous and slanderous language was addressed to our Lord by His enemies. We read that the Jews "Aren't we correct in saying that you are a Samaritan and are possessed by a demon?" Silenced in argument, these wicked men resorted to personal abuse . To lose temper, and call names, is a common sign of a defeated cause.

Nicknames, insulting epithets, and violent language, are favorite weapons with the devil. When other means of carrying on his warfare fail, he stirs up his servants to smite with the tongue. Grievous indeed are the sufferings which the saints of God have had to endure from the tongue in every age. Their characters have been slandered. Evil reports have been circulated about them. Lying stories have been diligently invented, and greedily swallowed, about their conduct. No wonder that David said, "Deliver my soul, O Lord, from lying lips, and from a deceitful tongue." (Psalms 120:2.)

The true Christian in the present day must never be surprised to find that he has constant trials to endure from this quarter. Sinful human nature never changes. So long as he serves the world, and walks in the broad way, little perhaps will be said against him. Once let him take up the cross and follow Christ, and there is no lie too monstrous, and no story too absurd, for some to tell against him, and for others to believe. But let him take comfort in the thought that he is only drinking the cup which his blessed Master drank before him. The lies of his enemies do him no injury in heaven, whatever they may on earth. Let him bear them patiently, and not fret, or lose his temper. When Christ was reviled, "He reviled not again." (1 Peter 2:23.) Let the Christian do likewise.

We should observe, secondly, what glorious encouragement our Lord holds out to His believing people. We read that He said, "I tell you the solemn truth, if anyone obeys my teaching, he will never see death."

Of course these words do not mean that true Christians shall never die. On the contrary, we all know that they must go down to the grave, and cross the river just like others. But the words do mean, that they shall not be hurt by the second death--that final ruin of the whole man in hell, of which the first death is only a faint type or figure. (Revelation 21:8.) And they do mean that the sting of the first death shall be removed from the true Christian. His flesh may fail, and his bones may be racked with strong pain; but the bitter sense of unpardoned sins shall not crush him down. This is the worst part of death--and in this he shall have the "victory through our Lord Jesus Christ." (1 Corinthians 15:57.)

This blessed promise, we must not forget to notice, is the peculiar property of the man who "obeys Christ's teachings." That expression, it is clear, can never be applicable to the mere outward professing Christian, who neither knows nor cares anything about the Gospel. It belongs to him who receives into his heart, and obeys in his life, the message which the Lord Jesus brought from heaven. It belongs, in short, to those who are Christians, not in name and form only, but in deed and in truth. It is written--"He that overcomes shall not be hurt of the second death." (Revelation 2:11.)

We should observe, thirdly, in this passage, what clear knowledge of Christ Abraham possessed. We read that our Lord said to the Jews, "Your father Abraham rejoiced to see My day--and he saw it and was glad."

When our Lord used these remarkable words, Abraham had been dead and buried at least 1850 years! And yet he is said to have seen our Lord's day! How astonishing that sounds! Yet it was quite true. Not only did Abraham "see" our Lord and talk to Him when He "appeared unto him in the plains of Mamre," the night before Sodom was destroyed, (Genesis 18:1,) but by faith he looked forward to the day of our Lord's incarnation yet to come, and as he looked he "was glad." That he saw many things, through a glass darkly, we need not doubt. That he could have explained fully the whole manner and circumstances of our Lord's sacrifice on Calvary, we are not obliged to suppose. But we need not shrink from believing that he saw in the far distance a Redeemer, whose advent would finally make all the earth rejoice. And as he saw it, he "was glad."

The plain truth is, that we are too apt to forget that there never was but one way of salvation, one Savior, and one hope for sinners, and that Abraham and all the Old Testaments saints looked to the same Christ that we look to ourselves. We shall do well to call to mind the Seventh Article of the Church of England--"The Old Testament is not contrary to the New--for both in the Old and New Testament everlasting life is offered through Christ, who is the only Mediator between God and man, being both God and man. Wherefore they are not to be heard, who assume that the old Fathers did look only for transitory promises." This is truth that we must never forget in reading the Old Testament. This is sound speech that cannot be condemned.

We should observe, lastly, in this prophecy, how distinctly our Lord declares His own pre-existence. We read that He said to the Jews, "Before Abraham was, I am."

Without a controversy, these remarkable words are a great deep. They contain things which we have no eyes to see through, or mind to fathom. But if language means anything, they teach us that our Lord Jesus Christ existed long before He came into the world. Before the days of Abraham He was. Before man was created He was. In short, they teach us that the Lord Jesus was no mere man like Moses or David. He was One whose goings forth were from everlasting, the same yesterday, today, and forever, very and eternal God.

Deep as these words are, they are full of practical comfort. They show us the length, and breadth, and depth, and height of that great foundation, on which sinners are invited to rest their souls. He to whom the Gospel bids us come with our sins, and believe for pardon and peace, is no mere man. He is nothing less than very God, and therefore "able to save to the uttermost" all who come to Him. Then let us begin coming to Him with confidence. Let us continue leaning on Him without fear. The Lord Jesus Christ is the true God, and our eternal life is secure.