3 The scribes and the Pharisees brought a woman taken in adultery. Having set her in the middle,
4 they told him, “Teacher, we found this woman in adultery, in the very act.
5 Now in our law, Moses commanded us to stone such women. What then do you say about her?”
6 They said this testing him, that they might have something to accuse him of. But Jesus stooped down and wrote on the ground with his finger.
7 But when they continued asking him, he looked up and said to them, “He who is without sin among you, let him throw the first stone at her.”
8 Again he stooped down and wrote on the ground with his finger.
9 They, when they heard it, being convicted by their conscience, went out one by one, beginning from the oldest, even to the last. Jesus was left alone with the woman where she was, in the middle.
10 Jesus, standing up, saw her and said, “Woman, where are your accusers? Did no one condemn you?”
11 She said, “No one, Lord.” Jesus said, “Neither do I condemn you. Go your way. From now on, sin no more.”
12 Again, therefore, Jesus spoke to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life.”
13 The Pharisees therefore said to him, “You testify about yourself. Your testimony is not valid.”
14 Jesus answered them, “Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don’t know where I came from, or where I am going.
15 You judge according to the flesh. I judge no one.
16 Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me.
17 It’s also written in your law that the testimony of two people is valid.
18 I am one who testifies about myself, and the Father who sent me testifies about me.”
19 They said therefore to him, “Where is your Father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.”
20 Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come.
21 Jesus said therefore again to them, “I am going away, and you will seek me, and you will die in your sins. Where I go, you can’t come.”
22 The Jews therefore said, “Will he kill himself, because he says, ‘Where I am going, you can’t come’?”
23 He said to them, “You are from beneath. I am from above. You are of this world. I am not of this world.
24 I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins.”
25 They said therefore to him, “Who are you?” Jesus said to them, “Just what I have been saying to you from the beginning.
26 I have many things to speak and to judge concerning you. However, he who sent me is true; and the things which I heard from him, these I say to the world.”
27 They didn’t understand that he spoke to them about the Father.
28 Jesus therefore said to them, “When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things.
29 He who sent me is with me. The Father hasn’t left me alone, for I always do the things that are pleasing to him.”
30 As he spoke these things, many believed in him.
31 Jesus therefore said to those Jews who had believed him, “If you remain in my word, then you are truly my disciples.
32 You will know the truth, and the truth will make you free.”
33 They answered him, “We are Abraham’s offspring, and have never been in bondage to anyone. How do you say, ‘You will be made free’?”
34 Jesus answered them, “Most certainly I tell you, everyone who commits sin is the bondservant of sin.
35 A bondservant doesn’t live in the house forever. A son remains forever.
36 If therefore the Son makes you free, you will be free indeed.
37 I know that you are Abraham’s offspring, yet you seek to kill me, because my word finds no place in you.
38 I say the things which I have seen with my Father; and you also do the things which you have seen with your father.”
39 They answered him, “Our father is Abraham.” Jesus said to them, “If you were Abraham’s children, you would do the works of Abraham.
40 But now you seek to kill me, a man who has told you the truth which I heard from God. Abraham didn’t do this.
41 You do the works of your father.” They said to him, “We were not born of sexual immorality. We have one Father, God.”
42 Therefore Jesus said to them, “If God were your father, you would love me, for I came out and have come from God. For I haven’t come of myself, but he sent me.
43 Why don’t you understand my speech? Because you can’t hear my word.
44 You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn’t stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of lies.
45 But because I tell the truth, you don’t believe me.
46 Which of you convicts me of sin? If I tell the truth, why do you not believe me?
47 He who is of God hears the words of God. For this cause you don’t hear, because you are not of God.”
48 Then the Jews answered him, “Don’t we say well that you are a Samaritan, and have a demon?”
49 Jesus answered, “I don’t have a demon, but I honor my Father and you dishonor me.
50 But I don’t seek my own glory. There is one who seeks and judges.
51 Most certainly, I tell you, if a person keeps my word, he will never see death.”
52 Then the Jews said to him, “Now we know that you have a demon. Abraham died, as did the prophets; and you say, ‘If a man keeps my word, he will never taste of death.’
53 Are you greater than our father Abraham, who died? The prophets died. Who do you make yourself out to be?”
54 Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God.
55 You have not known him, but I know him. If I said, ‘I don’t know him,’ I would be like you, a liar. But I know him and keep his word.
56 Your father Abraham rejoiced to see my day. He saw it and was glad.”
57 The Jews therefore said to him, “You are not yet fifty years old! Have you seen Abraham?”
58 Jesus said to them, “Most certainly, I tell you, before Abraham came into existence, I AM.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 8:6–11Or His bowing His head (to write on the ground), is an expression of humility; the writing on the ground signifying that His law was written on the earth which bore fruit, not on the barren stone, as before. … There were left however two, the pitiable, and the pitiful … the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. … We heard above the voice of justice; let us hear now that of mercy … What then Lord? Do You favor sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner.
Or His bowing His head (to write on the ground), is an expression of humility; the writing on the ground signifying that His law was written on the earth which bore fruit, not on the barren stone, as before. … There were left however two, the pitiable, and the pitiful … the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. … We heard above the voice of justice; let us hear now that of mercy … What then Lord? Do You favor sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:1–11; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 8:31–32It is a small thing for the disciple to come to Him in the first instance: he must continue in Him: if we continue not in Him, we shall fall. … Whereas you have now belief, by continuing, you shall have sight. For it was not their knowledge which made them believe, but rather their belief which gave them knowledge. Faith is to believe that which you see not: truth to see that which you believe? … The truth is unchangeable; it is the bread of the soul, refreshing others, without diminution to itself; changing him who eats into itself; itself not changed. … From what shall the truth free us, but from death, corruption, mutability, itself being immortal, uncorrupt, immutable?
It is a small thing for the disciple to come to Him in the first instance: he must continue in Him: if we continue not in Him, we shall fall. … Whereas you have now belief, by continuing, you shall have sight. For it was not their knowledge which made them believe, but rather their belief which gave them knowledge. Faith is to believe that which you see not: truth to see that which you believe? … The truth is unchangeable; it is the bread of the soul, refreshing others, without diminution to itself; changing him who eats into itself; itself not changed. … From what shall the truth free us, but from death, corruption, mutability, itself being immortal, uncorrupt, immutable?
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:31–36; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 8:58Before is a particle of past time, am, of present. Divinity has no past or future, but always the present; and therefore He does not say, Before Abraham was, I was: but, Before Abraham was, I am: as it is in Exodus, I am that I am. Before and after might be said of Abraham with reference to different periods of his life; to be, in the present, is said of the truth only.
Before is a particle of past time, am, of present. Divinity has no past or future, but always the present; and therefore He does not say, Before Abraham was, I was: but, Before Abraham was, I am: as it is in Exodus, I am that I am. Before and after might be said of Abraham with reference to different periods of his life; to be, in the present, is said of the truth only.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:57–59; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
John Calvin1509–1564ReformedCommentaries · on John 8:3–6It is plain enough that this passage was unknown anciently to the Greek Churches … But as it has always been received by the Latin Churches, and is found in many old Greek manuscripts, and contains nothing unworthy of an Apostolic Spirit, there is no reason why we should refuse to apply it to our advantage. … And Jesus stooping down. By this attitude he intended to show that he despised them. Those who conjecture that he wrote this or the other thing, in my opinion, do not understand his meaning. Nor do I approve of the ingenuity of Augustine, who thinks that in this manner the distinction between the Law and the Gospel is pointed out, because Christ did not write on tables of stone, (Exodus 31:18,) but on man, who is dust and earth. For Christ rather intended, by doing nothing, to show how unworthy they were of being heard; just as if any person, while another was speaking to him, were to draw lines on the wall, or to turn his back, or to show, by any other sign, that he was not attending to what was said.
It is plain enough that this passage was unknown anciently to the Greek Churches … But as it has always been received by the Latin Churches, and is found in many old Greek manuscripts, and contains nothing unworthy of an Apostolic Spirit, there is no reason why we should refuse to apply it to our advantage. … And Jesus stooping down. By this attitude he intended to show that he despised them. Those who conjecture that he wrote this or the other thing, in my opinion, do not understand his meaning. Nor do I approve of the ingenuity of Augustine, who thinks that in this manner the distinction between the Law and the Gospel is pointed out, because Christ did not write on tables of stone, (Exodus 31:18,) but on man, who is dust and earth. For Christ rather intended, by doing nothing, to show how unworthy they were of being heard; just as if any person, while another was speaking to him, were to draw lines on the wall, or to turn his back, or to show, by any other sign, that he was not attending to what was said.
John Calvin, Commentaries, on 8:3–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 8:7–11We ought to be favourable, though not to the sins, yet to the persons, of those that offend, and to restore them with a spirit of meekness, considering ourselves and our own corrupt nature. Aut sumus, aut fuimus, vel possumus esse quod hic est - We either are, or have been, or may be, what he is. Let this restrain us from throwing stones at our brethren, and proclaiming their faults. … Christ was without sin, and might cast the first stone; but though none more severe than he against sin, for he is infinitely just and holy, none more compassionate than he to sinners, for he is infinitely gracious and merciful … She speaks respectfully to Christ, calls him Lord, but is silent concerning her prosecutors, says nothing in answer to that question which concerned them, Where are those thine accusers? She does not triumph in their retreat nor insult over them as witnesses against themselves, not against her.
We ought to be favourable, though not to the sins, yet to the persons, of those that offend, and to restore them with a spirit of meekness, considering ourselves and our own corrupt nature. Aut sumus, aut fuimus, vel possumus esse quod hic est - We either are, or have been, or may be, what he is. Let this restrain us from throwing stones at our brethren, and proclaiming their faults. … Christ was without sin, and might cast the first stone; but though none more severe than he against sin, for he is infinitely just and holy, none more compassionate than he to sinners, for he is infinitely gracious and merciful … She speaks respectfully to Christ, calls him Lord, but is silent concerning her prosecutors, says nothing in answer to that question which concerned them, Where are those thine accusers? She does not triumph in their retreat nor insult over them as witnesses against themselves, not against her.
Matthew Henry, Commentary on the Whole Bible, on 8:1–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on John 8:6–11Jesus stooping down, wrote with his finger on the ground - God wrote once in the Old Testament; Christ once in the New: perhaps the words which he afterward spoke, when they continued asking him. By this silent action, he, fixed their wandering, hurrying thoughts, in order to awaken their consciences: and, signified that he was not then come to condemn but to save the world. … Neither do I condemn thee - Neither do I take upon me to pass any such sentence. Let this deliverance lead thee to repentance.
Jesus stooping down, wrote with his finger on the ground - God wrote once in the Old Testament; Christ once in the New: perhaps the words which he afterward spoke, when they continued asking him. By this silent action, he, fixed their wandering, hurrying thoughts, in order to awaken their consciences: and, signified that he was not then come to condemn but to save the world. … Neither do I condemn thee - Neither do I take upon me to pass any such sentence. Let this deliverance lead thee to repentance.
John Wesley, Explanatory Notes upon the New Testament, on 8:6–11; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on John 8:31–32If ye continue in my word - Or, in this doctrine of mine. It is not enough to receive God's truth - we must retain and walk in it. And it is only when we receive the truth, love it, keep it, and walk in it, that we are the genuine disciples of Christ. … And the truth shall make you free - It was a maxim of the Jews, "That no man was free, but he who exercised himself in the meditation of the law." No man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption, through which he cries, Abba! Father! See Rom 8:15. The bondage of sin is the most grievous bondage; and freedom from its guilt and influence is the greatest liberty.
If ye continue in my word - Or, in this doctrine of mine. It is not enough to receive God's truth - we must retain and walk in it. And it is only when we receive the truth, love it, keep it, and walk in it, that we are the genuine disciples of Christ. … And the truth shall make you free - It was a maxim of the Jews, "That no man was free, but he who exercised himself in the meditation of the law." No man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption, through which he cries, Abba! Father! See Rom 8:15. The bondage of sin is the most grievous bondage; and freedom from its guilt and influence is the greatest liberty.
Adam Clarke, Commentary on the Holy Bible, on 8:31–32; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on John 8:12I am the light of the world--As the former references to water (Joh 4:13-14; Joh 7:37-39) and to bread (Joh 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on Joh 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE LIGHT OF THE WORLD"--plainly in the most absolute sense. … he that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.
I am the light of the world--As the former references to water (Joh 4:13-14; Joh 7:37-39) and to bread (Joh 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on Joh 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE LIGHT OF THE WORLD"--plainly in the most absolute sense. … he that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:12; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
John 8
John 8:3–58, World English Bible
John 8 in the Bible · Told in the Story: Chapter 35, At the Feast of Booths, Chapter 36, The Light of the World
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 8:6–11Or His bowing His head (to write on the ground), is an expression of humility; the writing on the ground signifying that His law was written on the earth which bore fruit, not on the barren stone, as before. … There were left however two, the pitiable, and the pitiful … the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. … We heard above the voice of justice; let us hear now that of mercy … What then Lord? Do You favor sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:1–11; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 8:31–32It is a small thing for the disciple to come to Him in the first instance: he must continue in Him: if we continue not in Him, we shall fall. … Whereas you have now belief, by continuing, you shall have sight. For it was not their knowledge which made them believe, but rather their belief which gave them knowledge. Faith is to believe that which you see not: truth to see that which you believe? … The truth is unchangeable; it is the bread of the soul, refreshing others, without diminution to itself; changing him who eats into itself; itself not changed. … From what shall the truth free us, but from death, corruption, mutability, itself being immortal, uncorrupt, immutable?
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:31–36; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 8:58Before is a particle of past time, am, of present. Divinity has no past or future, but always the present; and therefore He does not say, Before Abraham was, I was: but, Before Abraham was, I am: as it is in Exodus, I am that I am. Before and after might be said of Abraham with reference to different periods of his life; to be, in the present, is said of the truth only.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:57–59; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
John Calvin1509–1564ReformedCommentaries · on John 8:3–6It is plain enough that this passage was unknown anciently to the Greek Churches … But as it has always been received by the Latin Churches, and is found in many old Greek manuscripts, and contains nothing unworthy of an Apostolic Spirit, there is no reason why we should refuse to apply it to our advantage. … And Jesus stooping down. By this attitude he intended to show that he despised them. Those who conjecture that he wrote this or the other thing, in my opinion, do not understand his meaning. Nor do I approve of the ingenuity of Augustine, who thinks that in this manner the distinction between the Law and the Gospel is pointed out, because Christ did not write on tables of stone, (Exodus 31:18,) but on man, who is dust and earth. For Christ rather intended, by doing nothing, to show how unworthy they were of being heard; just as if any person, while another was speaking to him, were to draw lines on the wall, or to turn his back, or to show, by any other sign, that he was not attending to what was said.
John Calvin, Commentaries, on 8:3–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 8:7–11We ought to be favourable, though not to the sins, yet to the persons, of those that offend, and to restore them with a spirit of meekness, considering ourselves and our own corrupt nature. Aut sumus, aut fuimus, vel possumus esse quod hic est - We either are, or have been, or may be, what he is. Let this restrain us from throwing stones at our brethren, and proclaiming their faults. … Christ was without sin, and might cast the first stone; but though none more severe than he against sin, for he is infinitely just and holy, none more compassionate than he to sinners, for he is infinitely gracious and merciful … She speaks respectfully to Christ, calls him Lord, but is silent concerning her prosecutors, says nothing in answer to that question which concerned them, Where are those thine accusers? She does not triumph in their retreat nor insult over them as witnesses against themselves, not against her.
Matthew Henry, Commentary on the Whole Bible, on 8:1–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on John 8:6–11Jesus stooping down, wrote with his finger on the ground - God wrote once in the Old Testament; Christ once in the New: perhaps the words which he afterward spoke, when they continued asking him. By this silent action, he, fixed their wandering, hurrying thoughts, in order to awaken their consciences: and, signified that he was not then come to condemn but to save the world. … Neither do I condemn thee - Neither do I take upon me to pass any such sentence. Let this deliverance lead thee to repentance.
John Wesley, Explanatory Notes upon the New Testament, on 8:6–11; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on John 8:31–32If ye continue in my word - Or, in this doctrine of mine. It is not enough to receive God's truth - we must retain and walk in it. And it is only when we receive the truth, love it, keep it, and walk in it, that we are the genuine disciples of Christ. … And the truth shall make you free - It was a maxim of the Jews, "That no man was free, but he who exercised himself in the meditation of the law." No man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption, through which he cries, Abba! Father! See Rom 8:15. The bondage of sin is the most grievous bondage; and freedom from its guilt and influence is the greatest liberty.
Adam Clarke, Commentary on the Holy Bible, on 8:31–32; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on John 8:12I am the light of the world--As the former references to water (Joh 4:13-14; Joh 7:37-39) and to bread (Joh 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on Joh 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE LIGHT OF THE WORLD"--plainly in the most absolute sense. … he that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:12; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.