Who Was Jesus Talking To In John 8:44?

What does John 8:44 mean?

John 8:44, New International Version: You are a child of your father, the devil, and you seek to carry out your father’s wishes.Throughout his life, he has been a killer, and he has never held to the truth, because there is no truth in him.In order to conceal his true identity as a liar and the father of deception, he talks in his own tongue when he lies.In the words of John 8:44, the ESV, ″You are of your father the devil, and your will is to do whatever your father wishes.″ He has been a killer from the beginning, and he does not stand on the side of truth since there is no truth in him at all.His deception comes from his own nature, since he is a serial liar and the originator of deceitful practices.Y’all are of your father the devil, and you will do the lusts of your father, says John 8:44 in the King James Version.

1. In the beginning, he was a murderer, and he did not dwell in the truth because there is no truth in him.
2. His lies are his own, for he is a liar and the father of deception.
3. He is the father of deception.
4. John 8:44 (New American Standard Bible): You are of your father, the devil, and you seek to carry out his will.
5. Throughout his life, he has been a killer, and he does not stand in the truth because there is no truth in him.

1. In telling lies, he is speaking from his own nature, as he is both a liar and the progenitor of deception and deception.
2. Because you are the offspring of your father, the devil, and you delight in doing the wicked things that he does, John 8:44, New Living Translation: Throughout his life, he had been a serial killer.
3. He has always despised the truth, which is understandable given that he himself is devoid of truth.
4. He lies because he is a liar and the father of lies, and lying is congruent with his character.
5. CSB translation of John 8:44: You are of your father, the devil, and you seek to carry out your father’s wishes.

• He has been a killer from the beginning, and he does not stand on the side of truth since there is no truth in him at all.
• His lying comes from his own character, which is that he is a liar and the father of lies, and therefore his falsehoods are true.

John 8:44 – Meaning and Commentary on Bible Verse

8:44 (John 8:44) You are descended from your father, the devil.It is not by means of his substance, but by imitation and example; and as being under his authority and influence, his instructions and directions, and ready to follow after him, and obey his commands; the word ″your″ is correctly supplied, and is in some copies: and the lusts of your father ye will do; the Syriac and Persic versions read in the singular number, ″the lust,″ or ″desire of your father,″ by which may be particularly meant, his eager desire after the death of Christ, The Syriac version renders it as ″from Bereshith,″ which is the first word in the Hebrew Bible and is frequently used by Jewish Rabbins to refer to the six days of creation; and if Adam fell on the same day he was created, as some believe, it would be appropriate to say that the devil was a murderer from that day forward.In Philo F16, the serpent is described as (anyrwpou fonwnta), ″a murderer of man,″ referring to the text previously mentioned (Genesis 3:15); and he did not dwell in the truth; neither in the integrity, innocence, and holiness, in which he was created; nor in veracity, or as a creature of veracity, but spoke lies and formed one, by which he deceived Eve, saying ″ye F16 De Agricultura, p.203; F17 Lex.Cabalist, p.724.

1. FOOTNOTES: F16 De Agricultura, p.
2. 203; F17 Lex.
3. Cabalist, p.
4. 724.

John 8:44 (KJV) – Forerunner Commentary

Book Notes

Barnes’ Book Notes

Jamieson, Fausset, and Brown Book Notes

Robertson’s Book Notes (NT)

Commentaries

Adam Clarke

Barnes’ Notes

Forerunner Commentary

Jamieson, Fausset, and Brown

John Wesley’s Notes

Matthew Henry

People’s Commentary (NT)

Robertson’s Word Pictures (NT)

Scofield

Definitions

Interlinear

Library

Topical Studies

X-References

Commentaries: Christ’s audience had literal ears, of course, but that is not what He meant. The people heard the sounds, and the sounds formed into words, and words were comprehended to some degree, but they did not really relate to what He was saying. His words just did not hit the right chords so that they could make the right use of them. Jesus says in some exasperation, ″Why do you not understand?″ Then He goes on to explain why. He explains, ″You are unable to hear what I say.″ He is implying that the problem is inherent. It was as if He were speaking in one language, and they were hearing in another, so that what He said was totally incomprehensible to them. John 8 deals with freedom or liberty. These people were in bondage, a kind of slavery, and they did not even know it. They said, ″We have never been in bondage.″ They had a measure of political liberty, but even then, they were under the heel of the Romans. They had a certain amount of freedom, which they apparently considered enough for what they needed for their lives. Ordinarily, the Roman way was, once a nation was crushed, to give the people certain liberties, as long they behaved themselves. We can see that Jesus was speaking of one thing, yet they understood it in an entirely different way. He was speaking within spiritual parameters concerning the Kingdom of God. They were hearing within political parameters, and thinking about the here and now. It just did not jive. They became this way just as we do: They lived and operated in a world of lies. This is why Jesus mentions Satan, that he was a murderer and a liar from the very beginning. All the ways of this world – which seem to be so right carnally – are really nothing but behaviors founded upon deceptions, distortions, and falsehoods. To somebody reared in such a deceived environment, the truth of God comes out as so much gibberish. The mind simply does not relate. Jesus identifies Satan as the spiritual father of those Jews who opposed Him, implying that they had learned how to murder and lie because the Devil was their spiritual father. They were displaying his characteristics, just as children naturally adopt the traits of their parents. Yet was Satan actually responsible for their sins? Notice what the pre-incarnate Christ says earlier through Ezekiel:Yet you say, “Why should the son not bear the guilt of the father?” Because the son has done what is lawful and right, and has kept all My statutes and observed them, he shall surely live. The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. (Ezekiel 18:19-20)God holds the father accountable for his sins, and the children responsible for their sins. The sinning soul bears its own guilt and penalty—death (Romans 6:23). Ezekiel 18 completely nullifies the justification that a child can blame his parents for his faults. Even though parents exert tremendous influence, God’s view of parent-child relationships does not allow this shifting of blame. Following this through, God will not accept this justification with regard to an individual blaming his spiritual father, Satan, even though he also wields considerable influence. According to the repeated principle in Ezekiel 18, Satan cannot bear the guilt of sins committed by a human. He bears the guilt for his own sins, which include deception, but Satan cannot make us sin. In verses 14-17, God even gives the scenario of a son recognizing the sinfulness of his father and choosing to go a different way. The Jews who opposed Christ in John 8 should have done exactly that—realized that the murder and lies in their hearts did not originate with God, then chosen to act differently from their spiritual father. In Genesis 3:17, God identifies the trigger of Adam’s sin as heeding the voice of his wife. In the same way, our sin may also begin with heeding the voice of another (Satan), but he is not the author of our sin, any more than Eve was the author of Adam’s sin. Though Adam and Eve played the blame game, God did not accept their excuses. If we hold to the justification that Satan is the real cause of our sins, we are trying to dodge reality, just as they did. The apostle Paul declares in Romans 5:12 that sin entered the world through one man, Adam. Notice that God does not put the origin of human sin on Satan, but on Adam, even though Satan sinned long before and overtly lied to Eve (Genesis 3:4). This is how God reckons human sin—as difficult as it may be to accept. The overall point in Romans 5 is that, even though the first man introduced sin to mankind, it is through the Son of Man that humanity will be justified and made righteous. Put simply, humanity has made the choice to sin, and Christ alone provides atonement upon repentance (Acts 4:12; Matthew 1:21; I Timothy 2:5-6). A few chapters later, in Romans 7, we find Paul’s anguish over his struggle with sin. His conclusion is not that Satan is the real cause—the Devil gets only one mention in Romans, where the apostle writes that the God of peace will crush him (Romans 16:20). Instead, Paul concludes that he had indwelling sin. Rather than point the finger at Satan, he mournfully recognizes his sinful state and declares his faith in Christ’s work and deliverance (verse 25). Paul’s conclusion suggests that, in addition to Satan being completely unworthy of being represented by a substitutionary sacrifice, it is also wholly incongruous to suggest that the sins of the people belong on Satan’s head. Their sins are their own, and Satan’s sins are his own. This is the spirit—the attitude, the mind, the heart—that is driving humanity. For anybody whose father is Satan, it is in his or her nature to break the commandments. This is why God says that ″the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be″ (Romans 8:7). It is impossible! There has to be a change, a conversion, to the divine nature. Thus, Satan cannot help himself. He gathers things to himself because he is self-centered, and he gathers them for the purpose of killing or abusing them. Spiritually, Satan has been our father. We already have had his mark placed on us, and in our lifetime we have shown his characteristics. That is exactly what Jesus is talking about here: He knew that Satan was the spiritual father of these people because they carried his mark in the way they reacted to Him and each other. Abraham had God as his spiritual Father, and Abraham did not attempt to kill the One who became Christ—in fact, He was hospitable to Him and honored Him. He was not hostile to Him in any way, but instead did everything in his power to submit to Him. But here were the people of Jesus’ time trying to put Him to death. They were openly hostile to Him. Our problem is not worrying about taking on Satan’s mark—we already have it. Our concern is to control and overcome it because God is now our Father, and He has already enabled us to resist that mark in our lives. It is our worshipful duty to work with God, to strive to break free of that foul spirit’s enslaving hold on us. A quick look at this world reveals that its loyalty is to Satan, who influences and rules it. He lies from the very depths of his character. In contrast, God does not and cannot lie, for truth is a primary attribute of His character (Hebrews 6:17-18; Numbers 23:19). Satan was the first one with the attitude of murder, and he has promoted it ever since. A murderer is a child of Satan with the same arrogant pride. Such a person will not enter God’s Kingdom (Galatians 5:21; I John 3:15; Matthew 15:18-19). Martin G. Collins The Sixth Commandment Jesus describes Satan as a murderer in addition to being a destroyer. A murderer destroys life. Jesus also calls him a liar. He does not dwell in the truth at all, deceiving all the time. We are human beings, created in the image of God. We have tremendous capacity and potential, but we have used our powers just as the father of destruction, the father of lies, would have used them. The Hebrew word ruach (translated as ″spirit″), Greek pneuma (also translated as ″spirit″), and the English ″spirit″ all mean basically the same thing. The same general implication underlies all of their applications: that of an often powerful, invisible, immaterial, motivating force. This unseen force inspires or encourages people to do something, good or bad. Its quality is not relevant at this point. Thus, the Bible will use the Hebrew or Greek word for ″spirit″ for such invisible, motivating forces as ″feelings″ and ″attitudes″—even ″talents.″ E.W. Bullinger says in his Companion Bible that the Bible gives the word ″spirit″ eight different applications. Human spirits are not always invisible—they can be observed on a face or felt by those nearby—but they work as a force to motivate behavior or reaction. For example, if we walk into a room where people are scowling or perhaps even angry, we are affected. We might wonder, ″What got into them?″ meaning ″What inspired their attitude?″ ″Why the angry spirit?″ If we stick around for even a short while—it will not take long—that negative spirit will begin motivating us to react. Depending on the person with the negative attitude, the motivation to reaction could be swift! If that person happens to be our spouse, we can probably tell immediately that they are in a different spirit, and it will affect us right away. A spirit has flowed from one person to another. This flow of spirit also works positively. If we are around someone who is really up and happy and congenial, an outgoing person, his or her spirit will affect us in a positive way. We enjoy being around such people because we feel better and their spirits motivate us to be like them. These may be simple explanations, but that is how a spirit works. A spirit is invisible and immaterial, but it has powerful motivating effects. Because we have a spirit too, we can pick up on the spirit and attitude of other people—and of supernatural beings as well. The fact that these people were not hearing God’s Word was proof that they were not of God. That is all Jesus needed to prove that they were not of God. He did not need to see any action. All He needed was to know that they were rejecting the truth of God, because a person who is of God is predisposed to accept it. Just as surely as a person on drugs eventually wants to take the drug because he is enslaved by it, sin has an addictive quality. Satan knows very well that if he can get us to sin once, there is a strong possibility he can get us to sin again and again and again until we are eventually enslaved by it and cannot help ourselves. Satan’s lies produce death through sin, and they are deliberate attempts to wipe us out. Satan is a cold-blooded life destroyer. We can look at ″life″ in two ways: in terms of physical life ending in death and quality of life. What is so sad is that he seems to have such an easy time in getting people to swallow the lie that it will somehow be better to disobey God than to obey Him. This is a interesting section of scripture, one that could be expounded for hours. It contains the main point of how we prevent deception. Christ mentions it three times: 1) He says, ″You shall know the truth, and the truth shall make you free″ (John 8:32); 2) ″You are not able to listen to My word″; and 3) ″He who is of God hears God’s words.″ What, then, is the point? The truth, as revealed in God’s Word, is the key element to preventing deception. The more and the better we know God’s truth the more obvious deception becomes. It could also be said that the more and the better we know God’s truth the more we can avoid what is evil. Evil will not ″live″ where we live because we are living the truth. If we do the truth, then we will not have time for evil. They are opposite; they repel one another. Like oil and water, they do not mix. It is really that simple. If we know the truth, then we should be free from deception. Notice that Christ pointedly tells these people that they want to do what their spiritual father does. In addition, he speaks what is natural to him. There is a strong drive in all of us to follow the path of least resistance, that is, to do what comes naturally. Other Forerunner Commentary entries containing John 8:44:

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What does it mean that Satan is the father of lies (John 8:44)?

Answer to the question When Jesus is speaking to a gathering of Jewish people, he tells them, ″You belong to your father, the devil, and you want to carry out your father’s wants.″ Throughout his life, he has been a killer, and he has never held to the truth, because there is no truth in him.When he lies, he does it in his own language, since he is a liar and the father of lies,″ says the prophet (John 8:44).Satan is known as the ″Father of Lies″ because he is the originator of deception.He is regarded as the ″father″ of deception in the same way that Martin Luther is regarded as the ″father″ of the Reformation and Robert Goddard is regarded as the ″father″ of contemporary rocket technology.In the Garden of Eden, Satan deceived Eve, telling her the first lie in recorded history.The serpent, after sowing seeds of doubt in Eve’s mind with a question (Genesis 3:1), goes so far as to explicitly contradict God’s Word by informing her, ″You will not definitely die″ (Genesis 3:4).

1. Satan used that falsehood to lead Eve to her death, and Adam and the rest of us have followed suit.
2. Satan’s most effective weapon against God’s children is deception.
3. Deception is one of the strategies he use to keep people from connecting with their heavenly Father.
4. The following are some of his most often repeated lies: ″There is no God,″ ″God doesn’t care about you,″ ″the Bible cannot be believed,″ and ″your good actions will bring you into paradise.″ Satan, according to the apostle Paul, ″dresses himself in the likeness of an angel of light″ (2 Corinthians 11:14), so that everything he says and does appears to be nice and logical.
5. However, it is nothing more than a ruse to fool the public.

1. Many of Satan’s falsehoods have a tendency to be repeated again and over again.
2. This is exactly what happened when Eve persuaded Adam to accept the devil’s deceit as well as she did.
3. Satan continues to exploit humans to disseminate his lies in the modern era.
4. Often, as in the case of bogus faiths and cults, he employs charismatic but gullible individuals to propagate his lies.
5. There are numerous names for Satan in the Bible that describe his true nature, including ″ruler of this world″ (John 12:31), ″god of this age″ (Colossians 4:4), ″tempter″ (1 Thessalonians 3:5), ″deceiver″ (Revelation 12:9), ″Beelzebub″ (literally, ″lord of the flies,″ the ruler of demons, in Matthew 10:25), and ″Belial,″ which (2 Corinthians 6:15).

• In the history of the universe, Satan has deceived more humans (and even angels) than any other entity ever created.
• His success is dependent on the number of individuals who believe his falsehoods.
• He has deceived people with anything from ″small white falsehoods″ to ″big fat whoppers″ that have set his pants on fire.
• ″If you make a large enough lie and say it frequently enough, it will be believed,″ Adolph Hitler, a guy who knew how to lie successfully, once stated.
• The fact that a falsehood is minor or enormous is not the main problem here.

1. Lies are a devilish invention.
2. If you’ve lied even once, you will not be allowed to join heaven until you repent and turn your life around.
3. According to the Bible, all liars ″shall be sent to the flaming lake of sulfur burning up to their bones.″ There has been a second death″ (Revelation 21:8).
4. Additionally, according to Proverbs 19:9, everyone who lies will be punished.
5. Avoid this doom by following the instructions in Mark 1:15, which state, ″Repent and believe in the gospel.″ Jesus is the only one who is true (John 14:6), and He will never lead you astray.
6. Whoever approaches Jesus with faith will find out that ″you will know the truth, and the truth will set you free″ (John 8:32).

(John 8:32).Questions concerning Angels and Demons can be found here.When Jesus says that Satan is the father of lies (John 8:44), what does he mean exactly?

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Messengers from John the Baptist – Wikipedia

The messengers that traveled from John the Baptist to Jesus are mentioned in the New Testament in Matthew 11:2–6 and Luke 7:18–23.When John, who is imprisoned in the fort of Machaerus and learns of Jesus’ deeds, he sends a delegation to visit with him.This is the story of their mission to meet with Jesus following Jesus’ baptism.The question on his mind is whether or not Jesus is the long-awaited Messiah predicted in the Old Testament.″Are you the one to come after me, or should we wait for another?″ John sends (two of) his followers to Jesus to ask him a question: ″Are you the one to come after me, or shall we wait for another?″ According to Luke 7:22, Jesus spoke back to John via the messengers, telling him to take note of all the miraculous deeds that he had done up to that point.As recorded in the Gospel of Matthew, when John learned of Christ’s activities while imprisoned, he dispatched his followers to confront him and inquire, ″Are you the one who was to come, or should we anticipate someone else?″ Jesus responded, ″It is not my will that you should perish, but that I should rise up on your behalf.″ ″Take what you’ve heard and seen back to John, and tell him what you’ve witnessed: the blind receive sight, the lame walk, those suffering from leprosy are cured, those who are deaf hear, the dead are raised, and the gospel is preached to the poor.

1. Blessed is the guy who does not abandon his faith in me as a result of my presence.″ In accordance with the ″best manuscript authorities,″ John sent word by means of his disciples, as opposed to the Textus Receptus, which has the phrase ″duo tn mathtn autou,″ which means ″two of his disciples.″ However, the Textus Receptus has the phrase ″duo tn mathtn autou,″ which means ″two of his disciples.″ In the opinion of biblical commentator Marvin Vincent, ″the accurate interpretation is.″ In addition, ″two of his disciples″ are mentioned in Luke’s narrative.
2. Following this incident, according to the accounts in Matthew 11:7–11 and Luke 7:24–28, Jesus continues to speak to the multitudes about John the Baptist, who is then killed.

See also

• Chronology of Jesus
• Gospel harmony
• Mandaeans

Nicodemus – Wikipedia

SaintNicodemus
Nicodemus helping to take down Jesus’ body from the cross (The Deposition, by Michelangelo)
Defender of Christ
Born	Galilee
Died	Judea
Venerated in	The Catholic ChurchEastern Orthodox ChurchOriental Orthodox ChurchAnglican ChurchLutheran Church
Canonized	Pre-Congregation
Feast	2 August (Eastern Orthodox Church & Byzantine-rite Catholic Churches)3 August (Roman-rite Catholic Church)Third Sunday of Pascha (Eastern Orthodox Church & Byzantine-rite Catholic Churches)31 August (Roman-rite Catholic Church)
Attributes	Pharisee
Patronage	Curiosity

• Nicaeademus (
• Greek: o, translit. Nikódmos) was a Pharisee and a member of the Sanhedrin who appears in the Gospel of John in three different contexts: (1) as a Pharisee and member of the Sanhedrin He initially comes to Jesus in the middle of the night to discuss Jesus’ teachings (John 3:1–21)
• then he meets Jesus again the next day to discuss Jesus’ teachings (John 3:1–21).
• It is the second time that Nicodemus is said that he tells his fellow members of the Sanhedrin (Jewish legislative body) that the law demands that a person be heard before being condemned (John 7:50–51)
• Lastly, Nicodemus arrives after Jesus’ crucifixion in order to bring the usual embalming spices, as well as to help Joseph of Arimathea in preparing Jesus’ body for burial (John 19:39–42).

The Gospel of Nicodemus, an apocryphal book bearing his name that was written in the mid-4th century, is mostly a rewriting of the earlier Acts of Pilate, which narrates the Harrowing of Hell, and is primarily a reworking of the earlier Acts of Pilate, which chronicles the Harrowing of Hell.There is no clear source of information about Nicodemus other than the Gospel of John, but according to Ochser and Kohler (in an article in The Jewish Encyclopedia) and some historians, he could be the same person as Nicodemus ben Gurion, who is mentioned in the Talmud as a wealthy and popular holy man reputed to have had miraculous powers.Those who disagree with this interpretation point out that the biblical Nicodemus was most likely an older man at the time of his encounter with Jesus, whereas Nicodemus ben Gurion arrived 40 years later, at the period of the Jewish War.

In John’s Gospel

1. Nicodemus, like Lazarus, does not belong to the tradition of the Synoptic Gospels and is only addressed by John, who devotes more than half of Chapter 3 of his gospel and a few lines of Chapter 7 to Nicodemus before mentioning him for the final time in Chapter 19.
2. It is revealed that Nicodemus is a Pharisee who comes to visit Jesus in the middle of the night the first time he is mentioned.
3. According to the scriptures, Jesus traveled to Jerusalem to participate in the Passover celebration.
4. In Jerusalem, he pursued the moneychangers from the temple and toppled their tables, causing them to flee.
5. His followers were reminded of the words of Psalm 69, which read, ″Zeal for your house shall devour me.″ After these occurrences, ″many believed in his name as they witnessed the signs that he was doing″ (John 2:23–25), and ″many were baptized in his name.″ When Nicodemus pays a visit to Jesus, he offers the following observations: ″Rabbi, we are aware that you are a divinely inspired teacher who has come from God.
6. Because no one could achieve the miracles you are performing unless God was present with them.″ (See also John 3:2).

• ″Unless one is born again, he will not be able to see the kingdom of God,″ Jesus responds.
• Then there’s a dialogue with Nicodemus about what it means to be ″born again″ or ″born from above″ (Greek: v) and how it relates to salvation: In his inquiry, Nicodemus considers the possibility of being actually birthed again from one’s mother womb; yet, most theologians agree that Nicodemus understood Jesus was not speaking about literal rebirth.
• That is according to theologian Charles Ellicott ″The method of Rabbinic dialogue is followed in that it presses the impossible meaning of the words in order to exclude it and to bring forth the true meaning.

• You can’t possibly mean that a man is going to be born after entering his mother’s womb for the second time.
• ‘Can you tell me what it is that you really mean?’″ Rather of using the metaphorical meaning of anthen, Nicodemus opts for the literal definition, assuming that this interpretation encompasses all of the value of the term.
• Jesus expresses amazement, maybe sarcastically, that ″a teacher of Israel″ does not comprehend the notion of spiritual rebirth: ″A teacher of Israel″ does not understand the concept of spiritual rebirth: 3:10–11 (John 3:10-11.) Is it possible that you are a master of Israel and are unaware of these things?
• I swear by God, I swear by God, we speak what we know, and we attest what we have seen, and you do not believe our words or accept our testimony.
• KJV In Chapter 7, Nicodemus counsels his colleagues, who are referred to as ″the chief priests and the Pharisees,″ to listen carefully and thoroughly before reaching a judgment on Jesus.
• Their scornful retort is that no prophet ever came from Galilee, which they find absurd.

Nonetheless, it seems likely that he had some kind of influence on the Sanhedrin during his time there.Finally, as Jesus is laid to rest, Nicodemus brings a combination of myrrh and aloes weighing around 100 Roman pounds (33 kg), despite the fact that embalming is typically against Jewish tradition (with the exceptions of Jacob and Joseph).Nicodemus must have been a wealthy individual, according to Pope Benedict XVI, who writes in his book Jesus of Nazareth: Holy Week that, ″Astonishingly large quantities of the balm are produced, far above any natural proportions.This is a funeral fit for a king.″

Veneration and liturgical commemoration

1. Nicodemus is revered as a saint in the Eastern Orthodox Churches as well as the Catholic Church, among other places.
2. The Eastern Orthodox and Byzantine-rite Catholic churches commemorate Nicodemus on the Sunday of the Myrrhbearers, which is celebrated on the Third Sunday of Pascha (i.e., the second Sunday after Easter), as well as on 2 August, which is the date on which tradition holds that his relics, as well as those of Stephen the Protomartyr, Gamaliel, and Abibas (Gamaliel’s second son), were discovered.
3. The Eastern The feast of the discovery of their remains is commemorated on the next day, August 3, according to the traditional Roman-rite Catholic liturgical calendar.
4. As part of the Catholic Church’s current Roman Martyrology, Nicodemus and Saint Joseph of Arimathea are celebrated on the 31st of August, along with other saints.
5. In Ramla, the Franciscan Order built a church dedicated to Saints Nicodemus and Joseph of Arimathea, which is still in use today.

Legacy

In art

1. When it comes to medieval portrayals of the Deposition, Nicodemus and Joseph of Arimathea are commonly seen taking the dead Christ from the cross, which is done with the use of a ladder.
2. While Nicodemus was not as well-known as Joseph, he was the subject of several religious stories during the Middle Ages, notably in association with gigantic crosses.
3. His carvings of the Holy Face of Lucca and the Batlló Crucifix were said to have been aided by angels, with the face in particular receiving heavenly help, and as a result, the works were considered examples of acheiropoieta.
4. Even though both of these sculptures were created more than a millennium after Nicodemus’ death, the inscriptions on both demonstrate to the continuing popularity of Nicodemus as a figure in medieval Europe.

In poetry

The presence of Nicodemus in Henry Vaughan’s poem ″The Night″ is essential because it helps to develop the poem’s description of the night’s connection with God.

In music

1. In the Lutheran prescribed readings of the 18th century, the gospel passage of Jesus’ conversation with Nicodemus at night was given to Trinity Sunday, which is the feast of the Holy Trinity.
2. In honor of the event, Johann Sebastian Bach created many cantatas, the most notable of which being O heilges Geist- und Wasserbad, BWV 165, which was composed in 1715 and is based on a text by Salomo Franck, the court poet in Weimar.
3. In 1937, Ernst Pepping produced an Evangelienmotette (motet based on the gospel text) entitled Jesus and Nikodemus.
4. Nicodemus’ name was symbolically employed in popular music during the American Civil War era in Henry Clay Work’s 1864 song ″Wake Nicodemus,″ which was popular at minstrel performances at the time of its composition.
5. Tim Curry recorded a cover version of the song for his debut album Read My Lips in 1978.
6. The Devil Makes Three’s song ″Help Yourself″ has a fairly casual account of the interaction between Nicodemus and Jesus, which is included in the lyrics.

• Nicodemus is commemorated in the second stanza of the song ″Help yourself,″ performed by The Devil Makes Three (band).

In literature

1. In Persuaded: The Story of Nicodemus, author David Harder tells the fictionalized story of Nicodemus’ life, which is based on actual events.
2. Using events and schedules from the Passion Translation Bible, Harder created a realistic tale that brought biblical characters to life in a way that was historically and scripturally correct.
3. Harder’s objective was to maintain his work historically and scripturally authentic.

During the Protestant vs. Catholic struggle

1. People who belonged to a Church other than the one that was locally dominant faced harsh punishment, and in many cases they faced imminent death, during the Protestant-Catholic conflict in Europe from the 16th century to the 18th century, according to the historian David Hume.
2. As a result of this, the word ″Nicodemite″ became popular, which is commonly used to insult someone who is accused of publicly misrepresenting their genuine religious views by presenting a fake appearance while concealing their true convictions.
3. In his Excuse à messieurs les Nicodemites, published in 1544, John Calvin is credited with coining the phrase..
4. According to Calvin, who was opposed to all forms of saint devotion, the fact that Nicodemus became a Catholic saint in no way absolved him of his ″duplicity.″ The word was initially used to refer to crypto-protestants — Protestants who live secretly in a Catholic setting – but it has now been extended more generally.

United States

1. In particular, the discussion with Jesus is the source of several common expressions of contemporary American Christianity, including the descriptive phrase ″born again,″ which is used by some groups to describe salvation or baptism, and John 3:16, which is frequently quoted to describe God’s plan of redemption.
2. He served as a paradigm of rebirth for African-Americans after the Civil War, according to historian Daniel Burke, who writes, ″as they strove to shed their former identity as slaves.″ Rosamond Rodman claims that after the Civil War, freed slaves who relocated to Nicodemus, Kansas, named their town after him.
3. National Park Service officials believe it was most likely based on a song written in 1864 by Henry Clay Work and intended to encourage settlement in the area.
4. ″Wake Nicodemus″ is a song written by Henry Clay Work and published in 1864.
5. A metaphor for the necessity for the United States to be ″born again″ in order to successfully address social and economic injustice was used by Martin Luther King Jr.
6. on August 16, 1967, when he spoke of the need for the country to be ″born again.″ The speech, titled ″Where Do We Go From Here?,″ was given during the 11th Annual SCLC Convention in Atlanta, Georgia, and was presented by the author.

Gallery

• Christ with Nicodemus by Crijn Hendricksz, 1616–1645
• Cima da Conegliano, Nicodemus with Christ’s body, Apostle John on the right, and Mary to the left
• Tanner – Nicodemus coming to Christ II
• Cima da Conegliano, Nicodemus with Christ’s body, Apostle John on the right, and Mary to the left.

See also

• Saint Nicodemus, patron saint archive

Notes

1. For example, David Flusser’s Jesus (Jerusalem: Magnes, 2001), 148
2. idem, ″Gamaliel and Nicodemus,″ JerusalemPerspective.com
3. Zeev Safrai, ″Nakdimon b. Guryon: A Galilean Aristocrat in Jerusalem,″ in The Beginnings of Christianity (ed. Jack Pastor and Menachem Mor
4. Jerusalem: Yad Ben-Zvi, 2005), 297–31 (1991). The Gospel of John is a collection of stories about a man named John who lived in the first century AD. p. 186
5. Richard Bauckham, ″Nicodemus and the Gurion Family,″ Journal of Theological Studies 47.1 (1996):1–37
6. James F. Driscoll, ″Nicodemus.″ Leicester: InterVarsity Press. p. 186
7. In the Catholic Encyclopedia, Vol. 11, New York: Robert Appleton Company, 1911
8. Watkins, H. W., Ellicott’s Commentary on John 3, accessed on 10 February 2016
9. Burke, Daniel. On March 27, 2013, Religious News Service published an article titled Nicodemus, The Mystery Man of Holy Week. Also see: Gertrud Schiller’s Iconography of Christian Art, Volume 2, The Passion of Jesus Christ. 144–45, 472–73.
10. ″Henry Clay Work Biography″. notablebiographies.com.
11. Overell 2004, pp. 117–18.
12. Eire 1979.
13. ″Nicodemus National Historic Site″, National Park Service (16 August 1967). Speaking at the Eleventh Annual SCLC Convention, ″Where Do We Go From Here?″ was the topic of the address. University of Stanford’s Martin Luther King, Jr. Research and Education Institute (MLK Jr. R&E Institute). Obtainable on the 30th of November, 2018.

References

Cornel Heinsdorff’s Christus, Nikodemus, and the Samaritanerin at Juvencus is a masterpiece of German literature. The lateinische Evangelienvorlage is included as an appendix (= Untersuchungen zur antiken Literatur und Geschichte, Bd.67), which was published in Berlin and New York in 2003.

External links

Wikimedia Commons has media related to Nicodemus.

• Nicodemus, according to the Jewish Encyclopedia
• ″St. Nicodemus,″ according to Butler’s Lives of the Saints

John 8 – Wikipedia

This article is about the chapter of John’s Gospel that is discussed here. See John VIII for a list of persons with the surname John 8.

John 8
← chapter 7chapter 9 →
John 8:14-22 on Papyrus 39 from the 3rd century
Book	Gospel of John
Category	Gospel
Christian Bible part	New Testament
Order in the Christian part	4

1. John 8 is the eighth chapter of the Gospel of John in the New Testament of the Christian Bible, and it is the eighth chapter of the book of John.
2. It continues the story of Jesus’ dispute with the Pharisees following the Feast of Tabernacles, which began in the previous chapter.
3. It also includes some additional information.
4. Be described in verse 12, Jesus is referred to as ″the light of the world,″ and verse 32 contains the well-known teaching ″you shall know the truth, and the truth will set you free.″ In verses 56–58, Jesus asserts that he existed before Abraham (or, according to non-Trinitarian readings, that he had been foreordained).
5. ″Believe it or not, I declare unto you, I existed before Abraham was born.″

Text

The original text was written in the ancient Greek language of Koine. It has 59 verses, which makes up the entirety of this chapter.

Textual witnesses

• The following are examples of early manuscripts that contain the text of this chapter: Papyrus 75 (AD 175–225)
• Papyrus 66 (c. 200)
• Codex Vaticanus (325–350)
• Codex Sinaiticus (330–360)
• Codex Bezae (c. 400)
• Codex Alexandrinus (400–440)
• Codex Ephraemi Rescriptus (c. 450
• extant verses 35–59)
• Codex Bezae (c. 400)
• Codex Alexandr

Pericope adulterae

Authenticity

1. The validity of the passage between John 7:53 and John 8:11, known as the Pericope adulterae or the Pericope de Adultera, has been called into question by scholars.
2. It exists in the King James Version, but recent English translations point out that it is absent from the most reputable early copies of the Gospel of John, and as a result, they conclude that it was not part of the original copy.
3. The passage was not known to any Greek Church Fathers until the discovery of Didymus the Blind’s writings in Egypt in 1941.
4. Didymus the Blind’s writings contained a reference to the pericope adulterae as being found in ″several copies,″ and it is now considered established that this passage was present in its usual place in some Greek manuscripts known in Alexandria and elsewhere as early as the 4th centur y.
5. In support of this, it should be noted that the conclusion of John chapter 7 is marked with an umlaut in the 4th-century Codex Vaticanus, which was written in Egypt, indicating that an alternate reading was recognized at the time.
6. In the late 4th century, according to Jerome, the pericope adulterae could be found in its regular location in ″many Greek and Latin manuscripts″ in Rome and the Latin West, as well as in other parts of the world.

• A number of Latin Fathers from the 4th and 5th centuries CE, including Ambrose and Augustine, have affirmed this position.
• Specifically, the author asserted that the passage may have been improperly excluded from some manuscripts in order to avoid the impression that Christ had sanctioned adultery: ″Some persons of little faith, or rather enemies of the true faith, fearing, I suppose, that their wives might be given impunity in sinning, removed from their manuscripts the Lord’s act of forgiveness toward the adulteress, as if he who had said ″Sin no more″ had granted permission to sin.″ A narrative about Jesus and a woman ″accused of many misdeeds″ is mentioned by Papias (approximately AD 125), who may be referring to this section; there is a fairly certain reference of the pericope adulterae in the 3rd-century Syriac Didascalia Apostolorum, but without mentioning John’s Gospel.
• The passage ″And when the elders had set another woman who had sinned before Him, and had left the sentence to Him, and were gone out, our Lord, the Searcher of the hearts, inquiring of her whether the elders had condemned her, and being answered No, He said unto her: ‘Go thy way therefore, for neither do I condemn thee.’″ is found in Book II.24 of the Constitutions of the Holy Apostles.

• Book II is usually considered to have been written in the late third century (Von Drey, Krabbe, Bunsen, Funk).
• The adulterae pericope is found in the Codex Fuldensis, which has been conclusively dated to AD 546.
• Possibly taken from John 8:11, section 6 of the Second Epistle of Pope Callistus states: ″Let him see to it that he sins no more, that the sentence of the Gospel may live in him: ‘Go, and sin no more.″ The epistle, on the other hand, contains quotations from eighth-century texts and is not considered authentic.
• A comment on the earliest and most dependable witnesses is included in almost all current translations of the Pericope de Adultera at John 7:53–8:11, however some put it in brackets or include a note about it in the text.

Narrative

1. Jesus spends the night on the Mount of Olives (John 8:1), ″possibly at the house of Lazarus,″ according to the Greek Expositor’s Greek Testament, while the rest of the congregation ″returns home″ to their own homes (John 7:53).
2. This is the only time the Mount of Olives is mentioned in John’s Gospel, while it is also mentioned in John 18:1, when Jesus and his followers ″passed the Kidron Valley and entered an olive grove of olive trees.″ Jesus returns to the Temple the following morning at the crack of dawn.

Verse 7

• As a result, as they continued to question Him, He lifted Himself to His feet and said to them, ″Let him who among you is without sin hurl the first stone at her.″ ″He raised Himself up″: also known as ″He looked up″
• ″Let him throw a stone at her first″ (KJV: ″let him first cast a stone at her″): this refers to the law in Deuteronomy 17:7, which states that ″the hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people″
• ″Let him throw a stone at her first″ (KJV: ″let him first

The Light of the World

1. In John 8:12, Jesus refers to himself as ″the light of the world,″ returning to a topic that appeared in the Prologue to the Gospel: ″I am the light of the world.″ The light shines in the darkness, and the darkness does not grasp what is happening.
2. (See also John 1:5) The Pharisees are upset because Jesus bears testimony to himself, which is also addressed in the Prologue: ″John the Baptist came for a witness, to bear witness to the Light, so all might believe through him.″ He was not the Light, but he was sent to give testimony to the Light’s presence in the world.
3. That was the genuine Light, and it is this Light that illuminates every man that enters the earth.
4. (See also John 1:7–8) In both the narrative of John 7:53–8:11, in which everyone except the woman has left the Temple having been convinced by their own consciences, and the preceding verse of John 7:52, in which Nicodemus the Pharisee has been urged by the other members of Sanhedrin to re-examine the scriptures on the issue of whether a prophet could come from Galilee, Jesus makes a statement that is incompatible with both the narrative and the preceding verse.
5. Heinrich Meyer, a theologian, makes an attempt to establish a connection: We must hunt for a relationship between John 7:52 and something else.
6. This may be determined by following the simple instructions below.

• Because the Sanhedrim had been unable to carry out their plan to apprehend Jesus, and had become divided among themselves as a result (as recorded in John 7:45–52), He was able, as a result of this miscarriage in their plans against Him (Greek: v), to come forth anew and address the crowds gathered in the temple.

Verse 13

As a result, the Pharisees told Him, ″You bore witness of Yourself; your testimony is not genuine.″ The claim being made is not that Jesus’ remark is incorrect, but rather that it is not admissible as evidence in court. In a similar vein, Jesus had already stated in John 5:31, ″If I bear witness of Myself, My testimony is not accurate.″

Verse 14

1. ″Even if I bear witness of Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I came from and where I am going.″ Jesus responded by saying to them, ″Even if I bear witness of Myself, My testimony is true, for I know where I came from and where I am going.″ Specifically, the Greek phrase (eg.
2. martur peri emautou) suggests that Jesus is an exception to the rule, with the reason for this being that he was crucified on the cross ″He understands where he came from and where he is going.
3. He is well aware of his origins and his fate.
4. The fact that He is aware of himself means that the rule given does not apply to Him.″

Jesus’ dialogue with the Jews who had believed in Him

1. Many of Jesus’ listeners professed faith in him (John 8:30).
2. Verse 31 shifts the focus of Jesus’ discussion away from the Pharisees and onto the Jews who had come to trust in him (Greek: o o o).
3. ″Jews who believed in Him″ is a phrase that appears in several English translations.
4. According to Anglican Bishop Charles Ellicott, the concept that there were Jews who were believers creates a ″contrast″ and ″maybe a sense of amazement.″ With this group, the tone of verses 31 to 59 is critical and argumentative; the Pulpit Commentary describes them as ″believers of the most imperfect kind,″ who ″accepted the Messianic claims, but persisted in interpreting them, not by his word, but by their own ideas of the theocratic kingdom, by their privileges as children of Abraham, by their national animosity toward their nearest neighbours the Samaritans, by their inability to press behind the veil of J.
5. Louis Martyn, an American theologian, claimed that John’s Gospel may be read on two levels: as a narrative presenting the life and teaching of Jesus, and as a story portraying events and contending conflicts in the early church.
6. If one accepts this interpretation, it suggests a debate about Jewish partial-believers in Jesus as the Messiah who, according to the evangelist, did not accept the entire ″truth″ of orthodox Christian teaching and maintained that their covenantal relationship with God was rooted in the Abrahamic tradition rather than the salvation (freedom) offered by Jesus.

• In the minds of this particular set of Jews, the essential credal premise was ″Abraham is our father″ (John 8:39, a).
• When the evangelist responds, he acknowledges that they are truly Abraham’s descendants (John 8:37 and John 8:39, b), but then goes on to discuss the action that should follow: ″If you were Abraham’s offspring, you would perform Abraham’s works.″ Instead, ″you attempt to assassinate Me, a Man who has shown to you the truth that I have received from God″ (John 8:40).
• ″The sole place where the Lord refers to himself as a man,″ according to the Pulpit Commentary, however the threat to murder ″a man″ can equally be interpreted as suggesting that the Jews threatened to kill those who were preaching the message that the evangelist identified as the genuine gospel (John 8:32).

• John 8:48 accuses Jesus of being a member of the Samaritan community as well as being tormented by demons.
• He categorically denies possessing a demon, yet he makes no statement in response to the Samaritan claim.
• The discussion, which is shown as Jesus fighting with ″the Jews who had trusted in Him,″ goes all the way up to verse 59.
• As Jesus explains, the contemporary times correspond to Abraham’s expectations, and Abraham recognized this time and ″was glad″ (John 8:56).
• The Jews’ reaction is that Jesus has not yet attained the age of fifty, i.e., has not yet achieved the age of ″full manhood,″ as described in Numbers 4:3, 4:39, and 8:24, respectively.
• After the evangelist has brought the chapter to a close with Jesus’ words, ″Before Abraham was, I AM″ (John 8:58), the audience is forced to conclude that Jesus has ″taken the Divine Name″ onto himself, prompting them to prepare to stone Him for blasphemy in the process.

A verse in which Jesus flees from their furious response and exits the Temple brings the tale to a close.The phrase ″moving through the middle of them, and so passing by″ is found in certain manuscripts.According to Alfred Plummer, who wrote the Cambridge Bible for Schools and Colleges, ″These sentences appear to be an addition into the text, and are most likely an adaption of Luke 4:30.The passage is not found in any English versions prior to the one published in 1611 ″…..

See also

• Abraham, the Light of the World
• Veritas vos liberabit
• Abraham, the Light of the World
• Matthew 3, Ezekiel 33, and other related Bible passages

References

1. John 8:59
2. ″Sed thus videlicet infidelium sensus exhorret, ita ut nonnulli modicae fidei vel potius inimici verae fidei, credo, metuentes peccandi impunitatem dari mulieribus suis, illud, quod de adulterae indulgentia Dominus fecit, onerrent de codicibus suis De Adulterinis Conjugiis 2:6–7 (Augustine’s De Adulterinis Conjugiis). cited in Wieland Willker’s A Textual Commentary on the Greek Gospels Archived 2011-04-09 at the Wayback Machine, Vol. 4b, p. 10
3. The Early Church Fathers Volume 7 by Philip Schaff (public domain) pp. 388-390, 408
4. Clontz, T.E. and J., ″The Comprehensive New Testament″, Cornerstone Publications (2008), p. 571, ISBN 978-0-9778737-1-5
5. John 8. Accessed on July 9, 2019.
6. a b c d e f g h I j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j k l j

External links

• John 8 King James Bible – Wikisource
• English Translation with Parallel Latin Vulgate
• Online Bible at GospelHall.org (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
• John 8 King James Bible – Wikisource
• English Translation with Parallel Latin Vulgate
• Bible Gateway offers a variety of Bible translations (including the NKJV, NIV, and NRSV)