Movatterモバイル変換

John 8:15
Ye judge after the flesh; I judge no man.

John 3:17
For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

John 18:36
Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

go.

John 5:14
Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.

Job 34:31
Surely it is meet to be said unto God, I have bornechastisement, I will not offendany more:

Proverbs 28:13
He that covereth his sins shall not prosper: but whoso confesseth and forsakeththem shall have mercy.

“Then neither do I condemn you,” Jesus declared.
Jesus' statement underscores His role as the merciful Savior. While He has the authority to judge, He chooses to extend grace. This act of forgiveness is consistent with His mission to seek and save the lost (Luke 19:10). It also reflects the fulfillment of the law through love and mercy, as seen inHosea 6:6, where God desires mercy, not sacrifice. Jesus' refusal to condemn the woman prefigures His ultimate act of taking on the condemnation of sin through His crucifixion, offering redemption to all who believe (Romans 8:1).

“Now go and sin no more.”
This command emphasizes repentance and transformation. Jesus' forgiveness is not a license to continue in sin but a call to a new way of life. The directive to "sin no more" aligns with the biblical theme of sanctification, where believers are called to live holy lives (1 Peter 1:15-16). It reflects the transformative power of encountering Christ, who empowers individuals to overcome sin. This phrase also connects to the broader biblical narrative of God's desire for His people to turn from sin and live in obedience to His will, as seen in the prophetic calls to repentance throughout the Old Testament (e.g.,Ezekiel 18:30-32).

– The woman recognizes that every human accuser has slipped away (John 8:9-10).

– By calling Jesus “Lord,” she confesses His authority and, implicitly, His righteousness.

• Compare the humility of Isaiah before God: “Woe to me… I am a man of unclean lips” (Isaiah 6:5).

•Romans 3:23 reminds us that all have sinned; thus every mouth is silenced before Him.

– Her admission that no one remains underscores that only One truly stands qualified to judge (James 4:12).

– Jesus, the sinless Judge (Hebrews 4:15), chooses mercy, fulfillingJohn 3:17: “For God did not send His Son into the world to condemn the world, but to save the world through Him”.

– This is not a dismissal of sin; it is a revelation of grace.

•Romans 8:1: “Therefore there is now no condemnation for those who are in Christ Jesus”.

•Micah 7:18 celebrates the God “who pardons iniquity… delighting in loving devotion.”

– His words echo the Father’s heart inEzekiel 33:11, desiring that the wicked turn and live, not perish under judgment.

– Grace never excuses sin; it empowers holiness.

•Titus 2:11-12: “The grace of God has appeared… teaching us to deny ungodliness.”

– “Go” signals a new start; “sin no more” calls for decisive repentance.

•Romans 6:1-2 warns against abusing grace: “Shall we continue in sin so that grace may increase? Absolutely not!”

•1 John 3:6 declares that those abiding in Christ do not keep on sinning.

– Jesus’ command is both prohibition and promise: what He requires, He enables through the Spirit (John 14:16-17).

John 8:11 reveals the full gospel rhythm: confession of helpless guilt, reception of Christ’s undeserved pardon, and the charge to pursue a transformed, holy life. Condemnation is lifted, not because sin is trivial, but because the Savior bears it. The forgiven are freed to walk away from sin, living proof that grace is stronger than rebellion.

Neither do I condemn thee: go, and sin no more.--Or, more exactly,and be no longer a sinner. There is no expression of forgiveness or peace as we find in other cases. (Comp.Matthew 9:2;Luke 7:48.) He does not condemn her, for "God sent not His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:17). His words must have come to her as words of mercy in contrast to the angry words of those who dragged her before Him. He does not condemn her, and yet by these words she must have been condemned more truly than by any words of accuser. He does not condemnher; and yet the very words which bid her go are the condemnation of her sin. (Comp.John 5:14.) As in the case of the woman of Samaria (John 4), there is something in the tone and manner of dealing with this woman which goes beyond all words; and as we read the narrative the heart completes the picture, and we feel it preserves for us a real incident in our Lord's ministry of mercy. It is a mark of truthfulness that the narrative tells us no more. It has not the completeness of an apocryphal story. We feel we should like to know more. She passed from His presence as her accusers had before. What came afterwards to her and to them? Did she, in obedience to the words now heard, go forth to a new life, rising through penitence and faith to pardon, peace, purity? Did they who shrink from His presence now, so learn His words as to come to that Presence again, seeking not judgment on others, but pardon for themselves? Over all the veil is drawn. We may not trace the history of lives known only to themselves and to God; but the lessons are patent, and remain to condemn every human judgment of another's sin; to condemn every sin in our own lives; to declare to every sinner the forgiveness which condemns not.

Parallel Commentaries ...