John 8:3

KJV

And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,

KJV (with Strong's)

And {G1161} the scribes {G1122} and {G2532} Pharisees {G5330} brought {G71} unto {G4314} him {G846} a woman {G1135} taken {G2638} in {G1722} adultery {G3430}; and {G2532} when they had set {G2476} her {G846} in {G1722} the midst {G3319},

Complete Jewish Bible

The Torah-teachers and the P’rushim brought in a woman who had been caught committing adultery and made her stand in the center of the group.

Berean Standard Bible

The scribes and Pharisees, however, brought to Him a woman caught in adultery. They made her stand before them

American Standard Version

And the scribes and the Pharisees bring a woman taken in adultery; and having set her in the midst,

Commentary

### SUMMARY
John 8:3 introduces a dramatic confrontation in the Temple courts where the scribes and Pharisees bring a woman caught in the act of adultery before Jesus. Their true intent is not to uphold justice or moral purity, but to set a legal and theological trap for Jesus, hoping to force Him into a position where He would either contradict Mosaic Law or violate Roman authority, thereby providing grounds for accusation. The public display of the woman, placed "in the midst," underscores their deliberate attempt to shame her and create a spectacle designed to test Jesus' wisdom and authority.

### CONTEXT
* **Literary Context:** This verse immediately follows Jesus' teaching in the Temple during the Feast of Tabernacles, where He had declared Himself the "light of the world" in [John 8:12](/john/8-12 "John 8:12 - Jesus, the Light of the World") (though the preceding verses, John 7:53-8:11, are often considered a later insertion into John's Gospel, they are widely accepted as canonical and reflect early Christian tradition). The narrative flow sets up a direct challenge to Jesus' authority and teaching. The religious leaders, already hostile towards Jesus, seize this opportunity to discredit Him publicly. This incident serves as a pivotal moment, contrasting the rigid legalism of the Jewish authorities with Jesus' compassionate yet authoritative approach to sin and judgment, foreshadowing the escalating conflict that will eventually lead to His crucifixion.
* **Historical & Cultural Context:** The "scribes and Pharisees" represented the dominant religious and legal authorities in Judea during Jesus' time. Scribes were experts in the Mosaic Law, responsible for interpreting and teaching it, while Pharisees were a prominent Jewish sect known for their strict adherence to both the written Law and their extensive oral traditions. Adultery, under Mosaic Law, was a capital offense, punishable by stoning for both parties involved ([Leviticus 20:10](/leviticus/20-10 "Leviticus 20:10 - Law on Adultery"); [Deuteronomy 22:22-24](/deuteronomy/22-22-24 "Deuteronomy 22:22-24 - Penalties for Adultery")). However, during the Roman occupation, the Jewish Sanhedrin had lost the authority to carry out capital punishment ([John 18:31](/john/18-31 "John 18:31 - Pilate's Question to the Jews")). This created a significant dilemma: if Jesus endorsed stoning, He would infringe upon Roman jurisdiction; if He did not, He could be accused of undermining the Law of Moses. The public setting in the Temple courts was chosen to maximize the woman's shame and to ensure a public display of Jesus' response, regardless of its outcome.
* **Key Themes:** John 8:3 introduces several critical themes that resonate throughout the passage and the broader Gospel. The most prominent is the **Hypocrisy of Religious Leaders**, as the scribes and Pharisees, ostensibly upholding the Law, ignore the male accomplice in adultery and use the woman's sin as a mere pawn in their scheme to discredit Jesus. Their selective application of the law reveals their corrupt motives, a theme Jesus frequently condemns (e.g., [Matthew 23:23-28](/matthew/23-23-28 "Matthew 23:23-28 - Woes to the Scribes and Pharisees")). Another key theme is the **Tension Between Law and Grace**, where the rigid, condemnatory application of the Law by the Pharisees is starkly contrasted with Jesus' approach, which seeks both justice and mercy. This incident also highlights the **Divine Authority of Jesus** to interpret and fulfill the Law, demonstrating His wisdom in navigating a seemingly impossible trap. Finally, the theme of **Public Shame and Judgment** is evident in the manner the woman is brought forward, emphasizing the societal consequences of sin and the human tendency to condemn.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Scribes (Greek, _grammateús'_):** From _gramma_, meaning a letter or writing, this term refers to a professional writer, secretary, or, in a religious context, an expert in the Mosaic Law. In the New Testament, scribes were interpreters and teachers of the Law, often associated with the Pharisees and frequently depicted as opponents of Jesus due to their legalistic interpretations and traditions. Their presence here signifies a formal, legal challenge.
* **Pharisees (Greek, _Pharisaîos'_):** Of Hebrew origin (related to the idea of "separation"), this term denotes a "separatist" or one who is exclusively religious. The Pharisees were a prominent Jewish sect known for their strict adherence to the Law of Moses and their extensive oral traditions. They sought to apply the Law to every aspect of life, often leading to a rigid legalism that Jesus frequently critiqued for its lack of mercy and spiritual depth. Their involvement underscores the official nature of the accusation against the woman and their deliberate attempt to trap Jesus.
* **Taken (Greek, _katalambánō'_):** From _kata_ (down, against) and _lambánō_ (to take), this verb means "to take eagerly," "seize," "apprehend," or "overtake." In this context, it implies being caught in the very act of adultery, leaving no doubt about the woman's guilt according to the Law. The use of this strong verb emphasizes the undeniable nature of the transgression, which the accusers used to strengthen their case and present Jesus with an inescapable dilemma.

#### Verse Breakdown
* **"And the scribes and Pharisees brought unto him a woman taken in adultery;":** This opening clause immediately establishes the key players and the central conflict. The "scribes and Pharisees" represent the religious establishment and its legalistic authority, confronting Jesus. The "woman taken in adultery" is the object of their accusation and the instrument of their trap. The phrase "taken in adultery" implies she was caught in the very act, a detail meant to leave no room for doubt regarding her guilt under Mosaic Law and thus, to make Jesus' decision seem straightforward yet perilous.
* **"and when they had set her in the midst,":** This second clause highlights the public and humiliating nature of the accusation. To "set her in the midst" means to place her in the center of the crowd, likely in the Temple court where Jesus was teaching. This action was designed to maximize her shame and exposure, turning her into a public spectacle. It also served to draw the attention of everyone present to the impending confrontation, increasing the pressure on Jesus to deliver a judgment that would satisfy the accusers or expose Him.

#### Literary Devices
The passage employs several significant literary devices. **Irony** is prominent, as the religious leaders, who claim to uphold God's Law, act with profound unrighteousness and hypocrisy, using a person's sin for their own malicious ends rather than for justice or restoration. Their actions contrast sharply with the very spirit of the Law, which calls for mercy and true righteousness. **Foreshadowing** is also evident, as this incident sets the stage for Jesus' subsequent teachings on judgment, sin, and grace, particularly His declaration that He did not come to condemn the world but to save it. The woman herself serves as a **Symbol** of humanity's fallen state and the universal need for grace and forgiveness, while the Temple court, a place of worship and teaching, becomes a stage for a dramatic display of human legalism versus divine compassion.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 8:3 initiates a profound theological discussion about the nature of sin, judgment, and divine mercy. The scribes and Pharisees represent a legalistic approach that prioritizes strict adherence to the letter of the law, even at the expense of compassion and true justice. Their actions expose the human tendency to use others' sins for self-righteous gain or to condemn rather than redeem. This stands in stark contrast to Jesus' character, who, as the embodiment of both truth and grace, refuses to participate in their condemning agenda. The incident highlights that while sin is real and has consequences, God's ultimate desire is for repentance and restoration, not merely condemnation. It challenges believers to examine their own hearts, ensuring that their pursuit of righteousness is rooted in love and humility, not in self-serving judgment.

* [Deuteronomy 17:6-7](/deuteronomy/17-6-7 "Deuteronomy 17:6-7 - Requirement for Witnesses")
* [Matthew 23:23-28](/matthew/23-23-28 "Matthew 23:23-28 - Woes to the Scribes and Pharisees")
* [Romans 2:1-3](/romans/2-1-3 "Romans 2:1-3 - Judging Others")

### REFLECTION AND APPLICATION
John 8:3 serves as a powerful mirror, inviting us to reflect on our own attitudes towards sin and those who commit it. Are we quick to condemn, or do we seek to understand and offer grace? The actions of the scribes and Pharisees reveal the insidious nature of self-righteousness, where outward adherence to rules can mask an inward lack of love and a desire to control or trap others. This passage challenges us to examine our motives when we point out the flaws of others. Are we genuinely concerned for their spiritual well-being and restoration, or are we secretly elevating ourselves by highlighting their failures? It reminds us that true righteousness is not found in legalistic condemnation but in compassionate discernment and the willingness to extend mercy, just as Jesus does in the subsequent verses. This passage calls us to cultivate a heart that grieves over sin but rejoices in the opportunity for repentance and new life, recognizing that we all stand in need of God's grace.

#### Questions for Reflection
* **How do the actions of the scribes and Pharisees in this verse challenge my own tendencies towards judgment or self-righteousness?**
* **In what ways might I be tempted to use someone else's sin or mistakes to elevate myself or to set a "trap" for them, rather than seeking their restoration?**
* **How can I cultivate a heart that balances a clear understanding of sin with a compassionate desire for grace and redemption, mirroring Jesus' approach?**
* **What does "setting someone in the midst" look like in contemporary society, and how can I resist participating in such public shaming?**

### FAQ
**Why was only the woman brought before Jesus, and not the man involved in the adultery?**

Answer: The Mosaic Law explicitly states that both the man and the woman caught in adultery were to be put to death ([Leviticus 20:10](/leviticus/20-10 "Leviticus 20:10 - Law on Adultery"); [Deuteronomy 22:22](/deuteronomy/22-22 "Deuteronomy 22:22 - Penalty for Adultery")). The fact that only the woman was brought highlights the profound hypocrisy and malicious intent of the scribes and Pharisees. Their primary goal was not to uphold justice or moral purity, but to entrap Jesus. Bringing only the woman allowed them to focus the public's attention and pressure solely on Jesus' response to her, without the complication of dealing with the male accomplice. This selective application of the Law underscores their self-serving agenda and their disregard for true righteousness.

**What was the "trap" the scribes and Pharisees were trying to set for Jesus?**

Answer: The scribes and Pharisees presented Jesus with a legal and theological dilemma designed to discredit Him, regardless of His answer. If Jesus commanded that the woman be stoned according to Mosaic Law, He would appear harsh and potentially violate Roman authority, as the Roman occupiers had deprived the Jewish authorities of the right to execute capital punishment ([John 18:31](/john/18-31 "John 18:31 - Pilate's Question to the Jews")). This could lead to a charge of sedition against Rome. If, however, Jesus showed mercy and did not condemn her, they could accuse Him of undermining the Law of Moses, thereby eroding His credibility as a religious teacher and potentially inciting the people against Him for being too lenient on sin. This was a carefully orchestrated plot to force Jesus into a lose-lose situation.

### CHRIST-CENTERED FULFILLMENT
John 8:3, though seemingly a simple narrative of accusation, profoundly points to the Christ-centered fulfillment of God's redemptive plan. Jesus, standing "in the midst," embodies the ultimate intersection of divine justice and boundless grace. He does not deny the woman's sin, acknowledging the truth of the accusation, yet He refuses to participate in the legalistic condemnation that seeks only death. Instead, He redirects the gaze of the accusers inward, exposing their own sinfulness and demonstrating that true righteousness begins with self-examination, not external judgment ([Matthew 7:1-5](/matthew/7-1-5 "Matthew 7:1-5 - Judging Others")). This moment foreshadows Jesus' ultimate role as the one who fulfills the Law not by abolishing it, but by embodying its true spirit of love and mercy ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). He is the Lamb of God who takes away the sin of the world, not by condemning sinners, but by bearing their condemnation Himself on the cross ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God"); [Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")). In this encounter, Jesus reveals Himself as the compassionate High Priest who understands our weaknesses ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sympathetic High Priest")), offering not a stone, but a path to repentance and a new life free from the power of sin ([John 8:11](/john/8-11 "John 8:11 - Jesus' Mercy and Command")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.