John 8:5

KJV

Now Moses in the law commanded us, that such should be stoned: but what sayest thou?

KJV (with Strong's)

Now {G1161} Moses {G3475} in {G1722} the law {G3551} commanded {G1781} us {G2254}, that such {G5108} should be stoned {G3036}: but {G3767} what {G5101} sayest {G3004} thou {G4771}?

Complete Jewish Bible

Now in our Torah, Moshe commanded that such a woman be stoned to death. What do you say about it?”

Berean Standard Bible

In the Law Moses commanded us to stone such a woman. So what do You say?”

American Standard Version

Now in the law Moses commanded us to stone such: what then sayest thou of her?

Commentary

### SUMMARY
John 8:5 presents the accusers' legal challenge to Jesus, as they bring before Him a woman caught in adultery. This pivotal verse highlights the tension between the strict application of Mosaic Law, which prescribed stoning for such an offense, and the profound question posed to Jesus regarding His own judgment. It sets the stage for a dramatic confrontation that reveals the accusers' manipulative motives, Jesus' divine wisdom, and the transformative power of grace over rigid legalism.

### CONTEXT
* **Literary Context:** John 8:5 is situated within the broader narrative of Jesus' ministry in Jerusalem, specifically during the Feast of Tabernacles (John 7:2). The preceding verses (John 7:53-8:11, though often debated textually, is widely accepted as an authentic narrative reflecting Jesus' character) describe Jesus teaching in the temple courts. Immediately prior to this verse, the scribes and Pharisees interrupt Jesus' teaching by presenting a woman caught in adultery, explicitly stating their intent to test Him. This episode follows Jesus' earlier claims of divine authority and His confrontation with Jewish leaders who questioned His origin and mission, creating a volatile atmosphere where His words and actions are constantly scrutinized. The question posed in John 8:5 is a direct challenge to His authority and a trap designed to discredit Him, regardless of His answer.
* **Historical & Cultural Context:** The scene unfolds in the temple precincts in Jerusalem, a center of Jewish religious and legal authority. The "law" referenced is the Mosaic Law, specifically found in [Leviticus 20:10](/leviticus/20-10 "Leviticus 20:10 - Law on Adultery") and [Deuteronomy 22:22-24](/deuteronomy/22-22-24 "Deuteronomy 22:22-24 - Laws on Sexual Immorality"), which indeed prescribed death by stoning for adultery. However, by the Roman occupation, the Jewish authorities had lost the right to execute capital punishment, a power reserved for the Roman procurator (cf. [John 18:31](/john/18-31 "John 18:31 - Pilate's Authority")). This created a legal dilemma for Jesus: Upholding the Law would mean defying Roman authority, while dismissing it would mean undermining the Law of Moses and potentially being accused of blasphemy or heresy. Furthermore, the absence of the male party involved in the adultery, despite the law requiring both to be put to death, exposes the accusers' hypocrisy and their selective application of the law, focusing solely on trapping Jesus rather than administering true justice.
* **Key Themes:** This verse contributes significantly to several overarching themes in John's Gospel and biblical theology. Firstly, it highlights the **tension between Law and Grace**, serving as a critical point where the rigid demands of the Mosaic Law confront the compassionate, redemptive nature of Jesus' ministry. Secondly, it underscores the theme of **testing and opposition** that Jesus consistently faces from the religious establishment, who are more interested in preserving their power and traditions than in recognizing divine truth (cf. [John 5](/john/5 "John 5 - Jesus' Authority Challenged")). Thirdly, the narrative sets the stage for a profound exploration of **sin, judgment, and mercy**, challenging the accusers' self-righteousness and revealing Jesus' unique authority to forgive and transform. Finally, it foreshadows the ultimate **fulfillment of the Law in Christ**, demonstrating that while the Law reveals sin, it is Christ who provides the solution through grace and truth, as articulated in [John 1:17](/john/1-17 "John 1:17 - Grace and Truth through Jesus Christ").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **commanded (Greek, _entéllomai'_):** This verb signifies to "enjoin" or "give charge," emphasizing the authoritative nature of Moses' instructions. It highlights that the accusers are appealing to a divine mandate, not merely a human tradition, underscoring the gravity of their challenge to Jesus.
* **law (Greek, _nómos'_):** Referring specifically to the Mosaic Law (the Torah), this term denotes a prescriptive usage or regulation. In this context, it represents the foundational legal and moral code given by God to Israel through Moses, which the Pharisees believed Jesus was either violating or disrespecting.
* **stoned (Greek, _lithoboléō'_):** This compound word literally means "to throw stones" or "lapidate," describing the specific form of capital punishment prescribed for adultery. It evokes a vivid image of communal judgment and execution, emphasizing the severity of the penalty and the public nature of the accusation.

#### Verse Breakdown
* **"Now Moses in the law commanded us,"**: This clause establishes the premise of the accusers' challenge. They invoke the highest legal authority in their tradition – Moses, the giver of the Law – asserting that their position is rooted in divine command. The phrase "commanded us" emphasizes their direct adherence to these ancient stipulations, framing Jesus' potential deviation as a direct affront to God's will.
* **"that such should be stoned:"**: This specifies the prescribed punishment for the offense, referencing the capital penalty for adultery under Mosaic Law. The accusers present this as an undeniable fact, leaving no room for alternative interpretations within their legal framework. It is a stark declaration of the expected outcome based on their understanding of justice.
* **"but what sayest thou?"**: This is the crux of the trap. The conjunction "but" creates a sharp contrast, forcing Jesus to either affirm the Mosaic command (and risk Roman reprisal) or deny it (and risk being branded a law-breaker). This direct question demands an immediate and public response, designed to corner Jesus and expose what they perceive as His theological or legal vulnerability.

#### Literary Devices
The verse employs several potent literary devices. **Interrogation** is central, as the accusers' direct question ("but what sayest thou?") is designed not for genuine inquiry but as a calculated trap. This creates dramatic tension, placing Jesus in a seemingly impossible dilemma. **Juxtaposition** is evident in the stark contrast between the established Mosaic Law and the unknown, potentially revolutionary, stance of Jesus. The accusers explicitly set the "law" against Jesus' "saying," highlighting the perceived conflict between old covenant legalism and new covenant grace. Furthermore, there is a subtle **Irony** at play: those who claim to uphold the Law are using it not for justice or restoration, but as a weapon for condemnation and a means to destroy Jesus, revealing their own spiritual blindness and hardened hearts.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 8:5 serves as a critical theological hinge, demonstrating the profound tension between the letter of the Law and the spirit of grace. The accusers' rigid adherence to the Mosaic code, devoid of mercy or self-reflection, highlights a legalistic mindset that prioritizes external compliance over internal transformation. Jesus' subsequent response (not in this verse, but implied by the question) will expose the hypocrisy inherent in such an approach, revealing that true righteousness extends beyond mere adherence to rules and encompasses the state of one's heart. This encounter foreshadows the New Covenant, where the Law's demands are fulfilled in Christ, and mercy triumphs over judgment.

* [Deuteronomy 17:6-7](/deuteronomy/17-6-7 "Deuteronomy 17:6-7 - Requirements for Execution")
* [Romans 3:20](/romans/3-20 "Romans 3:20 - The Law Reveals Sin")
* [Galatians 3:24](/galatians/3-24 "Galatians 3:24 - The Law as a Guardian")

### REFLECTION AND APPLICATION
John 8:5 is a powerful reminder that our understanding and application of God's commands must always be tempered with grace and self-awareness. The accusers, despite their knowledge of the Law, used it as a tool for condemnation and manipulation, rather than for justice or spiritual growth. This challenges us to examine our own motives when we are quick to point out the faults of others or to apply biblical principles rigidly without compassion. Are we seeking to uphold God's truth with a heart of love, or are we using it to elevate ourselves, condemn others, or set traps? The verse invites us to reflect on the difference between legalism, which judges by external adherence, and true righteousness, which flows from a transformed heart and seeks the good of others. It calls us to cultivate a spirit of humility, recognizing our own fallenness before we cast judgment, and to embrace the transformative power of mercy that Jesus embodies.

#### Questions for Reflection
* **How might I, like the accusers, use biblical truth or moral standards to judge others rather than to foster grace and understanding?**
* **What does this verse teach me about the dangers of selective application of God's Word?**
* **How does Jesus' handling of this situation (implied by the question) challenge my own approach to sin and justice?**

### FAQ
**Why did the accusers bring only the woman and not the man involved in the adultery?**

Answer: The Mosaic Law explicitly stated 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 - Law on Adultery")). The fact that only the woman was brought to Jesus highlights the accusers' hypocrisy and their true motive: not to uphold justice, but to lay a trap for Jesus. Their selective application of the law reveals their manipulative intent to discredit Him, using the woman as a mere pawn in their scheme.

### CHRIST-CENTERED FULFILLMENT
John 8:5, with its stark presentation of Mosaic Law and the demand for stoning, finds its ultimate Christ-centered fulfillment not in the abolition of the Law, but in Jesus' perfect embodiment and reinterpretation of it through grace and truth. The Law, as quoted by the accusers, reveals the severity of sin and humanity's inability to perfectly uphold God's standards, thus serving as a "guardian" leading us to Christ ([Galatians 3:24](/galatians/3-24 "Galatians 3:24 - The Law as a Guardian")). Jesus, however, does not dismiss the Law but fulfills its righteous demands, not by condemning the sinner, but by offering a path to redemption. His response to the accusers (in the subsequent verses) exposes the sinfulness of all humanity, including the self-righteous accusers, demonstrating that "all have sinned and fall short of the glory of God" ([Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")). He is the one who, being without sin, could cast the first stone, yet He chooses mercy, ultimately becoming the one who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Thus, the legal demand for death in John 8:5 is ultimately met by Christ's own death on the cross, where He bore the penalty for sin, allowing those who believe in Him to receive forgiveness and new life, thereby fulfilling the Law's purpose and revealing God's boundless love and grace ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love Demonstrated")).

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.

Cross-References

Leviticus 20:10

¶ And the man that committeth adultery with [another] man's wife, [even he] that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.

Deuteronomy 22:21

Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.

Deuteronomy 22:24

Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, [being] in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.

Ezekiel 16:38

And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.

Ezekiel 16:40

They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.

Matthew 5:17

¶ Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

Matthew 19:6

Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.