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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 8:1–11. His four-level outline is real structure in the source text, so it is rendered as structure.
Though Christ was basely abused in the foregoing chapter, both by the rulers and by the people, yet here we have him still at Jerusalem, still in the temple. How often would he have gathered them! Observe,
I.His retirement in the evening out of the town (Joh 8:1):
He went unto the mount of olives; whether to some friend's house, or to some booth pitched there, now at the feast of tabernacles, is not certain; whether he rested there, or, as some think, continued all night in prayer to God, we are not told. But he went out of Jerusalem, perhaps because he had no friend there that had either kindness or courage enough to give him a night's lodging; while his persecutors had houses of their own to go to (Joh 7:53), he could not so much as borrow a place to lay his head on, but what he must go a mile or two out of town for. He retired (as some think) because he would not expose himself to the peril of a popular tumult in the night. It is prudent to go out of the way of danger whenever we can do it without going out of the way of duty. In the day-time, when he had work to do in the temple, he willingly exposed himself, and was under special protection, Isa 49:2. But in the night, when he had not work to do, he withdrew into the country, and sheltered himself there.
II.His return in the morning to the temple, and to his work there, Joh 8:2. Observe,
1.What a diligent preacher Christ was: Early in the morning he came again, and taught. Though he had been teaching the day before, he taught again today. Christ was a constant preacher, in season and out of season. Three things were taken notice of here concerning Christ's preaching.
(1.)The time: Early in the morning. Though he lodged out of town, and perhaps had spent much of the night in secret prayer, yet he came early. When a day's work is to be done for God and souls it is good to begin betimes, and take the day before us.
(2.)The place: In the temple; not so much because it was a consecrated place (for then he would have chosen it at other times) as because it was now a place of concourse; and he would hereby countenance solemn assemblies for religious worship, and encourage people to come up to the temple, for he had not yet left it desolate.
(3.)His posture: He sat down, and taught, as one having authority, and as one that intended to abide by it for some time.
2.How diligently his preaching was attended upon: All the people came unto him; and perhaps many of them were the country-people, who were this day to return home from the feast, and were desirous to hear one sermon more from the mouth of Christ before they returned. They came to him, though he came early. They that seek him early shall find him. Though the rulers were displeased at those that came to hear him, yet they would come; and he taught them, though they were angry at him too. Though there were few or none among them that were persons of any figure, yet Christ bade them welcome, and taught them.
III.His dealing with those that brought to him the woman taken in adultery, tempting him.
The scribes and Pharisees would not only not hear Christ patiently themselves, but they disturbed him when the people were attending on him. Observe here,
1.The case proposed to him by the scribes and Pharisees, who herein contrived to pick a quarrel with him, and bring him into a snare, Joh 8:3-6.
(1.)They set the prisoner to the bar (Joh 8:3): they brought him a woman taken in adultery, perhaps now lately taken, during the time of the feast of tabernacles, when, it may be, their dwelling in booths, and their feasting and joy, might, by wicked minds, which corrupt the best things, be made occasions of sin. Those that were taken in adultery were by the Jewish law to be put to death, which the Roman powers allowed them the execution of, and therefore she was brought before the ecclesiastical court. Observe, She was taken in her adultery. Though adultery is a work of darkness, which the criminals commonly take all the care they can to conceal, yet sometimes it is strangely brought to light. Those that promise themselves secrecy in sin deceive themselves. The scribes and Pharisees bring her to Christ, and set her in the midst of the assembly, as if they would leave her wholly to the judgment of Christ, he having sat down, as a judge upon the bench.
(2.)They prefer an indictment against her: Master, this woman was taken in adultery, Joh 8:4. Here they call him Master whom but the day before they had called a deceiver, in hopes with their flatteries to have ensnared him, as those, Luk 20:20. But, though men may be imposed upon with compliments, he that searches the heart cannot.
[1.]The crime for which the prisoner stands indicted is no less than adultery, which even in the patriarchal age, before the law of Moses, was looked upon as an iniquity to be punished by the judges, Job 31:9-11; Gen 38:24. The Pharisees, by their vigorous prosecution of this offender, seemed to have a great zeal against the sin, when it appeared afterwards that they themselves were not free from it; nay, they were within full of all uncleanness, Mat 23:27, Mat 23:28. Note, It is common for those that are indulgent to their own sin to be severe against the sins of others.
[2.]The proof of the crime was from the notorious evidence of the fact, an incontestable proof; she was taken in the act, so that there was no room left to plead not guilty. Had she not been taken in this act, she might have gone on to another, till her heart had been perfectly hardened; but sometimes it proves a mercy to sinners to have their sin brought to light, that they may do no more presumptuously. Better our sin should shame us than damn us, and be set in order before us for our conviction than for our condemnation.
(3.)They produce the statute in this case made and provided, and upon which she was indicted, Joh 8:5. Moses in the law commanded that such should be stoned. Moses commanded that they should be put to death (Lev 20:10; Deu 22:22), but not that they should be stoned, unless the adulteress was espoused, not married, or was a priest's daughter, Deu 22:21. Note, Adultery is an exceedingly sinful sin, for it is the rebellion of a vile lust, not only against the command, but against the covenant, of our God. It is the violation of a divine institution in innocency, by the indulgence of one of the basest lusts of man in his degeneracy.
(4.)They pray his judgment in the case: "But what sayest thou, who pretendest to be a teacher come from God to repeal old laws and enact new ones? What hast thou to say in this case?" If they had asked this question in sincerity, with a humble desire to know his mind, it had been very commendable. Those that are entrusted with the administration of justice should look up to Christ for direction; but this they said tempting him, that they might have to accuse him, Joh 8:6.
[1.]If he should confirm the sentence of the law, and let it take its course, they would censure him as inconsistent with himself (he having received publicans and harlots) and with the character of the Messiah, who should be meek, and have salvation, and proclaim a year of release; and perhaps they would accuse him to the Roman governor, for countenancing the Jews in the exercise of a judicial power. But,
[2.]If he should acquit her, and give his opinion that the sentence should not be executed (as they expected he would), they would represent him, First, As an enemy to the law of Moses, and as one that usurped an authority to correct and control it, and would confirm that prejudice against him which his enemies were so industrious to propagate, that he came to destroy the law and the prophets. Secondly, As a friend to sinners, and, consequently, a favourer of sin; if he should seem to connive at such wickedness, and let it go unpunished, they would represent him as countenancing it, and being a patron of offences, if he was a protector of offenders, than which no reflection could be more invidious upon one that professed the strictness, purity, and business of a prophet.
2.The method he took to resolve this case, and so to break this snare.
(1.)He seemed to slight it, and turned a deaf ear to it: He stooped down, and wrote on the ground. It is impossible to tell, and therefore needless to ask, what he wrote; but this is the only mention made in the gospels of Christ's writing. Eusebius indeed speaks of his writing to Abgarus, king of Edessa. Some think they have a liberty of conjecture as to what he wrote here. Grotius says, It was some grave weighty saying, and that it was usual for wise men, when they were very thoughtful concerning any thing, to do so. Jerome and Ambrose suppose he wrote, Let the names of these wicked men be written in the dust. Others this, The earth accuses the earth, but the judgment is mine. Christ by this teaches us to be slow to speak when difficult cases are proposed to us, not quickly to shoot our bolt; and when provocations are given us, or we are bantered, to pause and consider before we reply; think twice before we speak once: The heart of the wise studies to answer. Our translation from some Greek copies, which add, mē prospoioumenos (though most copies have it not), give this account of the reason of his writing on the ground, as though he heard them not. He did as it were look another way, to show that he was not willing to take notice of their address, saying, in effect, Who made me a judge or a divider? It is safe in many cases to be deaf to that which it is not safe to answer, Psa 38:13. Christ would not have his ministers to be entangled in secular affairs. Let them rather employ themselves in any lawful studies, and fill up their time in writing on the ground (which nobody will heed), than busy themselves in that which does not belong to them. But, when Christ seemed as though he heard them not, he made it appear that he not only heard their words, but knew their thoughts.
(2.)When they importunately, or rather impertinently, pressed him for an answer, he turned the conviction of the prisoner upon the prosecutors, Joh 8:7.
[1.]They continued asking him, and his seeming not to take notice of them made them the more vehement; for now they thought sure enough that they had run him aground, and that he could not avoid the imputation of contradicting either the law of Moses, if he should acquit the prisoner, or his own doctrine of mercy and pardon, if he should condemn her; and therefore they pushed on their appeal to him with vigour; whereas they should have construed his disregard of them as a check to their design, and an intimation to them to desist, as they tendered their own reputation.
[2.]At last he put them all to shame and silence with one word: He lifted up himself, awaking as one out of sleep (Psa 78:65), and said unto them, He that is without sin among you, let him first cast a stone at her.
First, Here Christ avoided the snare which they had laid for him, and effectually saved his own reputation. He neither reflected upon the law nor excused the prisoner's guilt, nor did he on the other hand encourage the prosecution or countenance their heat; see the good effect of consideration. When we cannot make our point by steering a direct course, it is good to fetch a compass.
Secondly, In the net which they spread is their own foot taken. They came with design to accuse him, but they were forced to accuse themselves. Christ owns it was fit the prisoner should be prosecuted, but appeals to their consciences whether they were fit to be the prosecutors.
a.He here refers to that rule which the law of Moses prescribed in the execution of criminals, that the hand of the witnesses must be first upon them (Deu 17:7), as in the stoning of Stephen, Act 7:58. The scribes and Pharisees were the witnesses against this woman. Now Christ puts it to them whether, according to their own law, they would dare to be the executioners. Durst they take away that life with their hands which they were now taking away with their tongues? would not their own consciences fly in their faces if they did?
b.He builds upon an uncontested maxim in morality, that it is very absurd for men to be zealous in punishing the offences of others, while they are every whit as guilty themselves, and they are not better than self-condemned who judge others, and yet themselves do the same thing: "If there be any of you who is without sin, without sin of this nature, that has not some time or other been guilty of fornication or adultery, let him cast the first stone at her." Not that magistrates, who are conscious of guilt themselves, should therefore connive at others' guilt. But therefore, (a.) Whenever we find fault with others, we ought to reflect upon ourselves, and to be more severe against sin in ourselves than in others. (b.) 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. Let him that is without sin begin such discourse as this, and then those that are truly humbled for their own sins will blush at it, and be glad to let it drop. (c.) Those that are any way obliged to animadvert upon the faults of others are concerned to look well to themselves, and keep themselves pure (Mat 7:5), Qui alterum incusat probri, ipsum se intueri oportet. The snuffers of the tabernacle were of pure gold.
c.Perhaps he refers to the trial of the suspected wife by the jealous husband with the waters of jealousy. The man was to bring her to the priest (Num 5:15), as the scribes and Pharisees brought this woman to Christ. Now it was a received opinion among the Jews, and confirmed by experience, that if the husband who brought his wife to that trial had himself been at any time guilty of adultery, Aquae non explorant ejus uxorem - The bitter water had no effect upon the wife. "Come then," saith Christ, "according to your own tradition will I judge you; if you are without sin, stand to the charge, and let the adulteress be executed; but if not, though she be guilty, while you that present her are equally so, according to your own rule she shall be free."
d.In this he attended to the great work which he came into the world about, and that was to bring sinners to repentance; not to destroy, but to save. He aimed to bring, not only the prisoner to repentance, by showing her his mercy, but the prosecutors too, by showing them their sins. They sought to ensnare him; he sought to convince and convert them. Thus the blood-thirsty hate the upright, but the just seek his soul.
[3.]Having given them this startling word, he left them to consider of it, and again stooped down, and wrote on the ground, Joh 8:8. As when they made their address he seemed to slight their question, so now that he had given them an answer he slighted their resentment of it, not caring what they said to it; nay, they needed not to make any reply; the matter was lodged in their own breasts, let them make the best of it there. Or, he would not seem to wait for an answer, lest they should on a sudden justify themselves, and then think themselves bound in honour to persist in it; but gives them time to pause, and to commune with their own hearts. God saith, I hearkened and heard, Jer 8:6. Some Greek copies here read, He wrote on the ground, enos hekastou autōn tas hamartias - the sins of every one of them; this he could do, for he sets our iniquities before him; and this he will do, for he will set them in order before us too; he seals up our transgressions, Job 14:17. But he does not write men's sins in the sand; no, they are written as with a pen of iron and the point of a diamond (Jer 17:1), never to be forgotten till they are forgiven.
[4.]The scribes and Pharisees were so strangely thunderstruck with the words of Christ that they let fall their persecution of Christ, whom they durst no further tempt, and their prosecution of the woman, whom they durst no longer accuse (Joh 8:9): They went out one by one.
First, Perhaps his writing on the ground frightened them, as the hand-writing on the wall frightened Belshazzar. They concluded he was writing bitter things against them, writing their doom. Happy they who have no reason to be afraid of Christ's writing!
Secondly, What he said frightened them by sending them to their own consciences; he had shown them to themselves, and they were afraid if they should stay till he lifted up himself again his next word would show them to the world, and shame them before men, and therefore they thought it best to withdraw. They went out one by one, that they might go out softly, and not by a noisy flight disturb Christ; they went away by stealth, as people being ashamed steal away when they flee in battle, Sa2 19:3. The order of their departure is taken notice of, beginning at the eldest, either because they were most guilty, or first aware of the danger they were in of being put to the blush; and if the eldest quit the field, and retreat ingloriously, no marvel if the younger follow them. Now see here, 1. The force of the word of Christ for the conviction of sinners: They who heard it were convicted by their own consciences. Conscience is God's deputy in the soul, and one word from him will set it on work, Heb 4:12. Those that had been old in adulteries, and long fixed in a proud opinion of themselves, were here, even the oldest of them, startled by the word of Christ; even scribes and Pharisees, who were most conceited of themselves, are by the power of Christ's word made to retire with shame. 2. The folly of sinners under these convictions, which appears in these scribes and Pharisees. (1.) It is folly for those that are under convictions to make it their principal care to avoid shame, as Judah (Gen 38:23), lest we be shamed. Our care should be more to save our souls than to save our credit. Saul evidenced his hypocrisy when he said, I have sinned, yet now honour me, I pray thee. There is no way to get the honour and comfort of penitents, but by taking the shame of penitents. (2.) It is folly for those that are under convictions to contrive how to shift off their convictions, and to get rid of them. The scribes and Pharisees had the wound opened, and now they should have been desirous to have it searched, and then it might have been healed, but this was the thing they dreaded and declined. (3.) It is folly for those that are under convictions to get away from Jesus Christ, as these here did, for he is the only one that can heal the wounds of conscience, and speak peace to us. Those that are convicted by their consciences will be condemned by their Judge, if they be not justified by their Redeemer; and will they then go from him? To whom will they go?
[5.]When the self-conceited prosecutors quitted the field, and fled for the same, the self-condemned prisoner stood her ground, with a resolution to abide by the judgment of our Lord Jesus: Jesus was left alone from the company of the scribes and Pharisees, free from their molestations, and the woman standing in the midst of the assembly that were attending on Christ's preaching, where they set her, Joh 8:3. She did not seek to make her escape, though she had opportunity for it; but her prosecutors had appealed unto Jesus, and to him she would go, on him she would wait for her doom. Note, Those whose cause is brought before our Lord Jesus will never have occasion to remove it into any other court, for he is the refuge of penitents. The law which accuses us, and calls for judgment against us, is by the gospel of Christ made to withdraw; its demands are answered, and its clamours silenced, by the blood of Jesus. Our cause is lodged in the gospel court; we are left with Jesus alone, it is with him only that we have now to deal, for to him all judgment is committed; let us therefore secure our interest in him, and we are made for ever. Let his gospel rule us, and it will infallibly save us.
[6.]Here is the conclusion of the trial, and the issue it was brought to: Jesus lifted up himself, and he saw none but the woman, Joh 8:10, Joh 8:11. Though Christ may seem to take no notice of what is said and done, but leave it to the contending sons of men to deal it out among themselves, yet, when the hour of his judgment is come, he will no longer keep silence. When David had appealed to God, he prayed, Lift up thyself, Psa 7:6, and Psa 94:2. The woman, it is likely, stood trembling at the bar, as one doubtful of the issue. 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, and this poor malefactor finds him so, now that she stands upon her deliverance. Here is the method of courts of judicature observed.
First, The prosecutors are called: Where are those thine accusers? Hath no man condemned thee? Not but that Christ knew where they were; but he asked, that he might shame them, who declined his judgment, and encourage her who resolved to abide by it. St. Paul's challenge is like this, Who shall lay any thing to the charge of God's elect? Where are those their accusers? The accuser of the brethren shall be fairly cast out, and all indictments legally and regularly quashed.
Secondly, They do not appear when the question is asked: Hath no man condemned thee? She said, No man, Lord. 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. If we hope to be forgiven by our Judge, we must forgive our accusers; and if their accusations, how invidious soever, were the happy occasion of awakening our consciences, we may easily forgive them this wrong. But she answered the question which concerned herself, Has no man condemned thee? True penitents find it enough to give an account of themselves to God, and will not undertake to give an account of other people.
Thirdly, The prisoner is therefore discharged: Neither do I condemn thee; go, and sin no more. Consider this,
(a.)As her discharge from the temporal punishment: "If they do not condemn thee to be stoned to death, neither do I." Not that Christ came to disarm the magistrate of his sword of justice, nor that it is his will that capital punishments should not be inflicted on malefactors; so far from this, the administration of public justice is established by the gospel, and made subservient to Christ's kingdom: By me kings reign. But Christ would not condemn this woman, (a.) Because it was none of his business; he was no judge nor divider, and therefore would not intermeddle in secular affairs. His kingdom was not of this world. Tractent fabrilia fabri - Let every one act in his own province. (b.) Because she was prosecuted by those that were more guilty than she and could not for shame insist upon their demand of justice against her. The law appointed the hands of the witnesses to be first upon the criminal, and afterwards the hands of all the people, so that if they fly off, and do not condemn her, the prosecution drops. The justice of God, in inflicting temporal judgments, sometimes takes notice of a comparative righteousness, and spares those who are otherwise obnoxious when the punishing of them would gratify those that are worse than they, Deu 32:26, Deu 32:27. But, when Christ dismissed her, it was with this caution, Go, and sin no more. Impunity emboldens malefactors, and therefore those who are guilty, and yet have found means to escape the edge of the law, need to double their watch, lest Satan get advantage; for the fairer the escape was, the fairer the warning was to go and sin no more. Those who help to save the life of a criminal should, as Christ here, help to save the soul with this caution.
(b.)As her discharge from the eternal punishment. For Christ to say, I do not condemn thee is, in effect, to say, I do forgive thee; and the Son of man had power on earth to forgive sins, and could upon good grounds give this absolution; for as he knew the hardness and impenitent hearts of the prosecutors, and therefore said that which would confound them, so he knew the tenderness and sincere repentance of the prisoner, and therefore said that which would comfort her, as he did to that woman who was a sinner, such a sinner as this, who was likewise looked upon with disdain by a Pharisee (Luk 7:48, Luk 7:50): Thy sins are forgiven thee, go in peace. So here, Neither do I condemn thee. Note, (a.) Those are truly happy whom Christ doth not condemn, for his discharge is a sufficient answer to all other challenges; they are all coram non judice - before an unauthorized judge. (b.) Christ will not condemn those who, though they have sinned, will go and sin no more, Psa 85:8; Isa 55:7. he will not take the advantage he has against us for our former rebellions, if we will but lay down our arms and return to our allegiance. (c.) Christ's favour to us in the remission of the sins that are past should be a prevailing argument with us to go and sin no more, Rom 6:1, Rom 6:2. Will not Christ condemn thee? Go then and sin no more.
Historical interpretation
Eight Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And he [Papias] relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated.
And there was at that time in Hierapolis a distinguished master [Papias] who had many treatises, and he wrote five treatises on the Gospel. And he mentions in his treatise on the Gospel of John, that in the book of John the Evangelist, he speaks of a woman who was adulterous, so when they presented her to Christ our Lord, to whom be glory, He told the Jews who brought her to Him, “Whoever of you knows that he is innocent of what she has done, let him testify against her with what he has.” So when He told them that, none of them responded with anything and they left.
And he [Papias] relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated.
In the Gospel, according to John, there is found in many of both the Greek as well as the Latin copies, the story of the adulteress who was accused before the Lord.
The Scribes and Pharisees kept accusing her and kept earnestly pressing the case, for they wished to stone her to death, according to the law. “But Jesus, stooping down, began to write with his finger on the ground,” the sins, to be sure, of those who were making the accusation, as well as the sins of all mortal beings according to what is written in the prophet, “Those who depart from you shall be written in the earth.”
(Tract. xxxiii. s. 4) They had remarked upon Him already, as being over lenient. Of Him indeed it had been prophesied, Ride on because of the word of truth, of meekness, and of righteousness. (Ps. 44) So as a teacher He exhibited truth, as a deliverer meekness, as a judge righteousness. When He spoke, His truth was acknowledged; when against His enemies He used no violence, His meekness was praised. So they raised the scandal on the score of justice. For they said among themselves, If He decide to let her go, He will not do justice; for the law cannot command what is unjust: Now Moses in the law commanded us, that such should be stoned: but to maintain His meekness, which has made Him already so acceptable to the people, He must decide to let her go. Wherefore they demand His opinion: And what sayest Thou? hoping to find an occasion to accuse Him, as a transgressor of the law: And this they said tempting Him, that they might have to accuse Him. But our Lord in His answer both maintained His justice, and departed not from meekness. Jesus stooped down, and with His finger wrote on the ground.
(de Con. Evang. lib. ii. c. 10) As if to signify that such persons were to be written in earth, not in heaven, where He told His disciples they should rejoice they were written. 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.
And now observe wherein the Lord's gentleness was tempted by His enemies. "And the scribes and Pharisees brought to Him a woman just taken in adultery: and they set her in the midst, and said to Him, Master, this woman has just been taken in adultery. Now Moses in the law commanded us, that such should be stoned: but what sayest thou? But this they said, tempting Him, that they might accuse Him." Why accuse Him? Had they detected Himself in any misdeed; or was that woman said to have been concerned with Him in any manner? What, then, is the meaning of "tempting Him, that they might accuse Him"? We understand, brethren, that a wonderful gentleness shone out pre-eminently in the Lord. They observed that He was very meek, very gentle: for of Him it had been previously foretold, "Gird Thy sword upon Thy thigh, O most Mighty; in Thy splendor and beauty urge on, march on prosperously, and reign, because of truth, and meekness, and righteousness." Accordingly, as a teacher, He brought truth; as a deliverer, He brought gentleness; as a protector, He brought righteousness. That He was to reign on account of these things, the prophet had by the Holy Spirit foretold. When He spoke His truth was acknowledged; when He was not provoked to anger against His enemies, His meekness was praised. Whilst, therefore, in respect of these two,-namely, His truth and meekness,-His enemies were tormented with malice and envy; in respect of the third,-namely, righteousness,-they laid a stumbling-block for Him. In what way? Because the law had commanded the adulterers to be stoned, and surely the law could not command what was unjust: if any man should say other than the law had commanded, he would be detected as unjust. Therefore they said among themselves, "He is accounted true, he appears to be gentle; an accusation must be sought against him in respect of righteousness. Let us bring before him a woman taken in adultery; let us say to him what is ordered in the law concerning such: if he shall approve her being stoned, he will not show his gentleness; if he consent to let her go, he will not keep righteousness. But, say they, that he may not lose the reputation of gentleness, for which he is become an object of love to the people, without doubt he will say that she must be let go. Hence we find an opportunity of accusing him, and we charge him as being a transgressor of the law: saying to him, Thou art an enemy to the law; thou answerest against Moses, nay, against Him who gave the law through Moses; thou art worthy of death: thou too must be stoned with this woman." By these words and sentiments they might possibly be able to inflame envy against Him, to urge accusation, and cause His condemnation to be eagerly demanded. But this against whom? It was perversity against rectitude, falsehood against the truth, the corrupt heart against the upright heart, folly against wisdom. When did such men prepare snares, into which they did not first thrust their own heads? Behold, the Lord in answering them will both keep righteousness, and will not depart from gentleness. He was not taken for whom the snare was laid, but rather they were taken who laid it, because they believed not on Him who could pull them out of the net.
Some men of slight faith, or, rather, some hostile to true faith, fearing, as I believe, that liberty to sin with impunity is granted their wives, remove from their scriptural texts the account of our Lord’s pardon of the adulteress, as though he who said, “From now on, sin no more,” granted permission to sin, or as though the woman should not have been cured by the divine physician by the remission of that sin in order not to offend others who are equally unclean.
For he who judges not himself first, cannot know how to judge correctly in the case of another. For though He know what the offence is, from being told, yet He cannot judge of another's deserts, who supposing himself innocent, will not apply the rule of justice to himself.
When the Lord was about to give pardon to the sinful woman, he desired to write with his finger on the ground, in order to point out that it was he himself who once wrote the Ten Commandments of the law on stone with his finger, that is, by the action of the Holy Spirit. And it is good that the law was written upon stone, since it was given to subdue the inmost hearts of a hard-hearted and defiant people.
The sitting down, represents the humility of His incarnation. And the people came to Him, when He sat down, i. e. after taking up human nature, and thereby becoming visible, many began to hear and believe on Him, only knowing Him as their friend and neighbour. But while these kind and simple persons are full of admiration at our Lord's discourse, the Scribes and Pharisees put questions to Him, not for the sake of instruction, but only to entangle the truth in their nets: And the Scribes and Pharisees brought unto Him a woman taken in adultery; and when they had set her in the midst, they say unto Him, Master, this woman was taken in adultery, in the very act.
And there was at that time in Hierapolis a distinguished master [Papias] who had many treatises, and he wrote five treatises on the Gospel. And he mentions in his treatise on the Gospel of John, that in the book of John the Evangelist, he speaks of a woman who was adulterous, so when they presented her to Christ our Lord, to whom be glory, He told the Jews who brought her to Him, “Whoever of you knows that he is innocent of what she has done, let him testify against her with what he has.” So when He told them that, none of them responded with anything and they left.
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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 and Deuteronomy 22:22-24, 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 (John 18:31). 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 (John 5). 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.
Exposition and Analysis
Key Word Analysis
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.
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.
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.
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
FAQ
Why did the accusers bring only the woman and not the man involved in the adultery?
The Mosaic Law explicitly stated that both the man and the woman caught in adultery were to be put to death (Leviticus 20:10; Deuteronomy 22:22). 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). 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). 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). 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).