To read the texts click on the texts: Dan13:1-9, 15-17, 19-30, 33-62; Jn 8:1-11
Most scholars today are of
the opinion that this text did nor originally belong to the Gospel of John and
was added later. Numerous reasons are put forward to support this view. One is
that the term “scribes” used here is the only time in the Gospel that it is
used. John does not use “scribes” anywhere else in his Gospel. Another reason
is that while in the rest of the Gospel of John the debates with the Jewish leaders
are long, here it is brief. This fits in better with the controversy stories of
the Synoptic Gospels. Also the Mount of Olives
is mentioned only here in the Gospel of John, though in the Synoptic Gospels it
is frequently mentioned. Jesus is addressed as “teacher” only here in John. Be
that as it may, the text is now part of John’s Gospel and we have to interpret
it within the Gospel.
This event takes place in
the Temple .
Though the law commanded that both the man and woman who engaged in adultery
would be put to death (Lev 20:10 ;
Deut 22:22 ), the scribes
and Pharisees accuse the woman alone and do not provide the necessary witnesses
who had “caught” the woman in the very act of committing adultery. The
intention of the scribes seems clear: it is to trap Jesus. Initially, Jesus
does not want to engage the question and so bends down and writes with his
finger on the ground. The point here is not what Jesus was writing but the
distancing gesture that he performs. Since the scribes persist in the question,
Jesus straightens up and addresses the scribes directly. The statement that he
makes takes them beyond the question that they ask to a self examination and
introspection. Once he has raised the issue, Jesus bends down again and writes
with his finger. This time, the intention of writing is to show that he has
said all that he has to say and wants them to decide what they have to do. They
do not answer in words, but through their action of leaving the place. That all
of them leave beginning with the elders is an indication that no one is without
sin. When Jesus straightens up the second time he addresses the woman who is
alone with him since all others have gone away. The woman who is addressed
directly for the first time confirms that no one is left to condemn her. Jesus
responds by not condemning her, but also challenging her to receive the new
life that forgiveness brings.
The attitude of Jesus to
people, whether those who engaged in condemnation or the condemned seems to be
the focus of the story. The questions of Jesus to the scribes and Pharisees and
the woman allows them equal opportunity to part with old ways after having
received forgiveness. Jesus condemns no one, not even those who condemn.
However, while the woman accepts the gift of new life, the scribes and
Pharisees show their non-acceptance through their actions of going away. It is
thus a story of grace and mercy freely given by God in Jesus which when
received results in a radical transformation of a person and the challenge of a
new life.
While it is true that this
story may be seen as a moral lesson informing us that we are not to judge
rashly or point fingers at others since when we do, there will be three fingers
pointing back at us, it is also a story that goes beyond this moral lesson to
the core of the revelation that God makes in Jesus. The God revealed in Jesus
is a God who does not condemn, a God who accepts each of us as we are and a God
who even when we find it difficult to forgive ourselves, keeps forgiving and
accepting us.
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