To read the texts click on the texts: Dan 13:1-9, 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.
No comments:
Post a Comment
You may use the "Anonymous" option to leave a comment if you do not possess a Google Account. But please leave your name and URL as www.errolsj.com