The Woman Taken in Adultery.
"And they went every man unto his own house: but Jesus went unto the mount of Olives. And early in the morning He came again into the temple, and all the people came unto Him; and He sat down, and taught them. And the scribes and the Pharisees bring a woman taken in adultery; and having set her in the midst, they say unto Him, Master, this woman hath been taken in adultery, in the very act. Now in the law Moses commanded us to stone such; what then sayest Thou of her? And this they said, tempting Him, that they might have whereof to accuse Him. But Jesus stooped down, and with His finger wrote on the ground. But when they continued asking Him, He lifted up Himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again He stooped down, and with His finger wrote on the ground. And they, when they heard it, went out one by one, beginning from the eldest, even unto the last: and Jesus was left alone, and the woman, where she was, in the midst. And Jesus lifted up Himself, and said unto her, Woman, where are they? did no man condemn thee? And she said, No man, Lord. And Jesus said, Neither do I condemn thee; go thy way; from henceforth sin no more." -- JOHN vii.53-viii, 11.

This paragraph, from chap. vii.53-viii.11 inclusive, is omitted from modern editions of the Greek text on the authority of the best manuscripts. Internal evidence is also decidedly against its admission. The incident may very well have happened, and it bears every appearance of being accurately reported. We are glad to have so characteristic an exposure of the malignity of the Jews, and a view of our Lord which, although from a novel standpoint, is yet quite consistent with other representations of His manner and spirit. But here it is out of place. No piece of literary work is so compact and homogeneous as this Gospel. And an incident such as this, which would be quite in keeping with the matter of the synoptical Gospels, is felt rather to interrupt than to forward the purpose of John to record the most characteristic and important self-manifestations of Christ.

But as the paragraph is here, and has been here from very early times, and as it is good Gospel material, it may be well briefly to indicate its significance.

1. First, it reveals the unscrupulous malignity of the leading citizens, the educated and religious men, "the Scribes and Pharisees." They brought to Jesus the guilty woman, "tempting Him" (ver.6); not because they were deeply grieved or even shocked at her conduct; nay, so little were they impressed with that aspect of the case, that, with a cold-blooded indelicacy which is well-nigh incredible, they actually used her guilt to further their own designs against Jesus. They conceived that by presenting her before Him for judgment, He would be transfixed on one or other horn of the following dilemma: If He said, Let the woman die in accordance with the law of Moses, they would have a fair ground on which they could frame a dangerous accusation against Him, and would inform Pilate that this new King was actually adjudging life and death. If, on the other hand, He bid them let the woman go, then He could be branded before the people as traversing the law of Moses.

Underhand scheming of this kind is of course always to be condemned. Setting traps and digging pitfalls are illegitimate methods even of slaughtering wild animals, and the sportsman disdains them. But he who introduces such methods into human affairs, and makes his business one concatenated plot, does not deserve to be a member of society at all, but should be banished to the unreclaimed wilderness. These men posed as sticklers for the Law, as the immovably orthodox, and yet had not the common indignation at crime which would have saved them from making a handle of this woman's guilt. No wonder that their unconscious and brazen depravity should have filled Jesus with wonder and embarrassment, so that for a space He could not utter a word, but could only fix His eyes on the ground.

Making all allowance for the freedom of Oriental manners from some modern refinements, one cannot but feel some surprise that such a scene should be possible on the streets of Jerusalem. It reveals a hardened and insensible condition of public opinion which one is scarcely prepared for. And yet it may well be questioned whether it was a more ominous state of public sentiment than that in the midst of which we are living, when scenes, in character if not in appearance similar to this, are constantly reproduced by our novelists and play-writers, who harp upon this one vile string, professing, like these Pharisees, that they drag such things before the public gaze for the sake of exposing vice and making it hateful, but really because they know that there is a large constituency to whom they can best appeal by what is sensational, and prurient, and immoral, though to the masculine and healthy mind disgusting. Many of our modern writers might take a hint from our German forefathers, who, in their barbarian days, held that some vices were to be punished in public, but others buried quickly in oblivion, and who, therefore, punished crime of this sort by binding it in a wicker crate, and sinking it in a pit of mud out of sight for ever. We certainly cannot congratulate ourselves on our advancement in moral perception so long as we pardon to persons of genius and rank what would be loathed in persons of no brilliant parts and in our own circles. When such things are thrust upon us, either in literature or elsewhere, we have always the resource of our Lord; we can turn away, as though we heard not; we can refuse to inquire further into such matters, and turn away our eyes from them.

Few positions could be more painful to a pure-minded man than that in which our Lord was placed. What hope could there be for a world where the religious and righteous had become even more detestable than the coarse sin they proposed to punish? No wonder our Lord was silent, silent in sheer disturbance of mind and sympathetic shame. He stooped down and wrote on the ground, as one who does not wish to answer a question will begin drawing lines on the ground with his foot or his stick. His silence was a broad hint to the accusers; but they take it for mere embarrassment, and all the more eagerly press their question. They think Him at a loss when they see Him with hanging head tracing figures on the ground; they fancy their plot is successful, and, flushed with expected victory, they close in and lay their hands on his shoulder as He stoops, and demand an answer. And so He lifts Himself up, and they have their answer: "He that is without sin among you, let him first cast a stone at her." They fall into the pit they have digged.

This answer was not a mere clever retort such as a self-possessed antagonist can always command. It was not a mere dexterous evasion. What these scribes would say of it to one another afterwards, or with what nervous anxiety they would altogether avoid the subject, we can scarcely conjecture; but probably none of them would affect to say, as has since been said, that it was a confounding of things that differ, that by demanding that every one who brought an accusation, against another should himself be open to no accusation Jesus subverted the whole administration of law. For what criminal could fear condemnation, if his doom were to be suspended until a judge whose heart is as pure as his ermine be found who may pronounce it? Might not these scribes have replied that they were quite aware that they themselves were guilty men, but no law could lay hold of any outward actions of theirs, and that they were there not to talk of their relation to God or of purity of heart, but to vindicate the outward purity of the morals of their city by bringing to judgment this offender? They did not thus bandy words with our Lord, and they could not; because they knew that it was not He who was trying to confound private morality and the administration of law but themselves. They had brought this woman to Jesus as if He were a magistrate, though often enough He had declined to interfere with civil affairs and with the ordinary administration of justice. And in His answer He still shows the same spirit of non-interference. He does not pronounce upon the woman's guilt at all. Had they taken her before their ordinary courts He would have raised no word in her favour; did her husband after this prosecute her he can have feared no interference on the part of Jesus. His answer is the answer not of one pronouncing from a judgment-seat, nor of a legal counsel, but of a moral and spiritual teacher. And in this capacity He had a perfect right to say what He did. We have no right to say to an official who in condemning culprits or in prosecuting them is simply discharging a public duty, "See that your own hands be clean, and your own heart pure, before you condemn another," but we have a perfect right to silence a private individual who is officiously and not officially exposing another's guilt, by bidding him remember that he has a beam in his own eye which he must first be rid of, a stain on his own hands he must first wash out. The public prosecutor, or judge is a mere mouthpiece and representative among us of absolute justice; in him we see not his own private character at all, but the purity and rectitude of law and order. But these scribes were acting as private individuals, and came to Jesus professing that they were so shocked with this woman's sin that they wished the long-disused punishment of stoning to be revived. And therefore Jesus had not only a perfect right, as any other man would have had, to say to them, "Thou that sayest a man should not commit adultery, dost thou commit adultery?" but also, as the searcher of hearts; as He who knew what is in man, He could risk the woman's life on the chance of there being a single man of them who was really as shocked as he pretended to be, who was prepared to say he had in his own soul no taint of the sin he was loudly professing his abhorrence of, who was prepared to say, Death is due to this sin, and then to accept such proportionate punishment as would fall to his own share.

Having given His answer His eye again falls, His former stooping attitude is resumed. He does not mean to awe them by a defiant look; He lets their own conscience do the work. But that their conscience should have produced such a result deserves our attention. The woman, when she heard His answer, may for a moment have trembled and shrunk together, expecting the crashing blow of the first stone. Could she expect that these Pharisees, some of them at least good men, were all involved somehow in her sin, tainted in heart with the pollution that had wrought such destruction in herself, or supposing they were so tainted, did they know it; or supposing they knew it, would they not be ashamed to own it in the face of the surrounding crowd; would they not sacrifice her life rather than their own character? But every man waited for some other to lift the first stone; every man thought that some one of their number would be pure enough and bold enough, if not to throw the first stone, at least to assert that he fulfilled the condition of doing so that Jesus had laid down. None was willing to put himself forward to be searched by the eyes of the crowd, and to be exposed to the still more trying judgment of Jesus, and to risk the possibility of His, in some more definite way, revealing his past life. And so they edged their way out through the crowd from before Him, each desiring to have no more to do with the business; the oldest not so old as to forget his sin, the youngest not daring to say he was not already corrupt.

This reveals two things, the amount of unascertained guilt every man carries with him, guilt that he is not distinctly conscious of, but that a little shake awakens, and that weakens him all through his life in ways that he may be unable to trace.

Further, this encounter of Jesus with the leading men gives significance to His subsequent challenge: "Which of you convinceth Me of sin?" He had shown them how easy it was to convict the guilty; but the very ease and boldness with which He had touched their conscience convinced them His own was pure. In a society honeycombed with vice He stood perfect, untouched by evil.

This searching purity, this stainless mirror, the woman felt it more difficult to face than the accusing scribes. Alone with Him who had so easily unmasked their wickedness, she feels that now she has to do with something much more awful than the accusations of men -- the actual irrevocable sin. There was no voice now accusing her, no hand laid in arrest upon her. Why does she not go? Because, now that others are silent, her own conscience speaks; now that her accusers are silenced, she must listen to Him whose purity has saved her. The presence among us of a true and perfect human holiness in the person of Christ, that is the true touchstone of character; and he who does not feel that this is what actually judges all his own ways and actions, has but a dim apprehension of what human life is -- of its dignity, its responsibilities, its risks, its reality. Our sin, no doubt, hems us round with a thousand disabilities, and fears, and anxieties in this world, often dreadful to bear as the shame of this woman; there gradually gathers round us a brood of mischiefs we have given birth to by overstepping God's law, a brood that throngs our steps, and makes a peaceful and happy life impossible. Other men come to recognise some of our infirmities, and we feel the depressing influence of their unfavourable judgment, and in the secresy of our own self-reflection we think meanly of ourselves; but this, overwhelming as it sometimes becomes, is not the worst of sin. Were all these evil consequences abated or removed, were we as free from accusing voices, either from the reflected judgment of the world or from our own memory, as that woman when she stood alone in the midst, yet there would then only the more clearly emerge into view the essential and inseparable evil of sin, the actual breach between us and holiness. The accusation and misery which sin brings generally either make us feel that we are expiating sin by what we suffer, or put us into a self-defensive attitude. It is when Jesus lifts His true eye to meet ours that the heart sinks humbled, and recognises that apart from all punishment and in itself sin is sin, an injury to God's love, a grievous wrong to our own humanity. In the attitude of Christ towards sin and the sinner there is an exposure of the real nature of sin which makes an ineffaceable impression.

But what will Jesus do with this woman thus left on His hands? Will He not visit her with punishment, and so assert His superiority to the accusers who had slunk away? He shows His superiority in a much more real fashion. He sees that now the woman is self-condemned, lies under that condemnation in which alone there is hope, and which alone leads to good. She could not misunderstand the significance of her acquittal. Her surprise must only have deepened her gratitude. He who had stood her friend and brought her through so critical a passage in her history could scarcely be forgotten. And yet, considering the net she had thrown around herself, could our Lord say "Sin no more" with any hope? He knew what she was going back to -- a blighted home-life, a life full now of perplexity, of regret, of suspicion, probably of ill-usage, of contempt, of everything that makes men and women bitter and drives them on to sin. Yet He implies that the legitimate result of forgiveness is renunciation of sin. Others might expect her to sin; He expected her to abandon sin. If the love shown us in forgiveness is no barrier to sin, it is because we have not been in earnest as yet about our sin, and forgiveness is but a name. Do we need an external scene such as that before us as the setting which may enable us to believe that we are sinners, and that there is forgiveness for us? The entrance to life is through forgiveness. Possibly we have sought forgiveness; but if there follows us no serious estimate of sin, no fruitful remembrance of the holiness of Him who forgave us, then our severance from sin will last only until we meet the first substantial temptation.

We do not know what became of this woman, but she had an opportunity of regarding Jesus with reverence and affection, and thus of bringing a saving influence into her life. This scene, in which He was the chief figure, must always have remained the most vivid picture in her memory; and the more she thought of it the more clearly must she have seen how different He was from all besides. And unless in our hearts Christ finds a place, there is no other sufficient purifying influence. We may be convinced He is all He claims to be, we may believe He is sent to save, and that He can save; but all this belief may be without any cleansing effect upon us. What is wanted is an attachment, a real love that will prompt us always to regard His will, and to make our life a part of His. It is our likings that have led us astray, and it is by new likings implanted within us that we can be restored. So long as our knowledge of Christ is in our head only, it may profit us a little, but it will not make new creatures of us. To accomplish that, He must command our heart. He must control and move what is most influential within us; there must arise in us a real and ruling enthusiasm for Him.

Perhaps, however, the chief lesson taught by this incident is that the best way to reform society is to reform ourselves. There is of course a great deal done in our own day to reclaim the vicious, to succour the poor, and so on; and nothing is to be said against these efforts when they are the outcome of a humble and sympathising charity. But they are very often adulterated with a spirit of condemnation and a sense of superiority, which on closer inspection is found to be unjust. These scribes and Pharisees, when they dragged this woman before Jesus, felt themselves on quite another platform than that which she occupied; but a word from Christ convinced them how hollow this self-righteous spirit was. He made them feel that they too were sinners even as she, and none of them was sufficiently hardened to lift a stone against her. This is creditable to the Pharisees. There are many among us who would very quickly have lifted the stone. Even while striving to reclaim the drunkard, for example, they arraign him with an implacable ferocity that shows they are quite unconscious of being sharers in his sin. If you challenged them, they would clear themselves by vehemently protesting that they had not touched strong drink for years; but do they not consider that the almost universal intemperance of the lowest class in society has a far deeper root than individual appetite; that it is rooted in the whole miserable condition of that class, and cannot be cured till the luxuries of the rich are by some means sacrificed for the bitter need of the poor, and the rational enjoyments which save the well-to-do from coarse and open vice are put within reach of the whole population? Poverty, and the necessity it entails of being content with a wage which barely keeps in life, are not the sole roots of vice, but they are roots; and so long as we ourselves, in common with the society in which we live, are involved in the guilt of upholding a social condition which tempts to every kind of iniquity, we dare not cast the first stone at the drunkard, the thief, or even their more sunken associates. No one man, and no one class, is more guilty than another in this great blot on our Christianity. Society is guilty; but as members who happen by the accident of our birth to have enjoyed advantages saving us from much temptation which we know we could not have stood, we must learn at least to consider those who in a very real sense are sacrificed for us. Among certain savage tribes, when a chief's house is built, slaughtered slaves are laid in pits as its foundation; the structure of our vaunted civilisation has a very similar basement.

Still it is one of the most hopeful features of present-day Christianity that men are becoming sensible that they are not mere individuals, but are members of a society; and that they must bear the shame of the existing condition of things in society. Intelligent Christian men now feel that the saving of their own souls is not enough, and that they cannot with complacency rest satisfied with their own happy condition and prospects if the society to which they belong is in a state of degradation and misery. It is by the growth of this sympathetic shame that reformation on a great scale will be brought about. It is by men learning to see in all misery and vice their own share of guilt that society will gradually be leavened. To those who cannot own their connection with their fellow-men in any such sense, to those who are quite satisfied if they themselves are comfortable, I do not know what can be said. They break themselves off from the social body, and accept the fate of the amputated limb.

xvi jesus discussed in jerusalem
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