John 8:7 - Printer Friendly

What does John 8:7 mean?

ESV: And as they continued to ask him, he stood up and said to them, "Let him who is without sin among you be the first to throw a stone at her."

NIV: When they kept on questioning him, he straightened up and said to them, "Let any one of you who is without sin be the first to throw a stone at her."

NASB: When they persisted in asking Him, He straightened up and said to them, 'He who is without sin among you, let him be the first to throw a stone at her.'

CSB: When they persisted in questioning him, he stood up and said to them, "The one without sin among you should be the first to throw a stone at her."

NLT: They kept demanding an answer, so he stood up again and said, 'All right, but let the one who has never sinned throw the first stone!'

KJV: So 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.

NKJV: So when they continued asking Him, He raised Himself up and said to them, “He who is without sin among you, let him throw a stone at her first.”

Verse Commentary:

Jesus' reaction was unusual. Critics were constantly trying to trick Him into making a mistake (Matthew 16:1; 19:3; 22:35; Luke 10:25; 11:53–54). In most of those instances, Jesus seems to act immediately in response. Here, however, Jesus begins by writing on the ground (John 8:6). Once He has offered His simple, direct counter, He will go back to writing in the dirt (John 8:8). In the meantime, the men will press the issue, repeatedly asking Jesus what He plans to do about this woman caught in sin (John 8:3–5).

The trap laid by the Pharisees presents a dilemma. The Mosaic law requires death for adulterers (Leviticus 20:10; Deuteronomy 22:22). However, Roman law prohibits Jews from exacting the death penalty (John 18:31), and Jesus is known to be a "friend of sinners" (Matthew 11:19). Jesus seems stuck between angering Rome and alienating His followers, or overtly defying the very Scriptures He has preached.

As always, Jesus' response cuts through the trap. His writing in the dirt is mentioned twice in this passage (John 8:6, 8). This suggests that whatever He wrote was a deliberate part of His response. Perhaps He wrote relevant Old Testament verses, or the names and sins of some of those present. We cannot be sure, but we can be sure of how the crowd reacts. When He finally speaks, Jesus points out yet another area where these critics fall short of the Law: accusers are supposed to be the ones to begin the execution process (Deuteronomy 17:7). Jesus is bluntly saying: "You appeal to the Law, so why aren't you following it? Go ahead and do exactly what the Law says."

The remark about sinlessness is not entirely clear. It doesn't mean complete moral perfection, else no human being could ever "judge" as we are commanded to by God (John 7:24). Jesus' reference seems more targeted. Christ had previously referred to lustful thoughts as adultery (Matthew 5:27–28), which might be part of what He has in mind. At worst, He might be suggesting that some men accusing this woman were themselves guilty of actual adultery—though the text itself does not say as much.

Jesus' reaction includes several layers. He points out that the Law requires the accusers to begin the stoning process. Whomever caught the woman "in the act" was supposed to initiate her death. That blocks any hopes of getting Jesus in trouble with Rome; the Pharisees would have to break Roman law first. Jesus' response also highlights a problem that's often missed by modern readers: a woman can't be caught "in the act" if she's alone—but the Pharisees have brought no guilty man with them.

In one fell swoop, Jesus proves the scribes and Pharisees are not sincerely looking to follow the Mosaic law. If they were, they'd follow the entire law instead of use it as part of a cheap publicity stunt. Complete submission to God means more than legalism. It also means using "right judgment" (John 7:24). Jesus' behavior after the Pharisees leave continues this contrast. The accusing men were ignoring God's frequent calls for His people to be merciful (Proverbs 21:10; Zechariah 7:8–9; Matthew 23:23).

John 7:53—8:11 is one of the most famous stories of the New Testament. Jesus' response to a trap sprung by the Pharisees is masterful. Though He alone has the moral authority to execute the woman for her sin, Jesus instead chooses forgiveness. This highlights a major concept of Christian ethics: just because one has the power to do something does not mean it's the best option. However, scholars do not believe this event was originally found in this exact place in Scripture. The flow of the gospel of John seems interrupted by the story. Also, in ancient manuscripts, these verses are found in various places. This leads to the suggestion that it is a true story, but not part of John's original narrative of the Festival of Booths in chapters 7 and 8. Not all scholars agree.

Chapter Summary:

This begins with the story of the adulterous woman, a well-known but controversial passage. Most scholars believe this story is authentic, but not originally found in this exact spot in Scripture. The rest of chapter 8 continues Jesus' preaching during the Feast of Booths, where He once again comes into conflict with local religious leaders. Here, Christ will make His second ''I am" statement, using the analogy of light, which is a common theme in Hebrew theology. This conversation will become more and more heated. Jesus' opponents become so enraged that they attempt to kill Him right then and there.

Chapter Context:

Jesus is attending the Feast of Booths in Jerusalem. There He once again conflicts with local religious authorities. Previously, Jesus referred to Himself as a source of living water (John 7:37–38). That built on the festival's ritual pouring of water in the temple. In this chapter, Jesus will do something similar with the imagery of lights also related to festival traditions. This demonstrates Jesus' willingness to be direct, even aggressive, with His critics. The next few chapters will complete Jesus' public ministry, as He prepares for His impending death.

The disciple John wrote the gospel of John decades after the gospels of Matthew, Mark, and Luke were written. The author assumes that a reader is already familiar with the content of these other works. So, John presents a different perspective, with a greater emphasis on meaning. John uses seven miracles—which he calls "signs"— to prove that Jesus is, in fact, God incarnate. Some of the most well-known verses in the Bible are found here. None is more famous than the one-sentence summary of the gospel found in John 3:16.

Accessed 11/21/2024 12:57:44 PM