Scripture Introduction
Our text this morning engenders unique debate which would take hours to explain adequately all the issues involved. Since I preach only once per week, for about 30 minutes, I must strictly limit my comments.
When God inspired men to write the Bible, their handwritten pages were carried from city to city, where Christians copied them. These copies were themselves circulated for reading and further copying. Since the parchment written on was frail, the originals and some early copies ended up lost or destroyed. But many were preserved. Maybe buried in the rubble of a military victory or hidden in a house and then forgotten when the owners died. Eventually the church developed a system for keeping these “manuscripts.”
As with any hand-copied work, there are occasional errors: two words are reversed, a spelling mistake is made, a homonym replaces the correct word. But the rare errors were easily recognized and corrected, and so out of thousands of hand-copied Bible manuscripts, there is virtual uniformity of text. However, questions remain about John 7.53-8.11. Almost all modern Bibles either bracket, or in some way note, that some early manuscripts omit these verses.
You should know that some disputes over Bible texts are simply modern unbelief. Those who deny that God could write and preserve his words use textual criticism to disparage Scripture. But it seems that the issues are different here, because questioning these 12 verses is not a modern activity.
John Calvin pastored in the 1500s, and observed: “It is quite clear that this story was unknown to the ancient Greek Churches. Hence some conjecture that it was inserted from another place. But it has always been received by the Latin Churches and is found in many Greek manuscripts, and contains nothing unworthy of an apostolic spirit; so there is no reason why we should refuse to make use of it.”
But the uncertainty goes back much further, at least to St. Augustine, who lived in the 400s. While teaching on marriage, Augustine explained that a Christian man should be reconciled to his wife, upon her repentance, even after adultery, because Jesus said (in John 8.11): “Neither do I condemn you; go, and from now on sin nor more.” Then Augustine wrote: “This, however, rather shocks the minds of some weak believers, or rather unbelievers and enemies of the Christian faith, insomuch that, afraid of its giving their wives impunity of sinning, they struck out of their copies of the Gospel this that our Lord did in pardoning the woman taken in adultery; as if He granted leave of sinning when he said, ‘Go, and sin no more.’” So even in 400 AD theologians knew that some manuscripts omitted these 12 verses. From my study, I conclude three things.
First, I believe this a genuine Bible text. I think arguments for it superior to those suggesting omission. (The list of pros and cons are explained in most commentaries.)
Second, you should know that even if this text is questioned, it only proves more convincingly the rest of New Testament manuscripts. Given the ease with which mistakes could be made and errors intentionally introduced by enemies of the gospel, a serious student of the Bible must be amazed at the consistency in the texts. This rare example of confusion shines a brighter light of confidence elsewhere.
Third, if we ask, “Why God allowed this problem?” J. C. Ryle wisely answers: “After all, there is much ground for thinking that some critical difficulties have been purposely left by God’s providence in the text of the New Testament, in order to prove the faith and patience of Christian people. They serve to test the humility of those to whom intellectual difficulties are a far greater cross than either doctrinal or practical ones. To such minds it is a trying, but useful, discipline to find occasional passages involving knots which they cannot quite untie, and problems which they cannot quite solve. Of such passages the verses before us are a striking instance. That the text of them is ‘a hard thing’ it would be wrong to deny. But I believe our duty is not to reject it hastily, but to sit still and wait.”
[Read John 7.53-8.11. Pray.]
Introduction
Edward Shillito pastored near London during WWI and he wrote several poems describing faith in the midst of suffering. One of the most moving, Jesus of the Scars, tells of a soldier coming to faith in the during war:
If we have never sought, we seek Thee now;
Thine eyes burn through the dark, our only stars;
We must have sight of thorn-pricks on Thy brow,
We must have Thee, O Jesus of the Scars.
The heavens frighten us; they are too calm;
In all the universe we have no place.
Our wounds are hurting us; where is the balm?
Lord Jesus, by Thy Scars we claim Thy grace.
If when the doors are shut, Thou drawest near,
Only reveal those hands, that side of Thine;
We know today what wounds are, have no fear,
Show us Thy Scars, we know the countersign.
The other gods were strong; but Thou wast weak;
They rode, but Thou didst stumble to a throne;
But to our wounds only God’s wounds can speak,
And not a god has wounds, but Thou alone.
Jesus’ enemies present him with the profound problem—how can justice and mercy be reconciled? The law demands punishment; to set it aside invites anarchy. And God is holy—as Leviticus loudly proclaims. Ignoring our failures and setting aside justice would mar God’s beauty, like placing a Sharpie in the hand of every toddler who enters the Louvre or the National Gallery of Art. Some might cry when their new car is first scratched; if once we see the beauty of holiness, we would weep forever over the slightest tarnish.
What hope, then, has this poor woman? All have fallen short of God’s glory. None is righteous, no not one. All have transgressed the law and are condemned. Hope requires mercy; our only chance is grace. Yet the sword of justice bars the way. O wretched man that I am, who will deliver me? Such is the smog of sin that no human wisdom can see through. This is their test of Jesus, and he seems trapped: “Teacher, this woman was caught in the act…. Now the Law of Moses commands us to stone her. What do you say?”
Jesus’ compassion attracted crowds. The people are pleased that the preacher speaks of grace. (Those pleased with themselves are not as impressed.) But can there really be compassion without relativism? Does not mercy undercut morality? Surely, no Messiah would dare contradict Moses, but if he will not go against the law, the scribes and Pharisees see his support slipping through the sieve faster than it arrived. The hurting do not follow a Messiah who stones desperate girls. (Some theologians believe she must have been quite young; James Boice suggests thirteen or fourteen years old.) Regardless of her exact age, Jesus certainly claims the prophesy of Isaiah 42 as his own: “A bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice.” Will not his followers flee if he breaks this one so bruised by society and sin?
See the trap? If Jesus keeps his compassion, he would seem soft on morality. If he stays strict on law, he loses his claim to a unique compassion. In this acted parable, how will God respond? Jesus does two things, and together they summarize the work of all gospel ministry. He discomforts the haughty and comforts the humble.
1. Jesus’ Gospel Discomforts the Haughty
The religiously self-righteous have trapped the teacher. Of course, we know their motives are defiled and their desires insincere. They do not crave the divine solution to the marriage of justice and mercy; they want to destroy Jesus. His response is marvelous.
Jesus never says, “Do not throw a stone.” He refuses to enter their pretended debate over the role of capital punishment for the sin of adultery. Instead, Jesus disqualifies these men from being witnesses or executioners: “Let him who is without sin among you be the first to throw a stone at her.”
Whatever the merits of this particular case, Jesus looks into these hard hearts and sees hatred and hypocrisy. They ignore the details of the law to press their own agenda. Theirs is not a love of holiness or fear of offending God; they love themselves and fear losing power and prestige.
Without a doubt, Old Testament law allowed the death penalty in certain cases. But God also recognized the potential for abuse and made the process and standards precise and strict. Specifically, the law required two things ignored. First, partiality was prohibited. In cases of adultery, both the man and the woman had to be seen, apprehended and punished. Adultery cannot be charged against one person. Second, the law demanded a trial, not a public humiliation.
As often happens, the powerful were using the weak to further their agenda. But Jesus knows them and says, in effect, “The very law you invoke, you break. The same chapter and verse you quote also convicts you. What about the prohibition of partiality? What about adultery? You show me a guilty girl—where is the man? Is it not you?”
The principle is plain and powerful: name your sin or God will name it for you: pride, prejudice, self-righteousness, hypocrisy. Exposed, they turn and depart, the oldest first, for the wisdom of age makes them quickest to realize their trap has sprung on themselves. Jesus’ gospel discomforts the haughty.
2. Jesus’ Gospel Comforts the Humbled
Entrapment is an interesting defense. It does not claim innocence, but disadvantage. And this girl was surely entrapped. They must have stood in wait; they watched and helped; they prompted her fall through almost irresistible promises and circumstances. Entrapment is neither a legitimate nor legal method for producing criminal activity. So she is let off, first, on a technicality. Jesus dismisses the legal case against her because there are no witnesses, no one to accuse: “Woman, where are they? Has no one condemned you? Then neither do I.” Entrapment is neither a legitimate nor legal method for producing criminal activity; but neither does it clear guilt. He continues: “go, and from now on, sin no more.”
Jesus does not just let her off. He does not say, “You are not guilty.” You have sinned; you may neither play the victim before God nor shift the blame to their another’s despicable behavior. They have entrapped you, but the woman of upright heart is not betrayed by fleshly desires. You have a deeper problem than being caught in a crime; you have sinned against the Holy God.
But hear the words of life: “Neither do I condemn you.” There is more there than the dismissing the case on the legal grounds, isn’t there? How can God not condemn? Whether the police investigation was fair or not, surely the righteous one knows the truth. Jesus does not condemn because he will be condemned for her: “Daughter of Eve, you have sinned; stones must be thrown, but they will hit me. Child, you have dirtied what God made precious; spears must be cast, but they will strike my side. My sister, you have used the Father’s good gifts to rebel against his plan for pleasure and fulfillment; thorns must pierce the skin, but my skull will bleed.
3. Applications
Are you bruised by life’s problems and pains? Have you been beaten down by sin, maybe even (like this lady), trouble which you know you have brought on yourself? Let this word bring you to him. How do we do that?
a) Stop blaming others. Jesus offers no safe haven for a victim mentality. Own your sin and failures before God.
b) Look at Christ on the cross and see his brokenness for that failure you so fear.
c) Agree with his Word and commands. Call him, “LORD,” and “Master,” and his grace will come into your life and change you into the person you want to be.
d) Accept that true grace never stops with: “Neither do I condemn you.” The love which forgives must continue: “go, and from now on sin no more.” Many reject Biblical Christianity by demanding forgiveness without change. But Jesus’ love does not leave this poor child seeking happiness in the emptiness of casual relationships. Unless and until she leaves this lifestyle, she remains a slave to sin. The grace which forgives also frees.
e) Take your failures first to the cross. Note well the order of Jesus’ words: “Neither do I condemn” precedes “go, and from now on sin no more.” Forgiveness comes before holiness; Jesus accept us before he changes us. Without God’s Messiah, the law says to us, “Change or I will destroy you. Get rid of these things or I will get you.” But the rules only harden us. Apart from grace, I say to the law, “Oh yea, make me.” But when I take my sins first to the cross, I see Jesus saying: “These things hurt you and others, they defile you body and soul and damage your relationships with me and my people. I love you, I want your beauty, I want your greatness.” And his love changes me.
Since this text deals with sexual sin, I should make an observation on that topic in particular. Adultery is serious. The proper relationship between a husband and wife demands absolute, complete, permanent bonding and belonging one-to-another. Additionally, it pictures the perfect oneness and intimacy we have with God—and that only survives via complete commitment. Adultery destroys our ability to trust, to open to another. It teaches a lie about how pure and deep is God’s love. God must renew the church in purity before we will be attractive to the world.
At the same time, this text reminds us that adultery is not the unforgivable sin. You are not second-class Christian because you struggle with lust or have this trouble in your past. Jesus welcomes all who own their need. His own family line includes Tamar the incestuous and Rahab the harlot. He befriended this woman and the demon-possessed Mary Magdalene. He was known as the friend of sinners.
“A bruised reed he will not break, and a faintly burning wick he will not quench.” If you claim your own goodness, he must surely condemn. If you condemn your own sin and failing, he will give you peace.
4. Conclusion
“All other gods were strong; Thou wast weak. They rode; Thou didst stumble to Thy throne. But to our wounds only God’s wounds can speak; and no god has wounds but Thou alone.”
As my friend, Pastor Tim Keller, reminds me: “All other gods say, ‘Fail and you will die.’ Our God says, “Fail and I will die for you.’ All other religions say, ‘Our god is too great to die.’ Christianity claims: ‘Our God is so great that He died.’”
He does not condemn; will you come to him for the grace to go and from now on sin no more?
