INTRODUCTION
Outline.
1. The Woman’s Accusers
2. The Woman Accused
3. The Woman’s Acquitter
Introductory Remarks.
1. Today's lesson will discuss the theme: “Woman: Where Are Your Accusers?” Jesus’ words to the mob: "You without sin cast the first stone," convicted her accusers, leaving her uncondemned before the Master. When He stood up, He asked her: "Woman, where are your accusers? Hath, no man condemned you? She said, No man, Lord. And Jesus said unto her, Neither do I condemn you: go, and sin no more," John 8:11. These must have been comforting words to this woman. She had been brought to Jesus, condemned by the mob, ready to stone her to death, but left in the presence of Jesus uncondemned for her sin. Many young ladies have found themselves in a similar condition to some men. To them, I say: "You can find forgiveness in Christ." He'll say to you as this woman: "Neither do I condemn thee: Go and sin no more,” John 8:11. We will consider three ideas in this lesson.
2. First, we will consider the woman’s accusers. The Master teaches in the temple during the closing days of the feast. The people were excited by His words. He taught with authority and not like the scribes. Jesus revealed Himself unto the people who loved His teaching of the kingdom of God and His Father's love for them. The Jewish leaders were troubled by His teaching and condemnation of their religious hypocrisy. The leaders sent officers to listen to Him as He taught them to tell them words so they might condemn Him. The officers returned to the leaders and said: “Never a man spake like this man!" Being angry of having nothing to accuse Him of His teaching, they now formulate a plan to entrap Him, that they might accuse, arrest, and condemn the Lord to death. The woman in this event was their hock (victim) in this plan. The leaders would allege she had been caught in the act of adultery. It was a plot formulated by her and the leaders, an ill-conceived scheme to entrap the Master. John has not said anything about the man. Who, by the way, escaped capture (although caught in the very act). You can reconcile that picture if you can.
3. Second, we will discuss the woman accused. Now, they had met the burden of proof in a court of Law. Two or three witnesses were in concert with the leaders, who brought the woman to Jesus. The only missing variable was "the man." Where was the man? The Law required that both "parties" be brought before the judge, stand in shame, and hear the testimony of the witnesses in front of the magistrate. The leaders set her down before Jesus and gave evidence of her adulterous affair. Citing, "Moses commanded us, that such should be stoned: but what sayest thou? They said this, tempting Him, and they might have (reason) to accuse Him. But Jesus stooped down, and with His finger wrote on the ground…So when they continued…Jesus said unto them, He that is without sin among you, let him be first to cast a stone at her. And, again, He stooped down…on the ground,” John 8:5-8. (Text shorten for brevity).
4. Lastly, we will investigate the woman’s acquitter. Jesus will acquit the woman of her alleged charges of adultery and expose the rulers of their intent to entrap Him by using this woman's sin of adultery. While in the presence of Jesus, she sat on the ground with the crowd, looking on and listening to His every word. Desiring only to find “reason to accuse Him” before the people and the other religious rulers in Jerusalem. The Master was not attempting to outwit them but to convict them outright when He said: “He that is without sin among you, let him cast a stone at her," John 8:7. It was the accuser's right to throw the first stone at the woman. Who were her accusers? No one steps forward to condemn the woman. Why? The accusers would have to bear witness to her and the man, seeing both parties had caught them in the act of adultery (but the man was absent). And at least two or more would have to accuse them before the judge (if they were to stone her to death). They were in an untenable (exposing) condition unto the Lord. The mob left being led by the city's elders, and the least: leaving the woman uncondemned amid Jesus and His students. Anyone in this condition should know you can find forgiveness with Jesus. With this brief introduction, let's consider point one of this lesson.
BODY OF LESSON
I THE WOMAN’S ACCUSERS
A. The woman’s accusers. The Master has been teaching in the temple and creating a great debate about being the promised prophet and Messiah. It is wise to give some background on the setting for this lesson. The men accusing this woman of her adultery are some of the highest rulers and leaders in the Jewish religion. John provides the background of the lesson. He wrote,
1. On the last day: “That great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. As the scripture hath said, he that believeth on me, out of his belly shall flow rivers of living water. (But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified),” John 7:37-39; John 4:14. Observe,
a. The last day of the feast. It is believed that hundreds of thousands gathered in Jerusalem and thousands in the temple during this festival. Jesus taught: “If any man thirst, let him come unto me…he that believeth on me, as the scripture hath said, Out of his belly shall flow rivers of living water,” John 7:38-39; Matthew 5:6. The Master is opening the scriptures unto the people!
b. Many of the people: "Therefore, when they heard this saying, said, Of a truth, this is the prophet," John 7:40. This must be the one whom the scriptures now speaketh of his coming, i.e., “Elias, which was to come,” Matthew 11:14.
c. Others said: “This is the Christ. But some said: Shall Christ come out of Galilee? Hath not the scripture said, That Christ cometh of the seed of David, and out of the Bethlehem town where David was (a citizen)?” John 7:41-42; Micah 5:2; Matthew 2:1-16. Jesus' teaching brought about,
d. Division among them. John inscribed: “So there was a division among the people because of Him,” John 7:43. There was a division among the people; however, on the other hand, there was also a conspiracy brewing among their leaders to seize Him and put Him to death.
e. The religious leaders, the scribes, and the Pharisees now emerge in the lesson. They send officers to listen to His words to learn what Jesus was teaching and possibly a means to accuse Him. Observe they,
1) Sent officers to spy on Him during His teaching so they might hear words of offense.
2) They were seeking reasons and occasions to accuse and condemn Him.
3) Sought to put Jesus to death, out of their fear and jealousy of Him, John 11:49-52.
4) How evil is the heart of one that plots to deceive and falsely accuse? Observe,
2. Officer’s return. “Then came the officers to the chief priests and Pharisees; and they said unto them (the officers), Why have ye not brought him? The officers answered, Never (a) man spake like this man,” John 7:45-46. Consider,
a. The officers gave no words or violations of the law to the leaders that they might accuse Jesus.
b. They said: “Never man spake like this man,” John 7:46. Earlier in the feast,
c. John wrote: “Now about the midst of the feast Jesus went up into the temple, and taught. And the Jews marveled, saying, How knoweth this man letters, having never learned?” John 7:14-15. He never attended their school of theology nor sat at the feet of the learned Doctors of the Law of His day as Saul did at “the feet of Gamaliel,” Acts 22:3; Acts 5:34-40.
d. John recited: “And (Jesus) said, My doctrine is not mine, but His that sent me. If any man does His will, he shall know of the doctrine, whether of God or I speak of myself. He that speaketh of himself seeketh his glory: but he that seeketh the glory that sent him, the same is true, and no unrighteousness is in him," John 7:16-18. I could understand the scribes' inferiority in their teaching to Jesus. Matthew wrote,
e. In His Sermon on the Mount. "And it came to pass when Jesus had ended these sayings; the people were astonished at His doctrine: For he taught them as one having authority, and not as the scribes,” Matthew 7:27-28. The Master had commanding delivery skills and practical applications in His teaching of the kingdom of God to the people. Matthew concluded that He spoke with authority and not like the scribes. John continued with,
3. The Pharisee's insults. “Then answered the Pharisees to them (the officers), Are you deceived? Have any of the rulers or the Pharisees believed in Him? But these people who knoweth not the Law is cursed,” John 7:47-49. The Pharisees had already agreed to put out of the synagogue anyone who would confess Jesus to be the Messiah. John wrote elsewhere,
a. The blind man’s parents: "These words spake his parents because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, He should be put out of the synagogue. Therefore, said his parents, He is of age; ask him,” John 9:22-23.
b. The chief rulers: “Nevertheless, among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God,” John 12:42-43.
c. Jesus said: "I have come in my Father's name, and you received me not: if another shall come in his name, him you will receive. How can you believe, which receive honor one of another, and seek not the honor that cometh from God only?” John 5:43-44.
d. Jesus said again: “Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. Had you believed Moses, you would have believed me: for he wrote of me. But if you believe not his writings, how shall you believe my words?” John 5:45-47.
e. Conclusion: Had you read Moses, you would have learned of me and know that I am the one who wrote. Moses wrote: "And the LORD said unto me, They have (well) spoken that which they have spoken. I will raise them a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him,” Deuteronomy 18:17-19; Acts 3:22-26.
4. Nicodemus’ defense: “Nicodemus saith unto them (the Pharisees), (he that came to Jesus by night, being one of them,) Doth our law judgeth any man, before it heareth him, and know what he doth?” John 7:50-51; John 3:1-5.
a. The Pharisees’ response: “They answered and said unto him (Nicodemus), Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet,” John 7:52. Brother Johnson commented on this statement.
1) He wrote: “Nicodemus. See John 3:1. Dost our law judge, etc.? Of course, it did not, but for him to say a word in defense of justice brought the charge that he was a follower of the Galilean. Out of Galilee ariseth no prophet. The rulers, in their rage, make a false statement. Jonah (2 Kings 14:25), Elijah (1 Kings 17:1), and Nahum (Nah. 1:1) were all of Galilee," Page 259. Matthew Henry also wrote of the Pharisees' misquotation of prophets coming out of Galilee. Consider,
2) He wrote: “How false the grounds of their arguing were, for, [1.] They suppose Christ was of Galilee, which was false… [2.] They suppose that because most of his disciples were Galileans, they were all such… [3.] They suppose that out of Galilee, no prophet had risen, and for this appeal to Nicodemus's search, this was false too: Jonah was of Gath-Hepher, Nahum an Elkoshite, both of Galilee. Thus, do they make lies their refuge?" Page 1697. See Nahum 1:1; 2 Kings 14:25-27.
3) Conclusion: In their contempt for the officers and Nicodemus, the leaders did not recall the number of prophets that came out of Galilee. They must have meant that no Messiah was promised to be born in Galilee, which was the case with Jesus. He was born in Bethlehem, of Judea, the city of David, Luke 2:4; Micah 5:2.
b. The day closes, and the lectures have ended. “Then each of them went home,” John 7:53. The leaders and rulers of Israel dismissed themselves and went to their homes for the night. John concludes,
c. But Jesus: “Went unto the mount of Olives,” John 8:1. He spent the night with the twelve disciples. [This is the same garden that Judas (who betrayed Him) will take members of this same council to arrest, try, and sentence Jesus to death,” John 18:1-14; Matthew 26:30.] John wrote,
5. Jesus now returns. “Early in the morning He came again to the temple, and all the people came to him, and He sat down and began to teach them,” John 8:2. The KJV of the bible. Before we proceed in our discussion, we must clarify a few things before we can get a clearer picture of the setting of this lesson. Consider,
a. Jesus came again to the temple. The people were waiting for the Lord to return once again to lecture and explain the meaning of the scriptures to them. These learners were “hungering and thirsting after righteousness that they might be filled,” Matthew 5:6. O’ to preach to more like these! Jesus is again in the temple and has taken His place to receive the people who would come to hear His morning lecture. John continued,
b. He wrote: “And all the people were coming to Him, and having sat; He was teaching them,” John 8:2. Most modern translations read: "And all the people came to Him and sat down, and He taught them.” The KJV translates these sentences: "And all the people came unto Him; and He sat down, and taught them,” John 8:2. Consider these notes.
NOTE: The NRSV provides a different message to this verse. The Greek sentence construction reads: "All the people were coming unto Him and having sat (down), and He taught (was teaching) them," John 8:2. The NRSV, Page 344.
NOTE: This reading of the verse was also verified through Greek Parsing. See our analysis of this verse in the Attachment at the end of this lesson. Observe,
1) Let’s observe John’s picture of the scene because what occurs later has been the subject of endless discussion by several noted authorities, ministers, and pastors.
2) John wrote: “All the people came to Him and sat down, and Jesus was teaching them.”
3) Conclusion: Jesus is standing, and the people are sitting “in the midst.” We will return to this point later in the lesson. But for now, it is sufficient to say that the audience was sitting before Jesus.
c. The scribes and Pharisees found no fault in Jesus’ teaching to condemn Him. They are now setting up a scheme to tempt Jesus into an offense against the Law, the people, or the authority of Rome. During the night or days before, they were formulating their plot to tempt Jesus. Their plot would include these elements,
1) First, bringing a woman to Him who they allege was caught in the very act of adultery (one could only imagine how all this could have just happened inadvertently or by chance).
2) Second, formulate it by securing witting parties to pretend they were caught in adultery (which was part of the plot) and securing at least two false witnesses. Church, are you getting all this down?
3) Thirdly, securing the woman’s alleged partner from seizure and conviction during her trial.
4) Lastly, they decide the time and place to execute their plot. (It would occur during Jesus’ morning lecture in front of His students, disciples, and bystanders in the temple.)
d. There was only one purpose for their sinister work: “An evil heart of unbelief,” Hebrews 3:12. Evil always lurks about when goodness is being done. Satan was also working in the leaders' hearts to snare them in an attempt to end Jesus' work of redemption.
e. Jeremiah wrote: “The heart is deceitful above all things and desperately wicked: who can know it?” Jeremiah 17:9; Jeremiah 16:12.
B. The plot is executed. The scribes and Pharisees now bring a woman to Jesus with their witnesses, alleging she was caught in the “very act of adultery,” John 8:3. This statement would bear heavily on the Master's handling of this case. John depicts the incident,
1. He wrote: “And the scribes and Pharisees brought unto Him a woman taken in adultery; and when they had set her in the midst, They say unto Him, Master; this woman was taken in adultery, in the very act,” John 8:3-4. Observe,
NOTE: There alleged charges: “She was taken in adultery, in the very act.” Case closed! Observe,
a. They set her. In John 8:3, the phrase: “When they had set her in the midst” needs some review.
This is mainly because there is much discussion of where she was: “set in the midst,” John 8:3.
1) There is a notion that they "stood her in the midst" rather than "set her in the midst,” conveying a different position of her before the Lord. (Establishing her placement before Jesus is essential, mainly because of their possible interaction during her trial). Notice,
2) The verb “set” in Gr., is histemi or his'-tay-mee, which means to stand or sit among (the context dictates the inferred position). Jesus was standing, and they sat her amid Jesus and His learners present for His morning lecture. What a site this must have been for these students!
3) There is another verb for “set” in Gr.; it is kathizo or kath-id'-zo, which means to set, to sit (down), to settle, dwell: —continue, set, sit (down), tarry, etc. This word describes the “people’s posture” during Jesus’ lecture, John 8:2. This same word, Kathizo, is used in another account of Jesus' teaching, this time in His sermon on the Mount. Matthew uses it in his gospel.
4) He wrote: “And seeing the multitude, He went up into a mountain: and when He was set, His disciples came unto Him: And He opened his mouth and taught them,” Matthew 5:1-2. Again, this is a time of teaching and instruction to His disciples. In this setting, however, when Jesus “was set, His disciples came unto Him,” Matthew 5:1. Recall, in John’s account, “the people were coming unto Him, and having sat down, He taught them,” John 8:2. The NRSV, page 344. Notice,
a) The verb “set” here is kathizo or Kath-id'-zo, the same word that appears in John 8:2.
b) The same verb, “kathidzo,” describes how Jesus taught in Nazareth’s synagogue, Luke 4:20.
c) Be patient; I will be where you want me in a few more minutes. Amen, brother Usher.
d) Conclusion: The verb kath-id'-zo means to sit down, to settle, or tarry. The word his'-tay-mee means to abide, appoint, set (up), to stand or sit among (the context dictates the inferred position).
NOTE: [Our last evidence of the word “set" pertains to Paul’s discourse among the Jews in Acts 22:30. Please turn there and see how it's used in Paul's defense before the council.] Observe,
b. Luke wrote: “And on the next day desiring to know something definite, why the Jews accuse him. He (the chief captain) released him and ordered to be assembled the chief priests and all the council, and have brought down Paul, he set him before them," Acts 22:30. The chief captain had determined to permit Paul to make his defense unto the chief priests and all the council. He is released from jail, was brought down. He was "set before them." Notice,
1) The chief captain brought Paul down "and set him before them.”
2) The verb pronoun "set him" in Gr., is histemi or his'-tay-mee, which means to stand or sit among (the context will set which position). In Paul’s case, he was standing while presenting his case before the chief priest and the whole Sanhedrin council.
3) The verb pronoun "before them" in Gr., is eis autous, which means before in their midst.
4) Conclusion: This setting has Paul standing before he commences his defense in Acts 23:1. The word is also translated: i.e., ephistemi or ef-is'-tay-mee or “stood by him,” Acts 22:20; and Acts 23:11.
C. With this evidence presented. We are now ready to deal with the sentence: “and the woman being in the midst,” John 8:9. We will discuss this now to set a firm foundation when discussed at the end of the sermon. Observe,
1. John wrote: “And the ones having heard departed one by one having begun from the older ones. And He (Jesus), was left alone and the woman being in the midst,” John 8:9. The NRSV, page 345.
NOTE: The KJV of the bible reads: “and the woman standing in the midst.” It is noted that,
a. The word “standing” in this phrase is a variant translation in this text. As we discussed earlier, the word "standing" in Gr., is histemi or his'-tay-mee. There is, however, a special note to explain its use in John 8:9. I don't understand why, however! Observe,
NOTE: †-- Indicates that the form listed is a variant spelling or variant form of the Greek word found in Strong’s Greek Dictionary under that number (G2476). We find this note in the BLB.org Application for the word “standing,” while not found in most later Bible translations.
1) The word "standing," however, does appear in an earlier translation in (The Authorized Version of 1611) of the KJV of the bible as “estousa” with the Note: [f, "ousa," being w.] The w., meaning, Wordsworth, 1870. The Gr., word “ousa,” is a "participle" that is translated as "being” in John 8:9. In the three Interlinear and one Greek text, the word "standing" does not appear.
2) The one Interlinear where the word "standing" appears contains Wordsworth’s note in its footnotes, which translates the sentence to read: “and the woman in [the] midst being,” or “and the woman being in the midst,” John 8:9.
NOTE: The Englishman’s Greek New Testament, An Interlinear Literal Translation and (The Authorized Version of 1611), Page 267. See the reference and link at the end of the lesson.
3) I'm confused as to why the word “being” was removed and the word “standing" was inserted. In my judgment, it adds nothing to the importance of the verse. Observe,
b. The insertion of the word “standing” as opposed to “being” is not a matter of faith but one of accurately presenting the Greek text consistent with the best translations, with integrity, soundness in the faith, and a good conscience: in the sight of God and before all men, 2 Corinthians 4:1-2.
c. Thus, inferring that “the woman was standing with Jesus" at the time the scribes and the Pharisees presented their case of her adultery has little to do with the matter of Jesus’ judgment of her guilt or innocence. In continuing, let’s consider two other words important in this matter. Observe,
d. The verb and preposition "stooped down" in Gr., are kypto or koop'-to and kato or kat'-o. This Jesus did twice in our text of discussion. Once before His sentence, and again after saying: “He that is without sin among you, let him first cast a stone at her,” John 8:7. It seems this was enough to convict her accusers. Jeremiah wrote: “Is not my word like as a fire? Saith the Lord; and like a hammer that breaketh the rock in pieces?" Jeremiah 23:29. Jesus' words broke these hearts of stone after hearing them: being pierced in their hearts and convicted of their sins. Amen, sister Ceilings and brother Walls!
e. Conclusion: We should allow the context of the text to help us understand the setting of the rulers’ discourse before the Lord and the woman. Something had happened that is not mentioned in the text that has the woman “standing” after her accusers left "one-by-one" from the temple. If there is some merit to "her standing," perhaps that could have occurred during one of the times Jesus had: “stooped down to write on the ground with His finger,” John 8:6; John 8:8. However, I’m not inclined to agree in either case to the merits of any change in the text of discussion.
2. The scribes and Pharisees. They were the ones who brought this woman unto Jesus. Claiming she was "taken in the very act of committing adultery," John 8:3. Now, brothers and sisters, this accusation brings to light some essential questions for our consideration. I humbly ask,
a. Was it by chance they happened by this woman's tent so early in the morning to be eyewitnesses to her adulterous affair? Or was it the hatching of a scheme whereby the woman was either an unwitting victim or a co-conspirator to the leaders’ plot?
b. How were these leaders able to catch her: "in the very act of committing adultery?" And yet not also seize “the man” to set alongside her before Jesus: “if she was caught in the very act.” It certainly appears,
c. This incident has all the makings of a “frame-up” by all the parties involved. When viewing the evidence and facts so far and querying how it could have been collected, it has all the makings of a conspiracy against the Lord. John wrote as much,
d. He penned: “This they said, tempting Him, that they might have (reason) to accuse Him,” John 8:6a. The Master knew this was a plot to entrap Him, not to serve justice on the woman caught in adultery.
NOTE: The only unanswered matter in this plot is this: "Is the woman a part of the plot, or also being framed by these leaders?" Let’s see how it plays out,
3. The woman in this illicit affair. John wrote: “They brought her.” Who? The scribes and the Pharisees to Jesus. What is absent in the woman's behavior? Notice,
a. First, she is not screaming accusations against her accusers (of her innocence or being framed).
b. Further, she does not attempt to identify her partner in the illicit affair (in her silence).
c. Finally, she is not showing remorse or begging for mercy, seeing she is about to be stoned to death! Why?
d. Conclusion: Any woman betrayed and left alone to bear the judgment would not be silent now. Unless she has colluded with the rulers and her sexual partner to entrap the Master in this plot (which I believe is the case), I will share why I believe she is part of the plot as we begin to conclude this lesson.
4. The man in this illicit affair. He is part of the plot. He is possibly among the scribes, Pharisees, and witnesses. He was attempting to remain hidden during these proceedings. But Jesus knows the heart of all men. John wrote: “But Jesus did not commit Himself unto them, because He knew all men, And needed not that any should testify of man: for He knew what was in man,” John 2:24-25; John 6:64; John 16:29-30. Jesus knew all the details of their conspiracy. There is nothing hidden from His sight: “All things are naked and open unto the eyes with whom we have to do,” Hebrews 4:13. Observe,
a. First, the Master knew there was: "a fly in the ointment, which needed to be exposed." We are not informed who this perpetrator is, nor all during the entire entrapment incident.
b. Further, we know that he is among the woman’s accusers, trying to evade detection and eventually exposure to assume his place alongside the woman to be stone (if there was a partner in this alleged sexual encounter).
c. Finally, the same Law they are now quoting to the Lord also says, “Thou shalt not bear false witness against thy neighbor,” Exodus 20:16; Exodus 23:7, and Leviticus 19:11.
d. Conclusion: The rulers and their accomplices have planned carefully how they might entrap Jesus into an offense, to arrest, charge, and put Him to death! After announcing the church to His disciples, Matthew wrote: "From that point, Jesus began to explain to the disciples of Him that it is necessary for Him to go to Jerusalem, and to suffer many things from the elders and the chief priest and scribes, and to be killed and on the third day to be raised,” Matthew 16:21. The accusers continued,
D. Moses and the Law. They said: “Now in the law, Moses commanded us to stone such women,” John 8:5a. Listen to these rulers quoting the law.
1. Moses wrote: "Both shall be stone," not just "such women." How can those who are the worst in their faith and obedience to the Law quote it with such inaccuracy and impunity to accuse others?
a. Their hypocrisy, Jesus, would call out later, as He leaves the temple after the feast days. What a stirring address it is!
b. This temptation and entrapment of these leaders was the prelude (lead up) to His woes and condemnation of them as rulers of the people of Israel.
c. Matthew wrote of them, and we’ll consider Jesus’ woe unto them in our closing comments.
d. I thought it would fit best at the close of this sermon. John continued,
2. He inscribed: "Now, what do you say?” John 8:5b. The rulers continued asking: Master, what is your judgment? Notice these leaders: “Master…now Moses in the law commanded us…what do you say?” John 8:4-5. Not only lying mouths but also crooked and perverse hearts in unbelief!
a. Peter described this generation, saying to the people: “Save yourselves from this untoward (crooked and perverse) generation,” Acts 2:40.
b. Jesus said: “O generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh,” Matthew 12:34; Matthew 16:4.
c. Solomon wrote: “For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee,” Proverbs 23:7; Matthew 9:3-4.
d. Conclusion: These religious leaders were vain, unrighteous, and corrupt, speaking evil out of their hearts in every word. Jesus, knowing their thoughts, would expose their plot before the people. Men and women of faith must speak the truth in love, Ephesians 4:15; Ephesians 4:25.
3. The word “say” in Gr., is “lego” or leg'-o, which means to: —ask, bid, call, give out, name, put forth, say (-ing, on), etc. The verb’s tense, Present Active Indicative, in the phrase implies a continual action of prodding Jesus to get Him to offend by condemning or acquitting the woman. We will revisit this verse at the last point in the lesson. Now, we have their reason stated,
E. Jesus knew their intentions. John wrote: “They said this to tempt (test) Him so that they might have some charge to bring against him,” John 8:6a; Psalms 44:21. This the scribes and Pharisees had done on several other occasions to find a reason to accuse Him, Mark 2:8; Luke 5:22; Luke 6:6-8. So as not to prolong this lesson, we will also deal with their charge in our last point. Now, let's notice point two: "The woman accused." What a pitiful soul she must have appeared before the Master and the people. If she had indeed committed this shameful act of betrayal against her husband.
II THE WOMAN ACCUSED
A. Did these leaders set the woman up? We will deal with what I believe the Master is witnessing unfold before Him by these rulers of the people. It is a “set-up” by them! Why do I say it’s a plot to trap the master to offend? Here’s why: John wrote: "But this they were saying testing Him so that they might have something to accuse Him," John 8:6. The NRSV, page 344. Here is their plot. John wrote: “This they said (of the woman’s adultery)”; 1) “tempting (testing) Him” to offend, and 2) “so that they might have something to accuse Him.” He comes right out and says it! Their plot involves two courses of action, as I see them. They are,
1. First, To persuade this woman to go along with their allegations of being caught committing adultery. Jesus knew this scheme was one of betrayal of the leaders and the woman to cause Him to offend (His judgment will expose such was the case).
2. Second, To cause the Master to offend in one of three ways in their trap. They say He "is a friend to the publicans and sinners," Luke 15:1-2. And, am I so glad that He is my friend: yea, number me with the publicans and sinners! Here they are,
a. One, against the ordinary people, if he said: “stone her," because the people were being drawn unto the Lord by His compassion, mercy, and love for them.
b. Two, against the commandment (the Torah). If he said, " Let her go," he would be guilty of violating the Law of Moses, Leviticus 17:7. The Law required that "both be stoned to death," Leviticus 20:10.
c. Three, against the civil Law of Rome (The Jews were not permitted to put one to death), which would be the case if Jesus permitted them to "stone her to death,” John 18:30-32.
3. Conclusion: The scribes and Pharisees have organized a plot with other parties to tempt Jesus, causing Him to offend against the Law, the people, or Rome. They found no fault in Him from their officers sent to spy on Him. This becomes another scheme in which they might find a reason to accuse, try, and put Him to death as an imposter. These leaders despised Jesus for His teaching against them and their hypocrisy in interpreting the Law. They brought the woman to Him, asserting she was "caught in the very act of adultery." This plot begins early in the temple courtyard. John reveals unto us their entire conspiracy. Observe,
B. Set in the midst. John inscribed: “And the scribes and Pharisees brought unto Him a woman taken in adultery; and when they had set her in the midst,” John 8:3. We have already discussed what the words “set her in the midst” meant earlier in the lesson. So, it needs no further discussion.
1. The scribes and Pharisees (teachers of the Law). They brought unto Jesus the woman “their pawn” in this conspiracy. Was she a part of the scheme or an innocent victim in their conspiracy to trap the Lord? The man was part of this plot of deception.
2. When they had set her in the midst (it was probably more like shoving her to the ground) in front of Jesus and the ones sitting at His feet. Who was present to hear His message of God’s love and willing forgiveness of their sins and disobedience. He was making disciples, John 8:30-32.
3. Please pay attention to where she was placed (in the midst); it was more likely among Jesus’ students at His feet. I will return to this scene later in the lesson (don’t let me forget it).
NOTE: See these references: Luke 2:46; Luke 10:39; Acts 22:3.
C. Guilty of sin and the Law. Notice their words: "She was taken in adultery, in the very act." Now, reasonable deduction must prevail: "They caught the woman and the man in the very act." "They say unto Him, Master; this woman was taken in adultery, in the very act," John 8:4. This part of the plot has no element of truth. Consider,
1. What does “she was caught in the very act mean?” No person hearing or reading this lesson needs an explanation of the sentence: "She was caught in the very act." Our younger brothers and sisters could tell you what John is inferring from this statement. However,
2. How might this have occurred? How might these rulers have discovered this illicit affair? This is a reasonable question. Recall, as I mentioned earlier, this was not something that happened and was discovered accidentally; it was something (if it occurred at all) pre-arranged and set up by these leaders sometime during the night or early morning with their other conspirators.
3. No reasonable person could conclude that they just stumbled upon her tent inadvertently and caught these two subjects in the act of adultery. There must have been thousands of tents all around Jerusalem during this festival. The only way this could have happened is by them knowing the way to her tent (either by locating it earlier by searching) or by their frequent visits to it (to solicit her services). Am I right about it? If so, say amen, church.
4. Surely, the Master knew their intentions and every aspect of their scheme. They, of course, were unaware that He: “Is the Christ, the “Son of the living God,” Matthew 16:16; John 5:18; Acts 8:37. I wish I had some help! Her accusers’ charge,
D. Condemned by the Law. “Now in the law, Moses commanded us to stone such women,” John 8:5. Are you listening to them? Correction: The law commanded that "both parties" should be stoned. In this case, they are misrepresenting the Law to meet their appalling abuse of it. What did Moses command in the Law? Observe,
1. Moses wrote in the Law: “And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbor’s wife, the adulterer, and the adulteress shall surely be put to death,” Leviticus 20:10. Remember, who gave this Law unto Moses!
2. Moses repeats the Law: “If a man is found lying with a woman married to a husband, then they shall both die, both the man that lay with the woman and the woman: so shalt thou put away evil from Israel,” Deuteronomy 22:22-24.
3. The Master defines adultery: “But I say unto you, That whosoever shall put away his wife, saving (except) for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery,” Matthew 5:32; Matthew 19:9.
NOTE: I have addressed this verse and others in another sermon entitled Marriage, Divorce, and Remarriage on SermonCentral.com. Visit this site and download the lesson to help you better understand this subject.
4. Four forms of adultery. Before continuing this lesson, let me list the four forms of adultery outlined in the scriptures. There may be more, but they will fall within the one listed below for our review. They are,
a. The very act of adultery, as discussed in this lesson, Exodus 20:14; John 8:3-4.
b. The look of lust upon a woman, Matthew 5:27-28. This one is often missed in our preaching!
c. The putting away a wife unlawfully, Matthew 5:31-32; Matthew 19:9. Most of our preaching emphasizes this form, with more emotion, than the scripture.
d. The worship of idols, Jeremiah 3:8-9; Ezekiel 23:37; Hosea 4:13-14. Try this one on for size!
5. The woman’s accusers are chiding (harassing) the Lord, compelling Him to give them an answer. Unforeseen to them now, it will be an answer that convicts them of their sins rather than condemning the woman of her sin. Recall that I stated we would revisit this verse later in the lesson. Well, we are here. Listen to them,
E. What sayest thou? Now, Master, what do you say regarding these accusations? I call this bringing a case before the magistrate without all the evidence. There is little value in presenting a case before him with insufficient evidence and witnesses. Especially before Him, who wrote the Law and gave the commandments. Consider,
1. Jesus knew their reason for misquoting the Law: "was to find a reason to accuse Him in His speech and decision.” But, Jesus, “stooping down and with His finger began to write on the ground, as though He heard them not,” John 8:6b. We find the “finger of the Lord" busy in other accounts in the scriptures. Let me preach a little bit now,
a. This same Jesus (the Word then) got down and played in the mud (dirt and water) to form a man in the likeness of God, Genesis 1:26-27. And later, “He breathed into his nostrils the breath of life; and man became a living soul,” Genesis 2:6-7; John 1:1-3. It was the fingers of the Lord that formed the man out of the dust of the ground. It was His breath that gave him life: “And formeth the spirit of man within him,” Zechariah 12:1. There is more,
b. This same Jesus, while on the mount called Sinai, "Wrote with His finger the law of God;” the ten commandments twice. The Law they are now quoting to Him: "Thou shalt not commit adultery," Exodus 20:14. The same Law this woman has allegedly violated that God gave to teach the people of the " sanctity and fidelity of marriage," Hebrews 13:5. The VERY LAW these men now:
1) Have conspired to entrap the Master into violating His judgment (of the Law of Moses)!
2) Have brought this woman into this conspiracy as a "witting (knowing) accomplice."
3) Have interrupted Jesus’ teaching unto the people of the “words of eternal life,” John 6:58-59.
4) Have no idea that Jesus knew the “thoughts and intents of their hearts,” Hebrews 4:12-13.
5) Have come with the intent of "tempting Him, that they might have (reason) to accuse Him." I found this finger elsewhere, now on the coasts of Decapolis.
c. Healing a deaf man. Mark wrote: “And they bring unto Him one that was deaf, and had an impediment in his speech, and they pray Him to put His hand upon him. And He took him aside from the multitude:”
1) First, “He put His fingers into his ears, and he spits, and touched his tongue."
2) Further, Jesus, "Looking up to heaven, He sighed, and saith unto him Ephphatha, that is, Be opened."
3) Next, “And straightway the deaf man's ears were opened, and the strings of his tongue was loosed, and he spake plain(ly).” And he did not say: “Why did you put spit in my mouth!”
4) Lastly, “And He charges them that they should tell no man…they published it…He hath done all things well: He maketh both the deaf to hear and the dumb to speak," Mark 7:31-37. (Text shortened for brevity). David mentioned the fingers of the Lord,
2. He wrote: “When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? And the son of man, that thou visitest him?... Thou hast made him…to have dominion over the works of thy hands…O Lord…how excellent is thy name in all the earth,” Psalms 8:3-9. (Text shortened for brevity). See also Isaiah 17:8. I'm not done yet! I now see King Belshazzar of Babylon, son of Nebuchadnezzar, defiling the sacred vessels his father took from the temple of God. Daniel wrote, behold,
3. The finger of a man’s hand appeared during a festival in the palace. He penned: “In the same hour came forth a finger of a man’s hand, and it wrote:”
a. First, “Mene, Mene, Tekel, Upharsin" is interpreted: “God hath numbered thy kingdom, and finished it.”
b. Next, “Thou are weighed in the balance, and art found wanting.”
c. Finally, “Thy kingdom is divided, and given to the Medes and the Persians,” Daniel 5:5-31. (Text shortened for brevity). This finger of God caused the king to shutter and shake, with his knees knocking together.
1) Fear gripped the king’s heart, and he called for his astrologers, the Chaldeans, and the soothsayers and desired an answer to the writing.
2) I imagine a similar fear is in the heart of the man who might think he is about to be named.
3) whose life will also “be weighed in the balance and found wanting.” Amen, Brother Walls! Let's now consider the last point in this lesson, the woman's acquitter.
d. May I add, this is the same finger now writing on the ground in the temple’s courtyard! Who will pronounce His judgment and justice: unto the woman and her accusers. Amen, brother Usher! Now we will hear from the woman’s acquitter. And I say it is something to be seen and heard without question!
III THE WOMAN’S ACQUITTER
A. Jesus listened to them. He is the wisest and most righteous judge and will now weigh all the evidence to render a just verdict. Remember: The woman was allegedly “caught in the very act of adultery!" If this is so, another person should be standing alongside her. Although Jesus never said it, this is what the “Law commanded.” The scribes and Pharisees have built a compelling case before any judge or person unfamiliar with the Law. You may recall,
1. First, the rulers said: "But this people who knoweth not the law (is) cursed," John 7:49. This they said when they discovered a division among the people regarding Jesus’ teaching. Who was He, a prophet, Messiah, or impersonator? His ruling in this matter will answer this question. You can be confident; it will be without bias, and neither will it be along party lines! Amen, brother Doors! These leaders,
2. Further, the Pharisees insulted the officers they sent, saying: “Are you also deceived?” John 7:47.
3. Finally, they asked: "Have any rulers or the Pharisees believed in Him?" John 7:49.
4. Jesus’ disciples in secret. These leaders are unaware that some rulers and Pharisees are “Jesus’ disciples, in secret.” John concluded,
a. He penned: “Nicodemus, saith unto them, (he that came to Jesus by night, being one of them,) Doth our law judgeth any man, before it hears him, and know what he doeth,” John 7:50-51.
b. He wrote again: “And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came, therefore, and took the body of Jesus," John 19:38.
c. He inscribed: "And Nicodemus, (which at first came to Jesus by night) and brought a mixture of myrrh, and aloes, about a hundred pounds weight. Then they took the body of Jesus and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now, where He was crucified, there was a garden and a new tomb wherein a man had never been laid. Therefore, they laid Jesus' body in the tomb because the Jew's preparation day was nigh at hand," John 19:39-42.
NOTE: I wish I had time to deal with these verses now, but time won't permit it. But you can download our lesson, Passing Through The Pieces, on SermonCentral.com. This lesson will give you a compelling and compassionate conclusion regarding Jesus's resurrection! It speaks to this scene in reverence and with great details of the "manner of the Jews to bury."
d. Conclusion: John mentions two prominent men who were Jesus' disciples secretly for fear of the Jews. They were Nicodemus, a ruler of the Jews, and Joseph of Arimathaea, a man of prominence among the leaders of Jerusalem. After Pentecost, many other Jewish leaders would hear, believe, and obey the gospel of Christ. Luke wrote: "And the word of God increased, and the number of the disciples multiplied in Jerusalem greatly and a great company of the priest were obedient to the faith," Acts 6:7; Acts 18:8. Let’s notice how the Master handled this situation. Let’s pick up again, Jesus stooping down and writing on the ground.
B. He stooped down and wrote. A lot has been written about it, more conjecture than facts. I will not spend time chasing rabbits. Here is what I see regarding the facts of the case before the Master. Observe,
1. First, John notes: “Jesus stooped down and wrote with his finger on the ground.” Much has been written about Jesus' writing on the ground with His finger. Remember, I said we would revisit this scene later in the lesson? We are here again: what could be inferred from John's noting of Jesus' writing on the ground with His finger? Here is some food for thought!
2. Further, the same Jesus, now: “Stooped down to write on the ground," is within whispering distance of this woman. Question,
a. Could it be that He quietly asks her: “Is your partner among your accusers?" And, of course, her answer would have been: “Yes, he is Lord.” He was standing a guilty distance from her (and he was watching Jesus and the woman). Stay with me; let's notice the human elements of this case (what the guilty party might be interpreting the perceived discussion between Jesus and the woman). We have no record of such a discussion. Notice,
1) These are my thoughts on the events unfolding. We all know guilt will make a person perceive and eventually do to remain unexposed.
2) Guilt in their hearts is being conceived right now while Jesus is still stooped down and writing on the ground. They might ask, what is he doing? Could she be telling Him all about our plot?
3) Jesus stayed on the ground long enough for their consciences to become extremely troubled.
4) Jesus' words: “You who are without sin, throw the first stone,” were indeed convicting them!
5) The consciences became troubled first by their sin, then by the possibility that they were about to be exposed (so they departed quietly).
b. Remember, the "adulterer" wasn’t brought to Jesus with the woman. Why? There was no such person in this conspiracy. Of course,
1) She could have named him but remained silent, knowing no such person existed.
2) He could have been one of the scribes and Pharisees. John doesn’t say anything about him.
3) The rulers would have bought his role in this plot if there were such a person.
4) May I remind you John wrote: “This they were saying,” John 8:6. Moving forward,
c. The Law commanded that “both should be stoned,” John 8:4-5. We discussed this earlier in the lesson. This offense of adultery was worthy of death by stoning. She sat on the ground, fearing the outcome of the Master’s answer to the men who brought her to Him to condemn. But I ask if she was caught in the act,
c. Where is the man? They all assert that: “She was caught in the very act of adultery,” John 8:4. There was a man involved in this scheme, only to:
1) First, allegedly condemn the woman by placing her in a compromising position to be caught violating her sacred vow of marriage (to her husband) with another man. And,
2) Second, be part of their intent “to tempt Jesus, that they might have reason to accuse Him,” for His judgment by the Law, John 8:6.
3) I wish I had some help in this lesson. Amen, sister Ceilings! We are not done yet, church. John’s narrative continued,
3. Next, “When they kept on questioning Him," John 8:7. It was more like antagonizing Him. They insist: “What do you say, teacher?” Moses said: “she should be stone.” But what do you say…what’s your verdict? Notice,
a. The verb pronoun in Gr., is epimeno or ep-ee-men'-o, which is in the imperfect tense, meaning, i.e. they kept asking. They repeatedly kept enticing and persuading Him to judge against the woman. Let's hear what the Law of Moses says in this matter. First,
b. Two or three witnesses. Moses wrote: “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness, he shall not be put to death,” Deuteronomy 17:6. Second,
c. Witnesses cast the first stones. B. W. Johnson commented on the woman's stoning. He wrote: “The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So, thou shalt put the evil away from among you," Deuteronomy 17:5-7; Deuteronomy 13:9.
d. He continued: “When they persisted, saying, What sayest thou? He (gave them) an awful rebuke. They knew that he knew their lives, that they were as guilty as the woman they had brought. They forgot Moses's (Deut. 17:5–7) demand that the witnesses cast the first stone, and his answer was like a bolt of lightning. Covered with shame, when he (stooped down) and wrote again, they went out one by one,” Page 259-260. (My insertions). Consider,
e. Stephen’s stoning. Luke penned: “And (the people) cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit,” Acts 7:58-59. John penned again,
4. Finally, “He straightened up and said to them, Let anyone among you who is without sin be the first to throw a stone at her. And once again, he bent down and wrote on the ground,” John 8:6-8. Observe,
a. The Lord’s judgment was this: “You who are without sin (in this matter) should be the first to throw a stone at her.” The Master puts the woman's sentencing upon her accusers. As saith the Law, the accusers are the first to throw a stone at her, and then the whole crowd. He who is without offense in this matter: chunk the first rock! That’s how we say it in West Texas!
b. The order, first the eyewitnesses, then the religious rulers of the temple, then the entire crowd could throw their stones at her.
NOTE: Adultery was a capital crime, and stoning was its capital punishment. Remember, however, another commandment weighs heavily in this matter. The same finger that wrote: “Thou shalt not commit adultery” wrote another commandment that governs the accusers’ actions in this offense. And it was bearing heavily on the conscience of all this woman’s accusers.
c. The finger of the Lord also wrote: “Thou shalt not bear false witness against thy neighbor,” Exodus 20:16; Matthew 19:18; Romans 13:9. Moses also wrote of a false witness' testimony. Observe,
d. He wrote: “One witness shall not rise against a man for an iniquity…at the mouth of two…or three witnesses, shall the matter be established. If a false witness rises…to testify against him that which is wrong…Then both the men…shall stand before the Lord, the priests, and the judges…And the judges shall make a diligent inquisition, and, behold, if the witness is a false witness, and hath testified falsely against his brother; Then shall ye do unto him, as he thought to do unto his brother: so shalt thou put evil away…And those shall hear, fear, and…commit no more evil among you,” Deuteronomy 19:15-21. (Text shortened for brevity). Consider,
1) The false witnesses shall suffer the same fate as the one they have falsely accused (death by stoning). Did these witnesses know this part of the law? How about the scribes and Pharisees?
2) Maybe this is why no witness testified against the woman.
3) They might have feared the court's sentence for being a false witness.
4) To be stoned for "committing such evil among the people."
5) This possible judgment convicted her accusers’ hearts, causing them to leave the temple courtyard: “in a parade of shame." Beloved, please don't mix it up with Jesus; you will surely lose! Observe,
C. Being convicted. John wrote: “Being convicted by their conscience. When they heard it, they went away, one by one, beginning with the elders, and Jesus was left alone with the woman standing before him,” John 8:9. The KJV of the bible. The Master was not attempting to outsmart these men but to convict them outright when He said: "He that is without sin among you let him first cast a stone at her," John 8:7. The Master's words,
1. First, they convicted them “By troubling their conscience,” John 8:9. The guilt of their sins caused them to leave without condemning the woman. Their consciences are being convicted by their sin, if not adultery, for being a false witness to this woman’s sin (now not collaborated) by the other witnesses in the plot. Observe,
a. Paul wrote of the Jews: “Therefore thou art inexcusable, O man (meaning the Jews), whosoever thou art that judgeth: for wherein thou judgeth another, thou condemneth thyself; for that judgeth doest the same things,” Romans 2:1; Romans 2:21-23; Matthew 7:1. The apostle wrote earlier,
1) First, of the Jews, “(For not the hearers of the law are just before God, but the doers of the law shall be justified,” Romans 2:13.
2) Further, of the Gentiles, "For when the Gentiles, which have not the Law, do by nature the things contained in the Law, these…are a law unto themselves: Which shew the work…in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel,” Romans 2:14-16. This is what Jesus was doing in this matter—judging the secrets of their hearts! And their conscience’s accusing or excusing them before Him and the people. And they all left without throwing one stone at the woman. Paul continued,
3) Finally, of all men, "Therefore by the deeds of the Law there shall no flesh be justified in His sight: for by the Law is the knowledge of sin. But now the righteousness of God…which is by the faith of Jesus Christ…For all have sinned, and come short of the glory of God,” Romans 3:20-23. (Text shortened for brevity). Listen to David,
b. He penned: "Thou knowest my downsitting and mine uprising, thou understandest my thought afar off…For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether,” Psalms 139:2-4.
c. Jeremiah inscribed: “I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings,” Jeremiah 17:10; Micah 7:13.
d. Jeremiah again: "Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and…his doings,” Jeremiah 32:19.
e. Conclusion: The Lord weighs the heart and gives unto every man according to their works. The words of Jesus now bear the fruit of conviction and guilt in the hearts of all this woman's accusers. These same men shall bear witness against the Lord on the night of His betrayal. But for now, the woman will be spared and their plot exposed. Amen, brother Walls and sister Ceilings!
2. Further, convinced them to leave: “One by one, beginning with the elders (scribes and Pharisees).” The rulers could no longer advance their plot, so they quietly left the temple without snaring the Master in their scheme to cause Him to offend. They will hatch another plot using one of Jesus’ disciples, Judas of Iscariot. Who would betray Him before a similar mob in the Mount of Olives, John 18:1-3? We are now at the last texts that bear some discussion.
3. Next, causing Jesus: “To be left alone, and the woman being in the midst.” The mob left being led in an orderly procession by the city's elders, to the least (one-by-one), leaving the woman uncondemned amid the Lord. Notice,
a. One, Jesus, “is left alone." This means that the rulers and the other conspirators have left the scene, leaving the Master alone in the woman's presence (let's not forget His students). This means that the witnesses did not accuse her before the Lord nor carry out their death sentence (“throwing the first stones”), as required by the Law, Deuteronomy 17:7; Deuteronomy 13:9.
b. Two, “and the woman.” She is now left uncondemned by her accusers. Why? Not one nor two of her accusers threw a stone at her. This was undoubtedly due to the Master's convicting words: “Let anyone among you who is without sin be the first to throw a stone at her,” John 8:9. Observe,
1) The Lord knows every thought and intent of our hearts. Even the things said and done in secret! And, He promises to bring “all things to light,” Luke 12:2-3; Matthew 12:36-37.
2) Paul wrote: “For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and the joints and marrow, and (it) is a discerner of the thoughts and intents of the heart,” Hebrew 4:12.
3) Paul again: "But all things reproved are made manifest by the light: for whatsoever doth make manifest is light,” Ephesians 5:13.
4) Jesus said: "For everyone that doeth evil hateth the light, neither cometh to the light, lest his deed should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God,” John 3:20-21.
5) Moses also wrote: “But if ye will not do so, ye have sinned against the Lord: and be sure, your sin will find you out,” Numbers 32:23. The sins of her accusers made them unworthy to judge this woman, who they say, “was caught in the very act of adultery," John 8:3; Matthew 7:1.
6) Conclusion: The Light has come and will manifest the deeds and works of these wicked men before all present to witness their plot's outcome. Hidden things are being brought to light.
c. Three, Every one of her accusers “was not without sin." And I might add: "in this matter of her adultery." Sinners, either by their act of this sin with her or in their part of framing this plot against her and the Lord.
d. Four, There was only one in the temple courtyard at this scene: "Who did no sin, neither was guile found in His mouth," 1 Peter 2:22; 2 Corinthians 5:21. And that was Jesus!
e. Five, He alone had the right to "throw the first rock at her: but He also chose not to condemn her." Now, we are at the phrase that settles the matter of her posture before the Lord. John continued; the woman,
4. Finally, “Being in the midst,” John 8:9. The context establishes that she was "set in the midst" by her accusers, and now she is left alone “in the midst” with Jesus, John 8:3; John 8:9. Observe,
a. The phrase “in the midst” appears in both verses. However, we cannot exclude Jesus' learners and His disciples, who were also in the midst. But, no longer were her accusers present among those hearing the teaching and now the judgment of the Master. Amen, somebody.
b. I told you I would be where you wanted me in a little while! Beloved in the Lord, we have now arrived! Jesus has dealt with all her accusers. She alone is in the "midst of Jesus." As He looks deep into her eyes, the disciples, students, and other bystanders await His pronouncement of guilt upon her. He asks several convicting questions unto her.
c. We are now about to witness the Master's compassion and love for the woman. This woman has been accused of being "caught in the very act of adultery." Now, I want to underline the charges; to this point, they were only accusations. The accusers did not sustain them, leaving without throwing one stone at her. The witnesses were the first to throw their stones at both adulterers. Stay with me; how could this happen? Recall,
1) First, the man is absent. Therefore, the sentence could not be rendered.
2) Second, the witnesses did not proceed with the sentence.
3) Lastly, the accusers' burden of proof has no standing before the Lord or the law.
NOTE: If there was adultery on her part and the man's, the evidence is missing (the Lord never asked: "Where is the man?"). I know you have been saying it since the lesson began. And so, says also the Law. The man and woman must be judged by the testimony of two or three witnesses before they can impose the death sentence. I wish I had some help! Now,
d. The woman’s collusion. We will now present the evidence of the woman’s part in the plot. John’s words again: "This they were saying." What John? That the "woman was caught in the act of adultery." This implies they were only allegations, with no truth to their words. Beloved, there was no man and no adultery committed. This was all a trap by the leaders with the woman’s knowledge and participation. Jesus now asks her some heart-piercing questions that will settle the matter as we move to the conclusion of this lesson. And here they are:
1) Question one, “Woman, where are those thine accusers?”
2) Question two, “Hath no man condemned thee?” John 8:10.
3) She answered: “No man, Lord.” Some translations have: “No man, Sir,” John 8:11.
e. Let’s consider both, just as the Lord asked them unto the woman. Are your eyes there?
D. Where are your accusers? John continues: “Jesus straightened up (stood) and said to her, Woman, where are those thine accusers?" John 8:10a. He did not ask about her witnesses. Jesus never asked about their witnesses to the scribes and Pharisees. Why? There were no witnesses to her adultery; they said all these things to tempt Jesus. Recall,
1. Moses wrote: The witnesses' right to throw the first stone at the woman. The scribes and Pharisees brought the woman; were they her accusers and witnesses? No witnesses stepped forward to condemn the woman: “To throw the first stone at her.” Why? This entire charade was a plot by the rulers to offend Jesus. However, their plot has become a flop!
2. The leaders did not present the man and woman before the Lord. Yes, the ones said to have been: “caught in the very act of adultery.” The woman’s accusers (the scribes and Pharisees) were securing the man from detection and prosecution alongside the woman before Jesus (if there was such a person).
NOTE: John’s account of this matter does not reveal 1) the other party and 2) the two or three witnesses, as saith the law. As a result of these two factors, there was no case of adultery to be judged. I’m not sure John, or the other apostles, at the time fully understood who Jesus was and what He knew as the Son of God in some hidden circumstances of this case. The case was void of critical evidence: the other party and the witnesses’ indisputable testimony! In any court, it's time to dismiss the case. That's precisely the Lord's decision, acquitting the woman to all charges.
3. If the leaders were the witnesses, they never said so nor stepped forward to carry out the sentence. The other party, I suspect, was hiding among the rulers (if there was such a person). He would be "standing a guilty distance from the woman" of who the leaders could have “set him in the midst." They would have known him but, for some reason, did not give him up. I wish I had some help! Remember, it took “two witnesses” to come forward, which would allow the death sentence to be carried out. At this time, there are none, and only one person is accused of adultery.
4. The woman’s accusers (the scribes and Pharisees) were in an untenable (exposing) condition before the Lord of Justice. They left quietly rather than produce the other party and the witnesses before the magistrate (Jesus). I think we all know why now!
NOTE: As Rod Davis, one of my sons in the gospel, stated, "Jesus ended their 'Rock Party' in the temple courtyard!" These were men with hearts of stone, but the Master's words exposed and convicted them of their deceit and intended betrayal. Amen, brothers and sisters!
5. When Jesus stood up. This is Jesus' second arising from the ground, John 8:10. The first was in John 8:7. He did not see any of the woman's accusers. Jesus did not stand until they had all departed the temple's courtyard. He showed them kindness by not standing to witness their parade of shame.
a. He saw the woman sitting among His students and disciples, without the scribes and Pharisees among her any longer. They brought her and "set her in the midst,” John 8:3.
b. Her accusers have left quietly, leaving her "sitting in the midst" of Jesus, His disciples, and students.
c. His questions to her accusers sent them fleeing from His presence, being convicted in their hearts of their sins. Jesus will now deal with this woman's part in their conspiracy to tempt Him to offend.
d. Let's hear the Master's last question to the woman and the sentence He renders before all those “who were in the midst.” That is, “within the courtyard of the temple.” John concluded his narrative of this incident with Jesus’ last question to the woman. He asked,
E. Has no man condemned thee? John 8:10b. “She said, ‘No one, sir.’ And Jesus said, Neither do I condemn you. Go your way, and from now on do not sin again,” John 8:11. Observe,
1. Jesus’ last question to the woman: “Hath no man condemned thee?” Her reply was, "No one, Sir." Now Jesus is looking into the eyes of this woman who the rulers had brought to Him with charges that warranted her death by stoning. Did she understand the gravity of the situation? As mentioned, the woman did not exhibit anger, fear, or remorse. Why? With the evidence before us, let me conjecture again because that’s all I can do now. What does Jesus see in this woman now? Consider,
a. First, she is not screaming accusations against her accusers (of her innocence or being framed). Indeed, no guilt or remorse was part of John’s narrative. Her silence will be that which now saves her. As it stands right now, there is no evidence or witnesses that stepped forward to condemn her to death. The law required two or three. Right now, there is only one in the midst, Jesus.
b. Further, she does not attempt to identify her partner in the illicit affair (in her silence). I find it admirable that she didn’t name her partner. I think I know why. Jesus never asked: "Where is the man?" Because He knew there was no such a person in this case. If so, the scribes and Pharisees would have set him "in the midst." Here’s the truth of the matter,
1) There were no partners or adultery (both were alleged as part of their plot). And Jesus knew it. He read the thoughts of the woman, as well as her accusers.
2) Why did she carry out her part in this plot? It might have been because of promises these leaders and rulers made to her. Maybe, such as, don’t worry, if He sentences you, we won't carry it out. We will arrest Him for condemning you to death or excusing your sins to gain the favor of the people. As the rulers of Israel, we have the final word and authority in this matter.
3) Remember, all they wanted Jesus to do was to convict or acquit the woman before them and the people: “that they might have reason to condemn Him,” John 8:6.
4) They wanted Jesus to sentence her, not them: "You who are without sin, cast the first stone at her." Jesus " threw upon these scribes and Pharisees a mountain of guilt for their sins.”
c. Finally, she is not showing remorse or begging for mercy, seeing she is about to be stoned to death! Why? I think there is an answer to this behavior for women as well.
1) She would have shown great remorse if she had committed adultery, the "very act" as she is being accused. The absence of undeniable evidence and the testimony of two or three witnesses has absolved the woman of all the charges.
2) Jesus looked into her heart and knew she had not committed the act of adultery. She did not need mercy, being a pawn by these evil leaders and rulers. Jesus knew their entire plot. And he dealt with the leaders and rulers of Israel with an outright rebuke.
3) They have been shamed before the people. Their evil and wicked hearts have been ignited with insults and condemnation against the Lord of Glory. They were the ones who should be seeking God's mercy and forgiveness, the woman, to give Him thanks for His mercy and grace. He would not be her condemner but her Savior. What a wonderful Savior is Jesus our Lord!
d. Conclusion: This woman, who had been betrayed and left alone to bear the judgment, would not be silent now - unless she has colluded with the rulers and her sexual partner to entrap the Master in this plot (which I believe is the case).
2. Jesus’ sentence: “Neither do I condemn thee.” This sentence bears a deeper meaning than what we might imagine in this case.
a. What was it for Him to condemn? There was no evidence or testimony by the required witnesses.
b. Jesus was the only one who could condemn her. She was the only one in these proceedings who could judge her guilt or innocence. He knew what was in the woman's heart. She was not guilty of this sin (adultery), although she was guilty of sin (her part in the plot) against the Master. And she never asked Jesus to forgive her. Why? In my judgment,
c. Her “sin of adultery” was unproven due entirely to the lack of licit (lawful) evidence and the witnesses’ testimony (perhaps looking on, but they did not take an oath or testify).
d. And the Lord knew why their testimony was not offered in this case (they had none). Or they would be guilty of "bearing false witness against their neighbor," Exodus 20:16; Deuteronomy 20:15-21. Let’s move to our conclusion.
3. Jesus' warning: "Go and sin no more." Not, thy sin is forgiven thee! We don't know who this woman was, but we know what she wasn't. She wasn't an adulteress guilty of sin before the Lord. These must have been comforting words to this woman. She had been brought to Jesus, condemned by the mob, ready to stone her to death, but left in the presence of Jesus uncondemned for her sin. But Jesus’ mercy and grace gave her another chance in life.
a. Many women (young and old) have found themselves in a similar condition to some men. To them, I say: "You can find forgiveness in Christ." B. W. Johnson wrote of Jesus' compassion for the woman. He'll say to you as unto the woman, "Neither do I condemn thee: Go and sin no more," John 8:11; Luke 7:40-50.
b. Johnson wrote: “Neither do I condemn thee. Here is mercy. Go and sin no more. Here is a caution: the condition of her final pardon. (Jesus has the same heart of compassion for everyone in a similar condition). He is very merciful but does not excuse sin," Page 260. (Insertions are mine).
c. I humbly agree that we should warn anyone in this condition before God and men. God is merciful and ready to forgive any "that call upon His name" through faith and obedience to the gospel of Christ, Romans 10:13; Romans 10:16-17. We will explain how at the end of this lesson. Consider,
d. John wrote: “For God sent not His Son into the world to condemn the world; but that the world through Him might be saved. He that believeth on Him is not condemned: but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God…And this is condemnation…For every one that doeth evil...But he that doeth truth cometh to the light…that his deeds…wrought in God,” John 3:17-21. (Text shortened for brevity). Jesus did not come to condemn the world, but to give His life unto the world, that all might have life. He is “the propitiation for our sin, and the sins of the whole world,” 1 John 2:1-2.
e. Jesus said: “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life,” John 8:12; John 8:30-32.
4. Application. We must make application of this lesson. Thank you for being so patient while we discussed this act of grace and mercy unto this woman. Jesus did not say unto her: "Thy sin is forgiven thee, go and sin no more." But instead, "Neither do I condemn thee, go, and sin no more." From our understanding of the law (that has been submitted), the accusers never met the burden of proof to convict the woman of adultery. There was no other party nor witness to throw the first stone at her, signifying her guilt in this act of adultery. Consider these examples of similar judgments by Jesus. Observe,
a. The sinner that came to dinner. Jesus was invited to dinner at a Pharisee's home, where a sinner came unto Him. We know this is the case because Luke wrote: "And, behold, a woman in the city, which was a sinner when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment. And stood at His feet behind Him weeping, and began to wash His feet with tears, and did wipe them with the hairs of her head, kissed His feet, and anointed them with the ointment,” Luke 7:36-38. Please observe,
1) She was a woman in the city, a sinner. The text and the Pharisees declared so, Luke 7:39. Who was not a sinner at the dinner? Except for Jesus. But notice her actions while in the presence of Jesus. She was weeping, washing His feet with tears and wiping them with her hair. She kissed them and anointed them with ointment—showing all the signs of guilt for her sin before the loving Savior.
2) The story of two debtors. Jesus presented a story of two debtors to Simon the Pharisee, Luke 7:40-43. That ended with Jesus' question: "Who would love the most?" Luke 7:42-43.
3) Jesus’ reproof of the Pharisee’s hospitality, Luke 7:44-46.
4) Jesus’ love and forgiveness of the woman, Luke 7:47-50.
Jesus said to the Pharisees,
a) Her sins, “Which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little,” Luke 7:47-48.
b) Those who sat at meat said, "Who is this that forgiveth sins also?" Luke 7:49.
c) He said: "To the woman, Thy faith hath saved thee: go in peace," Luke 7:50.
5) Conclusion: This was an act of love, faith, and forgiveness. The woman's sin was bearing heavily upon her heart as she stood in the presence of Jesus. He had compassion for her and forgave her sins. She did not ask for such, but her sorrow and tears were her witnesses. Jesus said: "Thy sins are for given… Woman, "Thy faith hath saved thee; go in peace," Luke 7:48-50. O', what beautiful words of love and forgiveness!
b. The impotent man at the pool. Jesus visited the pool of Bethesda, where lay a man having an infirmity “thirty and eight years,” John 5:1-5. He was waiting there for the troubling of the water.
1) Jesus saw him lie: “And knew that he had been now a long time in that case, and saith unto him, Wilt thou be made whole?” John 5:6.
2) The man replied: "Sir, I have no man, when the water is troubled, to put me into the pool: for as (while), I am coming, another steppeth down before me," John 5:7.
3) Jesus saith: “Unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath,” John 5:8-9.
4) The Jew's actions to the man carrying his bed, John 5:10-13.
5) Afterward, Jesus: “Findeth him in the temple and said unto him, Behold, thou art made whole; sin no more, lest a worse thing come unto thee,” John 5:14.
6) Conclusion: This was an act of faith, healing, and forgiveness. Jesus sought this man out, found him, and healed him of his infirmity. The man went from the pool to the temple to thank God for healing. Jesus found him there and told him: "Behold, thou art made whole; sin no more, lest a worse thing come unto thee," John 5:14.
c. The blind man’s healing. Jesus gave sight to a man who was blind from his birth. “The disciples asked who was to blame for his blindness, he or his parents. Jesus replied neither, but I must work His works that sent Me…As long as I am in the world, I am the world's light," John 9:1-5. Jesus’ miracle,
1) He made clay: "When he had thus spoken, Jesus spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent) …and he went, washed, and came seeing,” John 9:6-7. We will skip to John 9:35. Jesus heard the Jews had rejected the man. Notice,
2) And when Jesus: "Had found him, He said unto him: Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe in Him? And Jesus said unto him, Thou has both seen Him, and He talketh with thee. And he said, Lord, I believe. And he worshipped Him,” John 9:35-38.
3) Conclusion: This was an act of healing and faith. Jesus said, " Go, wash in the pool of Siloam." Not "Go and sin no more." The man defended Jesus as not a man of sin when he said, "If this man were not of God, he could do nothing," John 8:33. The Jews were so angry that they cast him from their presence.
i. And when Jesus found him and asked: "Dost thou believe in the Son of God?" When he learned it was Jesus: "He said, Lord, I believe. And he worshipped Him," John 9:35-38.
ii. Jesus did not pronounce sin on the man, and there were no words: “Go, and sin no more." The man showed gratitude to Jesus for his sight, fell before Him, and worshipped the Lord.
iii. In all of these examples, we see their faith, healing, and forgiveness absent in the woman's actions and speech while sitting “in the midst” of Jesus. Consider,
d. Final explanation. From the mouth or actions of this woman, there were no words of sorrow or remorse, no cry for mercy or forgiveness, no expression of thanks for His great love, compassion, and acquittal of all of the charges against her. Her heart was cold and corrupt as the leaders who left her in Jesus’ presence did not even know her outcome. She is part of the plot and shows no remorse for her actions in this scheme (What a stunning contrast between her and the woman mentioned earlier). Consider,
1) Jesus' words unto her say it all: “Neither do I condemn thee, Go, and sin no more.” I give you no more than thine own accusers: “Neither do I condemn you."
2) The woman at the Pharisees’ house. Who came to Him with great remorse for her sins. She was washing His feet with her tears and wiping them with her hair. Anointing His feet with a precious ointment of her love. Jesus was deeply moved with compassion and said unto her: “Thy sins are forgiven thee…Woman, Thy faith hath saved thee; go in peace,” Luke 7:48-50.
3) What a tremendous blessing this woman has missed. The woman before Jesus now shows no gratefulness unto Him for her acquittal of all charges. I suspect she joined her other conspirators somewhere in the temple and said: "well, that didn't work." “What do you think we should do now?” These are my words, not John’s!
4) How many will leave this place today/tonight not enjoying the blessings of His love, mercy, grace, and forgiveness of their sins? I pray you will respond in faith and obedience to the gospel at the end of God's call to repentance and baptism. As promised, I will close with Jesus’ rebuke unto these leaders of Israel. Listen to Him,
5. Jesus’ rebuke of the leaders. Matthew wrote: “Then spake Jesus to the multitude, and his disciples, Saying, The scribes and the Pharisees sit in Moses' seat: All that, therefore, they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne and lay them on men's shoulders; but themselves will not move with one of their fingers,” Matthew 23:1-4. Listen to Him,
a. First, Jesus said: “But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, And love the uppermost rooms at feasts, and the chief seats in the synagogues. And greetings in the markets, and be called of men, Rabbi, Rabbi. But be not called Rabbi: for one is your Master, even Christ; and you are all brethren. And call no man your father upon the earth: for one is your Father, which is in heaven… And whosoever shall exalt himself shall be abased, and he that shall humble himself shall be exalted,” Matthew 23:5-12. (Text shorten for brevity).
b. Further, Jesus’ woes unto them. He said: “But woe unto you, scribes and Pharisees Hypocrites!” Jesus hurls unto them a barrage of “woes.” Beginning with the,
1) Kingdom of heaven: “For ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye that are entering to go in,” Matthew 23:13.
2) Widows’ houses: “For ye devour widows' houses, and for a pretense make long prayers: therefore, ye shall receive the greater damnation,” Matthew 23:14.
3) Making disciples: “For ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves,” Matthew 23:15.
4) Tides and offering: “For ye pay tithe of mint and anise (dill an herb) and cummin (fennel, also an herb), and have omitted the weightier matters of the law, judgment, mercy, and faith: these you ought to have done, and not to leave the other undone,” Matthew 23:23.
5) Blind guides: “Ye blind guides, which strain at a gnat and swallow a camel,” Matthew 23:24.
6) Make clean: “For ye clean the outside of the cup and the platter, but within they are full of extortion and excess. Thou blind Pharisee, clean first that which is within the cup and platter, that the outside may also be clean," Matthew 23:25-26.
7) Whited sepulchers: "For ye are like unto whited sepulchers, which indeed appear beautiful outward, but are full of dead men’s bones, and of all uncleanness. Even so, ye appear outwardly righteous unto men, but within ye are full of hypocrisy and iniquity,” Matthew 23:27-28. Jesus ends His woes to these rulers by calling them,
8) Snakes and vipers: “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" Matthew 23:33. These kinds of men brought this woman to Jesus, which He is now addressing. What a scathing rebuke the Master gave them out of the temple! And I might add, this same rebuke is needed from the pulpits across America.
NOTE: The pulpits of religious leaders (Evangelicals and Baptists) of the Republican Party are the new scribes and Pharisees of this day. They have aligned themselves with the evils and degenerated behaviors their Party leaders have unleashed on this nation. I pray as Jesus: “Father, forgive them for they know not what they do,” Luke 23:34.
a) Are there any righteous men and women among them? If so, where are you? Why haven’t you spoken out?
b) Church of Christ: where are you? Your silence breeds consent and has strengthened the hand of the wicked and evil-doers of your Party. I don’t fault you for being a Republican. I find fault in your hypocrisies while sitting in silence and hiding your face from the hatred and bigotry that has invaded many of our assemblies! “Woe unto you scribes and Pharisees, hypocrites,” Matthew 23:23. I charge you, too,
i. Let brotherly love continue, Hebrews 13:1-3.
ii. Let love be without dissimulation (hypocrisy), Romans 12:9; Galatians 2:11-14.
iii. Love one another with a pure heart, 1 Peter 1:22-23.
3) Let’s now consider the Master’s condemnation unto these rulers and leaders of the people in Jerusalem. I tearfully confess they apply to all those I mentioned who claim to love God but behave like the scribes and Pharisees. Hear the Master's condemnation and lamentation. Consider,
c. Next, His condemnation. Jesus continued: “Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel and unto, Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation,” Matthew 23:34-36.
d. Finally, His lamentation. He said: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed, is he that cometh in the name of the Lord,” Matthew 23:37-39. What a terrible punishment awaits these people, the scribes, Pharisees, and the entire nation. Beloved, what sort of end awaits America's citizens, leaders, and government?
CONCLUSION
1. Outline.
1. The Woman’s Accusers
2. The Woman Accused
3. The Woman’s Acquitter
B. Summarize main points.
1. First, we considered the woman’s accusers. The Master was teaching in the temple during the closing days of the feast. The people were excited by His words. He taught with authority and not like the scribes. Jesus revealed Himself unto the people who loved His teaching of the kingdom of God and His Father's love for them. The Jewish leaders were troubled by His teaching and condemnation of their religious hypocrisy. The leaders sent officers to listen to Him as He taught to tell them words whereby (so) they might condemn Him. The officers returned to the leaders and said: "Never a man spake like this man!" Being angry of having nothing to accuse Him of His teaching, they then formulated a plan to entrap Him, that they might accuse, arrest, and condemn the Lord to death. The woman in this event was their hock (victim) in this plan. The leaders alleged she had been caught in the act of adultery. The man, who, by the way, escaped capture (although she had been caught in the very act). You can reconcile that picture if you can. It was a plot formulated by her and the leaders, an ill-conceived scheme to entrap the Master.
2. Second, we discussed the woman accused. Now, they had met the burden of proof in a court of Law. Two or three witnesses were in concert with the leaders, who brought the woman to Jesus. The only missing variable was "the man." Where was the man? The Law required that both "parties" be brought before the judge, stand in shame, and hear the testimony of the witnesses in front of the magistrate. The leaders set her down before Jesus and gave evidence of her adulterous affair. Citing "Moses in the commanded us, that such should be stoned: but what sayest thou? They said this, tempting Him, and they might have (reason) to accuse Him. But Jesus stooped down, and with His finger wrote on the ground…So when they continued…Jesus said unto them, He that is without sin among you, let him be first to cast a stone at her. And, again, He stooped down…on the ground," John 8:5-8. (Text shorten for brevity).
3. Lastly, we investigated the woman’s acquitter. Jesus acquitted the woman of her alleged charges of adultery and exposed the rulers of their intent to entrap Him by using this woman's sin of adultery. While in the presence of Jesus, she sat on the ground amid the crowd, looking on and listening to His every word. Desiring only to find "reason to accuse Him" before the people and the other religious rulers in Jerusalem. The Master was not attempting to outsmart them but to convict them outright when He said: "He that is without sin among you, let him cast a stone at her," John 8:7. It was the accuser's right to throw the first stone at the woman. Who were her accusers? No one steps forward to condemn the woman. Why? The accusers would have to bear witness to her and the man, seeing they had been caught in the very act of adultery (but the man was absent). And at least two or more would have to accuse them before the judge (if they were to stone her to death). They were in an untenable (exposing) condition unto the Lord. The mob left being led by the city's elders, and the least: leaving the woman uncondemned amid Jesus and His students. Anyone in this condition should know you can find forgiveness with Jesus.
C. Invitation. Present the pattern of conversion, i.e., hearing and believing the gospel; repentance of all past sins; confessing faith in Christ, as the Son of God; and then, by obeying the gospel; that is to: “repent and be baptized, in the name of Jesus Christ for the remission of sins, and to receive the gift of the Holy Ghost,” Acts 2:38; Romans 6:17-18; Ephesians 1:12-14.
D. Exhortation. Let it not be said of us: “The harvest is past, the summer is ended, and we are not saved,” Jeremiah 8:20.
E. Motivation. Do as Peter directed: “Save thyself from this untoward (wicked and ungodly) generation,” Acts 2:40; Acts 2:36-39; Acts 2:41.
Commendations.
I submit this verse unto you that I may: “Render therefore to all their dues: tributes to whom tribute is due; custom to whom custom; fear to whom fear; and honor to whom honor, (is due),” Romans 13:7. I acknowledge my consultation with these distinguished authors in this lesson.
References.
1. Matthew Henry's Concise Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.
2. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.
3. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, 1990.
4. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, 1970.
The Englishman's Greek New Testament, giving the Greek text of Stephens, 1550, together with an interlinear literal translation and the Authorized version of 1611
https://archive.org/details/englishmansgreek00estiuoft/page/266/mode/2up
(Click on this link or copy and paste it into your browser). It will open to the Internet Archive, where you may view this Interlinear).
5. A Reader’s Greek New Testament, 2nd Edition, by Richard J. Goodrich and Albert L. Lukaszewski, The Zondervan, Grand Rapids, MI 49350, Copyright @ 2003, 2007.
6. Greek and English Interlinear New Testament (NASB/NIV), 2nd Edition, by William D. Mounce and Robert H. Mounce, The Zondervan, 3900 Sparks Dr., SE, Grand Rapids, MI 49546, Copyright @ 2008, 2011.
7. Vine’s Expository Dictionary of Old and New Testament Words, by W. E. Vine, Fleming H. Revell Company, Old Tappan, NJ, Copyright, 1981.
8. Smith's Bible Dictionary, William Smith, Grand Rapids, MI: Christian Classics Ethereal Library, Printing 1884.
Author and Publisher,
Ron Freeman, Evangelist
Worldwide Ministry Church of Christ.org
wwmcoc@earthlink.net
https://wwmchurchofchrist.org/
Website: https://en.gravatar.com/refreeman
“Doing the Work of an Evangelist”
ATTACHMENT
WHO WAS SITTING?
John 8:2
We have analyzed John 8:2 by reviewing the construction of the verse in four translations. I imagine it would be the same in another three, six, or twelve translations. Our goal was to identify who was sitting in the phrase “having sat" in our consideration text. Surprisingly, each translation reads similarly.
A. INTRODUCTION
1. First, “The New Greek-English Interlinear New Testament” reads: “And at dawn again He came into the temple, and all the people were coming to Him, and having sat, He was teaching them,” Page 350, NRSV, 1990, John 8:2.
2. Second, “The New Greek/English Interlinear New Testament” reads: “And at dawn again He came into the temple, and all the people were coming to Him, and having sat, He was teaching them,” Page 344, NRSV, 1990, 2020.
3. Third, “The Englishman’s Greek New Testament” reads: “And at dawn again He came into the temple, and all the people came to him; and having sat down, He was teaching them,” Page 266, The Authorized Version of 1611, 1970.
4. Four, “The Reader's Greek New Testament" reads: "And at dawn again He came into the temple, and all the people came to Him; and having sat down, He was teaching them,” Page 219.
I sought to answer the three questions below by considering them using Greek Parsing in the BLB’s application of (John 8:2). We conducted our analysis of this verse as translated in the TR, or Textus Receptus. Our work is depicted below for your review.
B. GREEK PARSING EXERCISE (GPE)
1. Analysis questions are as follows:
First,
a. Question one: Who came to Him? The answer: the people. The BLB.
The sentence reads: “The people came to Him (Jesus).” In Greek Parsing,
|The is an article; | people are a noun; |came is a verb; |unto is a preposition|
| T-NSM | N-NSM | V-INI-3S | PREP |
|Him is a pronoun |
| P-ASM |
NOTE: The definite article and noun are coded NSM or Nominative Singular Masculine, and the verb “came” is coded V-INI-3S, or Verb - Imperfect Middle or Passive Deponent Indicative - 3rd Person Singular. “The people came.” The pronoun Him is coded ASM or Accusative Singular Masculine, which refers to Jesus in the sentence.
Next,
b. Question two: Who sat down? The answer: He, Jesus. According to the BLB.
The phrase reads: “And, he sat down.” In Greek Parsing,
| And is a conjunction; | he sat down is a verb participle| No pronoun mentioned.
| CONJ | V-AAP-NSM |
NOTE: What is a conjunction? “It is a word or phrase that links words, phrases, clauses, or sentences: e.g., and, but, for, nor, or, so, yet.” Therefore, the conjunction “and” is linked to the phrase: “having sat down,” which completes the sentence. Meaning: “The people came to Him and sat down.”
NOTE: The verb is code V-AAP-NSM, where “P” is a participle that refers to the verb “sat” and “having sat” or “he” “was teaching” them. Again, sat down is coded NSM. The participle “ing” is suffixed to the verb “sat," meaning “having sat” down. Therefore, the people “were coming” to him and “having sat down,” or He “was teaching them.” NSM means Nominative Singular Masculine (which refers to the people).
NOTE: The pronoun “he” in the phrase “he sat down” is misplaced. It should be a part of the phrase: "and taught" or “and he taught them.” This would change the whole meaning of the sentence (and be the best translation). See the translations below.
Finally,
c. Question three: Who was teaching? The answer: Jesus. The BLB.
The phrase could read: “He taught them.” In Greek Parsing,
|He is a pronoun |taught is a verb |them is a pronoun |
| P-ASM | V-IAI-3S | P-APM |
2. In the BLB’s application, the verb pronoun in both phrases: “He sat down, and taught them,” in my judgment, are miscoded. The pronoun “He” is not a part of the verb participle "sat down" being coded: V-AAP-NSM. “He is a pronoun meaning Jesus, “and He taught," coded V-IAI-3S. In Greek Parsing, the coding should appear as indicated below:
| Sat down, is a verb participle;| and taught, is a verb; | them is a pronoun |
| V-AAP-NSM | V-IAI-3S | P-APM |
a. The Greek phrase “he sat down” in Matthew 26:20 is anakeimai and coded [G-345, V-INI-3S, meaning Verb-Imperfect Middle or Passive Deponent Indicative, 3rd Person Singular]. This verb usage has only one occurrence in the TR. Compare,
1) The verb “came” is V-INI-3S, which refers to the people.
2) The verb “sat down” is V-IAI-3S, which refers to the people.
3) Therefore, the people came and sat down, and Jesus taught them.
4) The “coordinating conjunction “and” in John 8:2 " joins these two verbs together.
b. However, the phrase “he sat down” also appears in John 8:2, according to the BLB, and coded [G-2523, kathizo, V-AAP-NSM, meaning it is a Verb-Aorist Active Participle - Nominative Singular Masculine]. It has ten occurrences in the TR. This is a probable error in the translation process.
NOTE: Immediately, you can see the Greek words are different and coded differently. If there is only one occurrence, you must decide which is correct.
c. You might also notice that the verb “sat down” is coded NSM, which agrees with the “definite article” NSM and its “noun” NSM in the sentence. The word "them" is coded P-APM, meaning it is a pronoun, Accusative Plural Masculine (referring to the people).
d. In all four translations: “He (Jesus) was teaching them.” There is no dispute about who taught the people. However, the posture of Jesus and the people he taught are now correctly identified. This analysis in Greek Parsing validates that Jesus was standing, and the people were sitting. Therefore, this truth establishes the “woman’s” posture after being brought to Jesus by the scribes and the Pharisees in the temple and being “set in the midst,” John 8:1-3.
C. CONCLUSION
1. Analysis conclusions are as follows:
a. The word for "sat down” in Gr., is kathizo; who does it refer to in this text?
b. Jesus had already taken His place in the temple, and apparently, He was "standing."
c. The conjunction “and” in the sentence links: "the people that came to Him; and sat down” together.
1) The people are the subject of the phrases: “that came to Him, and sat down.”
2) The scribes and Pharisees brought unto Him: “a woman taken in adultery, and had set her in the midst.”
3) Therefore, the woman was not standing during the rulers’ charges of her adultery with Jesus.
4) She was "sitting in the midst" of Jesus' students and the -12 disciples.
2. Through Greek Parsing, we had established that the woman was “set in the midst” of Jesus’ learners, who sat before Him as He stood and taught them.
3. References: The BLB's application, with The New Greek/English Interlinear New Testament, NRSV, 1990; 2020. For other Interlinear, see References above.
Lesson updated 9/4/2024 by Ron Freeman, Evangelist
