Disclaimer: There parts of this article may be controversial. The author considered alternative words to soften the tone, but found them to be ambiguous and misleading. The reader is encouraged to do their own research and draw their own conclusions.
In the entire New Testament, there may not be a more significant or beautiful story than John 8:1-11. It is beautifully written, reveals a precious glimpse of the nature of our Redeemer, and provides an solid basis for following Him by example. Yet this is also considered one of the most enigmatic sections of the Bible.
This is the story of Jesus and the Adulterous Woman. On its surface, it appears to be a pretty straight-forward. Yet it has proven troublesome for two thousand years. Before there was a New testament, there was argument and controversy.
The problems arose at the very beginning, within a few years of John’s death. While early Christian writers attributed the work to John and affirmed its original content, others omitted this section entirely from their Bible translations. Historically these passages have alternatively been included and excluded in different translations. A few translations put these passages in other Bible locations. Several versions, including the venerated KJV, place the passages in brackets indicating they do not appear in early Bible versions.
It is interesting to note that most scholars, modern and ancient, do not challenge the passage’s historical or factual nature. Even more, it is near universally agreed that the words are consistent with the character and teachings of Yeshua. What then sparks all the controversy?
Early Christian writers including Ambrose and Augustine made the claim that these passages promoted sexual sin. Their claim is based on Jesus’ failure to punish the adulterer since He “Forgave her.” This argument borders on ludicrous. He did not forgive her but refused to condemn her, two entirely different acts. But more, God’s love and patience with sinners is fundamental to Christian belief. The idea of instant punishment for sins violates the basic tenants of Christian faith.
There must be a solution to this dilemma. To find it we need to take a deep dive into the Holy Scriptures. Along the way we will also discover the answer to one of the most mysterious questions in Bible history; just what Did Jesus write with his finger in the Temple dust?
Reading John 8:1-11 in context, we first note that the confrontation with the religious leaders is a continuation of events from the previous day. His critics attempted to arrest Yeshua on the last day of the feast of Tabernacles (Sukkot). Jesus was once again confronted by a group of Pharisee’s and Scribes. The Pharisees and Scribes were followers of Halakah, human made rules and traditions. The same man-made synagogue doctrines Jesus had continuously opposed throughout His minister.
Jesus’ opinion of these officials was clearly expressed in Verse 10. He asks the woman, “Where are your accusers?” For a first century Jew, “Accuser” was the word for satan; they would have heard it exactly that way.
There is agreement this was a blatant attempt to trick Jesus into error by violating Halakhah or Roman law so He could be charged. The case against the woman also broke many well-known Mosaic Laws (Torah). In their zeal to persecute Christ, these experts were unwittingly exposing themselves to God’s personal and irrevocable rejection. Christs simple statement about casting a stone against her exposed their own sin. They fully understood and walked away.
To fully understand this incident, we must look elsewhere. The keys to the story; and the solution our original dilemma, can be found in Numbers 5:11-31. In these passages God instructs His people what to do in exactly this situation. He provides a guide to follow when someone is accused of adultery while the truth remains unknown.
In Numbers 5:11-31 a husband believes his wife is an adulterer but has no proof. The wife is taken before the priest. God then provides a test for the truth. The woman is required to swear an oath before God. She agrees that if she is guilty, She will suffer a severe curse. This includes being barren and a slow, agonizing, and humiliating death. The priest writes the curse in ink on a piece of leather and rinses the ink from the leather into a bowl using living water. Dust is collected from the floor of the temple and mixed into the cup. The cup now contains “the bitter water that causes a curse.” The woman is required to drink, understanding she will experience the “curse” if guilty. If innocent, the bitter water will have no effect on her. She will be fully restored.
Now back to the temple in Jerusalem.
The woman has been brought to the Temple for judgement as required in Torah. She is presented to Jesus, the Living Water that gives life. Just the day before, Jesus had encouraged listeners to come and drink from him and receive living water. Yeshua’s connection to living water would be clearly understood.
Jesus than does something unexpected. He bends down and writes something in the dust of the Temple floor. We understand that the Temple dust is an essential part of the adultery test in Numbers 5, but what are the written words of Christ and why did he write them?
At this point in John 8:6, all the necessary elements to test the adulteress have been assembled. There is dust from the Temple floor, living water, and now the required words of the curse written by Jesus.
In Yeshua’s earlier words from the Mount:
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
We have a reasonable and biblically sound explanation of what Jesus wrote. We need to look to history to understand why John 8:1-11 was so controversial.
We noted earlier, Augustine and his teacher Ambrose were both vocal critics of John 8:1-11. They were also significant players in the development and canonization of the New Testament. They were also openly antisemitic. They defined Jews as a special subset of those damned to hell while also sanctifying collective punishment for the murder of Yeshua. They even suggested the enslavement of Jews to Christians for the crime of deicide.
Now perhaps a real motive comes clear for their opposition. John 8:1-11 plainly demonstrate Christs commitment to Torah and highlights his refusal to alter a jot or a tittle of God’s word.
Finally, let us look at how these passages are typically understood in the western church.
Perhaps the most common interpretation is that Jesus is demonstrating His grace to the adulteress; yet this ignores her lack of expressed remorse and repentance. She also makes no statements of faith in the Nazarene. This interpretation also ignores the fact that Christ did not grant her forgiveness. He instead refused to condemn her, leaving her with hope for future redemption, but gave her no grace.
Another conclusion drawn from these passages is a prohibition of sinners casting stones at others. This is a legitimate conclusion that can to drawn from these passages, but would it be cause for their exclusion from the Bible.
Perhaps we now have a historical perspective why John 8:1-11 has remained so controversial. We may also have a biblically sound interpretation of Christ’s letters in the Temple dust. Yet it will always remain an uncertainty and an issue of faith.
