They claim that this woman was caught in adultery, in the very act - yet they do not bring the guilty man before Jesus. They cared nothing for true righteousness, for it is evident that they set her up. This they said, testing Him, that they might have something of which to accuse Him: These wretched men used this woman as a weapon against Jesus. So, as a practical matter, virtually no one was executed for adultery, since this is a private sin.Ĭ. The actual act had to be observed by multiple witnesses who agreed exactly in their testimony. Moses, in the law, commanded us that such should be stoned: Did they really execute people for adultery in Israel? It is true that adultery was a capital offense under Jewish law, but the rules for evidence in capital cases were extremely strict. If he says, "Execute her for the crime of adultery," then Jesus seems harsh and He breaks Roman law, because the Romans had taken away the right of Jews to officially execute people for religious offenses.ī. If Jesus says, "Let her go," then it seems that He breaks the Mosaic Law. Brought to Him a woman caught in adultery: They set a trap for Jesus. But what do You say?" This they said, testing Him, that they might have something of which to accuse Him.Ī. Now Moses, in the law, commanded us that such should be stoned.
And when they had set her in the midst, they said to Him, "Teacher, this woman was caught in adultery, in the very act. Then the scribes and Pharisees brought to Him a woman caught in adultery. Now early in the morning He came again into the temple, and all the people came to Him and He sat down and taught them. (7:53-8:6a) A woman is brought to Jesus, caught in the act of adultery.Īnd everyone went to his own house. We have every reason to believe that this actually happened, and that John really wrote this.Ģ. Early Christian writers mention this event as soon as the early second century (100 A.D.). At the same time, the character of the story makes it seem obvious that it is genuine, and most scholars note that it is historical and factual. Some ancient Christians (like Augustine and Ambrose) omitted this story, not so much because of the textual evidence, but because they thought it made Jesus appear to condone sexual immorality.Ĭ. They knew it belonged, but they didn't exactly know where.ī. All this shows that ancient scribes were ignorant of its exact position, but were anxious to retain it in the gospel records. A few have this section after John 21:24, and one has it after John 7:36 One group of manuscripts inserts it after Luke 21:38 Many later manuscripts mark this section with asterisks The majority of ancient Greek manuscripts omit this section From manuscript current evidence, it seems unlikely that this portion (7:53-8:11) was part of the original text of John's gospel, or at least in this place. Textual questions on John 7:53 through 8:11.Ī.
An adulteress is brought before Jesus for judgement.ġ. Therefore, as a Child of the great Forgiver, I think Philemon extended the same grace to Onesimus.A. I think that’s the case, not because Paul put the pressure upon him, but because Philemon had been a recipient of God’s forgiveness, mercy, and grace. We don’t know for sure, but I think we can assume that Philemon did as Paul asked. But Paul begs for Philemon’s forgiveness, mercy, and grace. So there’s a compounding offense against Onesimus, before Philemon. His new friend (Onesimus) was a runaway slave, who (apparently) had stolen from his master (Philemon) when he left. A new friend who was a recent convert to the faith, under extenuating circumstances. Paul was writing to an old friend, on behalf of a new one. Philemon is a short, but beautiful letter. I appeal to you for my son Onesimus, whom I have begotten while in my chains,
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