Misera et Misericordia
The pericope on the judgment of the adulterous woman is not a text from John, but the work of another author, included in the Fourth Gospel. In literary terms, it is very different from John's style, but shows a strong resemblance to the Gospel of Luke (see Luke 7: 36-50). In John 8: 1-11 there are several expressions absent in the writings of John, but quite frequent among Synoptics, e.g., the terms "scribes" (Greek grammateis), "adultery", or the name of the Mount of Olives. Also, the theological meaning of the story, the main character of which is a woman, and the main theme of Jesus' mercy, makes it harmonize most closely with the texts of Luke.
One of the exegetes called this pericope "the lost pearl of the ancient tradition" (W. Heitmüller). It was well known in the Palestinian and Syrian Churches but is absent from the oldest and most important manuscripts of the Gospels. It appears only in the 5th century in the Codex of Bezae Cantabrigiensis and in the commentaries of St. Augustine and other fathers of the Western Church. In the East, its reception took even longer.
Ultimately, this text was included in the Gospel of John, between chapters 7 and 8, perhaps because of the close context of Jesus' words from 8:15 ff: " I do not judge anyone. And even if I should judge, my judgment is valid... "and from 8:46:" Can any of you charge me with sin? " Moreover, it is a suggestive commentary on the words of Jesus in dialogue with Nicodemus: " For God did not send his Son into the world to condemn the world, but that the world might be saved through him " (cf. Jn 3:17). However, long time has passed that the Christians themselves have forgotten where they got this text from.
Why was this beautiful passage so difficult to find a place in the canon of New Testament writings? Probably for pastoral and pedagogical reasons. Well, the boundless mercy of Jesus shown in it may have caused embarrassment among Christians of the first centuries, who maintained a strict penitential discipline when it came to adultery (cf. 1 Cor 6: 9f; Heb 13: 4). This sin was equated with murder and apostasy, and excommunication was a form of penance. Therefore, concerns may arise that this pericope will be misunderstood by some, as a suggestion that the sin of adultery is not so serious and that it may go unpunished. If this text was finally included in the canon of NT scriptures, it was because, despite its "controversial" content, no one in the Church doubted its authenticity and inspired character.
Meanwhile, in the parable we see how Jesus momentarily absolves the woman who is burdened with unforgivable guilt in the eyes of people. Yet she did not come to Christ on her own to ask for an encounter, but the Pharisees and scribes seized her. They brought the woman to him, knowing what measure of justice should be applied - therefore, according to the law, they are ready to stone her. Thus, they put Jesus to the test: will he oppose the Mosaic law, or whether will He consider a penalty? As they spoke, he was bent over the ground. When they asked him for his opinion, he replied: Let the one among you who is without sin be the first to throw a stone at her.
To fully grasp the meaning of this pericope, one must perceive in it something more than a simple account of a certain event. This story has a deep symbolic meaning.
It is no coincidence that Jesus 'gestures are described in such detail in this scene: bending down, he wrote (...) straightened up and told them (...), bending again, he wrote on the ground (...) straightening up, he told her ... Jesus' behavior - bending towards the earth and lifting up takes on a deeper meaning, imagining His humiliation and exaltation, thanks to which the humanity trapped in sin will be reconciled with God. The mention of the Mount of Olives and the Pharisees' drive to accuse Him, confirm that the scene took place shortly before his Passover.
The woman stands closed in the circle of her accusers. This picture expresses the inability to escape condemnation and death because of sin. However, by the power of Jesus' word, this circle of death is dissolved and an invisible line connecting the accused with Jesus appears in this place. The silence and stillness of the woman emphasize the total gratuity of the salvation offered to her and focus our attention on the sovereign, saving action of Jesus. The one who was about to fall, crushed by the hail of stones, can now go free, towards the future that Jesus had opened for her.
Then he dismissed the woman. Earlier he absolved. He did not ask for any penance. He only gave her an order: Go, and from now on do not sin anymore. In fact, Jesus' behavior is scandalous. Doesn't it seem too easy? And - on the other hand - what is it like to be in this woman's position when we are exposed to the public by force? And when overzealous Keepers of Law utter a litany of our transgressions? It is a story about how often it is difficult to trust in God's Mercy. How easy it is to argue about it, and how difficult to recognize it when mercy touches a person whom we see through the prism of evil deeds.
This transition from death to life was offered not only to her but also to the Pharisees. Their departure from the temple courtyard (lit. "leaving" - a kind of exodos) is or at least may be a turning point in their spiritual life, in which they will begin to emerge from religious legalism to get to know anew God the Giver of hope and forgiveness.
No one can hide from his/her own evil. If you run from God, you will lose a way to him. Christ is the Redeemer, only he can free us from our sins. And this is not done by the human measure of justice, but by God's measure of mercy. Because if human justice would convict the woman, caught in adultery, she will be killed. Because if, according to human justice, we had to give an account of our lives…. Where will our place be?
Listening to the accusations against the woman, Jesus wrote with his finger on the sand. Saint Augustine claims that Christ only wrote one word: adultery. And the wind was blowing through the temple. And he erasedthat expression. The wind is a sign of the Holy Spirit, which the apostles received with the command: “Receive the holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained” (cf. John 20 22-23).
So, what an experience it must have been for a woman who saw her sin evaporates during this meeting, disappear, and not the slightest trace of it remains. This is the experience of every Christian: recognizing one's sins is not an accusation, but liberation. Confession is not scourging, but cleansing.
There is also another interpretation of this gesture: Jesus wrote on the sand the sins of those who accused the woman. Even so, the men still demanded that the sinner be stoned. So, what obstacles does God encounter in meeting a specific person? The answer is pointing to us. How easily can we stand between God and man while the mystery of mercy is taking place. Like the Pharisees and scribes, we can scream, "Stone", because we do not accept that forgiveness can come to man so easily, for nothing, for free.
However, it seems that someone in this story was lucky. Adultery is not committed alone. Stones were supposed to fall on the woman; however, no one even mentioned the man with whom she had sinned. He must have escaped, and she did not manage to get away; maybe she did not have the strength, maybe she was not able to do it? He was gone, and the knowledge of his sin has disappeared with him. She stayed behind and was judged by the crowd. Who would we like to be in this story? A man who kept his privacy and peace of mind. Remember, he is not included in the pages of the gospel, but she is.
A woman's sin became - paradoxically - her way to God. Though not of her own free will, she stood before Christ. We do not know, however, whether a male adulterer has ever met with God. Thus, she was given an accountability for her sin. Therefore, it is much better for us to find ourselves in her fate. After all, there is no road to God other than the one that is paved by our sins.
From our sin we come out to Christ who came to save what was lost. In the Gospel of Matthew, Jesus says: Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, ‘I desire mercy, not sacrifice.’ I did not come to call the righteous but sinners” (cf. Mt .9; 12-13). Jesus came into the world for this woman and for Zacchaeus, for those who have the courage to face him with their sins. And if you start running, you will probably be able to hide. Only it will ultimately be an escape, not from sin, but from God. We need to have the courage to stand up to the truth about ourselves and set out on a new path thanks to our meeting with God. To start living again.
Until Tomorrow
fr. george