Commentary on John 8.1-11: Woman caught in adultery

 

This passage was not part of some of the oldest and well-accepted Greek manuscripts. This is the reason this passage is put into brackets in most of the English translations. However, the story was well circulated in certain parts of the early churches, and it is found in several ancient Greek manuscripts.

Commentary on John 8.1-11

Setting the Scene (7:53-8:2)

^7:53 They went each to his own house, ​¹ but Jesus went to the Mount of Olives.

Everyone went to their own home, but Jesus went to the Mount of Olives. It is a hill east of Jerusalem, named the Mount of Olives because of its extensive olive groves. It is separated from the city by the deep Kidron Valley

 ² Early in the morning he came again to the temple. All the people came to him, and he sat down and taught them.

In the morning (at daybreak), Jesus returned to the temple. He probably did not go inside the sanctuary, but was likely in the temple courts. People gathered around him, and he sat down and began to teach them. He had come back to the temple area to engage in teaching

The Accusation (vv. 3–6)

³ The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst

The scribes were individuals who made copies of the Law. While this was their original role, by the time of the New Testament, they were recognized as authorities on the Law. Scribes and Pharisees were known for their teachings and were considered authorized interpreters of the Law.

They brought before Jesus a woman caught in adultery. However, contrary to Leviticus 20:10 and Deuteronomy 22:22, they did not bring the man involved—only the woman. Though they claimed to be teachers of the Law and used it to condemn her, they themselves violated it by failing to charge the man.

They placed the woman in the midst of everyone. They made her stand before the full view of the people, and she was supposed to be tried before everyone.

  ⁴ they said to him, “Teacher, this woman has been caught in the act of adultery. 

The scribes and Pharisees addressed Jesus as “teacher.” This implies that the story is an encounter between the rival teachers. The charge against the women was adultery. It means the woman was either married or betrothed to someone. She was caught in the very act of adultery. This means there were eyewitnesses to this.  As stated in the Law, it was the responsibility of the witnesses to throw the first stone (Deuteronomy 17:7).

Since Pharisees and scribes say that “Moses commanded us” to stone such a woman, “us” suggests that witnesses might be among them, and it may include everyone (the Jews) around her, including Jesus.

Deuteronomy 22:23–24 prescribes stoning as the punishment for a betrothed woman who is unfaithful to her fiancé. Meanwhile, Leviticus 20:10 and Deuteronomy 22:22 mandate the death penalty for all unfaithful wives, though they do not specify the method of execution. According to the Mishnah (m. Sanhedrin 7:4), a betrothed woman found guilty of unfaithfulness was to be stoned, whereas a married woman would be executed by strangling.

Leviticus 20:10 and Deuteronomy 22:22 clearly state that both the man and woman who committed adultery should be put to death. Contrary to this, the religious teachers did not bring the man who committed adultery with this woman, and they only spoke about the woman’s punishment to Jesus. This might be a discriminatory action of the scribes and Pharisees.

⁵ Now in the Law, Moses commanded us to stone such women. So what do you say?”  ⁶ This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground.

The scribes and Pharisees asked Jesus, “So, what do you say?” This question clearly indicates that they intended to test and trap him. The questioners were trying to set Jesus against Moses, as they had already stated that Moses commanded them to stone a woman who commits adultery. The word “So/Now” may imply, “But/on the other hand, what do you say about it/her?”

The teachers of the Law used this situation to trap Jesus. There are various views about what kind of trap they had in mind:

1. They knew that Jesus was compassionate toward sinners, and they expected that he would show compassion to this woman and say something contrary to the Law.
2. If Jesus told them to follow the Law and execute the woman, he would be violating Roman law, since only the Romans had the authority to carry out executions at that time. This could bring Roman wrath upon him.

Their intention was clearly to find grounds to bring charges against Jesus. When he heard what the teachers of the law said, Jesus bent down and began writing on the ground with his finger. We do not know exactly what he wrote. Various suggestions have been made, but they remain speculative. Some believe he may have written the sins of the accusers, a reference to the law (such as Exodus 23:1 or Jeremiah 17:13), or simply acted to create a reflective pause before responding, or gave some time to the accusers to rethink. However, the Gospel does not specify, leaving his action open to interpretation.

One possible reason, I suggest, is that Jesus did not want to engage in a debate about the woman and her situation. He may have been deeply sensitive to her circumstances. Unlike the teachers who used her case—without compassion or grace—as a trap for Jesus, He showed restraint. Though their question, "What do you say?" could have sparked a public debate, such a discussion in her presence might have only deepened her shame and emotional trauma. It seems Jesus wrote on the ground to avoid creating such a painful scene.

Jesus' Response and Challenge (vv. 7–9)

⁷ And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.”

Though Jesus wrote on the ground and probably allowed some reflective time to the accusers, the teachers of the Law kept questioning Jesus. In response, Jesus stood up and said them, “Let him who is without sin among you be the first to throw a stone at her.” Deuteronomy 17:6–7 teaches that the death penalty could only be carried out if there were two or three witnesses, and those witnesses were required to cast the first stones. This is clearly the law Jesus refers to in this context. However, he adds a significant condition: only a witness who is without sin is qualified to throw the first stone at the woman. Jesus viewed the teachers of the law as the rightful witnesses to the woman's offense. According to the law, they would have been the ones responsible for initiating the execution. However, Jesus’ response confronted them directly, suggesting that none among them was without sin and thus unqualified to condemn her. What specific sin Jesus had in mind is uncertain—perhaps he was alluding to their own involvement in adultery.[1]

This is a remarkable response, because Jesus is both the lawgiver and the source of all grace, love, and compassion. He was placed in a difficult situation—if he allowed the execution, he would be upholding the law but appearing to contradict his character of grace, love, and forgiveness. On the other hand, if he chose to show grace and forgiveness by rejecting the demand for her execution, he could be seen as violating the law. However, his response perfectly fulfilled both aspects: it upheld the law without compromising his character of love, grace, and mercy. This gives us the perspective to respond to different ethical dilemmas.

 ⁸ And once more he bent down and wrote on the ground. ⁹ But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him.

Jesus again bent down and wrote on the ground. This probably gave those accusers to rethink and reflect. While Jesus was writing, those accusers began to depart one by one. Imagine that they began to drop stones in their hand and depart from there. Older ones and younger ones were not qualified to throw a stone upon her. Every accuser had sins in their lives and they left: the crowd, the teachers of the law and the Pharisees. Several manuscripts explicitly note that the accusers were “convicted by their own conscience,” though their silent withdrawal speaks volumes to the same effect. This silent withdrawal implies that they were not better than this woman. Finally, the women stood alone before Jesus. Probably the big circle of accusers just melted away.

Jesus' response to the Woman (vv. 10–11)

¹⁰ Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” ¹¹ She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.”

In verses 10–11, the narrative reaches its quiet but powerful climax. Jesus, after having silently dismantled the legalistic trap of the accusers, finally addresses the woman: “Woman, where are they? Has no one condemned you?” The term “Woman” (Greek: γυνή), though it may sound disrespectful in English, is in fact a respectful and dignified form of address (John 2:4 ;19:26), underscoring a tone of honor and compassion rather than judgment or distance.

The question Jesus poses—“Has no one condemned you?”—does not inquire into the woman’s guilt but rather the presence (or absence) of legal condemnation. The Greek construction emphasizes the fact that there is now no one left to execute the judgment, making the silence and retreat of her accusers part of the moral resolution. Her answer, “No one, Lord” (Greek: kyrie), reflects both humility and respect.

Jesus then delivers the stunning verdict: “Neither do I condemn you. Go now and leave your life of sin.” In this sentence, Jesus finally responds to the moral and legal dilemma presented earlier in the passage. He does not dispute the Mosaic law nor declare the woman innocent. Instead, he offers mercy without compromising righteousness. His refusal to condemn does not erase the seriousness of sin but rather demonstrates his mission: not to condemn the world, but to save it (John 3:17; 12:47).

The final command—“Leave your life of sin”—underscores that mercy does not minimize moral responsibility. Jesus acknowledges her guilt implicitly, but his gift of forgiveness is meant to inspire transformation, not enable indulgence. Her past sins might be covered by mercy, but she was asked to live a life without sin. It is important to recognize that although Jesus did not pass judgment on the woman, he also did not excuse or approve of her sin. Further, Jesus’ response should not be considered as he is lenient to adultery rather his response is demonstration of mercy and compassion to sinners which should lead into repentance of sin and thereafter living a life without sin.

Jesus’ response should not be interpreted as leniency toward adultery. Rather, it is a powerful expression of mercy and compassion toward sinners—an invitation to repentance and a call to pursue a life free from sin. This aligns with Jesus’ teaching in the Sermon on the Mount, where he not only upholds the commandment against adultery but deepens it, declaring that even lustful thoughts are sinful (Matthew 5:27–28). His mercy does not diminish the seriousness of sin, but seeks to transform the sinner through grace.

Thus, this moment illustrates both Jesus’ justice and his grace. He neither condones sin nor crushes the sinner. Instead, he offers forgiveness with a call to holiness, perfectly holding together the law and compassion—something only the divine lawgiver could do.

Bible Study Questions for Small Group based on John 8: 1-11

1. What is the Mount of Olives, and where did Jesus stay that night?
The Mount of Olives is a hill just outside Jerusalem where Jesus often went to pray or rest. He likely spent the night there alone or with his disciples.
See: John 8:1; Luke 21:37

2. What does it mean that “he was teaching”?
It means Jesus was actively teaching the people at that moment. Teaching was something he often did in the temple.
See: John 8:2; Matthew 5:1–2

3. Was the woman married or single?
Most likely, she was married or engaged, since adultery refers to someone being unfaithful in a committed relationship.
See: Leviticus 20:10; Deuteronomy 22:22

4. What does “caught in adultery” mean?
It means the woman was found in the act of being unfaithful, likely by eyewitnesses.
See: John 8:4

5. Was it legal to bring only the woman to trial?
According to the law, both the man and woman involved in adultery should have been judged.
See: Leviticus 20:10; Deuteronomy 22:22

6. Where in the Bible does it say that adulterers must be stoned?
The Law of Moses says that both people involved in adultery should be put to death, and in some cases stoning was the method.
See: Deuteronomy 22:22–24

7. What were they really asking when they said, “But what do you say?”
They were trying to trap Jesus—if he said “stone her,” he could be seen as harsh or against Roman law; if he said “let her go,” they’d say he broke Moses’ law.
See: John 8:5–6; Matthew 22:15–18

8. What does it mean when it says “he was writing on the ground”?
It shows that Jesus took his time to respond. Some think he was writing something meaningful, but the Bible doesn’t say what.
See: John 8:6

9. What might Jesus’ writing on the ground mean?
It may have been a way to avoid immediate confrontation or to let the accusers reflect on their actions. Some think he wrote down their sins.
See: Jeremiah 17:13 (some scholars see a possible connection)

10. What does “without sin” mean in Jesus’ reply?
It means someone who has never sinned—or possibly, someone who is not guilty of the same sin they are condemning.
See: John 8:7; Romans 3:23

11. What is surprising about Jesus’ response?
He neither denies the law nor approves of sin—he simply says only someone without sin can carry out the judgment, which causes everyone to walk away.
See: John 8:7–9

12. According to the law, who should throw the first stone?
The people who witnessed the sin were supposed to begin the execution.
See: Deuteronomy 17:6–7

13. Is Jesus being disrespectful by calling her “Woman”?
No, the word “woman” was a respectful way of addressing someone, like saying “ma’am.” Jesus used the same word for his mother.
See: John 2:4; John 19:26

14. In what way did Jesus not condemn the woman?
Jesus chose to show mercy instead of judgment. But he did not say she was innocent—he forgave her and called her to change her life.
See: John 8:11; John 3:17

15. What does “go and sin no more” mean, and was Jesus referring to a specific sin?
Jesus was calling her to leave behind her past life of sin. He likely meant adultery, but the message applies to turning away from all sin.
See: John 8:11; Matthew 5:27–28

* Bible verses were taken from ESV. 

* Photo credit: A 17th-century painting depicting the biblical scene of Jesus and the woman caught in adultery, surrounded by accusers.

Further Reading: 

Sin and its Consequences

How can I keep holiness?

 Salvation of sinners through sacrifice and covenant

 

Other readings: 

Matthew Henry's Commentary – Verses 1–11

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[1] Colin G. Kruse, John: An Introduction and Commentary, ed. Eckhard J. Schnabel, 2nd ed., vol. 4, Tyndale New Testament Commentaries (London: Inter-Varsity Press, 2017), 228.