Sermon Tone Analysis

Intro

Leon Morris

It is plain enough that this passage was unknown anciently to the Greek Churches; and some conjecture that it has been brought from some other place and inserted here.

But as it has always been received by the Latin Churches, and is found in many old Greek manuscripts, and contains nothing unworthy of an Apostolic Spirit, there is no reason why we should refuse to apply it to our advantage.

Leon Morris

The textual evidence makes it impossible to hold that this section is an authentic part of the Gospel.

It is not attested in the oldest manuscripts, and when it does make its appearance it is sometimes found in other positions, either after verse 36, or after verse 44, or at the end of this Gospel, or after Luke 31:38.

It seems clear enough that those scribes who felt it too important to be lost were not at all sure where to attach it.

And if they could not agree on the right place for it, they could not agree on the true text for it either.

The manuscripts that have it do not agree closely.

The very large number of variants indicates that the textual history of this pericope is different from that of the fourth Gospel.

In addition to the textual difficulty many find stylistic criteria against the story.3

While the spirit of the narrative is in accordance with that of this Gospel the language is not Johannine.

The passage is too short for this argument to be completely decisive, but for what it is worth it does tell against Johannine authorship.

There is also the fact that the passage does not fit well into the context, whereas 8:12 follows naturally after 7:52.

But if we cannot feel that this is part of John’s Gospel, we can feel that the story is true to the character of Jesus.

Throughout the history of the church it has been held that, whoever wrote it, this little story is authentic.

It rings true.

It speaks to our condition.

And it can scarcely have been composed in the early church with its sternness about sexual sin.

It is thus worth our while to study it, though not as an authentic part of John’s writing.

The story is undoubtedly very ancient.

Many authorities agree that it is referred to by Papias.5

It is mentioned also in the Apostolic Constitutions (2.24).

But it is not mentioned very often in early days.

The reason probably is that in a day when the punishment for sexual sin was very severe among the Christians this story was thought to be too easily misinterpreted as countenancing unchastity.

When ecclesiastical discipline was somewhat relaxed the story was circulated more widely and with a greater measure of official sanction.

John Calvin

It is plain enough that this passage was unknown anciently to the Greek Churches; and some conjecture that it has been brought from some other place and inserted here.

But as it has always been received by the Latin Churches, and is found in many old Greek manuscripts, and contains nothing unworthy of an Apostolic Spirit, there is no reason why we should refuse to apply it to our advantage.

Gerald Borchert

I consider this text to be divinely inspired and fully authoritative for life

You Belong Here!

John

Prayer

Thankfulness

Clarity

Holy Spirit

clarity

conviction

community

Message

John 8:

V2-6a

Early = at / before dawn

hh

Full crowd - Sunday Morning service...

Scribes / Pharisees| only here | = in agrement - trap Christ

placing in their midst…

Teacher!

Caught in the act !?

The law says - what do you say

The story raises a number of issues and as a result has led to a considerable amount of discussion by scholars.

Among the questions raised one wonders what happened to the man in the story.

Why was he not brought before Jesus?

Did he escape?

Was he merely a plant by a vengeful husband? or by a group seeking to condemn Jesus?

Also, Was the husband among the accusers?

What was the nature of the woman’s matrimonial state?

Was she married or merely engaged?

What law is being cited and what was the state of the law in Jesus’ day?

Whose responsibility was it to execute punishment?

These questions provide part of the framework for the scholarly discussions.

Caught in the act

The law says - what do you say

Lev 20

It is perhaps worth noticing that they slightly manipulate the text of the law.

They say “such” are to be stoned, where their word is feminine, “such women,” whereas both relevant passages (Lev.

20:10; Deut.

22:22) say that the man as well as the woman is to be put to death.

The accusers are also a little more specific than the Old Testament, for they speak definitely of stoning, whereas the passages cited do not indicate the manner of execution.

catch 22 !!

Taxes to Caesar? = ; ;

Mark

this was the goal -

against the Law

against the Romans

Instead of falling into the trap of answering them, Jesus stooped down and used his finger to write or draw (katagraphein at 8:6a and graphein at 8:8) on the ground (ge).

What did he write or draw?

There have certainly been many theories.

Was he merely doodling?

Or, as has often been suggested, was he listing the erring ways of the accusers?14