What does John 8:7 mean?
Jesus' reaction was unusual. Critics were constantly trying to trick Him into making a mistake (Matthew 16:1; 19:3; 22:35; Luke 10:25; 11:53–54). In most of those instances, Jesus seems to act immediately in response. Here, however, Jesus begins by writing on the ground (John 8:6). Once He has offered His simple, direct counter, He will go back to writing in the dirt (John 8:8). In the meantime, the men will press the issue, repeatedly asking Jesus what He plans to do about this woman caught in sin (John 8:3–5).The trap laid by the Pharisees presents a dilemma. The Mosaic law requires death for adulterers (Leviticus 20:10; Deuteronomy 22:22). However, Roman law prohibits Jews from exacting the death penalty (John 18:31), and Jesus is known to be a "friend of sinners" (Matthew 11:19). Jesus seems stuck between angering Rome and alienating His followers, or overtly defying the very Scriptures He has preached.
As always, Jesus' response cuts through the trap. His writing in the dirt is mentioned twice in this passage (John 8:6, 8). This suggests that whatever He wrote was a deliberate part of His response. Perhaps He wrote relevant Old Testament verses, or the names and sins of some of those present. We cannot be sure, but we can be sure of how the crowd reacts. When He finally speaks, Jesus points out yet another area where these critics fall short of the Law: accusers are supposed to be the ones to begin the execution process (Deuteronomy 17:7). Jesus is bluntly saying: "You appeal to the Law, so why aren't you following it? Go ahead and do exactly what the Law says."
The remark about sinlessness is not entirely clear. It doesn't mean complete moral perfection, else no human being could ever "judge" as we are commanded to by God (John 7:24). Jesus' reference seems more targeted. Christ had previously referred to lustful thoughts as adultery (Matthew 5:27–28), which might be part of what He has in mind. At worst, He might be suggesting that some men accusing this woman were themselves guilty of actual adultery—though the text itself does not say as much.
Jesus' reaction includes several layers. He points out that the Law requires the accusers to begin the stoning process. Whomever caught the woman "in the act" was supposed to initiate her death. That blocks any hopes of getting Jesus in trouble with Rome; the Pharisees would have to break Roman law first. Jesus' response also highlights a problem that's often missed by modern readers: a woman can't be caught "in the act" if she's alone—but the Pharisees have brought no guilty man with them.
In one fell swoop, Jesus proves the scribes and Pharisees are not sincerely looking to follow the Mosaic law. If they were, they'd follow the entire law instead of use it as part of a cheap publicity stunt. Complete submission to God means more than legalism. It also means using "right judgment" (John 7:24). Jesus' behavior after the Pharisees leave continues this contrast. The accusing men were ignoring God's frequent calls for His people to be merciful (Proverbs 21:10; Zechariah 7:8–9; Matthew 23:23).
