John: WEEKEND RECHARGE!

July 27, 2025

Monday, July 21 —John 6:22-71
Tuesday, July 22—John 7:1-52
Wednesday, July 23—John 8:12-59
Thursday, July 24—John 9:1-41
Friday, July 25—John 10:1-21

Reflective Applicational Questions: John 6:22-10:21

1. Am I seeking Jesus for who he is, or only for what he can give me? Do I accept him on his terms, or do I have expectations?
   
   
2. Am I thirsting for the Spirit’s presence in my life every day? In what ways is Jesus shining light on areas of darkness in my life?
   
   
3. Do I truly believe that Jesus’ truth sets me free, or am I still bound by old patterns?
   
   
4. Am I willing to stand for truth even when it costs me?
   
   
5. What does abundant life in Christ look like for me right now?

John 7:53-8:11: The Woman Caught in the Act of Adultery

While this is a powerful story, it is not found in the most credible manuscripts of John’s gospel. Following is a discussion and explanation from The Bible Knowledge Commentary.  

The Story of the Adulteress

     Five questions need to be considered before commenting on this story: (1) Is it Scripture? (2) Was it written by John? (3) Is it ancient and true, that is, historical? (4) Is it canonical? (5) If it was not originally part of John’s Gospel, why is the material placed before 8:12 in most English Bible versions? Questions 1 and 4 are closely related but are not identical. As to question 1, the consensus of New Testament textual scholars is that this section was not part of the original text. For Protestants who accept that judgment, this fact settles the issue of canonicity (question 4): the passage is not part of the biblical canon. However, for Roman Catholic scholars canonicity means that this passage is authoritative because it is in the Vulgate. So even though the passage may not have been part of John’s original manuscript, Catholics nevertheless accept the passage as having God’s authority because the Vulgate includes it. Question 2, on the passage’s Johannine origin, is also tied to question 1. Not only do many Greek manuscripts lack these verses, but those that do include them often mark them with asterisks or obeli. In addition various ancient Greek manuscripts include the passage in five different locations (after John 7:36, after 7:44, after 7:52, after 21:25, and after Luke 21:38). Both the textual evidence and stylistic data in the passage indicate that this is non-Johannine material.
     Most commentators answer question 3 (Is it historical?) by yes. If this judgment is correct, then this is a rare extrabiblical authentic tradition about Jesus. John alluded to other things Jesus did (John 21:25) so this story may be one of those events. The answer to the fifth question seems to be that the material was placed before 8:12 in most Bible versions because the contents of this section relate well to two statements of Jesus in chapter 8 (“I pass judgment on no one” [8:15], and “Can any of you prove Me guilty of sin?” [8:46]).
     7:53. This verse shows that this story was a continuation of some other material. The original connection is now lost.
     8:1–2. Since Jesus regularly taught in the temple courts … the people daily gathered to hear Him. As Luke wrote, “Each day Jesus was teaching at the temple, and each evening He went out to spend the night on the hill called the Mount of Olives, and all the people came early in the morning to hear Him at the temple” (Luke 21:37–38).
     8:3–6a. Jesus’ teaching was interrupted by some teachers of the Law and … Pharisees. They held a strict application of the Law to life. The woman, who may have been married, was caught in adultery. According to the Law there had to be two witnesses to confirm the guilt of a person accused of a crime (Deut. 19:15). Being caught in the act of intercourse normally seems unlikely, so the religious leaders may have deliberately planned to catch her in the act. The man should have been brought in with the woman, but perhaps he had escaped. The purpose of bringing this woman before Jesus was to discredit Him as a Teacher. If He condemned her, He would lose favor with the common people. If He did not, He would be disagreeing with Moses.
     8:6b–8. Many have tried to guess what Jesus wrote on the ground. Some suggest He wrote the sins of the accusers. Others propose that He wrote the words of Exodus 23:1, “Do not [be] a malicious witness.” Still others say He simply traced His finger in the dust while preparing to respond, but that seems unlikely. Since it is impossible to know, any conjecture is fruitless. His response—that only one who is without sin can judge—pointed to their own sinfulness and at the same time to Himself as the only competent Judge because of His sinlessness (cf. John 8:16). Then He wrote on the ground again.
     8:9–10. While Jesus was still stooped down, His authoritative word (cf. Matt. 7:28–29) struck conviction of sin in their hearts. The older ones left first, perhaps because they had the wisdom to recognize the sin in their hearts and lives. Since the witnesses and the accusers left, the legal case against the woman was dropped.
     8:11. Jesus’ words again reveal Him as the Master Teacher. He rebuked sin but He gave the woman hope for a new life. Theologically, Jesus could forgive her sin because he has that authority (cf. Mark 2:8-12) and because He is the Lamb of God who bore “the sin of the world” (John 1:29). Besides having the divine ability to forgive her sin, His manner of dealing with her was gracious. He was revealed to her as the One who is “full of grace” (1:14).^[1]