5th Week of Lent – Mon

A psalm of David himself.

1. The Church speaks to Christ: "The Lord feedeth me, and I shall lack nothing"

(ver. 1). The Lord Jesus Christ is my Shepherd, "and I shall lack nothing."

2. "In a place of pasture there hath He placed me"

(ver. 2). In a place of fresh pasture, leading me to faith, there hath He placed me to be nourished. "By the water of refreshing hath He brought me up." By the water of baptism, whereby they are refreshed who have lost health and strength, hath He brought me up.

3. "He hath converted my soul: He hath led me forth in the paths of righteousness, for His Name's sake"

(ver. 3). He hath brought me forth in the narrow ways, wherein few walk, of His righteousness; not for my merit's sake, but for His Name's sake.

4. "Yea, though I walk in the midst of the shadow of death"

(ver. 4). Yea, though I walk in the midst of this life, which is the shadow of death. "I will fear no evil, for Thou art with me." I will fear no evil, for Thou dwellest in my heart by faith: and Thou art now with me, that after the shadow of death I too may be with Thee. "Thy rod and Thy staff, they have comforted me." Thy discipline, like a rod for a flock of sheep, and like a staff for children of some size, and growing out of the natural into spiritual life, they have not been grievous to me; rather have they comforted me: because Thou art mindful of me.

5. "Thou hast prepared a table in my sight, against them that trouble me"

(ver. 5). Now after the rod, whereby, whilst a little one, and living the natural life, I was brought up among the flock in the pastures; after that rod, I say, when I began to be under the staff, Thou hast prepared a table in my sight, that I should no more be fed as a babe with milk, but being older should take meat, strengthened against them that trouble me. "Thou hast fattened my head with oil." Thou hast gladdened my mind with spiritual joy. "And Thy inebriating cup, how excellent is it!" And Thy cup yielding forgetfulness of former vain delights, how excellent is it!

6. "And Thy mercy shall follow me all the days of my life:" that is, as long as I live in this mortal life, not Thine, but mine. "That I may dwell in the house of the Lord for length of days"

(ver. 6). Now Thy mercy shall follow me not here only, but also that I may dwell in the house of the Lord for ever.

David. This psalm most beautifully describes the consolation which the just find in God's protection. (Haydock) --- It may be applied to the Israelites in the desert, (Chaldean) to David persecuted by Saul, or rather (Calmet) settled quietly upon the throne, (Muis) or to the Jews returned from Babylon. (St. Athanasius) (Calmet) --- The Fathers explain it mystically of Jesus Christ, the Shepherd of our souls. (Didymus, St. Augustine, &c.) The allegories of a shepherd and of a person giving a feast to his guests, are well supported. (Calmet) --- Ruleth, in Hebrew. Is my shepherd; viz., to feed, guide, and govern me. (Challoner) --- Septuagint Greek: poimainei, pascit, as St. Augustine and St. Jerome read. St. Gregory Thaumaturgus understands this of the angel guardian. (Paneg. in Orig.) --- Jesus Christ conducts us into the pastures of his Church, and feeds us (Worthington) with his own body, &c. (Calmet) --- The saints never complain of want. (Berthier)

Place. Montanus, "in the huts of grass, (or of young trees, germinis) he will make me lie down." See Canticle of Canticles i. 6., and Ezechiel xxxiv. 15. (Haydock) --- Shepherds were accustomed to conduct their flocks to shady places, during the heat of the day. --- Refreshment. Hebrew, "still waters," like the pond of Siloe, (Isaias viii. 6.) in opposition to the great streams of the Euphrates, &c. The fathers understand it of baptism; (St. Chrysostom, &c.) or of the truths of salvation. (Eusebius) (Calmet) --- Baptism is the first justification. (Worthington)

Converted. Protestants, "restoreth my soul" (Haydock) to her former tranquility, or bringeth me back from my wanderings. (Berthier) --- Justice. Those who have received baptism, must observe the law of Christ, (Worthington) as all indeed are bound to do. (Haydock) --- Sake. Not on account of man's deserving (Calmet) by the force of nature. God must begin and carry on the work of our conversion, by his grace; with which we must co-operate. (Haydock) --- The captives had been in the greatest distress among idolaters. They rejoice at the sight of the promised land, where they will fear no dangers. (Calmet)

Walk. In the greatest temptations, we may resist by God's grace. (Worthington) --- Midst. Hebrew, "in the valley." The greatest darkness, and the most horrible precipices, give no alarm to those who are under God's protection. --- Comforted me, as they have kept all enemies at a distance. The shepherd's staff or crook is designed for that purpose; and though it may be used to bring back the wandering sheep by beating them, yet it is not under that idea an object of consolation, but rather of terror. (Calmet) --- The effects of timely correction are, however, comfortable; and it is a great mercy of God to chastise the sinner, lest he should run astray to his eternal ruin. (Haydock) --- Some distinguish the rod from the staff, and say that the former is to punish, and the latter to support. (St. Jerome; Muis) --- We are generally too backward in having recourse to God in our distresses, though he invites us so pressingly, Isaias xli. 10, &c.

Thou. Here the allegory of a shepherd seems less discernible, though it may allude to the provisions for winter; (Berthier) or rather it ceases, as feasts are made for men; (Menochius) and the second allegory of a guest here commences. (Haydock) --- The enemy had reduced me to the greatest misery. (Calmet) --- But God has admitted me to his table. (Menochius) --- This may be explained of the sacred mysteries received in the Church, (St. Ambrose) or of the Scriptures, which nourish our souls. (St. Jerome) --- No mention is made of the ancient sacrifices; and as this psalm must be understood in the spiritual sense, the prophet speaks of the blessed Eucharist, which imparts the unction of grace, &c. The enemy strives to make us keep at a distance from it. (Berthier) --- Christ has himself prepared this table (St. Cyprian, ep. 63.; Euthymius) against all spiritual adversaries. --- Oil. Christians are also strengthened by the sacraments of confirmation, penance, holy orders, matrimony, and extreme unction. (Worthington) --- Three of these are administered with oil. (Haydock) --- It was customary to anoint the head of guests with perfumes, (Matthew xxvi. 6., and Luke vii. 46.) both among the Jews and Gentiles. But the Fathers explain this text of chrism, used in confirmation. (St. Athanasius; Theodoret) (Calmet) --- Chalice. The blessed sacrament and sacrifice of Christ's body and blood. (Worthington) --- Inebriateth. Hebrew, "overflowing;" being constantly replenished (Canticle of Canticles vii. 2.; Homer, Iliad iv.) with wine; as people are not inebriated with water. This term, however, only means to take as much as is requisite, Genesis xliii. 34. "Thy chalice inebriating me," occurs in most copies of the Septuagint, in Sixtus V., &c. But the more correct editions of the Septuagint and all the Greek interpreters, (St. Jerome, ep. ad Sun.) agree with the Hebrew and Vulgate. --- How, &c., is added by way of explanation; or rather, the Septuagint have taken two words from the following verse, ac tob, verumtamen bonum. (Calmet) --- Protestants, "surely goodness and mercy," &c. (Haydock) --- Theodotion and Symmachus were not acquainted with this division, which seems less accurate, though the sense be much the same. (Berthier)

Follow me, like provisions from the king's table, 2 Kings xi. 8. (Calmet) --- "The grace of God prevents the unwilling to make him willing; and it follows the person who is in good dispositions, that they may not be in vain." (St. Augustine, Ench. 32.) --- Prævenit per fidem, subsequitur in custodiendo mandata Dei. (St. Jerome) Continual and final perseverance is a special grace of God. (Worthington) --- And that. Hebrew, "and I shall." The Vulgate expresses the effect of worthy participation of God's table, which leads to a happy eternity. (Berthier) --- This is particularly applicable to priests, both of the old and of the new law. (Calmet) --- Only those who remain in the house of God, in his church on earth, can expect felicity. (Haydock) --- Days, in eternal life. (Worthington) --- David always desired to be near the ark, (Psalm xxvi., and lxxxiii.; Menochius) as the figure of heaven. (Haydock)

1 The Lord is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

From three very comfortable premises David, in this psalm, draws three very comfortable conclusions, and teaches us to do so too. We are saved by hope, and that hope will not make us ashamed, because it is well grounded. It is the duty of Christians to encourage themselves in the Lord their God; and we are here directed to take that encouragement both from the relation wherein he stands to us and from the experience we have had of his goodness according to that relation.

I. From God's being his shepherd he infers that he shall not want anything that is good for him, v. 1 . See here, 1. The great care that God takes of believers. He is their shepherd, and they may call him so. Time was when David was himself a shepherd; he was taken from following the ewes great with young ( Ps. lxxviii. 70, 71 ), and so he knew by experience the cares and tender affections of a good shepherd towards his flock. He remembered what need they had of a shepherd, and what a kindness it was to them to have one that was skilful and faithful; he once ventured his life to rescue a lamb. By this therefore he illustrates God's care of his people; and to this our Saviour seems to refer when he says, I am the shepherd of the sheep; the good shepherd, John x. 11 . He that is the shepherd of Israel, of the whole church in general ( Ps. lxxx. 1 ), is the shepherd of every particular believer; the meanest is not below his cognizance, Isa. xl. 11 . He takes them into his fold, and then takes care of them, protects them, and provides for them, with more care and constancy than a shepherd can, that makes it his business to keep the flock. If God be as a shepherd to us, we must be as sheep, inoffensive, meek, and quiet, silent before the shearers, nay, and before the butcher too, useful and sociable; we must know the shepherd's voice, and follow him. 2. The great confidence which believers have in God: "If the Lord is my shepherd, my feeder, I may conclude I shall not want any thing that is really necessary and good for me." If David penned this psalm before his coming to the crown, though destined to it, he had as much reason to fear wanting as any man. Once he sent his men a begging for him to Nabal, and another time went himself a begging to Ahimelech; and yet, when he considers that God is his shepherd, he can boldly say, I shall not want. Let not those fear starving that are at God's finding and have him for their feeder. More is implied than is expressed, not only, I shall not want, but, "I shall be supplied with whatever I need; and, if I have not every thing I desire, I may conclude it is either not fit for me or not good for me or I shall have it in due time."

II. From his performing the office of a good shepherd to him he infers that he needs not fear any evil in the greatest dangers and difficulties he could be in, v. 2-4 . He experiences the benefit of God's presence with him and care of him now, and therefore expects the benefit of them when he most needs it. See here,

1. The comforts of a living saint. God is his shepherd and his God—a God all-sufficient to all intents and purposes. David found him so, and so have we. See the happiness of the saints as the sheep of God's pasture. (1.) They are well placed, well laid: He maketh me to lie down in green pastures. We have the supports and comforts of this life from God's good hand, our daily bread from him as our Father. The greatest abundance is but a dry pasture to a wicked man, who relishes that only in it which pleases the senses; but to a godly man, who tastes the goodness of God in all his enjoyments, and by faith relishes that, though he has but little of the world, it is a green pasture, Ps. xxxvii. 16 ; Prov. xv. 16, 17 . God's ordinances are the green pastures in which food is provided for all believers; the word of life is the nourishment of the new man. It is milk for babes, pasture for sheep, never barren, never eaten bare, never parched, but always a green pasture for faith to feed in. God makes his saints to lie down; he gives them quiet and contentment in their own minds, what ever their lot is; their souls dwell at ease in him, and that makes every pasture green. Are we blessed with the green pastures of the ordinances? Let us not think it enough to pass through them, but let us lie down in them, abide in them; this is my rest for ever. It is by a constancy of the means of grace that the soul is fed. (2.) They are well guided, well led. The shepherd of Israel guides Joseph like a flock; and every believer is under the same guidance: He leadeth me beside the still waters. Those that feed on God's goodness must follow his direction; he leads them by his providence, by his word, by his Spirit, disposes of their affairs for the best, according to his counsel, disposes their affections and actions according to his command, directs their eye, their way, and their heart, into his love. The still waters by which he leads them yield them, not only a pleasant prospect, but many a cooling draught, many a reviving cordial, when they are thirsty and weary. God provides for his people not only food and rest, but refreshment also and pleasure. The consolations of God, the joys of the Holy Ghost, are these still waters, by which the saints are led, streams which flow from the fountain of living waters and make glad the city of our God. God leads his people, not to the standing waters which corrupt and gather filth, not to the troubled sea, nor to the rapid rolling floods, but to the silent purling waters; for the still but running waters agree best with those spirits that flow out towards God and yet do it silently. The divine guidance they are under is stripped of its metaphor ( v. 3 ): He leadeth me in the paths of righteousness, in the way of my duty; in that he instructs me by his word and directs me by conscience and providence. Theses are the paths in which all the saints desire to be led and kept, and never to turn aside out of them. And those only are led by the still waters of comfort that walk in the paths of righteousness. The way of duty is the truly pleasant way. It is the work of righteousness that is peace. In these paths we cannot walk unless God both lead us into them and lead us in them. (3.) They are well helped when any thing ails them: He restoreth my soul. [1.] "He restores me when I wander." No creature will lose itself sooner than a sheep, so apt is it to go astray, and then so unapt to find the way back. The best saints are sensible of their proneness to go astray like lost sheep ( Ps. cxix. 176 ); they miss their way, and turn aside into by-paths; but when God shows them their error, gives them repentance, and brings them back to their duty again, he restores the soul; and, if he did not do so, they would wander endlessly and be undone. When, after one sin, David's heart smote him, and, after another, Nathan was sent to tell him, Thou art the man, God restored his soul. Though God may suffer his people to fall into sin, he will not suffer them to lie still in it. [2.] "He recovers me when I am sick, and revives me when I am faint, and so restores the soul which was ready to depart." He is the Lord our God that heals us, Exod. xv. 26 . Many a time we should have fainted unless we had believed; and it was the good shepherd that kept us from fainting.

2. See here the courage of a dying saint ( v. 4 ): "Having had such experience of God's goodness to me all my days, in six troubles and in seven, I will never distrust him, no, not in the last extremity; the rather because all he has done for me hitherto was not for any merit or desert of mine, but purely for his name's sake, in pursuance of his word, in performance of his promise, and for the glory of his own attributes and relations to his people. That name therefore shall still be my strong tower, and shall assure me that he who has led me, and fed me, all my life long, will not leave me at last." Here is,

(1.) Imminent danger supposed: " Though I walk through the valley of the shadow of death, that is, though I am in peril of death, though in the midst of dangers, deep as a valley, dark as a shadow, and dreadful as death itself," or rather, "though I am under the arrests of death, have received the sentence of death within myself, and have all the reason in the world to look upon myself as a dying man, yet I am easy." Those that are sick, those that are old, have reason to look upon themselves as in the valley of the shadow of death. Here is one word indeed which sounds terrible; it is death, which we must all count upon; there is no discharge in that war. But, even in the supposition of the distress, there are four words which lessen the terror:—It is death indeed that is before us; but, [1.] It is but the shadow of death; there is no substantial evil in it; the shadow of a serpent will not sting nor the shadow of a sword kill. [2.] It is the valley of the shadow, deep indeed, and dark, and dirty; but the valleys are fruitful, and so is death itself fruitful of comforts to God's people. [3.] It is but a walk in this valley, a gentle pleasant walk. The wicked are chased out of the world, and their souls are required; but the saints take a walk to another world as cheerfully as they take their leave of this. [4.] It is a walk through it; they shall not be lost in this valley, but get safely to the mountain of spices on the other side of it.

(2.) This danger made light of, and triumphed over, upon good grounds. Death is a king of terrors, but not to the sheep of Christ; they tremble at it no more than sheep do that are appointed for the slaughter. "Even in the valley of the shadow of death I will fear no evil. None of these things move me. " Note, A child of God may meet the messengers of death, and receive its summons with a holy security and serenity of mind. The sucking child may play upon the hole of this asp; and the weaned child, that, through grace, is weaned from this world, may put his hand upon this cockatrice's den, bidding a holy defiance to death, as Paul, O death! where is thy sting? And there is ground enough for this confidence, [1.] Because there is no evil in it to a child of God; death cannot separate us from the love of God, and therefore it can do us no real harm; it kills the body, but cannot touch the soul. Why should it be dreadful when there is nothing in it hurtful? [2.] Because the saints have God's gracious presence with them in their dying moments; he is then at their right hand, and therefore why should they be moved? The good shepherd will not only conduct, but convoy, his sheep through the valley, where they are in danger of being set upon by the beasts of prey, the ravening wolves; he will not only convoy them, but comfort then when they most need comfort. His presence shall comfort them: Thou art with me. His word and Spirit shall comfort them— his rod and staff, alluding to the shepherd's crook, or the rod under which the sheep passed when they were counted ( Lev. xxvii. 32 ), or the staff with which the shepherds drove away the dogs that would scatter or worry the sheep. It is a comfort to the saints, when they come to die, that God takes cognizance of them ( he knows those that are his ), that he will rebuke the enemy, that he will guide them with his rod and sustain them with his staff. The gospel is called the rod of Christ's strength ( Ps. cx. 2 ), and there is enough in that to comfort the saints when they come to die, and underneath them are the everlasting arms.

III. From the good gifts of God's bounty to him now he infers the constancy and perpetuity of his mercy, v. 5, 6 . Here we may observe,

1. How highly he magnifies God's gracious vouchsafements to him ( v. 5 ): " Thou preparest a table before me; thou hast provided for me all things pertaining both to life and godliness, all things requisite both for body and soul, for time and eternity:" such a bountiful benefactor is God to all his people; and it becomes them abundantly to utter his great goodness, as David here, who acknowledges, (1.) That he had food convenient, a table spread, a cup filled, meat for his hunger, drink for his thirst. (2.) That he had it carefully and readily provided for him. His table was not spread with any thing that came next to hand, but prepared, and prepared before him. (3.) That he was not stinted, was not straitened, but had abundance: " My cup runs over, enough for myself and my friends too." (4.) That he had not only for necessity, but for ornament and delight: Thou anointest my head with oil. Samuel anointed him king, which was a certain pledge of further favor; but this is rather an instance of the plenty with which God had blessed him, or an allusion to the extraordinary entertainment of special friends, whose heads they anointed with oil, Luke vii. 46 . Nay, some think he still looks upon himself as a sheep, but such a one as the poor man's ewe-lamb ( 2 Sam. xii. 3 ), that did eat of his own meat, and drank of his own cup, and lay in his bosom; not only thus nobly, but thus tenderly, are the children of God looked after. Plentiful provision is made for their bodies, for their souls, for the life that now is and for that which is to come. If Providence do not bestow upon us thus plentifully for our natural life, it is our own fault if it be not made up to us in spiritual blessings.

2. How confidently he counts upon the continuance of God's favours, v. 6 . He had said ( v. 1 ), I shall not want; but now he speaks more positively, more comprehensively: Surely goodness and mercy shall follow me all the days of my life. His hope rises, and his faith is strengthened, by being exercised. Observe, (1.) What he promises himself—goodness and mercy, all the streams of mercy flowing from the fountain, pardoning mercy, protecting mercy, sustaining mercy, supplying mercy. (2.) The manner of the conveyance of it: It shall follow me, as the water out of the rock followed the camp of Israel through the wilderness; it shall follow into all places and all conditions, shall be always ready. (3.) The continuance of it: It shall follow me all my life long, even to the last; for whom God loves he loves to the end. (4.) The constancy of it: All the days of my life, as duly as the day comes; it shall be new every morning ( Lam. iii. 22, 23 ) like the manna that was given to the Israelites daily. (5.) The certainty of it: Surely it shall. It is as sure as the promise of the God of truth can make it; and we know whom we have believed. (6.) Here is a prospect of the perfection of bliss in the future state. So some take the latter clause: "Goodness and mercy having followed me all the days of my life on this earth, when that is ended I shall remove to a better world, to dwell in the house of the Lord for ever, in our Father's house above, where there are many mansions. With what I have I am pleased much; with what I hope for I am pleased more. " All this, and heaven too! Then we serve a good Master.

3. How resolutely he determines to cleave to God and to his duty. We read the last clause as David's covenant with God: " I will dwell in the house of the Lord for ever (as long as I live), and I will praise him while I have any being." We must dwell in his house as servants, that desired to have their ears bored to the door-post, to serve him for ever. If God's goodness to us be like the morning light, which shines more and more to the perfect day, let not ours to him be like the morning cloud and the early dew that passeth away. Those that would be satisfied with the fatness of God's house must keep close to the duties of it.

1. Christ's relation to His people is often represented by the figure of a shepherd ( Joh 10:14 ; He 13:20 ; 1Pe 2:25 ; 5:4 ), and therefore the opinion that He is the Lord here so described, and in Ge 48:15 ; Psa 80:1 ; Is 40:11 , is not without some good reason.

2. green pastures-- or, "pastures of tender grass," are mentioned, not in respect to food, but as places of cool and refreshing rest.

the still waters-- are, literally, "waters of "stillness," whose quiet flow invites to repose. They are contrasted with boisterous streams on the one hand, and stagnant, offensive pools on the other.

3. To restore the soul is to revive or quicken it ( Psa 19:7 ), or relieve it ( La 1:11 , 19 ).

paths of righteousness-- those of safety, as directed by God, and pleasing to Him.

for his name's sake-- or, regard for His perfections, pledged for His people's welfare.

4. In the darkest and most trying hour God is near.

the valley of the shadow of death-- is a ravine overhung by high precipitous cliffs, filled with dense forests, and well calculated to inspire dread to the timid, and afford a covert to beasts of prey. While expressive of any great danger or cause of terror, it does not exclude the greatest of all, to which it is most popularly applied, and which its terms suggest.

thy rod and thy staff-- are symbols of a shepherd's office. By them he guides his sheep.

5-6. Another figure expresses God's provided care.

a table-- or, "food," anointing

oil-- the symbol of gladness, and the overflowing

. Jesus went to the mount of Olives.2. And early in the morning he came again into the temple, and all the people came to him; and he sat down, and taught them.3. And the Scribes and Pharisees brought to him a woman taken in adultery; and when they had set her in the midst,4. They say to him, Master, this woman was taken in adultery, in the very act.5. Now Moses in the law commanded us, that such should be stoned: but what say you?6. This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.7. So when they continued asking him, he lifted up himself, and said to them, He that is without sin among you, let him first cast a stone at her.8. And again He stooped down, and wrote on the ground.9. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even to the last: and Jesus was left alone, and the woman standing in the midst.10. When Jesus had lifted up himself, and saw none but the woman, he said to her, Woman, where are those your accusers? has no man condemned you?11. She said, No man, Lord. And Jesus said to her, Neither do I condemn you: go, and sin no more.

Our Lord at the time of His passion used to spend the day in Jerusalem, preaching in the temple, and performing miracles, and return in the evening to Bethany, where He lodged with the sisters of Lazarus. Thus on the last day of the feast, having, according to His wont, preached the whole day in the temple, in the evening He went to the mount of Olives.

And where ought Christ to teach, except

on the mount of Olives; on the mount of ointment, on the mount of chrism. For the name Christ is from chrism, chrism being the Greek word for unction. He has anointed us, for wrestling with the devil.

The anointing with oil is a relief to the limbs, when wearied and in pain. The mount of Olives also denotes the height of our Lord’s pity, olive in the Greek signifying pity. The qualities of oil are such as to fit in to this mystical meaning. For it floats above all other liquids: and the Psalmist says, Your mercy is over all Your works. And early in the morning, He came again into the temple: i.e. to denote the giving and unfolding of His mercy, i.e. the now dawning light of the New Testament in the faithful, that is, in His temple. His returning early in the morning, signifies the new rise of grace.

And next it is signified, that after He began to dwell by grace in His temple, i.e. in the Church, men from all nations would believe in Him: And all the people came to Him, and He sat down and taught them.

The sitting down, represents the humility of His incarnation. And the people came to Him, when He sat down, i.e. after taking up human nature, and thereby becoming visible, many began to hear and believe on Him, only knowing Him as their friend and neighbor. But while these kind and simple persons are full of admiration at our Lord’s discourse, the Scribes and Pharisees put questions to Him, not for the sake of instruction, but only to entangle the truth in their nets: And the Scribes and Pharisees brought to Him a woman taken in adultery; and when they had set her in the midst, they say to Him, Master, this woman was taken in adultery, if the very act.

They had remarked upon, Him already, as being over lenient. Of Him indeed it had I been prophesied, Ride on because of the word of truth, of meekness, and of righteousness. So as a teacher He exhibited truth, as a deliverer meekness, as a judge righteousness. When He spoke, His truth was acknowledged; when against His enemies He used no violence, His meekness was praised. So they raised the scandal on the score of justice For they said among themselves, If He decide to let her go He will not do justice; for the law cannot command what is unjust: Now Moses in the law commanded as, that such should be stoned: but to maintain His meekness, which has made Him already so acceptable to the people, He must decide to let her go. Wherefore they demand His opinion: And what say You? hoping to find an occasion to accuse Him, as a transgressor of the law: And this they said tempting Him, that they might have to accuse Him. But our Lord in His answer both maintained His justice, and departed not from meekness. Jesus stooped down, and with His finger wrote on the ground.

The ground denotes the human heart, which yields the fruit either of good or of bad actions: the finger jointed and flexible, discretion. He instructs us then, when we see any faults in our neighbors, not immediately and rashly to condemn them, but after searching our own hearts to begin with, to examine them attentively with the finger of discretion.

His writing with His finger on the ground perhaps showed, that it was He who had written the law on stone. So when they continued asking Him, He lifted Himself up.

He did not say, Stone her not, lest He should seem to speak contrary to the law. But God forbid that He should say, Stone her; for He came not to destroy that which He found, but to seek that which was lost. What then did He answer? He that is without sin among you, let him first cast a stone at her. This is the voice of justice. Let the sinner be punished, but not by sinners; the law carried into effect, but not by transgressors of the law.

For he who judges not himself first, cannot know how to judge correctly in the case of another. For though He know what the offense is, from being told, yet He cannot judge of another’s deserts, who supposing himself innocent, will not apply the rule of justice to himself.

Having with the weapon of justice smitten them, He deigned not even to look on the fallen, but averted His eyes: And again He stooped down, and wrote on the ground.

This is like our Lord; while His eyes are fixed, and He seems attending to something else, He gives the bystanders an opportunity of retiring: a tacit admonition to us to consider always both before we condemn a brother for a sin, and after we have punished him, whether we are not guilty ourselves of the same fault, or others as bad.

Thus smitten then with the voice of justice, as with a weapon, they examine themselves, find themselves guilty, and one by one retire: And they which heard it, went out one by one, beginning at the eldest.

The more guilty of them, perhaps, or those who were more conscious of their faults.

There were left however two, the pitiable, and the pitiful, And Jesus was left alone, and the woman standing in the midst: the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. But He who had repelled her adversaries with there word of justice, lifted on her the eyes of mercy, and asked; When Jesus had lifted Himself up, and saw none but the woman, He said to her, Woman, where are these your accusers? Has no man condemned you? She said, No man, Lord. We heard above the voice of justice; let us hear now that of mercy: Jesus said to her, Neither do I condemn you; I, who you feared would condemn you, because You found no fault in me. What then Lord? Do You favor sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner. For did He favor sin, He would have said, Go, and live as you will: depend on my deliverance: howsoever great your sins be, it matters not: I will deliver you from hell, and its tormentors. But He did not say this. Let those attend, who love the Lord’s mercy, and fear His truth. Truly, Gracious and righteous is the Lord.

The last verse of the foregoing chapter, and the eleven verses that follow in this, are not found in the greater part of our present Greek copies, yet they are in some manuscripts and so are retained in the Protestant translation. We read nothing of them in the commentaries of St. John Chrysostom or St. Cyril; but St. Jerome (lib. ii. con. Pelag. tom. 4, part 2, p. 521. Ed. Ben.) says, they were found in many both Latin and Greek copies. St. Ambrose (Ep. 52.) says this passage, of the woman taken in adultery, was always famous in the Church. St. Augustine expounds them, tract. in Joan, &c. (Witham)

In multis Latinis et Græcis codicibus invenitur. S. Hierom. [i.e. St. Jerome] See the Greek edition of the New Testament, at Amsterdam, ex officina Westenians, an. 1711, in notis Criticis in fin, p. 17.

Wrote with his finger, as one that was musing about something else. (Witham)

We cannot with any propriety reprehend or condemn faults in others, if we ourselves be guilty of the same, or other great faults, St. Cyril, in Joan. --- See annotations on Matt. vii, ver. 1.

Went out one by one,[2] confounded, and as it is in the ordinary Greek copies, convicted by their own conscience. (Witham)

Greek: apo tes suneideseos, elegchomenoi.

Hence we may see how impious is the doctrine of those who say that God is the author of sin. Christ did not say to the woman: I do not condemn thy sin; or, go and live now as thou pleasest, I will free thee from all punishment due to any sin thou shalt commit: but he only said, Go, and from henceforth sin no more: thus preserving his amiable virtue of clemency, and still not encouraging vice. (St. Augustine)

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CHAPTER 8

Ver. 1.But Jesus went unto the Mount of Olives. On the last day of the Feast Jesus had taught in the temple, and confuted the Pharisees, while they, after their wont, returned home to a sumptuous banquet. But no one showed hospitality to Jesus for fear of the rulers and Pharisees. He went therefore probably to Gethsemane, to continue there all night in prayer (see Joh_18:1-2, and Mat_26:36). Food was either secretly sent Him by Martha from Bethany, or bought by the disciples at Jerusalem. He selected this spot as His nightly refuge, or rather His place of prayer, six months before His death, and used to retire there to pray by night (see Mat_26:36). The Mount of Olives was a type of Christ's sorrow, when He there prayed for the pardon of sinners: as the feast of tabernacles signified that He and His people are but strangers and pilgrims here, on their way to their heavenly country, travelling from the wealthy and splendid city Jerusalem, to the mountain of heavenly refreshment.

Ver. 2.And early in the morning, &c. He gave the night to prayer, the day to teaching, setting an example to apostolic men, as S. Paul, S. Francis Xavier, and others.

Vers. 3, 4, 5.But the Scribes and Pharisees brought unto Him a woman taken in adultery, &c. Now Moses in the Law commanded us that such should be stoned. This story is not found in the Greek Fathers, but as it is found in the Vulgate and thus approved by the Council of Trent, Cornelius à Lapide regards it as canonical.

Here note that the Mosaic law ordered adulteresses to be killed. But the rulers ordered them to be stoned, according to the Rabbinical tradition. For the Law ordered a betrothed woman should be stoned, if she had committed adultery, and thence the Scribes extended this punishment to an adulterous wife. But the punishment of stoning (Lev_20:10) is to be extended to all the cases mentioned in that chapter. (See also Eze_16:38-40.) And this is clear from the History of Susanna, where, by the law of requital, her false accusers were stoned. This was also the punishment of adulteresses in many heathen nations. (See notes on Gen_38:24, and Num. v. ad fin.)

Ver. 6.This they said, tempting Him, that they might have to accuse Him, as being opposed to the law, if He said that she was not to be stoned, but as cruel and harsh if He said otherwise. But they rather supposed He would not order her to be stoned, "in order to keep up His appearance of gentleness, and not to lose the favour of the people." So Rupertus, Bede, and S. Augustine, who says, "They saw that He was very gentle; they said therefore among themselves, If He rules that she be let go, He will not observe that righteousness which the Law enjoins. But not to lose His (character for) gentleness, by which He has already won the love of the people, He will say that she ought to be released. And we shall hence find occasion to accuse Him. But the Lord in His answer both observed justice, and did not forego His gentleness." They thought to accuse Him of violating the law by her acquittal, and would say to Him, says S. Augustine, "Thou art an enemy of the law, thou judgest contrary to Moses, or rather against Him who gave the law. Thou art guilty of death, and must be stoned together with her."

But Jesus stooped down, and with His finger wrote on the ground. To turn away His face, not so much from the adulteress as from her accusers, as if to say, "Why do ye bring her before Me, who am not a civil judge, but the physician and Saviour of sinners?" So S. Augustine. Some Greek MSS. add μὴ πζοσποιούμενος, not attending to them and their accusations. Though Toletus and others translate, "not pretending, but really writing on the ground." Either meaning is suitable.

(2.) Christ refers to Jer_17:1. "The sin of Judah is written with a pen of iron, and with the point of a diamond," and as S. Augustine, S. Jerome and others say more fittingly on

Ver. 7.When therefore they continued asking Him. Because they did not see clearly what He had written, or pretended they did not. They therefore urge Him to reply explicitly to their captious question, believing that He could not escape from the horns of a dilemma by going against the law if He acquitted the woman or against His own compassion, were He to condemn her.

He lifted up Himself and said, He that is without sin among you, let him first cast a stone at her. Ye Scribes and Pharisees have committed greater sins than this woman, as your conscience testifies; do not therefore so rigidly and importunately urge her condemnation, but rather have pity for her, as sinners for a sinner, as guilty for a guilty one, as criminals for a criminal. For otherwise, if ye condemn her, ye ought to condemn yourselves; if ye wish to stone her, ye yourselves ought to be stoned, nay more, to be burned. Observe Christ's prudence. He maintains the law in conceding that an adulteress was guilty of death, but adds that the Scribes should not so pertinaciously urge her death, but rather have compassion on her, since outwardly professing sanctity, but inwardly conscious of greater sins, they should wish indulgence to be shown to themselves both by God and man. So S. Augustine. "Ye have heard, Let the law be fulfilled, let the adulteress be stoned. But in punishing her must the law be fulfilled by those who deserve punishment?" And again, "Jesus said not, Let her not be stoned; lest He should seem to speak against the law. But be it far from Him to say, Let her be stoned; for He came not to destroy that which He had formed, but to save that which had perished. What then answered He? 'He who is without sin of you,' &c 0 answer of wisdom! How did He make them look unto themselves! They brought charges against others, they did not carefully search out themselves within." "What more divine," says S. Ambrose, "than that saying, that He should punish sin who is Himself devoid of it? For how couldest thou endure one who punishes another's sin, and defends his own? For does he not condemn himself the more, who condemns in another what he himself commits?"

But thou wilt say Christ here seems to do away with the use of tribunals of justice, and their strictness. But I answer, Christ launched not this sentence against judges, but only against the Scribes, who as private persons contended that Christ should take on Himself to judge the adulteress, and condemn her according to law. This He refused to do, and having been sent to save, and not to condemn sinners, He retorted it upon themselves, as follows; "If ye are not judges, and yet are so desirous of punishing this adultery, take it upon yourselves, stone the adulteress, if ye are so pure and holy as not to have committed adultery, or any other sin;" for if the Scribes had condemned her to be stoned, Jesus would not have freed her from the punishment she justly deserved. Moreover, it is the judge's duty to condemn a criminal, when convicted, though conscious that he is himself guilty of the same or a similar offence. And yet, if guilty himself it is unseemly in him to condemn another for a like offence.

Christ then in these words quietly advises judges to lead innocent lives themselves. As a moral rule, Christ teaches us that we ought to judge ourselves before we judge others. S. Gregory (Moral. Lib. 13. cap. iv.) gives the reason. "For he who judges not himself in the first place, knows not how to pass right judgment on another. For his own conscience supplies no rule to go by. These Scribes then are summoned first to look within, and find out their own faults, before reproving others." On which head there are well known proverbs. "First prune thy own vineyards," &c.

Ver 8.And again stooping down He wrote on the ground. Both to inspire them with shame, and also to give the Scribes time to withdraw creditably. So S. Jerome (Lib. ii contra Pelag.), and Bede, who adds, "He saw that they were staggered, and would be more likely to retire at once than to put any more questions."

Ver. 9.But on hearing this they went out one by one. Some Greek copies add, "Convicted by their own conscience," as being adulterers, or even worse. For what Jesus said was true, and ought to strike home to them. And hence S. Augustine says (Epist. liv.), "Methinks that even the husband himself who had been wronged, would on hearing these words have shrunk back from his desire for punishment."

Went out. "By their very withdrawal," says S. Augustine, "confessing that they were guilty of like offences. For they were smitten with a keen sense of justice on looking within, and finding themselves guilty." They feared also lest Christ should proceed still further to expose their crimes.

Beginning at the eldest. As being more inveterate sinners, like the false accusers of Susanna, or because they first felt the force of His words. As says S. Ambrose, "They first felt the strength of His answer, which they could not reply to, and being quicker of apprehension, they were the first to go away."

And He was left alone, &c. "Two were left," says S. Augustine, "misery and commiseration;" deep calling upon deep, the depth of her misery on the depth of His compassion. But she fled not, as having experienced His grace, and hoping for more.

Ver. 10.When Jesus had lifted up Himself, &c. Lifting up on her His eyes of gentleness, as He had repulsed His adversaries with the words of righteousness, as saith S. Augustine. He spoke to her, (1.) to show that He had driven away her accusers, and that she could acknowledge what Jesus had, in His mercy, done for her, and ask pardon from Him of her sin. (2.) That He might the more readily absolve her, because her accusers had withdrawn their charge, and had fled away, as doubting the justice of their cause.

Ver. 11.She said, No man, Lord, &c. I who am alone free from all sin, and appointed by God to judge the world, might most justly condemn thee. But I do not, because I came not to judge, but to save the world. Thus S. Ambrose; "See how He moderated His answer, so that the Jews could not accuse him for acquitting her; but rather throw it back on themselves, if they chose to complain. For she is dismissed, not absolved; inasmuch as no one accused her, she was not acquitted as innocent. Why then should they complain who had already withdrawn from prosecuting the charge and from enforcing the punishment? Moreover Christ by these words absolved the woman not only in open court before the people, but in the court of heaven, before God, as is plain from what He subjoins. Go, as being certain that I have forgiven thy adultery. As He said to the Magdalene, "Go in peace" (Luke 7:50). But Christ says not that openly, but secretly; lest the Pharisees should have something to carp at. Christ therefore inspired in her secret sorrow for her sins and an act of contrition, and then pardoned her sins, condoning her sin and its punishment together. "He condemns not," says S. Ambrose, "as being our Redemption, but reproves her as our life, and cleanses her as our fountain." And Euthymius, "Such an exposure and shame before so many adversaries was a sufficient punishment, more especially when He knew that she was heartily penitent." So Jansen and others.

And sin no more. Returning as a dog to its vomit. For thou wilt thus in thy ingratitude sin more grievously, and wilt defile thy soul; and though I do not condemn thee, yet will I certainly condemn thee in the day of judgment. Hear S. Augustine. "What means, I will not condemn thee? Dost Thou, 0 Lord, favour sin? Assuredly not; for listen to what follows, Go and sin no more. The Lord therefore condemned the sin, but not the person. For else He would have said, Go and live as thou wilt, being sure of my forgiveness." To which Bede adds, "Since He is pitiful and tender He forgives the past; but as just, and loving justice, He forbids her sin any more."

verse 2, where His discourse had been broken off by the Scribes. Having put them to shame, He resumes His teaching. So S. Chrysostom and others.  S. Chrysostom adds, "The Jews objected to Christ that He was a Galilean; He shows that He was not merely one of the Prophets, but the Lord of heaven and earth."

I am the Light of the world; and hence the Manicheans thought that He was the sun. And S. Augustine, being a Platonist, at one time had his doubts about it (see Euchir. lviii.) But commenting on this passage he mentions and confutes their folly. "Christ the Lord was not the sun which was made, He was its Maker, 'For all things were made by Him,' &c. He therefore is the Light, which made this light of ours. Let us love It, let us long to understand It, let us thirst for It, that so at length we may attain to the Light Itself, and so live therein that we may never die. For He is the Light, of whom the Psalmist foretold, 'Thou shalt save both man and beast, so multifold is Thy mercy.'" And further on, "By this Light was the light of the sun made, and the Light which made the sun (beneath which He made us also) was made beneath the sun for our sakes. He, I say who made the sun. Despise not the veil (nubem) of His flesh. The sun is covered by a cloud, not to obscure, but to temper its rays. Speaking then through the veil of His flesh, the Light which never fails, the Light of knowledge, the Light of wisdom says to men, I am the Light of the world." But how Christ as God is the boundless and uncreated Light and as man the created "light which lighteth every man that cometh into the world," I have shown at length on chap. i. 4, and also on Is. xlv. 1, that Christ is the Sun of His Kingdom.

Of this world. And not, like the Prophets, merely the light of Israel and Judah. He tacitly here foretells the conversion of the Gentiles. So S. Cyril, who adds that He here alludes to the pillar of the cloud in the wilderness. For Christ as a brilliant light shines before us in the darkness and sin of the world, and guides us to heaven. He that followeth Me, by believing in Me as the Christ, and obeying My commands, walketh not in darkness, in which the wise men of this world walked, but liveth without error and sin, in the light of true faith and virtue.

But shall have the light of life. "Now by faith, hereafter by sight," says S. Augustine, who adds "These words agree with those of the Psalmist, 'In Thy Light shall we see light, for with Thee is the fount of life.'" In things of the body the light is one thing, the fountain another. But with God the Light and the Fount are one and the same. It shines for thee, that thou mayest see; It flows for thee, that thou mayest drink. If thou followest this sun which thou seest, it leaves thee when it sets; but if thou fallest not away from God, He will never set to thee.

The light of life, therefore, according to Augustine and Bede, the light of glory, giving blessing to the faithful and saints which they themselves will obtain from Him in heaven. Others understand by it the light of faith, leading us to glory and very blessedness. For faith is a torch, guiding the faithful through the darkness of the world, showing them the true way of life, by which they can without stumbling attain to eternal blessedness. So S. Cyril, "He will attain to that revelation of the mysteries in Me, which will bring him to eternal life." But (3) the light of life can be explained as the quickening life, for faith, conjoined with the grace of God and charity, is the Divine and supernatural light, which quickens the soul, breathing into it the life of grace here, and the life of glory hereafter.

Hence learn that the doctrine and life of Christ must be imitated by every man who wishes to be truly enlightened, and to be purged from all blindness of mind.  S. Thomas à Kempis lays this down as an axiom in his golden book (De imitatione Christi), which contains as many axioms as sentences, which I study daily with much delight and profit. I know many who are striving after perfection, and who strive to conform their several actions to some one action, doctrine, or saying of Christ, ever looking at it as their ideal, and endeavouring to set it forth in all their actions. This is a pious and profitable means of attaining perfect holiness. For Christ was specially given as a mirror of sanctity. For what is more holy than the Saint of saints? What brighter than the Sun, and Light Itself? what wiser than Wisdom Itself?

1 Jesus went unto the mount of Olives. 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground. 9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. 10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.

Though Christ was basely abused in the foregoing chapter, both by the rulers and by the people, yet here we have him still at Jerusalem, still in the temple. How often would he have gathered them! Observe,

I. His retirement in the evening out of the town ( v. 1 ): He went unto the mount of olives; whether to some friend's house, or to some booth pitched there, now at the feast of tabernacles, is not certain; whether he rested there, or, as some think, continued all night in prayer to God, we are not told. But he went out of Jerusalem, perhaps because he had no friend there that had either kindness or courage enough to give him a night's lodging; while his persecutors had houses of their own to go to ( ch. vii. 53 ), he could not so much as borrow a place to lay his head on, but what he must go a mile or two out of town for. He retired (as some think) because he would not expose himself to the peril of a popular tumult in the night. It is prudent to go out of the way of danger whenever we can do it without going out of the way of duty. In the day-time, when he had work to do in the temple, he willingly exposed himself, and was under special protection, Isa. xlix. 2 . But in the night, when he had not work to do, he withdrew into the country, and sheltered himself there.

II. His return in the morning to the temple, and to his work there, v. 2 . Observe,

1. What a diligent preacher Christ was: Early in the morning he came again, and taught. Though he had been teaching the day before, he taught again to-day. Christ was a constant preacher, in season and out of season. Three things were taken notice of here concerning Christ's preaching. (1.) The time: Early in the morning. Though he lodged out of town, and perhaps had spent much of the night in secret prayer, yet he came early. When a day's work is to be done for God and souls it is good to begin betimes, and take the day before us. (2.) The place: In the temple; not so much because it was a consecrated place (for then he would have chosen it at other times) as because it was now a place of concourse; and he would hereby countenance solemn assemblies for religious worship, and encourage people to come up to the temple, for he had not yet left it desolate. (3.) His posture: He sat down, and taught, as one having authority, and as one that intended to abide by it for some time.

2. How diligently his preaching was attended upon: All the people came unto him; and perhaps many of them were the country-people, who were this day to return home from the feast, and were desirous to hear one sermon more from the mouth of Christ before they returned. They came to him, though he came early. They that seek him early shall find him. Though the rulers were displeased at those that came to hear him, yet they would come; and he taught them, though they were angry at him too. Though there were few or none among them that were persons of any figure, yet Christ bade them welcome, and taught them.

III. His dealing with those that brought to him the woman taken in adultery, tempting him. The scribes and Pharisees would not only not hear Christ patiently themselves, but they disturbed him when the people were attending on him. Observe here,

1. The case proposed to him by the scribes and Pharisees, who herein contrived to pick a quarrel with him, and bring him into a snare, v. 3-6 .

(1.) They set the prisoner to the bar ( v. 3 ): they brought him a woman taken in adultery, perhaps now lately taken, during the time of the feast of tabernacles, when, it may be, their dwelling in booths, and their feasting and joy, might, by wicked minds, which corrupt the best things, be made occasions of sin. Those that were taken in adultery were by the Jewish law to be put to death, which the Roman powers allowed them the execution of, and therefore she was brought before the ecclesiastical court. Observe, She was taken in her adultery. Though adultery is a work of darkness, which the criminals commonly take all the care they can to conceal, yet sometimes it is strangely brought to light. Those that promise themselves secrecy in sin deceive themselves. The scribes and Pharisees bring her to Christ, and set her in the midst of the assembly, as if they would leave her wholly to the judgment of Christ, he having sat down, as a judge upon the bench.

(2.) They prefer an indictment against her: Master, this woman was taken in adultery, v. 4 . Here they call him Master whom but the day before they had called a deceiver, in hopes with their flatteries to have ensnared him, as those, Luke xx. 20 . But, though men may be imposed upon with compliments, he that searches the heart cannot.

[1.] The crime for which the prisoner stands indicted is no less than adultery, which even in the patriarchal age, before the law of Moses, was looked upon as an iniquity to be punished by the judges, Job xxxi. 9-11 ; Gen. xxxviii. 24 . The Pharisees, by their vigorous prosecution of this offender, seemed to have a great zeal against the sin, when it appeared afterwards that they themselves were not free from it; nay, they were within full of all uncleanness, Matt. xxiii. 27, 28 . Note, It is common for those that are indulgent to their own sin to be severe against the sins of others.

[2.] The proof of the crime was from the notorious evidence of the fact, an incontestable proof; she was taken in the act, so that there was no room left to plead not guilty. Had she not been taken in this act, she might have gone on to another, till her heart had been perfectly hardened; but sometimes it proves a mercy to sinners to have their sin brought to light, that they may do no more presumptuously. Better our sin should shame us than damn us, and be set in order before us for our conviction than for our condemnation.

(3.) They produce the statute in this case made and provided, and upon which she was indicted, v. 5 . Moses in the law commanded that such should be stoned. Moses commanded that they should be put to death ( Lev. xx. 10 ; Deut. xxii. 22 ), but not that they should be stoned, unless the adulteress was espoused, not married, or was a priest's daughter, Deut. xxii. 21 . Note, Adultery is an exceedingly sinful sin, for it is the rebellion of a vile lust, not only against the command, but against the covenant, of our God. It is the violation of a divine institution in innocency, by the indulgence of one of the basest lusts of man in his degeneracy.

(4.) They pray his judgment in the case: " But what sayest thou, who pretendest to be a teacher come from God to repeal old laws and enact new ones? What hast thou to say in this case?" If they had asked this question in sincerity, with a humble desire to know his mind, it had been very commendable. Those that are entrusted with the administration of justice should look up to Christ for direction; but this they said tempting him, that they might have to accuse him, v. 6 . [1.] If he should confirm the sentence of the law, and let it take its course, they would censure him as inconsistent with himself (he having received publicans and harlots) and with the character of the Messiah, who should be meek, and have salvation, and proclaim a year of release; and perhaps they would accuse him to the Roman governor, for countenancing the Jews in the exercise of a judicial power. But, [2.] If he should acquit her, and give his opinion that the sentence should not be executed (as they expected he would), they would represent him, First, As an enemy to the law of Moses, and as one that usurped an authority to correct and control it, and would confirm that prejudice against him which his enemies were so industrious to propagate, that he came to destroy the law and the prophets. Secondly, As a friend to sinners, and, consequently, a favourer of sin; if he should seem to connive at such wickedness, and let it go unpunished, they would represent him as countenancing it, and being a patron of offences, if he was a protector of offenders, than which no reflection could be more invidious upon one that professed the strictness, purity, and business of a prophet.

2. The method he took to resolve this case, and so to break this snare.

(1.) He seemed to slight it, and turned a deaf ear to it: He stooped down, and wrote on the ground. It is impossible to tell, and therefore needless to ask, what he wrote; but this is the only mention made in the gospels of Christ's writing. Eusebius indeed speaks of his writing to Abgarus, king of Edessa. Some think they have a liberty of conjecture as to what he wrote here. Grotius says, It was some grave weighty saying, and that it was usual for wise men, when they were very thoughtful concerning any thing, to do so. Jerome and Ambrose suppose he wrote, Let the names of these wicked men be written in the dust. Others this, The earth accuses the earth, but the judgment is mine. Christ by this teaches us to be slow to speak when difficult cases are proposed to us, not quickly to shoot our bolt; and when provocations are given us, or we are bantered, to pause and consider before we reply; think twice before we speak once: The heart of the wise studies to answer. Our translation from some Greek copies, which add, me prospoioumenos (though most copies have it not), give this account of the reason of his writing on the ground, as though he heard them not. He did as it were look another way, to show that he was not willing to take notice of their address, saying, in effect, Who made me a judge or a divider? It is safe in many cases to be deaf to that which it is not safe to answer, Ps. xxxviii. 13 . Christ would not have his ministers to be entangled in secular affairs. Let them rather employ themselves in any lawful studies, and fill up their time in writing on the ground (which nobody will heed), than busy themselves in that which does not belong to them. But, when Christ seemed as though he heard them not, he made it appear that he not only heard their words, but knew their thoughts.

(2.) When they importunately, or rather impertinently, pressed him for an answer, he turned the conviction of the prisoner upon the prosecutors, v. 7 .

[1.] They continued asking him, and his seeming not to take notice of them made them the more vehement; for now they thought sure enough that they had run him aground, and that he could not avoid the imputation of contradicting either the law of Moses, if he should acquit the prisoner, or his own doctrine of mercy and pardon, if he should condemn her; and therefore they pushed on their appeal to him with vigour; whereas they should have construed his disregard of them as a check to their design, and an intimation to them to desist, as they tendered their own reputation.

[2.] At last he put them all to shame and silence with one word: He lifted up himself, awaking as one out of sleep ( Ps. lxxviii. 65 ), and said unto them, He that is without sin among you, let him first cast a stone at her.

First, Here Christ avoided the snare which they had laid for him, and effectually saved his own reputation. He neither reflected upon the law nor excused the prisoner's guilt, nor did he on the other hand encourage the prosecution or countenance their heat; see the good effect of consideration. When we cannot make our point by steering a direct course, it is good to fetch a compass.

Secondly, In the net which they spread is their own foot taken. They came with design to accuse him, but they were forced to accuse themselves. Christ owns it was fit the prisoner should be prosecuted, but appeals to their consciences whether they were fit to be the prosecutors.

a. He here refers to that rule which the law of Moses prescribed in the execution of criminals, that the hand of the witnesses must be first upon them ( Deut. xvii. 7 ), as in the stoning of Stephen, Acts vii. 58 . The scribes and Pharisees were the witnesses against this woman. Now Christ puts it to them whether, according to their own law, they would dare to be the executioners. Durst they take away that life with their hands which they were now taking away with their tongues? would not their own consciences fly in their faces if they did?

b. He builds upon an uncontested maxim in morality, that it is very absurd for men to be zealous in punishing the offences of others, while they are every whit as guilty themselves, and they are not better than self-condemned who judge others, and yet themselves do the same thing: "If there be any of you who is without sin, without sin of this nature, that has not some time or other been guilty of fornication or adultery, let him cast the first stone at her." Not that magistrates, who are conscious of guilt themselves, should therefore connive at others' guilt. But therefore, ( a. ) Whenever we find fault with others, we ought to reflect upon ourselves, and to be more severe against sin in ourselves than in others. ( b. ) We ought to be favourable, though not to the sins, yet to the persons, of those that offend, and to restore them with a spirit of meekness, considering ourselves and our own corrupt nature. Aut sumus, aut fuimus, vel possumus esse quod hic est—We either are, or have been, or may be, what he is. Let this restrain us from throwing stones at our brethren, and proclaiming their faults. Let him that is without sin begin such discourse as this, and then those that are truly humbled for their own sins will blush at it, and be glad to let it drop. ( c. ) Those that are any way obliged to animadvert upon the faults of others are concerned to look well to themselves, and keep themselves pure ( Matt. vii. 5 ), Qui alterum incusat probri, ipsum se intueri oportet. The snuffers of the tabernacle were of pure gold.

c. Perhaps he refers to the trial of the suspected wife by the jealous husband with the waters of jealousy. The man was to bring her to the priest ( Num. v. 15 ), as the scribes and Pharisees brought this woman to Christ. Now it was a received opinion among the Jews, and confirmed by experience, that if the husband who brought his wife to that trial had himself been at any time guilty of adultery, Aquæ non explorant ejus uxorem—The bitter water had no effect upon the wife. "Come then," saith Christ, "according to your own tradition will I judge you; if you are without sin, stand to the charge, and let the adulteress be executed; but if not, though she be guilty, while you that present her are equally so, according to your own rule she shall be free."

d. In this he attended to the great work which he came into the world about, and that was to bring sinners to repentance; not to destroy, but to save. He aimed to bring, not only the prisoner to repentance, by showing her his mercy, but the prosecutors too, by showing them their sins. They sought to ensnare him; he sought to convince and convert them. Thus the blood-thirsty hate the upright, but the just seek his soul.

[3.] Having given them this startling word, he left them to consider of it, and again stooped down, and wrote on the ground, v. 8 . As when they made their address he seemed to slight their question, so now that he had given them an answer he slighted their resentment of it, not caring what they said to it; nay, they needed not to make any reply; the matter was lodged in their own breasts, let them make the best of it there. Or, he would not seem to wait for an answer, lest they should on a sudden justify themselves, and then think themselves bound in honour to persist in it; but gives them time to pause, and to commune with their own hearts. God saith, I hearkened and heard, Jer. viii. 6 . Some Greek copies here read, He wrote on the ground, enos hekastou auton tas hamartias — the sins of every one of them; this he could do, for he sets our iniquities before him; and this he will do, for he will set them in order before us too; he seals up our transgressions, Job xiv. 17 . But he does not write men's sins in the sand; no, they are written as with a pen of iron and the point of a diamond ( Jer. xvii. 1 ), never to be forgotten till they are forgiven.

[4.] The scribes and Pharisees were so strangely thunderstruck with the words of Christ that they let fall their persecution of Christ, whom they durst no further tempt, and their prosecution of the woman, whom they durst no longer accuse ( v. 9 ): They went out one by one.

First, Perhaps his writing on the ground frightened them, as the hand-writing on the wall frightened Belshazzar. They concluded he was writing bitter things against them, writing their doom. Happy they who have no reason to be afraid of Christ's writing!

Secondly, What he said frightened them by sending them to their own consciences; he had shown them to themselves, and they were afraid if they should stay till he lifted up himself again his next word would show them to the world, and shame them before men, and therefore they thought it best to withdraw. They went out one by one, that they might go out softly, and not by a noisy flight disturb Christ; they went away by stealth, as people being ashamed steal away when they flee in battle, 2 Sam. xix. 3 . The order of their departure is taken notice of, beginning at the eldest, either because they were most guilty, or first aware of the danger they were in of being put to the blush; and if the eldest quit the field, and retreat ingloriously, no marvel if the younger follow them. Now see here, 1. The force of the word of Christ for the conviction of sinners: They who heard it were convicted by their own consciences. Conscience is God's deputy in the soul, and one word from him will set it on work, Heb. iv. 12 . Those that had been old in adulteries, and long fixed in a proud opinion of themselves, were here, even the oldest of them, startled by the word of Christ; even scribes and Pharisees, who were most conceited of themselves, are by the power of Christ's word made to retire with shame. 2. The folly of sinners under these convictions, which appears in these scribes and Pharisees. (1.) It is folly for those that are under convictions to make it their principal care to avoid shame, as Judah ( Gen. xxxviii. 23 ), lest we be shamed. Our care should be more to save our souls than to save our credit. Saul evidenced his hypocrisy when he said, I have sinned, yet now honour me, I pray thee. There is no way to get the honour and comfort of penitents, but by taking the shame of penitents. (2.) It is folly for those that are under convictions to contrive how to shift off their convictions, and to get rid of them. The scribes and Pharisees had the wound opened, and now they should have been desirous to have it searched, and then it might have been healed, but this was the thing they dreaded and declined. (3.) It is folly for those that are under convictions to get away from Jesus Christ, as these here did, for he is the only one that can heal the wounds of conscience, and speak peace to us. Those that are convicted by their consciences will be condemned by their Judge, if they be not justified by their Redeemer; and will they then go from him? To whom will they go?

[5.] When the self-conceited prosecutors quitted the field, and fled for the same, the self-condemned prisoner stood her ground, with a resolution to abide by the judgment of our Lord Jesus: Jesus was left alone from the company of the scribes and Pharisees, free from their molestations, and the woman standing in the midst of the assembly that were attending on Christ's preaching, where they set her, v. 3 . She did not seek to make her escape, though she had opportunity for it; but her prosecutors had appealed unto Jesus, and to him she would go, on him she would wait for her doom. Note, Those whose cause is brought before our Lord Jesus will never have occasion to remove it into any other court, for he is the refuge of penitents. The law which accuses us, and calls for judgment against us, is by the gospel of Christ made to withdraw; its demands are answered, and its clamours silenced, by the blood of Jesus. Our cause is lodged in the gospel court; we are left with Jesus alone, it is with him only that we have now to deal, for to him all judgment is committed; let us therefore secure our interest in him, and we are made for ever. Let his gospel rule us, and it will infallibly save us.

[6.] Here is the conclusion of the trial, and the issue it was brought to: Jesus lifted up himself, and he saw none but the woman, v. 10, 11 . Though Christ may seem to take no notice of what is said and done, but leave it to the contending sons of men to deal it out among themselves, yet, when the hour of his judgment is come, he will no longer keep silence. When David had appealed to God, he prayed, Lift up thyself, Ps. vii. 6 , and xciv. 2 . The woman, it is likely, stood trembling at the bar, as one doubtful of the issue. Christ was without sin, and might cast the first stone; but though none more severe than he against sin, for he is infinitely just and holy, none more compassionate than he to sinners, for he is infinitely gracious and merciful, and this poor malefactor finds him so, now that she stands upon her deliverance. Here is the method of courts of judicature observed.

First, The prosecutors are called: Where are those thine accusers? Hath no man condemned thee? Not but that Christ knew where they were; but he asked, that he might shame them, who declined his judgment, and encourage her who resolved to abide by it. St. Paul's challenge is like this, Who shall lay any thing to the charge of God's elect? Where are those their accusers? The accuser of the brethren shall be fairly cast out, and all indictments legally and regularly quashed.

Secondly, They do not appear when the question is asked: Hath no man condemned thee? She said, No man, Lord. She speaks respectfully to Christ, calls him Lord, but is silent concerning her prosecutors, says nothing in answer to that question which concerned them, Where are those thine accusers? She does not triumph in their retreat nor insult over them as witnesses against themselves, not against her. If we hope to be forgiven by our Judge, we must forgive our accusers; and if their accusations, how invidious soever, were the happy occasion of awakening our consciences, we may easily forgive them this wrong. But she answered the question which concerned herself, Has no man condemned thee? True penitents find it enough to give an account of themselves to God, and will not undertake to give an account of other people.

Thirdly, The prisoner is therefore discharged: Neither do I condemn thee; go, and sin no more. Consider this,

( a. ) As her discharge from the temporal punishment: "If they do not condemn thee to be stoned to death, neither do I. " Not that Christ came to disarm the magistrate of his sword of justice, nor that it is his will that capital punishments should not be inflicted on malefactors; so far from this, the administration of public justice is established by the gospel, and made subservient to Christ's kingdom: By me kings reign. But Christ would not condemn this woman, ( a. ) Because it was none of his business; he was no judge nor divider, and therefore would not intermeddle in secular affairs. His kingdom was not of this world. Tractent fabrilia fabri—Let every one act in his own province. ( b. ) Because she was prosecuted by those that were more guilty than she and could not for shame insist upon their demand of justice against her. The law appointed the hands of the witnesses to be first upon the criminal, and afterwards the hands of all the people, so that if they fly off, and do not condemn her, the prosecution drops. The justice of God, in inflicting temporal judgments, sometimes takes notice of a comparative righteousness, and spares those who are otherwise obnoxious when the punishing of them would gratify those that are worse than they, Deut. xxxii. 26, 27 . But, when Christ dismissed her, it was with this caution, Go, and sin no more. Impunity emboldens malefactors, and therefore those who are guilty, and yet have found means to escape the edge of the law, need to double their watch, lest Satan get advantage; for the fairer the escape was, the fairer the warning was to go and sin no more. Those who help to save the life of a criminal should, as Christ here, help to save the soul with this caution.

1-2. Jesus went unto the Mount of Olives-- This should have formed the last verse of the foregoing chapter. "The return of the people to the inert quiet and security of their dwellings ( Joh 7:53 ), at the close of the feast, is designedly contrasted with our Lord's homeless way, so to speak, of spending the short night, who is early in the morning on the scene again. One cannot well see why what is recorded in Lu 21:37 , 38 may not even thus early have taken place; it might have been the Lord's ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation" [Stier].

3-6. scribes and Pharisees-- foiled in their yesterday's attempt, and hoping to succeed better in this.

7. He that is without sin-- not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he whose conscience acquits him of any such sin.

cast a stone-- "the stone," meaning the first one ( De 17:7 ).

8. again he stooped down and wrote-- The design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slink away unobserved by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it is added.

9. they ... convicted ... went out one by one ... Jesus was left alone-- that is, without one of her accusers remaining; for it is added.

the woman in the midst-- that is, of the remaining audience. While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off--which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting.

10. Woman, &c.-- What inimitable tenderness and grace! Conscious of her own guilt, and till now in the hands of men who had talked of stoning her, wondering at the skill with which her accusers had been dispersed, and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teachableness before unknown, to our Lord's admonition. "And Jesus said unto her, Neither do I condemn thee, go and sin no more." He pronounces no pardon upon the woman (such as, "Thy sins are forgiven thee" [compare Lu 5:28 ; 7:48] -- "Go in peace" [compare Mr 5:34 ; Lu 7:50 ; 8:48] ), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magistrate's office, nor acts the Judge in any sense ( Joh 12:47 ). But in saying, "Go and sin no more," which had been before said to one who undoubtedly believed ( Joh 5:14 ), more is probably implied than expressed. If brought suddenly to conviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, this call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. (This whole narrative is wanting in some of the earliest and most valuable manuscripts, and those which have it vary to some extent. The internal evidence in its favor is almost overpowering. It is easy to account for its omission, though genuine; but if not so, it is next to impossible to account for its insertion).