I vv. 1-3 of the Gospel (John 8:1-11) serve as a link with what has been said about the admiration of the crowd for Jesus and the growing aversion Heads of the people against him (John 7.45-52), but also set the stage for this story. This is set in the temple (v. 2), the meeting place of God with his people and, in the temple, ran "all the people" to listen to the teachings of Jesus
I vv . 3-6 record the beginning of evil "scribes and Pharisees" to the end, warns v. Sixth, to put Jesus' to the test or have reason to accuse him. " It is, therefore, taking place before him a woman caught in adultery. A fault, this, that the rules contained in the Law of Moses (see Exodus 20.14, Leviticus 20.10, Deuteronomy 22:22) was certainly punished by death by stoning. Penalty to which, of course, could not escape because the woman taken in the act of committing adultery.
The question posed to Jesus by his enemies (v. 5) was intended to put in a situation of genuine hardship. If Jesus had said a word of forgiveness would clearly go against the law disqualified, as well as "teacher" in Israel. Had Jesus allowed the woman to be sentenced to death would have denied all his teaching and his attitude of forgiveness and acceptance towards "sinners".
Verse 6b Jesus stands at center stage while performing two mysterious gestures, "he bent down and began to write with one finger on the ground", a gesture that repeats (v. 8) due to the insistence of his opponents to get a response from him ( v. 7).
The tradition of the Church as the St. Ambrose, he played the mysterious act of Jesus to write on the ground in the words of the prophet Jeremiah, who by the way of those who turn away from God says that their names "are written on the ground" (Jeremiah 17:13). With this symbolic gesture, Jesus wants to remind all those present on the verdict of God "sinners" ie on all men who, precisely because of their sin, are destined to fade as the dust of the earth.
In a word, Jesus calls the accusers of the woman to return to themselves and to face the truth: they are sinners, like adultery, in itself worthy of God's just condemnation
is what is then clarified by the words of Jesus: "Which of you is without sin cast the first stone at her" (v. 7). With this, Jesus calls the woman's accusers to realize that "no man is righteous before God" (Psalm 14.1-3, 53.2 to 4; Romans 3,9-12.23) and, therefore, all are deserving of condemnation.
Verse 9 shows the reaction of the scribes and Pharisees that if they leave, "beginning with the eldest," because more experienced misery and sin!
I vv. 10-11 finally show the dialogue between Jesus and adultery, left alone in front of him, and he gets back she told him: "No, sir." The Lord's words: "Neither do I condemn you," suggests that he came not to condemn but to save men, sinners! So the woman, henceforth, is called upon by Jesus to "sin no more" to live in that condition of freedom from death sentence due to his sin.
proclaimed in the liturgical context that acts as a unique bridge between the first manifestation of divine mercy and the ultimate moment of the cross, the song features Evangelist with the next season of Lent to Easter to watch the death and resurrection as the " assessment "of God to all men without exception under the yoke of sin, to be understood, however, not condemnation, but absolution and forgiveness.
Jesus' attitude toward the adulterous woman is in perfect harmony with the revelation of mercy and mercy of God towards his people "adulterous" because misled by the perversions of infidelity and idolatry.
awareness of Israel reflected in Psalm 105: "He remembered his covenant with them and was moved with compassion," is recognizable in the invocation of choral reading where the people in exile, becoming aware of his sin appeals to his God, "Leave us your anger ... Lord, hear our prayer, our prayer, deliver for your love "(Baruch 2:13-14).
We, too, posing in front of Jesus, while we open our eyes to our real condition as sinners, we recognize in him the divine mercy that frees us from the deadly circle gives us our sins, as was the adulteress, a new life.
is what the Apostle tells us: "You too, through the body of Christ, you were put to death in the law to belong to another, that is, one who was raised from the dead, that we bear fruit for God "(Epistle: Romans 7.4). The experience of "divine mercy" that is real for all of us in the Eucharistic celebration, we continually return to new life, makes us stronger to persevere in it according to the commandment of the Lord forgave the adulteress, and makes us able to bring "fruit for God, first of all the" leniency "and charity towards our neighbor.
(A. Wayne)
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