Is John 7:53–8:11 an original part of the Bible?

what does the bible say?

The earliest Greek texts we have that include the Gospel of John do not include John 7:53—8:11. Church fathers and others make no mention of it until the twelfth century. And at least fourteen words used in this passage appear nowhere else in John’s gospel; for example, the passage refers to “the scribes” but John never references them elsewhere. For these reasons and more, many theologians believe this passage does not belong in Scripture. The passage recounts an encounter Jesus had with a woman caught in adultery. He challenges those who brought her to Him to cast the first stone if they are without sin. When they dissipate without throwing any stones, Jesus tells the woman her sins are forgiven and she should go and sin no more.Some call this passage the pericope adulterae. The Textus Receptus, the Greek New Testament used for centuries as the basis for translations, includes the passage and many ancient Greek texts do, too. The King James Version of the New Testament, based on the Textus Receptus, includes it as well. More modern translations, such as the NIV and the ESV, include it but set it apart with brackets and such to communicate that translators do not believe this section to be original Scripture because the earliest manuscripts of John’s gospel do not include it. The earliest commentary of this passage comes more than one thous and years after Jesus. That commentary challenged the inclusion of the passage because accurate Greek manuscripts did not include it. Some manuscripts do include the passage, or part of it, but place it after John 7:36 or after John 21:25. Some manuscripts put it after Luke 21:38 or 24:53. Also, scholars say the passage just before this story and the passage just after fit together well without the questionable section.

from the old testament

• This passage is not recorded in the Old Testament.

from the new testament

• John 7:53-8:11: “They went each to his own house, but Jesus went to the Mount of Olives. Early in the morning he came again to the temple. All the people came to him, and he sat down and taught them. The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst they said to him, ‘Teacher, this woman has been caught in the act of adultery. Now in the Law, Moses commanded us to stone such women. So what do you say?’ This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. And as they continued to ask him, he stood up and said to them, ‘Let him who is without sin among you be the first to throw a stone at her.’ And once more he bent down and wrote on the ground. But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. Jesus stood up and said to her, ‘Woman, where are they? Has no one condemned you?’ 11 She said, ‘No one, Lord.’ And Jesus said, ‘Neither do I condemn you; go, and from now on sin no more.’”

implications for today

Scholars believe the story of the woman in adultery was an oral tradition that some scribes, centuries later, decided to include because it was widely accepted as true. The problem then, as with now, is that truth is not determined by a few scribes or even by the majority. As the apostle Peter wrote, “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21). Those who believe this story is part of inspired Scripture argue that so many Greek manuscripts included it that it cannot be ignored. As for why it doesn’t appear earlier, some say it was removed by those who feared women would feel freedom to commit adultery since Jesus forgave the adulteress in this story. Later, scribes who knew the story essentially overruled that decision and reinserted it. Unfortunately, this debate leads to some people questioning the inerrancy of the Bible. If this passage is under question, maybe others are, too, they reason. The traditional Christian doctrine is that the original autographs, the first writings biblical authors made under the inspiration of God, are without error. We have none of those original autographs but have recreated them from literally thousands of ancient documents and citations. Theologians acknowledge that some phrasing or words may come under scrutiny, but no important doctrine is in doubt. This applies to the story in John 7:53–8:11; no essential doctrine changes whether that story is actually part of the inspired Scriptures or not. Scholastic review may be one method God uses to ensure His Word stays pure.

Recap

understand

• John 7:53–8:11 is likely a later addition, absent from the earliest manuscripts.
• John 7:53–8:11 powerfully shows Jesus’ mercy and forgiveness.
• The inclusion of John 7:53–8:11 in most Bibles doesn’t affect core Christian doctrines.

reflect

• How does knowing that John 7:53—8:11 may be a later addition affect your trust in the Bible?
• How does Jesus’ mercy in John 7:53—8:11 challenge how you respond to others’ mistakes?
• How do you reconcile doubts about Scripture?

engage

• How should the church handle passages with uncertain origins while maintaining biblical authority?
• What does John 7:53—8:11 teach us about grace, regardless of its textual history?
• How can understanding manuscript history deepen our appreciation for God’s Word without shaking our faith?