The Pericope Adulterae: Should We Preach It?

The story of the woman caught in adultery, found in John 7:53-8:11, is one of the most compelling narratives in the New Testament. It speaks of grace, judgment, and the transformative power of forgiveness. Yet, despite its profound message, this passage is shrouded in controversy due to its questionable authenticity in early manuscript traditions.

The Manuscript Landscape

To grasp the weight of the debate surrounding this passage, we must delve into the manuscript history. The earliest and most significant manuscripts of the New Testament, such as P66 and P75, which date back to the late 2nd century, do not include this passage. This absence raises eyebrows among scholars and theologians alike, who argue about the implications of its exclusion.

In stark contrast, some manuscripts, particularly those from the 4th century onward, do include the story. For instance, the Codex Sinaiticus and Codex Vaticanus, two of the oldest nearly complete manuscripts of the Bible, present the narrative but often mark it with an asterisk or a note indicating its disputed status. This suggests that even in their time, there was a palpable hesitance about its authenticity.

Additionally, the Western Text tradition, which includes several early translations and commentaries, does feature this story. However, many of these texts show variations in the wording, structure, and even placement within the gospel, further complicating the narrative's standing as scripture.

The Implications of Non-Inclusion

The absence of the passage in the earliest manuscripts begs a critical question: Is it scripture? Is it what John wrote? The argument against its inclusion primarily hinges on the premise that foundational texts should be rooted in the earliest records of Christian tradition. If we consider the manuscripts that lack this narrative, we are confronted with a moment of reckoning. Should a story, no matter how poignant, be afforded the status of scripture if it is not found in the most authoritative texts?

This perspective pushes us to reconsider the nature of biblical authority. The Bible has long been revered as the inerrant word of God, but how do we reconcile this belief with the fluidity of its textual history? The absence of the adultery narrative in the earliest manuscripts suggests that it may have been a later addition, possibly reflecting the evolving theological landscapes of the early church rather than divine revelation.

Theological Ramifications

The implications of this manuscript history extend beyond textual criticism into the realms of theology and ethics. If we deem the passage as non-scriptural, what happens to the themes of forgiveness and grace that it embodies? Are we then left with a more rigid interpretation of sin and judgment, devoid of the redemptive qualities that this story so beautifully illustrates?

Conversely, some argue that the moral and ethical teachings of Jesus are consistent enough throughout the Gospels that the absence of this passage does not diminish their value. They contend that the message of grace is woven throughout the entirety of scripture, and thus, we can still find solace in the overarching narrative of redemption.

A Critical Lens

The story of the woman caught in adultery serves as a powerful lens through which we can examine the complexities of scripture and tradition. While it may resonate deeply with many believers, its place within the biblical canon remains hotly contested. The lack of early manuscript support challenges us to scrutinize not only this specific passage but also the foundations of our faith.

In a world where authenticity and integrity are paramount, the manuscript history reminds us that even sacred texts are subject to the trials of time and interpretation, which we as Christians should welcome. As we navigate these waters, let us approach scripture with both reverence and critical inquiry, acknowledging that our understanding of divine truth is often a tapestry woven from both inclusion and exclusion.

Should We Preach It?

This question is not straightforward, and you will need to stand firm in your beliefs regarding it. The story of the woman caught in adultery has a rich tradition; it is frequently cited in sermons and narratives to evoke strong emotions. It appears in nearly every film about Jesus and is referenced in many books. The real question is whether we should prioritize emotional appeal or truth. When framed this way, the answer should be clear: Christians prioritize truth above all. Even if a story resonates emotionally, if it does not align with John’s original writing, it lacks divine inspiration and, consequently, any genuine power.

So, should we preach this story? I would say no. Considering all the available information, I do not believe it exists in the original manuscript, and it is not reflective of what John actually wrote. Professor Daiel B. Wallace had a witty quote about this passage, and I think He’s right. He said “The Pericope Adulterae" (John 7:53-8:11) is the best story in the Bible that's not scripture".

Conclusion: Is the bible still inerrant?

This question raises important implications that need to be addressed. Does this mean our Bibles are corrupted? Absolutely not. When we say that the Bible is the infallible, inerrant, and inspired Word of God, we mean that the words written by John and the other authors are without error. It's worth noting that the Bible has been translated into hundreds of languages and has been copied from the originals for thousands of years. However, this should not raise concerns. The Bible is the most studied and examined book of antiquity by a significant margin. Furthermore, we possess far more manuscripts of the Bible than any other ancient text.

To illustrate this point, the next closest works, Homer's The Iliad and The Odyssey, combined, have about 1,700 manuscripts. In comparison, the New Testament alone has around 5,800 manuscripts. With that being said, you can feel confident that the writings of the Bible are faithfully presented in the version you hold in your hands (barring some very loose translations). While there may be some references and marginal notes, nothing essential is omitted. The Bible is indeed the infallible and inerrant Word of God, capable of bringing life to the lost—just not on the day you preach the Pericope Adulterae.