The Great Commentary of Cornelius a Lapide: S. John
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 vii. 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, O 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."
Ver. 12. — Then said Jesus again unto them , I am the Light of the world. The Gloss connects these words with what had immediately preceded, in this way : — “He adds what His Divinity could effect, in order that no one should doubt His power of forgiving sin." Marvel not that I set free the adulteress from the darkness of sin, for I am the uncreated Light of the world, i.e., God. And He adds below (ver. 15), “I judge no one;” I neither sentence nor acquit the woman in a human court, but in the court of heaven. But others refer back His words to 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.