Introduction
The writings of Homer, Plato, and Aristotle have received much attention throughout the centuries. Their writings stand canonically as the ancient Greek classics stemming back to the 8th century BC. These texts are studied in schools and respected as great pieces of literary art. However, none of these ancient original Greek texts remain. They have survived through what are known as manuscripts (MSS), which are copies. The earliest copies of these texts date after the 8th century AD. Homer's Iliad's oldest manuscript dates to the 10th century AD, which is more than a thousand-year gap from its original. The NT text we have is also a copy; this should come as no surprise. For example, not one single original text of the Gospel of Luke or a Pauline Epistle is in existence. The difference here lies in the amount and proximity of the copies that have survived.
Today, more than 5,800 New Testament manuscripts exist, compared to the minimal data and material from the other Greek texts mentioned. These manuscripts come in different categories, papyri (a type of material written on), majuscules (written in capital letters), minuscules (written in lowercase letters), and lectionaries (daily readings for the church). Between the 2nd-16th century, many translations or versions came from these copies like Latin, Coptic, and Syriac. Not to mention the over one million biblical quotations from the church fathers. New Testament scholar Jacobus Petzker writes, "Indeed, so extensive are these citations that if all other sources for our knowledge of the text of the New Testament were destroyed, they would be sufficient alone for the reconstruction of practically the entire New Testament.” 1
Not only is the quantity vast, but some of the oldest NT MSS roughly date between 30-50 years after the last book of the NT was written (The Gospel of John, 90 AD). That is close. Some of the most important papyri containing fragments and entire books of the NT date between the years 125-200 AD. Now, why would this be important? If one considers the proximity of the MSS to the original, it becomes most convincing and helpful in the study to determine what the source said. Knowing what the author wrote is what New Testament scholars call "Textual Criticism," it is the study of the copies without the original to determine the original's exact wording.
Importance
Why is all this important, and what does it have to do with us not preaching through John 7:53- 8:11, The pericope of the Adulterous Woman? The answer is simple enough, that passage was not written or found in the earliest MSS. Which means, it was added at a later date by an unknown author. Traditionally, we have accepted only those texts that trace back to the Apostles and those with direct links to the Apostles like: Mark, Luke, Acts, Jude, etc...
Let us elaborate. In most modern versions of the Bible (ESV, CSB, NET, NIV), they place double brackets around the passage letting the reader know that it is not found in the earliest manuscripts or place a footnote. That might make sense to some people, but others may overlook the footnote or brackets. Others may not understand what it implies. Worst off, in some cases, it can cause doubt in the veracity of Scripture. We prefaced the blog with technical information for us to have confidence in God's word. Many other factors give us certainty in Scripture, but the technical side provides a tangible element. The abundance of the MSS described strengthens our faith. Apologetically, we should not feel threatened when textual critics attack our faith by deconstructing the Bible. The Bible is the only ancient text that has survived over the ages, almost precisely as initially intended. Granted, variations in the text exist, like name spellings, editions in sentences, geographical omissions, and other insignificant differences. However, none affect the theology or completely change the message.
The pericope of the adulterous woman is familiar and much endeared. The passage does not skew the gospel message or paint a different picture of Jesus. Though many of the later MSS contain it, they place it within asterisks, still questioning its credentials. The much-respected New Testament scholar, Bruce Metzger attributes this to an "oral tradition which circulated in certain parts of the Western church and subsequently incorporated into various manuscripts at various places.”2 It was in the West by way of Ambrose (339-397 AD) and Augustine (354-430 AD) that the church fully embraced the traditional story. That is why Jerome (346-420 AD) included it in the Latin Vulgate translation of the Bible which consequently became the mainstream version. None of the early Greek fathers like Tertullian (160-220 AD), Origen (185 -253 AD), Chrysostom (347-407 AD) and Theodore of Mopsuestia (350-428 AD) mention it. Metzger also states, "The evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming.”3
A brief list of reasons for omission from earliest MSS:
Our Prerogative
We always want to stay faithful to Scripture and strive to teach the church every inspired word. Though the passage falls in line with the character of Jesus, it has come to us as a story added to the inspired word. We do not teach the additions because we believe that the Scriptures are sufficient for our spiritual life and practice. We need not more. Though many good stories are mentioned of Jesus throughout history, we are not called to preach those stories but Scripture alone. Likewise, we stand firm on the veracity of Scripture. It is trustworthy and our solid rock. Though many other texts crumble under scrutiny, the Bible holds its own, it stands ever strong against examination. I understand this topic needs much more explanation and expansion, but this will have to do for now. More resources with theological themes will come soon!
The writings of Homer, Plato, and Aristotle have received much attention throughout the centuries. Their writings stand canonically as the ancient Greek classics stemming back to the 8th century BC. These texts are studied in schools and respected as great pieces of literary art. However, none of these ancient original Greek texts remain. They have survived through what are known as manuscripts (MSS), which are copies. The earliest copies of these texts date after the 8th century AD. Homer's Iliad's oldest manuscript dates to the 10th century AD, which is more than a thousand-year gap from its original. The NT text we have is also a copy; this should come as no surprise. For example, not one single original text of the Gospel of Luke or a Pauline Epistle is in existence. The difference here lies in the amount and proximity of the copies that have survived.
Today, more than 5,800 New Testament manuscripts exist, compared to the minimal data and material from the other Greek texts mentioned. These manuscripts come in different categories, papyri (a type of material written on), majuscules (written in capital letters), minuscules (written in lowercase letters), and lectionaries (daily readings for the church). Between the 2nd-16th century, many translations or versions came from these copies like Latin, Coptic, and Syriac. Not to mention the over one million biblical quotations from the church fathers. New Testament scholar Jacobus Petzker writes, "Indeed, so extensive are these citations that if all other sources for our knowledge of the text of the New Testament were destroyed, they would be sufficient alone for the reconstruction of practically the entire New Testament.” 1
Not only is the quantity vast, but some of the oldest NT MSS roughly date between 30-50 years after the last book of the NT was written (The Gospel of John, 90 AD). That is close. Some of the most important papyri containing fragments and entire books of the NT date between the years 125-200 AD. Now, why would this be important? If one considers the proximity of the MSS to the original, it becomes most convincing and helpful in the study to determine what the source said. Knowing what the author wrote is what New Testament scholars call "Textual Criticism," it is the study of the copies without the original to determine the original's exact wording.
Importance
Why is all this important, and what does it have to do with us not preaching through John 7:53- 8:11, The pericope of the Adulterous Woman? The answer is simple enough, that passage was not written or found in the earliest MSS. Which means, it was added at a later date by an unknown author. Traditionally, we have accepted only those texts that trace back to the Apostles and those with direct links to the Apostles like: Mark, Luke, Acts, Jude, etc...
Let us elaborate. In most modern versions of the Bible (ESV, CSB, NET, NIV), they place double brackets around the passage letting the reader know that it is not found in the earliest manuscripts or place a footnote. That might make sense to some people, but others may overlook the footnote or brackets. Others may not understand what it implies. Worst off, in some cases, it can cause doubt in the veracity of Scripture. We prefaced the blog with technical information for us to have confidence in God's word. Many other factors give us certainty in Scripture, but the technical side provides a tangible element. The abundance of the MSS described strengthens our faith. Apologetically, we should not feel threatened when textual critics attack our faith by deconstructing the Bible. The Bible is the only ancient text that has survived over the ages, almost precisely as initially intended. Granted, variations in the text exist, like name spellings, editions in sentences, geographical omissions, and other insignificant differences. However, none affect the theology or completely change the message.
The pericope of the adulterous woman is familiar and much endeared. The passage does not skew the gospel message or paint a different picture of Jesus. Though many of the later MSS contain it, they place it within asterisks, still questioning its credentials. The much-respected New Testament scholar, Bruce Metzger attributes this to an "oral tradition which circulated in certain parts of the Western church and subsequently incorporated into various manuscripts at various places.”2 It was in the West by way of Ambrose (339-397 AD) and Augustine (354-430 AD) that the church fully embraced the traditional story. That is why Jerome (346-420 AD) included it in the Latin Vulgate translation of the Bible which consequently became the mainstream version. None of the early Greek fathers like Tertullian (160-220 AD), Origen (185 -253 AD), Chrysostom (347-407 AD) and Theodore of Mopsuestia (350-428 AD) mention it. Metzger also states, "The evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming.”3
A brief list of reasons for omission from earliest MSS:
- Style and vocabulary. Some of the words used are distinct from John's Gospel and would fit Luke's or the Synoptics well. Interestingly enough, one of the MSS places the pericope after Luke 21:38. The conjunctions and some of the phrasing used in verse 8:2 fit better with Luke's styles and usage, even Matthew's.
- Interruption in Sequence. Jesus' reply in 8:12 fits well with the continuation of 7:52; it is a direct reply to the Pharisees. Some MSS include it after 7:36 and 7:44 or even at the end of the Gospel, proving the difficulty in chronology. Without this pericope, John 7:1 flows smoothly through 8:59.
- Greek Fathers. Already mentioned, the Greek Fathers did not make use of it nor comment on it. They may not have been aware of its existence.
- No consistency. Some of the later Armenian, Old Gregorian, and several Latin MSS omit it. Even in the West, there was doubt.
Our Prerogative
We always want to stay faithful to Scripture and strive to teach the church every inspired word. Though the passage falls in line with the character of Jesus, it has come to us as a story added to the inspired word. We do not teach the additions because we believe that the Scriptures are sufficient for our spiritual life and practice. We need not more. Though many good stories are mentioned of Jesus throughout history, we are not called to preach those stories but Scripture alone. Likewise, we stand firm on the veracity of Scripture. It is trustworthy and our solid rock. Though many other texts crumble under scrutiny, the Bible holds its own, it stands ever strong against examination. I understand this topic needs much more explanation and expansion, but this will have to do for now. More resources with theological themes will come soon!
1Jacobus H. Petzer, Contemporary Research, "The Latin Version of the New Testament," in Metzger, Bruce M., and Bart D. Ehrman. The Text of the New Testament: Its Transmission, Corruption, and Restoration. 4th ed. Oxford: Oxford University Press, 2005. 126
2Bruce Manning Metzger, United Bible Societies, A Textual Commentary on the Greek New Testament, Second Edition a Companion Volume to the United Bible Societies' Greek New Testament (4th Rev. Ed.) (London; New York: United Bible Societies, 1994), 188.
3Ibid 187
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