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He that is without sin - Αναμαρτητος, meaning the same kind of sin, adultery, fornication, etc. Kypke has largely proved that the verb ἁμαρτανειν is used in this sense by the best Greek writers.

Let him first cast a stone at her - Or, upon her, επ 'αυτῃ . The Jewish method of stoning, according to the rabbins, was as follows: The culprit, half naked, the hands tied behind the back, was placed on a scaffold, ten or twelve feet high; the witnesses, who stood with her, pushed her off with great force: if she was killed by the fall there was nothing farther done; but, if she was not, one of the witnesses took up a very large stone, and dashed it upon her breast, which generally was the coup de grace, or finishing stroke. This mode of punishment seems referred to, Matthew 21:44. However, this procedure does not appear to have been always attended to. See Leviticus 24:16, and John 8:59; of this chapter.

They continued asking him - They pressed the question upon him. They were determined to extort an answer from him, and showed a perseverance in evil which has been unhappily often imitated.

Is without sin - That is, without this particular sin; he who has not himself been guilty of this very crime - for in this place the connection evidently demands this meaning.

Let him first cast a stone at her - In the punishment by death, one of the witnesses threw the culprit from the scaffold, and the other threw the first stone, or rolled down a stone to crush him. See Deuteronomy 17:6-7. This was in order that the witness might feel his responsibility in giving evidence, as he was also to be the executioner. Jesus therefore put them to the test. Without pronouncing on her case, he directed them, if any of them were innocent, to perform the office of executioner. This was said, evidently, well knowing their guilt, and well knowing that no one would dare to do it.

Again the priests and rulers proceeded to lay plans for arresting Jesus. It was urged that if He were longer left at liberty, He would draw the people away from the established leaders, and the only safe course was to silence Him without delay. In the full tide of their discussion, they were suddenly checked. Nicodemus questioned, “Doth our law judge any man, before it hear him, and know what he doeth?” Silence fell on the assembly. The words of Nicodemus came home to their consciences. They could not condemn a man unheard. But it was not for this reason alone that the haughty rulers remained silent, gazing at him who had dared to speak in favor of justice. They were startled and chagrined that one of their own number had been so far impressed by the character of Jesus as to speak a word in His defense. Recovering from their astonishment, they addressed Nicodemus with cutting sarcasm, “Art thou also of Galilee? Search and look: for out of Galilee ariseth no prophet.” DA 460.1

Yet the protest resulted in staying the proceedings of the council. The rulers were unable to carry out their purpose and condemn Jesus without a hearing. Defeated for the time, “every man went unto his own house. Jesus went unto the Mount of Olives.” DA 460.2

From the excitement and confusion of the city, from the eager crowds and the treacherous rabbis, Jesus turned away to the quiet of the olive groves, where He could be alone with God. But in the early morning He returned to the temple, and as the people gathered about Him, He sat down and taught them. DA 460.3

The Feast of Tabernacles had just ended. The priests and rabbis at Jerusalem had been defeated in their plottings against Jesus, and, as evening fell, “every man went unto his own house. Jesus went unto the Mount of Olives.” John 7:53; 8:1. MH 86.1

From the excitement and confusion of the city, from the eager crowds and the treacherous rabbis, Jesus turned away to the quiet of the olive groves, where He could be alone with God. But in the early morning He returned to the temple; and as the people gathered about Him, He sat down and taught them. MH 86.2

The investigation of cases in Battle Creek was very much after the order in which a lawyer criticizes a witness, and there was a decided absence of the Spirit of God. There were a few united in this work who were active and zealous. Some were self-righteous and self-sufficient, and their testimonies were relied upon, and their influence swayed the judgment of Brethren R and S. Because of some trivial deficiency, Sisters T and U were not received as members of the church. Brethren R and S should have had judgment and discrimination to see that these objections were not of sufficient weight to keep these sisters out of the church. Both of them had been long in the faith and had been true to the observance of the Sabbath for eighteen or twenty years. 3T 105.1

Sister V, who brought up these things, should have urged against herself more weighty reasons why she should not have become a member of the church. Was she without sin? Were all her ways perfect before God? Was she perfect in patience, self-denial, gentleness, forbearance, and calmness of temper? If she were without the weaknesses of common women, then she could cast the first stone. Those sisters who were left out of the church were worthy of a place in it; they were beloved of God. But they were dealt with unwisely, without sufficient cause. There were others whose cases were handled with no more heavenly wisdom and without even sound judgment. Brother S's judgment and power of discrimination have been perverted for very many years through the influence of his wife, who has been a most effective medium of Satan. If he had possessed the genuine quality of independence he would have had proper self-respect and with becoming dignity would have built up his own house. When he has started upon a course designed to command respect in his family he has generally carried the matter too far and has been severe and has talked harshly and overbearingly. Becoming conscious of this after a time, he would then go to the opposite extreme and come down from his independence. 3T 105.2

In this state of mind he would receive reports from his wife, give up his judgment, and be easily deceived by her intrigues. She would sometimes feign to be a great sufferer and would relate what privations she had endured and what neglect from her brethren, in the absence of her husband. Her prevarications and cunning artifices to abuse the mind of her husband have been great. Brother S has not fully received the light which the Lord has given him in times past in regard to his wife or he would not have been deceived by her as he has been. He has been brought into bondage many times by her spirit because his own heart and life have not been fully consecrated to God. His feelings kindled against his brethren, and he oppressed them. Self has not been crucified. He should seek earnestly to bring all his thoughts and feelings into subjection to the obedience of Christ. Faith and self-denial would have been Brother S's strong helpers. If he had girded on the whole armor of God and chosen no other defense than that which the Spirit of God and the power of truth gives him, he would have been strong in the strength of God. 3T 106.1

Some have been ready to say anything, to prefer any charge, against the servants of God, and to be jealous and faultfinding. And if they can find any instance where, in their zeal for the cause of God, they think ministers have spoken decidedly, and perhaps severely, they have been willing to make the most of their words, and have felt at liberty to cherish the most bitter, wicked spirit, and to charge the Lord's servants with wrong motives. Let these faultfinders ask what they would have done under similar circumstances, bearing similar burdens. Let them look and search and condemn their own wrong, overbearing course and their own impatience and fretfulness; and when without sin themselves, let them cast the first stone of censure at the brethren who are trying to get them into working order. A holy God will not bring out souls to the truth to come under such an influence as has existed in the church. Our heavenly Father is too wise to bring souls into the truth to be molded by the influence of these men who are unconsecrated in heart and life. These men are not in harmony with the truth. They are not in union with the body, but are drawing off from the church. They are working at cross purposes with those whom God is using to bring souls into the truth. 4T 238.1

Who would nourish those who should take their stand to obey all of God's commandments? Who would be nursing fathers and nursing mothers to those who need help and strength? Do these brethren know what they are doing? They are standing directly in the way of sinners. They are blocking up the way by their own wrong course. The blood of souls will be on their garments unless they repent and entirely change their course. Do these disaffected ones think that they are right and the body of Sabbathkeepers deluded? By their fruits ye shall know them.” Whom is God blessing? Whom is He leading? Who are at work for Him? Who are doing good in laboring to get the truth before other minds? Do these men think that the body will come to them and give up their experience and views to follow the judgment of these unconsecrated ones? or will they come into harmony with the body? 4T 238.2

Brother G boasts of his independence of mind and judgment, while he is blocking up the way of sinners by his unconsecrated life and his opposition to the work in blindly warring against Christ in the persons of His servants; but he is deceived in the quality of true independence. Independence is not obstinacy, although obstinacy is often confounded with independence. When Brother G has formed an opinion, and expressed it in his family or in the church with considerable confidence and with some publicity, he is then inclined to make it appear that he is right by every argument he can produce. He is in danger, great danger, of closing his eyes and violating his conscience by his persistency; for the temptation of the enemy is strong upon him. His pride of opinion is hard to yield, even in the face of light and evidence sufficient to convince him if he would be convinced. He thinks that if he should admit that he was wrong, it would be a reflection on his judgment and discernment. 4T 239.1