The fourth reason is to give them opportunity to desist from their malicious case; and this indeed pertains to judges.
3. As to what is asked: what was He writing? Augustine responds that He wrote what He spoke. But Ambrose says that He wrote: Earth, earth, write down the rejected men, and this is drawn from Jeremiah chapter twenty-two. The Interlinear Gloss says that He was writing "their sins." Others say that He was writing letters in which each one could read his own sins.
2. As to what is asked: why did He write with His finger? The reason is literal, because I believe He did not have another pen. There is also a moral and allegorical reason: moral, because by the finger is understood discernment; He wished each person to examine himself with discernment; allegorical, to signify that He was the one who had written the Law with His finger, Exodus chapter thirty-one.
15. Question III. Likewise it is asked about the Lord's response: He who is without sin among you, let him cast the first stone at her.
From this response it seems that no one could accuse anyone, because no one is clean from filth and no one is without sin; and if this is so, crimes will remain unpunished.
If you say that the Lord understood this concerning mortal sin, then it is objected: because it is commanded to correct a brother and to accuse him; therefore, if no one sins by doing what he is bound to do, then if a sinner is bound to accuse, because he is not absolved on account of his fault, therefore he does not sin by accusing.
If you say that he sins not in this, that he does it, but in this, that he does not do it worthily, it is objected: because this is not a privileged work.
I respond: It must be said that a sinner existing in mortal sin who accuses another is either a notorious sinner in the same kind of sin, and then he scandalizes, as far as lies in him, and sins with a twofold sin, namely of scandal and contempt. But a hidden sinner, whether in the same kind of sin or in another: if he knows that he has sin, and considers his brother's sin and judges it, and neglects himself, he sins with the sin of contempt — not in this, that he accuses, but in this, that when he ought to purge and examine himself, he neglects and despises this. Hence the word of the Lord is to be understood in this way; and thus the response to that objection is clear.
16. Question IV. Likewise, it is asked concerning the absolution of the woman.
1. It seems that the Lord directly acted against the Law, because he absolved the one whom the Law condemned, and the time of the Law and its observance still endured.
2. Likewise, it seems that he acted unjustly, because he imposed no punishment; it seems that he gave license to sin.
I respond: The Lord did not act against the Law, because he himself was above the Law and could dispense from the precept of the Law. Nor however did he act against it, because the accusers did not persist in accusing, and the woman was alone and without an accuser, and such a one the Law did not condemn. Hence he first repelled the adversaries with the tongue of justice, and afterward, when she was left to him, he raised the eyes of mercy. Nor however would he have condemned her, even if the adversaries had persisted, as Augustine says: "Far be it that he should condemn, who came to save."
3. To the other point it must be said that he was the Lord, and therefore could pardon all; nor however did he favor sins by pardoning, because he forbade her to sin any further; and this because, as Augustine says, "God condemned not the person but the sin."
17. Again therefore Jesus spoke to them: I am the light of the world. Having confuted the perversity of the Jews, in this second part the Lord manifests the dignity and nobility of his doctrine. Now the nobility of his doctrine consists in this, that it liberates from the blindness of error, from the servitude of sin, from the condemnation of death. First therefore it is shown how it liberates from the blindness of error and of unbelief. Second, how it liberates from the servitude of sin, at: Therefore Jesus said to them again, etc. Third, how it liberates from the condemnation of death, at: Amen, amen I say to you: If anyone keeps my word, he shall not taste death forever.
First, therefore, he commends his doctrine in this, that it liberates from the darkness of error, and this indeed he does in the following manner: first is introduced the commendation of the doctrine; second, on account of the Jews' reproach, the approbation of the commendation; third, the manifestation of Jewish ignorance; fourth, the evasion of perfidy.
18. (Vers. 12.). First, therefore, is introduced the commendation of the doctrine in this, that the Lord says those who accompany him and adhere to his doctrine are freed from darkness; on account of which he says: Again therefore Jesus spoke to them, because he had confuted their perversity, he again resumed his discourse, that he might show the nobility of his doctrine.
He commends therefore his doctrine, saying: I am the light of the world, that is, of men existing in the world: above in chapter one: "He enlightens every man," etc. I am the light of the world, through instruction: Sirach twenty-four: "I illuminate doctrine like the dawn for all." He who follows me, through the captivity of the intellect; Second Corinthians ten: "Bringing every intellect into captivity to the obedience of Christ"; such a one follows: below in chapter twelve: "He who serves me, let him follow me." Does not walk in darkness, through the blinding of error: Ephesians four: "Do not walk as the Gentiles walk in the vanity of their mind"; below in chapter twelve: "Walk while you have the light, lest the darkness overtake you." But shall have the light of life, through the vision of divine brightness: but shall have, because in the future there will be the light of life, which cannot be extinguished; but now it can be; whence in the Psalm: "With you is the fountain of life, and in your light we shall see light." Or he says shall have for this reason, because now we walk by faith, but then we shall have it through the comprehension of sight; in the present, however, it is not comprehended unless it is overshadowed by flesh. Whence Bernard: "No gaze could bear the splendor of that eternal light, unless it were overshadowed by the light cloud of flesh"; therefore, he says, it was said in Luke one: "The power of the Most High shall overshadow you."
19. (Vers. 13.). The Pharisees therefore said to him. Here is touched upon the second point, namely the approbation of the commendation on account of the Jews' reproach. For they reproached him because he commended himself. Therefore they say: You bear witness concerning yourself; your testimony is not true, that is, it is not to be accepted as true, because it is said in Proverbs twenty-seven: "Let another praise you, and not your own mouth; a stranger, and not your own lips." To this reproach the Lord adds his response; therefore he says:
20. (Vers. 14.). Jesus answered and said to them, and he defends his testimony as true, because it is certain, because it is legitimate: therefore he says: Even if I bear witness of myself, my testimony is true, because I am God: Numbers twenty-three: "God is not a man, that he should lie." Therefore it is true and acceptable, because certain: whence he says: Because I know whence I come and whither I go: Proverbs twelve: "He who speaks what he knows is a judge of justice, but he who lies is a fraudulent witness"; below, chapter thirteen: "Knowing that he came forth from God and goes to God." But you argue wrongly: whence he adds: But you do not know whence I come or whither I go: Psalm: "They knew not, neither did they understand; they walk in darkness." And he shows that they do not know this: whence he says:
21. (Vers. 15.). You judge according to the flesh; First Corinthians three: "Since there is among you jealousy and contention, are you not carnal and walking according to man?" — that is, you judge, because they believed him to be a mere man and to seek his glory as a man; and therefore they challenged his testimony. But I judge no one, in the present, that is: above, chapter three: "God did not send his Son into the world to judge the world." I do not judge, by condemning, as you now condemn me: and this not because I cannot or do not know how — indeed I know and I can: therefore he says:
22. (Vers. 16.). And if I judge, my judgment is true, not carnal, not uncertain, nor according to appearance; Isaiah eleven: "He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears"; and therefore I cannot err in judgment: Because I am not alone, but I and the Father who sent me. Whence, because in judging I do not depart from him, therefore I do not err: above, chapter five: "I can do nothing of myself, but as I hear, I judge, and my judgment is just."
Not only is my testimony certain, but also legitimate, because according to the Law it was sufficient: whence he says:
23. (Vers. 17.). And in your Law it is written that the testimony of two men is true, that is, acceptable; Deuteronomy nineteen: "In the mouth of two or three witnesses every word shall stand."
24. (Vers. 18.). I am he who bears witness of myself, and he who sent me, the Father, bears witness of me, therefore my testimony is not to be rejected; First John five: "There are three who give testimony in heaven: the Father, the Word, and the Holy Spirit."
25. (Vers. 19.). They said therefore to him. Here the third point is touched upon, namely the manifestation of Jewish ignorance: