This situation is apparently just an attempt to entrap Jesus (v. 6). If he is lax toward the law, then he is condemned. But if he holds a strict line, then he has allowed them to prevail in their ungodly treatment of this woman and has opened himself up to trouble from the Romans, for he will be held responsible if the stoning proceeds. The leaders of Israel are putting God to the test in the person of his Son, repeating the Israelites’ historical pattern on more than one occasion in the wilderness at Meribah and Massah (Ex 17:2; Num 20:13; cf. Deut 6:16; Ps 95:8-9; 106:14).
The third stage, Jesus’ response to the opponents (vv. 6-9), is very memorable. While remaining seated he bends over and writes with his finger on the ground. This act of writing on the ground is itself very significant. Kenneth E. Bailey has pointed out (in unpublished form) that it was unlawful to write even two letters on the sabbath but that writing with dust was permissible (m. shabbat 7:2; 12:5). If this were the eighth day of the feast, which was to be kept as a day of rest, then Jesus’ writing on the ground would show that he knows well not only the law but also the oral interpretations.
Furthermore, his writing echoes an Old Testament passage, thereby turning it into a symbolic action (Jeremias 1972:228): “O Lord, the hope of Israel, all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the Lord, the spring of living water” (Jer 17:13).