Leviticus 20:10

Any man who commits adultery with the wife of another or who commits adultery with his neighbor's wife will die without remedy. The text says in plural: they will die without remedy, referring to the adulterer and the adulteress. And he wanted to point out here some difference between any man and his neighbor, although the Scripture often puts forth almost any man. But what does this expression mean, which speaks first of any man and then repeats the same thing about the neighbor, being natural that, if one has to abstain from the wife of any man, one should abstain much more from the wife of the neighbor ? If you had spoken first of your neighbor, you would have to add something about any man, so that he would not believe that he could commit adultery with the wife of one who was not a neighbor. Now, if the lesser evil is not lawful, how can the greater evil be lawful? Because if it is not lawful to commit adultery with the wife of any man, how much less will it be to commit it with the wife of your neighbor! Does this repetition perhaps try to explain what was said first, so that the evil is understood so great that it is committing adultery with the wife of any man, because, if one did, he would commit adultery with the woman of the neighbor? In reality, every man is a neighbor of another man.

A woman accused of adultery was brought by the Scribes and Pharisees to the Lord Jesus with the malicious intent, that, if He was to acquit her, He might seem to annul the Law, if He condemned her, that He might seem to have changed the purpose of His coming, since He came to remit the sins of all men. To the same purport He said above, "I judge no man." So when they brought her they said, "This woman was taken in adultery, in the very act; now Moses in the Law commanded us that such should be stoned, but what sayest Thou?" While they were saying this, Jesus stooped down and wrote with His finger on the ground. And as they waited for His answer, He lifted up His head and said, "He that is without sin among you, let him first cast a stone at her." What can be more Divine than this sentence, that he should punish sins who is himself free from sin? For how can we endure one who takes vengeance on guilt in another and excuses it in himself? When a man condemns in another what he commits himself, does he not rather pronounce his own condemnation? Thus He spake, and wrote upon the ground. What then did He write? This, "Thou beholdest the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye." For lust is like a mote, it is quickly kindled, quickly consumed; the sacrilegious perfidy which led the Jews to deny the Author of their salvation declared the magnitude of their crime. He wrote upon the ground with the finger with which He had written the Law. Sinners' names are written in the earth, those of the just in heaven, as He said to His disciples, "Rejoice, because your names are written in heaven." And He wrote a second time, that you may know that the Jews were condemned by both Testaments. When they heard these words they went out one after another, beginning at the eldest, and sat down thinking upon themselves. "And Jesus was left alone, and the woman standing in the midst." It is well said that they went out who chose not to be with Christ. Without is the letter, within are the mysteries. For in the Divine lessons they sought, as it were, after the leaves of trees, and not after the fruit; they lived in the shadow of the Law, and could not discern the Sun of Righteousness. Finally, when they departed Jesus was left alone, and the woman standing in the midst. Jesus about to remit sin remains alone, as He says Himself,…