And the scribes and Pharisees brought him a woman caught in adultery; and when they had set her in the midst of them, they said to him, "Master, this woman was taken in adultery, in the very act. Now Moses in the Law commanded us that such should be stoned: but what do you say?" (John 8:3-5)
- Integrity and wisdom that have gained respect. The peacemaker is not a meddler who inserts himself into other peoples' business, but has earned such a reputation that he is sought. There is a chance -- though not a guarantee -- that all parties would respect this person's words. The reputation is a mixed blessing: this particular peacemaking opportunity was meant as a trap (v6).
- Accepts the legitimate concerns and upholds the standards of right. At no point does Jesus question the legitimacy of the laws upholding marriage, which are the basis of the complaint. His reply takes for granted that the law against adultery is a legitimate reflection that adultery is wrong. He upholds standards that are rightly respected. As we see later in Jesus' more private comments to the woman ("Go and sin no more"), he recognizes the crowd's original complaint that the woman's action was in fact wrong, and could not be tolerated in a God-fearing nation or among God-fearing people. Without shared standards, there is no basis for shared peace.
- Discerns multiple conflicts with multiple wrongdoers. Without denying the legitimacy of any honest complaint, the truly right party in one area can be self-seeking and self-righteous in pursuing (partial) justice for that complaint. Self-righteous and partial justice is not in the interest of peace. Jesus' answer to the crowd, to the teachers and legal experts, is one of Jesus' best-known answers to a trick question: "He that is without sin among you, let him cast the first stone at her" (v7).
- Respectful treatment of both sides. He did not call them hypocrites. He did not harangue them to see the value of mercy. As surely as he was not the woman's accuser, he was not the crowd's accuser either.
- Without accusing, opens eyes to see their own role in the conflict. An accusation would have closed their ears, instead of opening their eyes. He worked with the basis of their accusation, their sense of right, as common ground. Their legitimate concern for what was right had the crowd lining up to condemn the woman. While they were in line so eager to uphold the right, Jesus suggested who could come to the front of the line. And so their eagerness to do right was employed so they could see right more clearly, as each one had to examine himself by that same standard. There are things we might never accept from another person, but we could possibly see for ourselves. The people dropped their stones and left, one by one.
- Resolves all the legitimate grievances. Even though no one from the crowd remained to accuse the woman, she was still genuinely in the wrong. He confronted her after the crowd had left, in a way that did not worsen the secondary problem of the self-righteous crowd. Very few stubborn problems have only one wrongdoer. There was no implication that multiple competing grievances cancel each other, no confusion that only one party could possibly be wrong, or that those who were wrong in part must be wrong in whole. Neither was the goal to identify and apportion blame. The peacemaker does not confuse or conflate issues, or minimize the original cause once the attention has shifted. And so Jesus both relieved her fears and insisted on her redemption: "Neither do I condemn you. Go and sin no more." (v11)
- May leave both sides with more than they expected. Both the crowd and the woman left that day with more wisdom than they entered, with more compassion, with a firmer dedication to the right. I suspect that they could not have attained peace without it.