The Shape of John's Gospel: The Creational-Covenantal-Festal Pattern, The Woman Caught In Adultery, and Textual Criticism

How Literary Design Sheds Light on Textual Variants

Introduction

A few years ago, I shared some thoughts on textual criticism that have only deepened over time. As I've continued to study Scripture, I've found myself increasingly critical of certain modern Bible translations, particularly the English Standard Version (ESV). While the ESV is highly regarded for its scholarly approach, I believe it exhibits philosophical biases that can inadvertently distort the text of Scripture. If you explore this issue, a simple Google search reveals that during the translation process, dozens of passages have been removed or bracketed with notes in the ESV. This is primarily because these texts are absent from what are considered the "most reliable" manuscripts.

I find this methodology unconvincing.

This brings us to a crucial question: Why do I, someone who respects the expertise of modern textual critics—many of whom are undoubtedly more proficient in this field than I am—find their conclusions unpersuasive? What compels me to challenge the prevailing academic consensus?

Let me clarify from the outset that my position is not rooted in adherence to King James Onlyism or strict Traditional Text advocacy, although I hold respect for those who prioritize the Byzantine text-type. I have no quarrel with these scholars and appreciate their contributions to the field.

My skepticism arises from a growing conviction that the text of Scripture itself provides internal evidence attesting to the authenticity of certain disputed passages—not necessarily all, but several that are significant. I believe that Scripture not only interprets Scripture but also determines Scripture; in other words, it is self-authenticating.

By this, I mean more than what might initially meet the eye. Dr. Michael Kruger articulates that the Bible contains within itself evidence of its divine origins—a concept echoed in the Westminster Confession of Faith in its section on Holy Scripture. However, I wish to extend this notion further by proposing that one of the profound ways Scripture bears evidence of its divine origin is through its intricate literary design.

The Bible is not merely a collection of disparate writings; it is a unified work exhibiting remarkable literary coherence and sophistication. Its authors, under the inspiration of the Holy Spirit, employed deliberate structures and patterns that reinforce theological truths.

One such pattern is the THEOS framework—Transcendence, Hierarchy, Ethics, Oaths, and Sanctions—which encapsulates the covenantal structure woven throughout Scripture and intricately aligns with the seven-day creation narrative in Genesis 1. For those unfamiliar, the THEOS framework represents the five fundamental components of a biblical covenant. In both the Bible and the ancient Near Eastern context, every covenant begins with a transcendent suzerain (a sovereign ruler) initiating a relationship with a vassal (a subordinate party). This covenant establishment involves:

• Transcendence: The suzerain's supreme authority and initiation of the covenant.

• Hierarchy: The delineation of roles and responsibilities within the covenant relationship.

• Ethics: The stipulations and commandments that govern the conduct of the vassal.

• Oaths: The commitments and promises made by both parties, often accompanied by ceremonial rites.

• Sanctions: The blessings for obedience and curses or judgments for disobedience.

For those interested in delving deeper into this profound pattern, I highly recommend exploring the works of scholars and theologians such as Meredith Kline, who has extensively analyzed covenant theology in his works titled Treaty of the Great King: The Covenant Structure of Deuteronomy and Kingdom Prologue: Genesis Foundations for a Covenantal Worldview; Ray Sutton, known for his insights on covenantal structures in his work titled That You May Prosper: Dominion By Covenant; Peter Leithart and James Jordan, who have contributed significantly to biblical typology and symbolism; and most notably, Mike Bull, whose writings in his Bible Matrix series offer a comprehensive examination of the THEOS framework and its application across Scripture. Their collective work provides valuable perspectives that enhance our understanding of the Bible's literary and theological coherence.

To illustrate how this pattern manifests in Scripture, let's turn our attention to the Gospel of John. In this Gospel, we observe cycles of seven—heptamerous cycles—that correspond to the THEOS pattern. These cycles are not arbitrary; they reflect a deliberate literary design that enhances the theological depth of the text. Each cycle reinforces key themes about God's nature, His relationship with humanity, and the unfolding plan of redemption.

When modern textual criticism leads to the exclusion of passages that fit seamlessly into these established patterns—such as the account of the woman caught in adultery (John 7:53–8:11)—it raises concerns about the methodology being used. If the omission disrupts the literary and theological structure, we must question whether external manuscript evidence alone should determine a passage's authenticity.

Therefore, my skepticism toward certain critical approaches stems from a deep appreciation for the Bible's literary artistry and theological unity. Scripture authenticates itself not just through its content but through its form—its patterns, structures, and the harmonious interplay of its parts. Recognizing these features provides a more holistic understanding of the text and supports the inclusion of passages that uphold the integrity of these patterns.

In essence, I believe that any evaluation of Scripture should consider both external evidence and the internal witness of the text's literary design. This approach honors the self-authenticating nature of Scripture and acknowledges the divine inspiration that guided its composition.

The Shape of the Gospel of John

Refer to Michael Bull’s "Bible Matrix" legend to explore the correspondences among the Covenant, Festival, and Creation patterns. Additionally, note how these patterns overlap with the Scriptural patterns of the Tabernacle, Sacrifice, and Worship.

To demonstrate the profound patterns woven into Scripture, let us examine the Gospel of John more closely.

Several years ago, while preparing an Easter sermon from this Gospel, I became increasingly aware of its intricate and deliberate structure. Notably, as Peter Leithart highlights in his insightful commentary, both John's Gospel and the Book of Revelation are organized into cycles of seven—heptamerous cycles.

But what does it mean to say that John's Gospel is structured in cycles of seven?

Under the inspiration of the Holy Spirit, John not only conveyed the content of Holy Scripture but also crafted it with intentional literary design. He structured his Gospel according to the THEOS framework, reflecting the covenantal pattern and mirroring the seven-day creation narrative from Genesis 1.

At the textual level, these cycles repeat throughout the book like recurring musical motifs. One cycle begins, unfolds, and concludes, only to be followed immediately by another with subtle variations. This is akin to the recurring themes in a symphony or the variations of "The Imperial March" throughout the Star Wars saga—each reappearance of the motif introduces new nuances as the narrative progresses.

This pattern corresponds to the seven days of creation, the covenantal structure, and the feasts of Israel, creating a multi-layered tapestry that enriches the Gospel's message.

Perhaps you remain skeptical or unconvinced of the existence of such a pattern. Allow me, then, to illustrate how this structure unfolds within the Gospel of John, highlighting the deliberate literary design that underpins the text.

The Shape of John 1:1–3:21

John's Gospel begins by intentionally echoing back to the very start of Scripture.

Back to Genesis 1:1—"In the beginning."

This is profoundly meaningful. In Scripture, every word is purposeful; God does not waste words. Not only does John 1:1 mirror the opening of Genesis, but the entire first three chapters of John's Gospel are structured according to the creation pattern found in Genesis 1. Here's how this unfolds:

1. Transcendence — Day 1 — Sabbath (John 1:1–18)

   The introduction of the Logos (the Word) and the Light corresponds with Day 1 of creation, when God spoke light into existence. John proclaims that the Logos—Jesus the Messiah—is the divine Word through whom all things were made. This establishes Jesus' transcendence and His foundational role in creation, paralleling God's sovereign initiation of the universe.

2. Hierarchy — Day 2 — Passover (John 1:19–34)

   John the Baptist's testimony about Jesus, including his baptizing with water and announcing the One who will baptize with the Holy Spirit, aligns with Day 2 of creation, when God separated the waters above from the waters below, creating the firmament. This act of division reflects the establishment of hierarchy and order. Additionally, the theme of separation and deliverance resonates with the Passover, where God's people were set apart and saved from judgment.

3. Ethics (Ascension — Priest) — Day 3 — Firstfruits (John 1:35–42)

   The calling of the first disciples who begin to follow Jesus corresponds with Day 3 of creation, when God brought forth seed-bearing plants and vegetation on the earth. The disciples represent the early seeds of the Church—the firstfruits of the new covenant community. This stage emphasizes ethical commitment and ascension, as they leave their former lives to follow Christ, embodying a priestly dedication to God's service.

4. Ethics (Testing — King) — Day 4 — Pentecost (John 1:43–51)

   The encounters with Philip and Nathanael correspond with Day 4 of creation, when God set the sun, moon, and stars in the heavens. Jesus tells Nathanael, "You will see heaven opened, and the angels of God ascending and descending on the Son of Man." Angels are often symbolized as stars (see Job 38:7 and Revelation 1:20). This reflects the phase of ethical testing, where Nathanael's faith is affirmed, and highlights Jesus' kingship as the bridge between heaven and earth. It also connects with Pentecost, when the Spirit empowers believers, illuminating them like celestial lights to the world.

5. Ethics (Maturity — Prophet) — Day 5 — Trumpets (John 2:1–12)

   The Wedding at Cana, where Jesus transforms water into wine, corresponds with Day 5 of creation, when God filled the waters with living creatures. Jesus fills water jugs with new wine. The miracle signifies the maturation of faith and the unveiling of Jesus' glory, marking the beginning of His public ministry. This act serves as a prophetic sign of the new covenant's abundance. It parallels the Feasts of Trumpets, which called Israel to prepare for significant encounters with God.

6. Oaths/Sanctions — Day 6 — Atonement (John 2:13–25)

   Jesus cleansing the Temple of money changers and merchants selling animals (sheep, cattle, and doves) corresponds with Day 6 of creation, when God created land animals and humanity. This dramatic act serves as both a judgment (sanction) against the corruption in God's microcosmic world of the Temple. It points toward the need for atonement and the restoration of right relationship between God and humanity.

7. Succession — Day 7 — Booths (John 3:1–21)

   Jesus' conversation with Nicodemus about being "born again" corresponds with Day 7 of creation, when God rested from His work. Jesus invites Nicodemus—and all of us—to enter into the rest of the new creation through spiritual rebirth. This reflects the Feast of Booths (Tabernacles), which celebrates God's provision and His desire to dwell with His people. It's about succession, passing on the faith to new generations who will continue God's work.

As you can see, these passages not only follow the seven-day creation pattern but also align with the seven annual festivals of Israel outlined in Leviticus 23. These structures are interconnected, rooted in the creation pattern from Genesis 1.

These heptamerous patterns—creational, covenantal, and festal—are like layers stacked upon one another, each enriching the other. They function much like harmony and melody in music, complementing each other to create a more profound and beautiful composition.

Understanding these patterns deepens our appreciation of Scripture's literary artistry and theological depth. It reveals a deliberate design that testifies to its divine inspiration.

The Shape of John 3:22–5:17

Perhaps you're still skeptical, thinking that I'm merely imposing patterns onto the text—seeing what I want to see. However, this literary structure is not an isolated observation; many scholars have identified similar patterns in the Gospel of John. Let me further demonstrate the validity of this pattern by showing how the same seven-fold cyclical structure repeats immediately after the previous one concludes.

If this pattern re-emerges consistently and coherently, it reinforces the argument that John intentionally structured his Gospel in this way. Let's examine this next cycle:

1. Transcendence — Day 1 — Sabbath (John 3:22–36)

   In this passage, John the Baptist exalts Jesus as the One who comes from above, emphasizing His divine origin and sovereignty: "He who comes from above is above all" (John 3:31). This corresponds to God's transcendence on Day 1 of creation, where God speaks light into existence, dispelling darkness (Genesis 1:3). Just as light initiates creation, Jesus—the Light of the world—initiates the new creation. Those who believe in the Son are granted eternal life, entering into God's rest, symbolizing the Sabbath which is the first of God’s appointed festivals named in Leviticus 23: "Whoever believes in the Son has eternal life" (John 3:36).

2. Hierarchy — Day 2 — Passover (John 4:1–26)

   Jesus travels through Samaria and encounters the Samaritan woman at Jacob's well. Here, He speaks of the living water He offers: "Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty forever" (John 4:13–14). This interaction involves water, paralleling Day 2 of creation, when God separates the waters above from the waters below, establishing the firmament (Genesis 1:6–8). The act of separation and division reflects the establishment of hierarchy and order in creation. Similarly, the theme of water and division also echoes the Passover, where the Israelites passed through the divided waters of the Red Sea, moving from slavery to freedom.

3. Ethics (Ascension — Priest) — Day 3 — Firstfruits (John 4:27–38)

   The disciples return and urge Jesus to eat, but He says: "My food is to do the will of Him who sent Me and to accomplish His work" (John 4:34). Jesus speaks of the harvest: "Look, I tell you, lift up your eyes, and see that the fields are white for harvest" (John 4:35). This corresponds to Day 3 of creation, when God brings forth vegetation, plants yielding seed, and fruit trees (Genesis 1:11–13). The harvest metaphor connects to the concept of first fruits—the initial yield offered to God—as well as to the priestly role of mediating between God and humanity. Jesus prepares His disciples to participate in this spiritual harvest, emphasizing ethical commitment and ascension into a deeper understanding and service.

4. Ethics (Testing — King) — Day 4 — Pentecost (John 4:39–42)

   Many Samaritans believe in Jesus because of the woman's testimony, acknowledging Him as the Savior of the world: "They said to the woman, 'It is no longer because of what you said that we believe, for we have heard for ourselves'" (John 4:42). This mass belief represents a miniature Pentecost, where the Spirit moves among the people, bringing them into the light of faith. Day 4 of creation involves the creation of the sun, moon, and stars to give light to the earth (Genesis 1:14–19). The Samaritans, once in spiritual darkness, now receive the light of Christ. This phase involves testing—they hear Jesus' words and believe, demonstrating kingly wisdom by accepting Him as their sovereign.

5. Ethics (Maturity — Prophet) — Day 5 — Trumpets (John 4:43–54)

   Jesus departs for Galilee, His own country, and notes: "A prophet has no honor in his own hometown" (John 4:44). Despite this, the Galileans welcome Him, having seen His works. Jesus heals an official's son, demonstrating His authority over life and death. Day 5 of creation focuses on God filling the waters with living creatures and the skies with birds (Genesis 1:20–23)—signifying abundance and movement. The healing signifies the maturity of faith in those who recognize Jesus as a Prophet. The miracle serves as a trumpet call, awakening faith and heralding the expansion of His ministry.

6. Oaths/Sanctions — Day 6 — Atonement (John 5:1–15)

   In Jerusalem, Jesus heals a man at the Pool of Bethesda who had been invalid for 38 years. This act occurs on the Sabbath, leading to conflict with Jewish authorities. Day 6 of creation involves God creating humankind in His image (Genesis 1:26–31). Jesus restores the man's health, symbolizing a new creation and pointing toward atonement—restoring what was broken. The healing serves as a sign of Jesus' authority over physical and spiritual ailments, bringing both blessing (to the healed man) and sanctions (as it incites opposition from authorities).

7. Succession — Day 7 — Booths (John 5:16–17)

   Facing persecution for healing on the Sabbath, Jesus says: "My Father is working until now, and I am working" (John 5:17). This emphasizes the ongoing work of God and introduces themes of succession and continuity. Day 7 of creation is when God rested (Genesis 2:1–3), sanctifying the Sabbath. Jesus aligns Himself with the Father, indicating that His works are part of God's redemptive plan. This connects with the Feast of Booths (Tabernacles), celebrating God's presence and provision, and anticipates the succession of believers who will continue His mission.

The Shape of John 5:18–7:13

At this point, it becomes increasingly evident that these patterns are not coincidental. God does not deal in coincidences; everything He does is intentional and purposeful. The deliberate structuring of John's Gospel according to the THEOS framework and the creation pattern underscores the divine inspiration behind it. The recurrence of this seven-fold cycle reinforces the idea that John intentionally shaped his Gospel to convey profound theological truths through literary design.

Allow me to demonstrate this pattern once more in a third cycle, further solidifying its presence and significance within the text.

1. Transcendence — Day 1 — Sabbath (John 5:18)

   In this passage, the Jewish leaders seek to kill Jesus because He was calling God His Father, thus making Himself equal with God: "This was why the Jews were seeking all the more to kill Him, because He was even calling God His own Father, making Himself equal with God." (John 5:18) This declaration emphasizes Jesus' transcendence—His divine nature and unity with the Father. He is not merely a messenger but the Word through whom all things were created (cf. John 1:3; Colossians 1:16). This corresponds to Day 1 of creation, where God brings forth light, dispelling darkness (Genesis 1:1–5). Just as light signifies the beginning of creation, Jesus' revelation of His divine identity marks the initiation of a new creation and the offer of eternal Sabbath rest to those who believe.

2. Hierarchy — Day 2 — Passover (John 5:19–29)

   Jesus unfolds the relationship between Himself and the Father, revealing the hierarchical economy of salvation: "The Son can do nothing of His own accord, but only what He sees the Father doing. For whatever the Father does, that the Son does likewise." (John 5:19) The Father has granted Him authority to execute judgment: "For as the Father raises the dead and gives them life, so also the Son gives life to whom He will...He has given Him authority to execute judgment." (John 5:21–27) This passage reflects the division and separation themes of Day 2 of creation, where God separates the waters above from the waters below, establishing the firmament (Genesis 1:6–8). The act of judgment is a form of separation—distinguishing between the righteous and the wicked, much like the division of waters. This also aligns with the Passover, where God distinguishes His people from the Egyptians through the judgment of the firstborn, highlighting themes of deliverance and divine authority.

3. Ethics (Ascension — Priest) — Day 3 — Firstfruits (John 5:30–34)

   In this passage, Jesus emphasizes His complete obedience to the Father's will: "I can do nothing on my own. As I hear, I judge, and my judgment is just because I seek not my own will but the will of Him who sent me." (John 5:30) He then addresses the testimony about Himself, distinguishing between human and divine validation: "Not that the testimony that I receive is from man, but I say these things so that you may be saved." (John 5:34) Jesus highlights that while He doesn't rely on human testimony to establish His identity, He references John the Baptist's witness to help others believe: "You sent to John, and he has borne witness to the truth." (John 5:33)

   The clear distinction here is between the ultimate authority of God's witness and the supportive role of human testimony. Jesus, in His priestly role, mediates between God and humanity, guiding people toward the Father by aligning entirely with God's will. This corresponds to Day 3 of creation, when God caused the dry land to appear and brought forth vegetation, plants yielding seed, and fruit trees bearing fruit (Genesis 1:9–13). Just as the earth begins to produce life and sustenance on the third day, Jesus' ministry at this stage focuses on producing spiritual fruitfulness through ethical obedience and submission to God's will. The growth and upward reach of plants symbolize the ascension aspect—rising toward the heavens—as believers are called to ascend spiritually by embracing God's will over their own. John the Baptist serves as a fruit-bearing tree, his testimony bearing fruit in the hearts of those who hear and leading them toward salvation.

4. Ethics (Testing — King) — Day 4 — Pentecost (John 5:35–47)

   Jesus speaks of John the Baptist as a witness: "He was a burning and shining lamp, and you were willing to rejoice for a while in his light." (John 5:35) the works the Father has given Him to accomplish as a testimony to His divine mission: "For the works that the Father has given me to accomplish...bear witness about me that the Father has sent me." (John 5:36) He confronts the people's unbelief and their reliance on human approval: "How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?" (John 5:44)

   In the Temple, the lamps symbolized the heavenly bodies—the sun, moon, and stars—created on Day 4 of creation to give light upon the earth (Genesis 1:14–19). By referring to John as a lamp and highlighting the people's failure to receive true glory, Jesus is placing them under ethical testing. They are challenged to recognize the divine light and accept Jesus as King. This aligns with Pentecost, a time of receiving God's law and illumination, where the people are tested in their willingness to embrace divine revelation.

5. Ethics (Maturity — Prophet) — Day 5 — Trumpets (John 6:1–21)

   Jesus crosses the Sea of Galilee, followed by a large crowd. He performs the miracle of feeding the five thousand with loaves and fishes: "This is indeed the Prophet who is to come into the world!" (John 6:14) Later, He walks on the water to reach His disciples (John 6:16–21). This corresponds to Day 5 of creation, where God filled the waters with swarming creatures and the skies with birds (Genesis 1:20–23). The miracles over the sea demonstrate Jesus' authority over creation and signify the maturity of His revelation as the Prophet greater than Moses. The people's recognition of Him as the Prophet fulfills the anticipation of a divine messenger and connects with the Feast of Trumpets, which calls God's people to attention and repentance, heralding significant events.

6. Oaths/Sanctions — Day 6 — Atonement (John 6:22–59)

   The following day, Jesus teaches about being the Bread of Life: "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst." (John 6:35) He speaks of giving His flesh for the life of the world and the necessity of eating His flesh and drinking His blood to have eternal life (John 6:51–58). This corresponds to Day 6 of creation, when God created land animals and humankind (Genesis 1:24–31). Jesus offers Himself as the means of atonement, providing spiritual sustenance that leads to eternal life. The consumption of His flesh and blood symbolizes the new covenant—a profound oath—and the acceptance of this covenant brings blessings, while rejection results in spiritual death, reflecting sanctions.

7. Succession — Day 7 — Booths (John 6:60–7:13)

   Many disciples find Jesus' teachings difficult and turn away: "After this many of His disciples turned back and no longer walked with Him." (John 6:66) Jesus asks the Twelve if they wish to leave as well, but Peter responds: "Lord, to whom shall we go? You have the words of eternal life." (John 6:68)

   This moment emphasizes succession—the commitment of the faithful few who will carry forward Jesus' mission. The discourse leads into the Feast of Booths (Tabernacles), where Jesus later teaches openly (John 7:2, 14). Day 7 of creation is when God rested, sanctifying the Sabbath (Genesis 2:1–3). Jesus offers Sabbath rest to those who believe, inviting them into a relationship where God tabernacles among His people. The continuation of His ministry through the disciples ensures the succession of faith and the spread of the Gospel.

This third cycle not only reinforces the presence of the THEOS pattern but also deepens our understanding of how John's Gospel intricately weaves together creational, covenantal, and festal motifs with the life of Jesus. Each element aligns cohesively. By consistently correlating passages with the days of creation and the feasts of Israel, John presents Jesus as the fulfillment of God's redemptive plan—a new creation and a new covenant. This literary and theological symmetry is too precise to be accidental; it reflects divine inspiration and intentional design.

The Shape of John 7:14–8:20

By this point, the numerous correspondences between the Gospel of John and the THEOS pattern are too significant to dismiss as mere coincidence. The pattern is undeniably present and intentionally woven into the text. This realization has profound implications for textual criticism, especially concerning passages whose authenticity is debated.

Allow me to illustrate this pattern once more in a fourth cycle, emphasizing the connections and strengthening their coherence.

1. Transcendence — Day 1 — Sabbath (John 7:14–24)

   Jesus goes up to the temple courts and begins to teach. His teaching astonishes the people: "My teaching is not mine, but His who sent me." (John 7:16) His words are transcendent—they originate from the Living God. The crowd is divided in their responses. Some marvel at His wisdom, while others accuse Him of having a demon: "You have a demon! Who is seeking to kill you?" (John 7:20) This division creates a contrast between light and darkness, mirroring the separation God made on Day 1 of creation: "God said, 'Let there be light,' and there was light... God separated the light from the darkness." (Genesis 1:3–4)

   Furthermore, the crowd's anger toward Jesus for healing on the Sabbath reveals their inability to judge righteously: "Do not judge by appearances, but judge with right judgment." (John 7:24) Jesus, the Light of the World, brings divine revelation, illuminating truth and exposing unbelief. His presence initiates a new creation, just as light marked the beginning of the original creation.

2. Hierarchy — Day 2 — Passover (John 7:25–36)

   The people of Jerusalem debate Jesus' identity: "Is not this the man whom they seek to kill?" (John 7:25) Their discussions highlight the growing tension and the plot against Jesus' life, pointing toward Him as the Passover Lamb who will be sacrificed for humanity's sins. This corresponds to Day 2 of creation, when God created the expanse (firmament) to separate the waters above from the waters below (Genesis 1:6–8). The act of division establishes order and hierarchy in creation.

   Similarly, the division among the people regarding Jesus' authority and origin reflects the establishment of a new spiritual hierarchy. Jesus declares His divine mission: "I know Him, for I come from Him, and He sent me." (John 7:29)

3. Ethics (Ascension — Priest) — Day 3 — Firstfruits (John 7:37–39)

   Jesus stands up and proclaims: "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water.'" (John 7:37–38) This invitation signifies the ascension aspect of the priestly role, where Jesus offers Himself as the source of spiritual life and nourishment. The imagery of living water corresponds to Day 3 of creation, when God caused the dry land to appear and brought forth vegetation (Genesis 1:9–13). Just as the earth produced life-giving plants and rivers flowed to water the land, Jesus provides the sustenance needed for spiritual growth. The reference to believers receiving the Holy Spirit further emphasizes the firstfruits concept—the initial outpouring of the Spirit leading to a greater harvest of souls.

4. Ethics (Testing — King) — Day 4 — Pentecost (John 7:40–44)

   The crowd reacts to Jesus' words with divided opinions: "Some of the people said, 'This really is the Prophet.' Others said, 'This is the Christ.' But some said, 'Is the Christ to come from Galilee?'" (John 7:40–41) This division represents a testing of the people's understanding and acceptance of Jesus as the Messianic King. Their responses determine their alignment with God's purposes.

   This corresponds to Day 4 of creation, when God set the sun, moon, and stars in the heavens to serve as signs and to govern the day and night (Genesis 1:14–19). These celestial bodies symbolize authority and guidance. Similarly, recognizing Jesus as the Christ requires discernment and acknowledgment of His divine authority. The anticipation of the Holy Spirit, who had not yet been given because Jesus was not yet glorified (John 7:39), aligns with Pentecost, a time when believers received the Spirit and were empowered to spread the Gospel.

5. Ethics (Maturity — Prophet) — Day 5 — Trumpets (John 7:45–52)

   The temple guards return to the chief priests and Pharisees without arresting Jesus, explaining: "No one ever spoke like this man!" (John 7:46) The religious leaders dismiss their awe and express scorn for the crowd's ignorance. Nicodemus cautiously defends Jesus: "Does our law judge a man without first giving him a hearing and learning what he does?" (John 7:51)

   This scene highlights the need for maturity in spiritual discernment, recognizing Jesus as the true Prophet sent from God. The Feast of Trumpets was a call to repentance and preparation for judgment. The division among the leaders and the crowd serves as a trumpet blast, signaling the critical choice before them. This aligns with Day 5 of creation, when God filled the waters and skies with living creatures (Genesis 1:20–23). The abundance of life symbolizes the potential for spiritual growth and the spread of God's message through His prophets.

6. Oaths/Sanctions — Day 6 — Atonement (John 8:1–11)

   In this passage, the scribes and Pharisees bring a woman caught in adultery before Jesus, seeking to test Him: "Teacher, this woman has been caught in the act of adultery. Now in the Law, Moses commanded us to stone such women. So what do you say?" (John 8:4–5) Their intent is to trap Jesus, but He responds by writing on the ground and stating: "Let him who is without sin among you be the first to throw a stone at her." (John 8:7) It’s almost like a joke. They’re testing Jesus, but they don’t know He’s actually testing them—and they’ve failed.

   One by one, they depart, and Jesus tells the woman: "Neither do I condemn you; go, and from now on sin no more." (John 8:11) This event corresponds to Day 6 of creation, when God created humankind in His image (Genesis 1:26–31). Jesus, the Second Adam, offers restoration and atonement, countering the accusations reminiscent of Satan, the accuser. The act serves as both an oath—Jesus upholds God's mercy and justice—and a sanction—the woman's sin is acknowledged, but she is offered grace. It reflects the essence of the Day of Atonement, focusing on repentance, forgiveness, and reconciliation with God.

7. Succession — Day 7 — Booths (John 8:12–20)

   Following this encounter, Jesus declares: "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life." (John 8:12) This proclamation emphasizes His role as the Shekinah glory—God's presence dwelling among His people. The imagery of light resonates with the themes of guidance, revelation, and divine presence.

   This corresponds to Day 7 of creation, when God rested from His work and sanctified the day (Genesis 2:1–3). It also aligns with the Feast of Tabernacles (Booths), during which Israelites commemorated God's provision and guidance during the wilderness journey by dwelling in temporary shelters. Jesus' declaration signifies that He is the fulfillment of God's promise to be with His people, offering them spiritual rest and inviting them into a continuous relationship with Him. This marks the succession phase, where believers are called to carry forward His mission, walking in His light and reflecting it to the world.

Conclusions

This is where the discussion becomes particularly intriguing.

Despite the assertions of many textual critics who claim that John 8:1–11—the account of the woman caught in adultery—is not authentic, we can observe how this passage fits perfectly within the cyclical, seven-fold pattern we've been examining throughout the Gospel of John. Its inclusion is not arbitrary; it seamlessly aligns with the THEOS framework, the creation days, and the Jewish festivals, serving as a crucial component in the Gospel's literary and theological structure.

In fact, if we remove this passage, the entire heptamerous pattern is disrupted. While the preceding texts (John 7:14–53) maintain the pattern up to Day 5, omitting the Pericope Adulterae eliminates Day 6 in the creation sequence (John 8:1–11). This loss equates to missing the Oaths/Sanctions step in the covenantal pattern and the Atonement aspect in the festal pattern. It's akin to a puzzle missing a vital piece; without it, the picture remains incomplete and the intended design is obscured.

This realization leads me to assert that the passage is indeed authentic. While I am not a professional textual critic, the evidence of the literary structure suggests that there's something significant that may have been overlooked. The presence of the pattern—and the way this passage fits within it—supports its originality. Removing the Pericope Adulterae not only disrupts the narrative flow but also causes a "fractal failure," as it eliminates a piece of the recurring pattern established from Genesis 1 onward.

This insight has profound implications for textual criticism. The philosophy underlying some modern translations, if not guided by biblical-theological presuppositions, can inadvertently harm the integrity of the Scripture. By focusing predominantly on external manuscript evidence without sufficient consideration of internal literary structures, there's a risk of fragmenting the text and losing essential theological ideas. Such decisions might be better handled within the context of the church, where theological and pastoral concerns can inform the evaluation process, rather than solely by academics who may not be connected to ecclesial communities—indeed, many aren’t even believers, which should give us pause.

In conclusion, the integration of the Pericope Adulterae into the Gospel of John's established pattern argues strongly for its authenticity. It underscores the necessity of incorporating literary and theological analysis into textual criticism. By doing so, we honor the divine inspiration of Scripture and safeguard the integrity of its message for future generations.