"If there is one of you who has not sinned, let him be the first to throw a stone at her."

The movie starts with a french iranian journalist travelling through iran and getting news about the execution of a lady the previous day for alleged adultery . Her aunt who is grieving her nieces death  told the whole story to him to tell the outside world . Apparently the lady who was killed by stoning was falsely accused by her husband to get rid of her so that he could carry on his immoral activities . The story brings to light the way religion can be used against innocent people in an authoritarian environment . The movie especially the stoning part is graphic , more graphic than any movie i have seen . And the most tragic part was this movie was allegedly based on a real event .(google it for details ) .

If you like serious cinema and dont get shocked by graphic parts this movie is excellent in its portrayal of the highly relevant theme in countries were people are oppressed especially women .

Now a little thought on adultery .  Thinking logically adultery or extramarital relationship is a breach of the marriage contract . Whatever your religious views adultery cannot be viewed in the same light like murder . And of course the punishments cannot be similar even if you favour capital punishment for murder . And in this 20 th century barbaric punishments like stoning are better reserved for people who kill innocents . And in this i am surprised at the kindness of my country which is still preserving people like Ajmal Kasab while many "virtuous"  countries have punishments of stoning for "extreme crimes " like adultery .  http://drharoonhmarikar.blogspot.com/2012/02/stoning-of-soraya-m-movie-review.html

Jesus said "If there is one of you who has not sinned, let him be the first to throw a stone at her."

There are, of course, numerous occasions recorded in the Gospels where women are treated by various men as second-class citizens.  There are also situations where women were treated by others, not at all as persons but as sex objects, and it was expected that Jesus would do the same.  The expectations were disappointed.  One such occasion occurred when Jesus was invited to dinner at the house of a skeptical Pharisee (Lk. 7:36ff.) and a woman of ill repute entered and washed Jesus' feet with her tears, wiped them with her hair and anointed them.  The Pharisee saw her solely as an evil sexual creature: "The Pharisee . . . said to himself, 'If this man were a prophet, he would know who this woman is who is touching him and what a bad name she has.’" But Jesus deliberately rejected this approach to the woman as a sex object.  He rebuked the Pharisee and spoke solely of the woman's human, spiritual actions; he spoke of her love, her non-love, that is, her sins, of her being forgiven, and her faith.  Jesus then addressed her (It was not "proper" to speak to women in public, especially "improper" women) as a human person: "Your sins are forgiven . . .Your faith has saved you; go in peace." 

A similar situation occurred when the scribes and Pharisees used a woman reduced entirely to a sex object to set a legal trap for Jesus.  It is difficult to imagine a more callous use of a human person than the "adulterous" woman was put to by the enemies of Jesus.  First, she was surprised in the intimate act of sexual intercourse (quote possibly a trap was set up ahead of time by the suspicious husband), and then dragged before the scribes and Pharisees, and then by them before an even larger crowd that Jesus was instructing: "making her stand in full view of everybody."  They told Jesus that she had been caught in the very act of committing adultery and that Moses had commanded that such women be stoned to death.  (Deut. 22:22ff.) "What have you to say?" The trap was partly that if Jesus said "Yes" to stoning, He would be violating the Roman law, which restricted capital punishment; and if He said "No," He would appear to contravene Mosaic law.  It could also partly have been to place Jesus' reputation for kindness toward, and championing the cause of, women in opposition to the law and the condemnation of sin.  Jesus, of course, eluded their snares by refusing to become entangled in legalisms and abstractions.  Rather, he dealt with both the accusers and the accused directly as spiritual, ethical, human persons.  He spoke directly to the accusers in the context of their own persona1 ethical conduct: "If there is one of you who has not sinned, let him be the first to throw a stone at her."   To the accused woman he likewise spoke directly with compassion, but without approving her conduct: "Woman, where are they? Has no one condemned you?" She said, "No one, Lord."   And Jesus said, "Neither do I condemn you; go, and do not sin again." 

(One detail of this encounter provides the basis for a short excursus related to the status of women.  The Pharisees stated that the woman had been caught in the act of adultery and, according to the law of Moses, was, therefore, to be stoned to death.  Since the type of execution mentioned was stoning, the woman must have been a "virgin betrothed," as referred to in Deut. 22:23f.  There provision is made for the stoning of both the man and the woman although in the Gospel story only the woman is brought forward.  However, the reason given for why the man ought to be stoned was not because he had violated the woman, or God's law, but "because he had violated the wife of his neighbor.” It was the injury of the man by misusing his property--his wife--that was the great evil. )