ALL the while Jesus was at Jerusalem during
the feast He was shadowed by spies. Day after day new schemes to silence Him were tried.
The priests and rulers were watching to entrap Him. They were planning to stop Him by
violence. But this was not all. They wanted to humble this Galilean rabbi before the
On the first day of His
presence at the feast, the rulers had come to Him, demanding by what authority He taught.
They wished to divert attention from Him to the question of His right to teach, and thus
to their own importance and authority.
"My teaching is not
Mine," said Jesus, "but His that sent Me. If any man willeth to do His will, he
shall know of the teaching, whether it be of God, or whether I speak from Myself."
John 7:16, 17, R. V. The question of these cavilers Jesus met, not by answering the cavil,
but by opening up truth vital to the salvation of the soul. The perception and
appreciation of truth, He said, depends less upon the mind than upon the heart. Truth must
be received into the soul; it claims the homage of the will. If truth could be submitted
to the reason alone, pride would be no hindrance in the way of its reception. But it is to
be received through the work of grace in the heart; and its reception depends upon the
renunciation of every sin that the Spirit of God reveals. Man's advantages for obtaining a
knowledge of the truth, however great these may be, will prove of no benefit to him unless
the heart is open to receive
the truth, and there is a conscientious surrender of every
habit and practice that is opposed to its principles. To those who thus yield themselves
to God, having an honest desire to know and to do His will, the truth is revealed as the
power of God for their salvation. These will be able to distinguish between him who speaks
for God, and him who speaks merely from himself. The Pharisees had not put their will on
the side of God's will. They were not seeking to know the truth, but to find some excuse
for evading it; Christ showed that this was why they did not understand His teaching.
He now gave a test by which
the true teacher might be distinguished from the deceiver: "He that speaketh from
himself seeketh his own glory: but he that seeketh the glory of Him that sent him, the
same is true, and no unrighteousness is in him." John 7:18, R. V. He that seeketh his
own glory is speaking only from himself. The spirit of self-seeking betrays its origin.
But Christ was seeking the glory of God. He spoke the words of God. This was the evidence
of His authority as a teacher of the truth.
Jesus gave the rabbis an
evidence of His divinity by showing that He read their hearts. Ever since the healing at
Bethesda they had been plotting His death. Thus they were themselves breaking the law
which they professed to be defending. "Did not Moses give you the law," He said,
"and yet none of you keepeth the law? Why go ye about to kill Me?"
Like a swift flash of light
these words revealed to the rabbis the pit of ruin into which they were about to plunge.
For an instant they were filled with terror. They saw that they were in conflict with
Infinite Power. But they would not be warned. In order to maintain their influence with
the people, their murderous designs must be concealed. Evading the question of Jesus, they
exclaimed, "Thou hast a devil: who goeth about to kill Thee?" They insinuated
that the wonderful works of Jesus were instigated by an evil spirit.
To this insinuation Christ
gave no heed. He went on to show that His work of healing at Bethesda was in harmony with
the Sabbath law, and that it was justified by the interpretation which the Jews themselves
put upon the law. He said, "Moses therefore gave unto you circumcision; . . . and ye
on the Sabbath day circumcise a man." According to the law, every child must be
circumcised on the eighth day. Should the appointed time fall upon the Sabbath, the rite
must then be performed. How much more must it be in harmony with the
spirit of the law to
make a man "every whit whole on the Sabbath day." And He warned them to
"judge not according to the appearance, but judge righteous judgment."
The rulers were silenced; and
many of the people exclaimed, "Is not this He, whom they seek to kill? But, lo, He
speaketh boldly, and they say nothing unto Him. Do the rulers know indeed that this is the
Many among Christ's hearers
who were dwellers at Jerusalem, and who were not ignorant of the plots of the rulers
against Him, felt themselves drawn to Him by an irresistible power. The conviction pressed
upon them that He was the Son of God. But Satan was ready to suggest doubt; and for this
the way was prepared by their own erroneous ideas of the Messiah and His coming. It was
generally believed that Christ would be born at Bethlehem, but that after a time He would
disappear, and at His second appearance none would know whence He came. There were not a
few who held that the Messiah would have no natural relationship to humanity. And because
the popular conception of the glory of the Messiah was not met by Jesus of Nazareth, many
gave heed to the suggestion, "Howbeit we know this Man whence He is: but when Christ
cometh, no man knoweth whence He is."
While they were thus wavering
between doubt and faith, Jesus took up their thoughts and answered them: "Ye both
know Me, and ye know whence I am: and I am not come of Myself, but He that sent Me is
true, whom ye know not." They claimed a knowledge of what the origin of Christ should
be, but they were in utter ignorance of it. If they had lived in accordance with the will
of God, they would have known His Son when He was manifested to them.
The hearers could not but
understand Christ's words. Clearly they were a repetition of the claim He had made in the
presence of the Sanhedrin many months before, when He declared Himself the Son of God. As
the rulers then tried to compass His death, so now they sought to take Him; but they were
prevented by an unseen power, which put a limit to their rage, saying to them, Thus far
shalt thou go, and no farther.
Among the people many
believed on Him, and they said, "When Christ cometh, will He do more miracles than
these which this Man hath done?" The leaders of the Pharisees, who were anxiously
watching the course of events, caught the expressions of sympathy among the throng.
Hurrying away to the chief priests, they laid their plans to arrest Him.
arranged, however, to take Him when He was alone; for they dared not seize Him in the
presence of the people. Again Jesus made it manifest that He read their purpose. "Yet
a little while am I with you," He said, "and then I go unto Him that sent Me. Ye
shall seek Me, and shall not find Me: and where I am, thither ye cannot come." Soon
He would find a refuge beyond the reach of their scorn and hate. He would ascend to the
Father, to be again the Adored of the angels; and thither His murderers could never come.
Sneeringly the rabbis said,
"Whither will He go, that we shall not find Him? will He go unto the dispersed among
the Gentiles, and teach the Gentiles?" Little did these cavilers dream that in their
mocking words they were picturing the mission of the Christ! All day long He had stretched
forth His hands unto a disobedient and gainsaying people; yet He would be found of them
that sought Him not; among a people that had not called upon His name He would be
manifest. Rom. 10:20, 21.
Many who were convinced that
Jesus was the Son of God were misled by the false reasoning of the priests and rabbis.
These teachers had repeated with great effect the prophecies concerning the Messiah, that
He would "reign in Mount Zion, and in Jerusalem, and before His ancients
gloriously;" that He would "have dominion also from sea to sea, and from the
river unto the ends of the earth." Isa. 24:23; Ps. 72:8. Then they made contemptuous
comparisons between the glory here pictured and the humble appearance of Jesus. The very
words of prophecy were so perverted as to sanction error. Had the people in sincerity
studied the word for themselves, they would not have been misled. The sixty-first chapter
of Isaiah testifies that Christ was to do the very work He did. Chapter fifty-three sets
forth His rejection and sufferings in the world, and chapter fifty-nine describes the
character of the priests and rabbis.
God does not compel men to
give up their unbelief. Before them are light and darkness, truth and error. It is for
them to decide which they will accept. The human mind is endowed with power to
discriminate between right and wrong. God designs that men shall not decide from impulse,
but from weight of evidence, carefully comparing scripture with scripture. Had the Jews
laid by their prejudice and compared written prophecy with the facts characterizing the
life of Jesus, they would have perceived a beautiful harmony between the prophecies and
their fulfillment in the life and ministry of the lowly Galilean.
Many are deceived today in
the same way as were the Jews. Religious teachers read the Bible in the light of their own
understanding and traditions; and the people do not search the Scriptures for themselves,
and judge for themselves as to what is truth; but they yield up their judgment, and commit
their souls to their leaders. The preaching and teaching of His word is one of the means
that God has ordained for diffusing light; but we must bring every man's teaching to the
test of Scripture. Whoever will prayerfully study the Bible, desiring to know the truth,
that he may obey it, will receive divine enlightenment. He will understand the Scriptures.
"If any man willeth to do His will, he shall know of the teaching." John 7:17,
On the last day of the feast,
the officers sent out by the priests and rulers to arrest Jesus, returned without Him.
They were angrily questioned, "Why have ye not brought Him?" With solemn
countenance they answered, "Never man spake like this Man."
Hardened as were their
hearts, they were melted by His words. While He was speaking in the temple court, they had
lingered near, to catch something that might be turned against Him. But as they listened,
the purpose for which they had been sent was forgotten. They stood as men entranced.
Christ revealed Himself to their souls. They saw that which priests and rulers would not
see,--humanity flooded with the glory of divinity. They returned, so filled with this
thought, so impressed by His words, that to the inquiry, "Why have ye not brought
Him?" they could only reply, "Never man spake like this Man."
The priests and rulers, on
first coming into the presence of Christ, had felt the same conviction. Their hearts were
deeply moved, and the thought was forced upon them, "Never man spake like this
Man." But they had stifled the conviction of the Holy Spirit. Now, enraged that even
the instruments of the law should be influenced by the hated Galilean, they cried,
"Are ye also deceived? Have any of the rulers or of the Pharisees believed on Him?
But this people who knoweth not the law are cursed."
Those to whom the message of
truth is spoken seldom ask, "Is it true?" but, "By whom is it
advocated?" Multitudes estimate it by the numbers who accept it; and the question is
still asked, "Have any of the learned men or religious leaders believed?" Men
are no more favorable to real godliness now than in the days of Christ. They are just as
intently seeking earthly good, to the neglect of eternal riches; and it is not an
against the truth, that large numbers are not ready to accept it, or that it is not
received by the world's great men, or even by the religious leaders.
Again the priests and rulers
proceeded to lay plans for arresting Jesus. It was urged that if He were longer left at
liberty, He would draw the people away from the established leaders, and the only safe
course was to silence Him without delay. In the full tide of their discussion, they were
suddenly checked. Nicodemus questioned, "Doth our law judge any man, before it hear
him, and know what he doeth?" Silence fell on the assembly. The words of Nicodemus
came home to their consciences. They could not condemn a man unheard. But it was not for
this reason alone that the haughty rulers remained silent, gazing at him who had dared to
speak in favor of justice. They were startled and chagrined that one of their own number
had been so far impressed by the character of Jesus as to speak a word in His defense.
Recovering from their astonishment, they addressed Nicodemus with cutting sarcasm,
"Art thou also of Galilee? Search and look: for out of Galilee ariseth no
Yet the protest resulted in
staying the proceedings of the council. The rulers were unable to carry out their purpose
and condemn Jesus without a hearing. Defeated for the time, "every man went unto his
own house. Jesus went unto the Mount of Olives."
From the excitement and
confusion of the city, from the eager crowds and the treacherous rabbis, Jesus turned away
to the quiet of the olive groves, where He could be alone with God. But in the early
morning He returned to the temple, and as the people gathered about Him, He sat down and
He was soon interrupted. A
group of Pharisees and scribes approached Him, dragging with them a terror-stricken woman,
whom with hard, eager voices they accused of having violated the seventh commandment.
Having pushed her into the presence of Jesus, they said to Him, with a hypocritical show
of respect, "Moses in the law commanded us, that such should be stoned: but what
Their pretended reverence
veiled a deep-laid plot for His ruin. They had seized upon this opportunity to secure His
condemnation, thinking that whatever decision He might make, they would find occasion to
accuse Him. Should He acquit the woman, He might be charged with despising the law of
Moses. Should He declare her worthy of death,
He could be accused to the Romans as one who
was assuming authority that belonged only to them.
Jesus looked for a moment
upon the scene,--the trembling victim in her shame, the hard-faced dignitaries, devoid of
even human pity. His spirit of stainless purity shrank from the spectacle. Well He knew
for what purpose this case had been brought to Him. He read the heart, and knew the
character and life history of everyone in His presence. These would-be guardians of
justice had themselves led their victim into sin, that they might lay a snare for Jesus.
Giving no sign that He had heard their question, He stooped, and fixing His eyes upon the
ground, began to write in the dust.
Impatient at His delay and
apparent indifference, the accusers drew nearer, urging the matter upon His attention. But
as their eyes, following those of Jesus, fell upon the pavement at His feet, their
countenances changed. There, traced before them, were the guilty secrets of their own
lives. The people, looking on, saw the sudden change of expression, and pressed forward to
discover what it was that they were regarding with such astonishment and shame.
With all their professions of
reverence for the law, these rabbis, in bringing the charge against the woman, were
disregarding its provisions. It was the husband's duty to take action against her, and the
guilty parties were to be punished equally. The action of the accusers was wholly
unauthorized. Jesus, however, met them on their own ground. The law specified that in
punishment by stoning, the witnesses in the case should be the first to cast a stone. Now
rising, and fixing His eyes upon the plotting elders, Jesus said, "He that is without
sin among you, let him first cast a stone at her." And stooping down, He continued
writing on the ground.
He had not set aside the law
given through Moses, nor infringed upon the authority of Rome. The accusers had been
defeated. Now, their robe of pretended holiness torn from them, they stood, guilty and
condemned, in the presence of Infinite Purity. They trembled lest the hidden iniquity of
their lives should be laid open to the multitude; and one by one, with bowed heads and
downcast eyes, they stole away, leaving their victim with the pitying Saviour.
Jesus arose, and looking at
the woman said, "Woman, where are those thine accusers? hath no man condemned thee?
She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no
The woman had stood before
Jesus, cowering with fear. His words, "He that is without sin among you, let him
first cast a stone," had come to her as a death sentence. She dared not lift her eyes
to the Saviour's face, but silently awaited her doom. In astonishment she saw her accusers
depart speechless and confounded; then those words of hope fell upon her ear,
"Neither do I condemn thee: go, and sin no more." Her heart was melted, and she
cast herself at the feet of Jesus, sobbing out her grateful love, and with bitter tears
confessing her sins.
This was to her the beginning
of a new life, a life of purity and peace, devoted to the service of God. In the uplifting
of this fallen soul, Jesus performed a greater miracle than in healing the most grievous
physical disease; He cured the spiritual malady which is unto death everlasting. This
penitent woman became one of His most steadfast followers. With self-sacrificing love and
devotion she repaid His forgiving mercy.
In His act of pardoning this
woman and encouraging her to live a better life, the character of Jesus shines forth in
the beauty of perfect righteousness. While He does not palliate sin, nor lessen the sense
of guilt, He seeks not to condemn, but to save. The world had for this erring woman only
contempt and scorn; but Jesus speaks words of comfort and hope. The Sinless One pities the
weakness of the sinner, and reaches to her a helping hand. While the hypocritical
Pharisees denounce, Jesus bids her, "Go, and sin no more."
It is not Christ's follower
that, with averted eyes, turns from the erring, leaving them unhindered to pursue their
downward course. Those who are forward in accusing others, and zealous in bringing them to
justice, are often in their own lives more guilty than they. Men hate the sinner, while
they love the sin. Christ hates the sin, but loves the sinner. This will be the spirit of
all who follow Him. Christian love is slow to censure, quick to discern penitence, ready
to forgive, to encourage, to set the wanderer in the path of holiness, and to stay his