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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 people.
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
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
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
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 very Christ?"
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.
They 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
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, R. V.
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
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
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
argument 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 prophet."
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 taught them.
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 sayest Thou?"
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
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
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 more."
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
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 feet therein.
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