Chapter IX: Part II: The Manifestation of Christ's Glory in (8)

Any one then who is offended at the supernatural in Christianity, and is disposed to turn away and walk no more with Christ, should view the alternative, and consider what it is with which he must throw in his lot. To retain what is called the spirit of Christ, and reject all that is miraculous and above our present comprehension, is to commit oneself to a path which naturally leads to disbelief in God. We must choose between Christ as He stands in the gospels, claiming to be Divine, rising from the dead and now alive; and a world in which there is no God manifest in the flesh or anywhere else, a world that has come into being no one knows how or whence, and that is running on no one knows whither, unguided by any intelligence outside of itself, wholly governed by laws which have grown out of some impersonal force of which nobody can give any good account. Difficult as it is to believe in Christ, it is surely still more difficult to believe in the only alternative, a world wholly material, in which matter rules and spirit is a mere accident of no account. If there are inexplicable things in the gospel, there are also in us and around us facts wholly inexplicable on the atheistic theory. If the Christian must be content to wait for the solution of many mysteries, so certainly must the materialist be content to leave unsolved many of the most important problems of human life.[26]

3. The third reason which Peter assigns for the unalterable loyalty of the Twelve is expressed in the words, "We have believed and know that Thou art the Holy One of God." By this he probably meant that he and the rest had come to be convinced that Jesus was the Christ, the Messiah, the consecrated One, whom God had set apart to this office. The same expression was used by the demoniac in the synagogue at Capernaum.[27] But although the idea of consecration to an office rather than the idea of personal holiness is prominent in the word, it may very well have been the personal holiness of their Master which bore in upon the minds of the disciples that He was indeed the Messiah. By His life with them from day to day He revealed God to them. They had seen Him in a great variety of circumstances. They had seen His compassion for every form of sorrow and misery, and His regardlessness of self; they had marked His behaviour when offered a crown and when threatened with the cross; they had seen Him at table in gay company, and they had seen Him fasting and in houses of mourning, in danger, in vehement discussion, in retirement; and in all circumstances and scenes they had found Him holy, so holy that to turn from Him they felt would be to turn from God.

The emphasis with which they affirm their conviction is remarkable: "We have believed and we know." It is as if they felt, We may be doubtful of much and ignorant of much, but this at least we are sure of. We see men leaving our company who are fit to instruct and guide us in most matters, but they do not know our Lord as we do. What they have said has disturbed our minds and has caused us to revise our beliefs, but we return to our old position, "We have believed and we know." It may be true that devils have been cast out by the prince of the devils; we do not know. But a stainless life is more miraculous and Divine than the casting out of devils; it is more unknown in the world, referrible to no freak of nature, accomplished by no sleight of hand or jugglery, but due only to the presence of God. Here we have not the sign or evidence of the thing but the thing itself, God not using man as an external agent for operating upon the material world, but God present in the man, living in his life, one with him.

Upon our faith nothing is more influential than the holiness of Christ. Nothing is more certainly Divine. Nothing is more characteristic of God--not His power, not His wisdom, not even His eternal Being. He who in his own person and life represents to us the holiness of God is more certainly superhuman than he who represents God's power. A power to work miracles has often been delegated to men, but holiness cannot be so delegated. It belongs to character, to the man's self; it is a thing of nature, of will, and of habit; a king may give to his ambassador ample powers, he may fill his hands with credentials, and load him with gifts which shall be acceptable to the monarch to whom he is sent, but he cannot give him a tact he does not naturally possess, a courtesy he has not acquired by dealing with other princes, nor the influence of wise and magnanimous words, if these do not inherently belong to the ambassador's self. So the holiness of Christ was even more convincing than His power or His message. It was such a holiness as caused the disciples to feel that He was not a mere messenger. His holiness revealed _Himself_ as well as Him that sent Him; and the self that was thus revealed they felt to be more than human. When, therefore, their faith was tried by seeing the multitudes abandon their Lord, they were thrown back on their surest ground of confidence in Him; and that surest ground was not the miracles which all had seen, but the consecrated and perfect life which was known to them.

To ourselves, then, I say, by the circumstances of our time this question comes, "Will ye also go away?" Will you be like the rest, or will exceptional fidelity be found in you? Is your attachment to Christ so based on personal conviction, is it so truly the growth of your own experience, and so little a mere echo of popular opinion, that you say in your heart, "Though all men should forsake Thee, yet will not I"? It is difficult to resist the current of thought and opinion that prevails around us; difficult to dispute or even question the opinion of men who have been our teachers, and who have first awakened our mind to see the majesty of truth and the beauty of the universe; it is difficult to choose our own way, and thus tacitly condemn the choice and the way of men we know to be purer in life, and in every essential respect better than ourselves. And yet, perhaps, it is well that we are thus compelled to make up our own mind, to examine the claims of Christ for ourselves, and so follow Him with the resolution that comes of personal conviction. It is this our Lord desires. He does not compel nor hasten our decision. He does not upbraid His followers for their serious misunderstandings of His person. He allows them to be familiar with Him even while labouring under many misconceptions, because He knows that these misconceptions will most surely pass away in His society and by further acquaintance with Him. One thing He insists upon, one thing He asks from us--that we follow Him. We may only have a vague impression that He is quite different from all else we know; we may be doubtful, as yet, in what sense some of the highest titles are ascribed to Him; we may be quite mistaken about the significance of certain important parts of His life; we may disagree among ourselves regarding the nature of His kingdom and regarding the conditions of entrance into it; but, if we follow Him, if we join our fortunes to His, and wish nothing better than to be within the sound of His voice and to do His bidding; if we truly love Him, and find that He has taken a place in our life we cannot ever give to another; if we are conscious that our future lies His way, and that we must in heart abide with Him, then all our slowness to understand is patiently dealt with, all our underrating of His real dignity is forgiven us, and we are led on in His company to perfect conformity, perfect union, and perfect knowledge.

All that He desires, then, is, in the first place, not something we cannot give, not a belief in certain truths about which doubt may reasonably be entertained, not an acknowledgment of facts that are as yet beyond our vision; but, that we follow Him, that we be in this world as He was in it. Shall we, then, let Him pursue His way alone, shall we do nothing to forward His purposes, shall we show no sympathy, address no word to Him, and pretend not to hear when He speaks to us? To drag ourselves along murmuring, doubting, making difficulties, a mere dead weight on our Leader, this is not to follow as He desires to be followed. To take our own way in the main, and only appear here and there on the road He has taken; to be always trying to combine the pursuit of our own private ends with the pursuance of His ends, is not to follow. Had we seen these men asking leave of absence two or three times a month to go and look after the fishing, even though they promised to overtake their Master somewhere on the road, we should scarcely have recognised them as His followers. Had we found them, on reaching a village at night, leaving Him, and preferring to spend their leisure with His enemies, we should have been inclined to ask an explanation of conduct so inconsistent. Yet is not our own following very much of this kind? Is there not too little of the following that says, "What is enough for the Lord is enough for me; His aims are enough for me"? Is there not too little of the following that springs from a frank and genuine dealing with the Lord from day to day, and from a conscientious desire to meet His will with us, and satisfy His idea of how we should follow Him? May we each have the peace and joy of the man who, when this question, "Will ye also go away?" comes to him, quickly and from the heart responds, "I will never forsake Thee."

FOOTNOTES:

[26] "Those who turn their backs on the Eternal Son must understand, then, that they are on their way to a creed which denies an Eternal Father, and puts in His place an unconscious impersonal soul of nature, a dead central force, of which all the forces in the universe are manifestations; or an unknown, unknowable cause, remaining to be postulated after the series of physical causes has been traced as far back as science can go; and which robs mortal man of the hope that the seed sown in the churchyard shall one day be reaped in the harvest of the resurrection.... Your so-called Christianity independent of dogmas is but the evening twilight of faith, the light which lingers in the spiritual atmosphere after the sun of truth has gone down."--Dr. Bruce, _Training of the Twelve_, p. 154, a book to which I am greatly indebted here and elsewhere.

[27] Mark i. 24.

XVI.

_JESUS DISCUSSED IN JERUSALEM._

"And after these things Jesus walked in Galilee: for He would not
walk in Judaea, because the Jews sought to kill Him. Now the feast of
the Jews, the feast of tabernacles, was at hand. His brethren
therefore said unto Him, Depart hence, and go into Judaea, that Thy
disciples also may behold Thy works which Thou doest. For no man
doeth anything in secret, and himself seeketh to be known openly. If
Thou doest these things, manifest Thyself to the world. For even His
brethren did not believe on Him. Jesus therefore saith unto them, My
time is not yet come; but your time is alway ready. The world cannot
hate you; but Me it hateth, because I testify of it, that its works
are evil. Go ye up unto the feast: I go not up yet unto this feast;
because My time is not yet fulfilled. And having said these things
unto them, He abode still in Galilee. But when His brethren were
gone up unto the feast, then went He also up, not publicly, but as
it were in secret. The Jews therefore sought Him at the feast, and
said, Where is He? And there was much murmuring among the multitudes
concerning Him: some said, He is a good man; others said, Not so,
but He leadeth the multitude astray. Howbeit no man spoke openly of
Him for fear of the Jews. But when it was now the midst of the feast
Jesus went up into the temple, and taught. The Jews therefore
marvelled, saying, How knoweth this man letters, having never
learned? Jesus therefore answered them, and said, My teaching is not
Mine 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. 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. Did not Moses give you the
law, and yet none of you doeth the law? Why seek ye to kill Me? The
multitude answered, Thou hast a devil: who seeketh to kill Thee?
Jesus answered and said unto them, I did one work, and ye all
marvel. For this cause hath Moses given you circumcision (not that
it is of Moses, but of the fathers); and on the Sabbath ye
circumcise a man. If a man receiveth circumcision on the Sabbath,
that the law of Moses may not be broken; are ye wroth with Me,
because I made a man every whit whole on the Sabbath? Judge not
according to appearance, but judge righteous judgement. Some
therefore of them of Jerusalem said, Is not this He whom they seek
to kill? And lo, He speaketh openly, and they say nothing unto Him.
Can it be that the rulers indeed know that this is the Christ?
Howbeit we know this man whence He is; but when the Christ cometh,
no one knoweth whence He is. Jesus therefore cried in the temple,
teaching and saying, Ye both know Me, and know whence I am; and I am
not come of Myself, but He that sent Me is true, whom ye know not. I
know Him; because I am from Him, and He sent Me. They sought
therefore to take Him: and no man laid his hand on Him, because His
hour was not yet come. But of the multitude many believed on Him;
and they said, When the Christ shall come, will He do more signs
than those which this man hath done? The Pharisees heard the
multitude murmuring these things concerning Him; and the chief
priests and the Pharisees sent officers to take Him. Jesus therefore
said, Yet a little while am I with you, and I go unto Him that sent
Me. Ye shall seek Me, and shall not find Me: and where I am, ye
cannot come. The Jews therefore said among themselves, Whither will
this man go that we shall not find Him? will He go unto the
Dispersion among the Greeks, and teach the Greeks? What is this word
that He said, Ye shall seek Me, and shall not find Me: and where I
am, ye cannot come? Now on the last day, the great day of the feast,
Jesus stood and cried, saying, If any man thirst, let him come unto
Me and drink. He that believeth on Me, as the Scripture hath said,
out of his belly shall flow rivers of living water. But this spake
He of the Spirit, which they that believed on Him were to receive:
for the Spirit was not yet given: because Jesus was not yet
glorified. Some of the multitude therefore, when they heard these
words, said, This is of a truth the prophet. Others said, This is
the Christ. But some said, What, doth the Christ come out of
Galilee? Hath not the Scripture said that the Christ cometh of the
seed of David, and from Bethlehem, the village where David was? So
there arose a division in the multitude because of Him. And some of
them would have taken Him; but no man laid hands on Him. The
officers therefore came to the chief priests and Pharisees; and they
said unto them, Why did ye not bring Him? The officers answered,
Never man so spake. The Pharisees therefore answered them, Are ye
also led astray? Hath any of the rulers believed on Him, or of the
Pharisees? But this multitude which knoweth not the law are
accursed. Nicodemus saith unto them (he that came to Him before,
being one of them), Doth our law judge a man, except it first hear
from himself and know what he doeth? They answered and said unto
him, Art thou also of Galilee? Search, and see that out of Galilee
ariseth no prophet."--JOHN vii.

After describing how matters were brought to a crisis in Galilee, and pointing out that, as the result of our Lord's work there, only twelve men adhered to Him, and in even this final selection not all were to be trusted,--John passes on to describe the state of feeling towards Jesus in Jerusalem, and how the storm of unbelief gathered until it broke in violence and outrage.[28] This seventh chapter is intended to put us in the right point of view by exhibiting the various estimates that were formed of the work and person of Jesus, and the opinions which any one might hear uttered regarding Him at every table in Jerusalem.

But the motive of His going to Jerusalem at all calls for remark. His brothers, who might have been expected to understand His character best, were very slow to believe in Him. They only felt He was different from themselves, and they were nettled by His peculiarity. But they felt that the credit of the family was involved, and also that _if_ His claims should turn out to be true, their position as brothers of the Messiah would be flattering. Accordingly they betray considerable anxiety to have His claims pronounced upon; and seeing that His work in Galilee had come to so little, they do their utmost to provoke Him to appeal at once to the central authority at Jerusalem. They did not as yet believe in Him, they could not entertain the idea that the boy they had knocked about and made to run their messages could be the long-expected King; and yet there was such trustworthy report of the extraordinary things He had done, that they felt there was something puzzling about Him, and for the sake of putting an end to their suspense they do what they can to get Him to go again to Jerusalem. The lever they use to move Him is a taunt: "_If_ these works of yours are genuine miracles, don't hang about villages and little country towns, but go and show yourself in the capital. No one who is really confident that he has a claim on public attention wanders about in solitary places, but repairs to the most crowded haunts of men. Go up now to the feast, and your disciples will gather round you, and your claims will be settled once for all."

To this Jesus replies that the hour for such a proclamation of Himself has not yet come. That hour is to come. At the following Passover He entered Jerusalem in the manner desired by His brethren, and the result, as He foresaw, was His death. As yet such a demonstration was premature. The brothers of Jesus did not apprehend the virulence of hatred which Jesus aroused, and did not perceive how surely His death would result from His going up to the feast as the acknowledged King of the Galilaeans. He Himself sees all this plainly, and therefore declines the plan of operation proposed by His brothers; and instead of going up with them as the proclaimed Messiah, He goes up quietly by Himself a few days after. To go up as His brothers' nominee, or to go up in the way they proposed, was counter to the whole plan of His life. Their ideas and proposals were made from a point of view wholly different from His. Very often we can do at our own instance, in our own way and at our own time, what it would be a vast mistake to do at the instigation of people who look at the matter differently from ourselves, and have quite another purpose to serve. Jesus could safely do without display what He could not do ostentatiously; and He could do as His Father's servant what He could not do at the whim of His brothers.

The feast to which He thus quietly went up was the Feast of Tabernacles. This feast was a kind of national harvest home; and consequently in appointing it God commanded that it should be held "in the end of the year, when thou hast gathered in thy labours out of the field;" that is to say, in the end of the _natural_ year, or in early autumn, when the farm operations finished one rotation and began a new series. It was a feast, therefore, full of rejoicing.[29] Every Israelite appeared in holiday attire, bearing in his hands a palm-branch, or wearing some significant emblem of earth's fruitfulness. At night the city was brilliantly illuminated, especially round the Temple, in which great lamps, used only on these occasions, were lit, and which possibly occasioned our Lord's remark at this time, as reported in the following chapter, "I am the Light of the world." There can be little doubt that when, on the last day of the feast, He stood and cried, "If any man thirst, let him come unto Me and drink," the form of his invitation was moulded by one of the customs of the feast. For one of the most striking features of the feast was the drawing of water in a golden vessel from the pool of Siloam, and carrying it in procession to the Temple, where it was poured out with such a burst of triumph from the trumpets of the Levites, aided by the Hallelujahs of the people, that it became a common Jewish saying, "He who has not seen the rejoicing at the pouring out of the water from the pool of Siloam has never seen rejoicing in his life." This pouring out of the water before God seemed to be an acknowledgment of His goodness in watering the corn-lands and pastures, and also a commemoration of the miraculous supply of water in the desert; while to some of the more enlightened it bore also a spiritual significance, and recalled the words of Isaiah, "With joy shall ye draw water out of the wells of salvation."

But this feast was not solely a celebration of the ingathering, or a thanksgiving for the harvest. The name of it reminds us that another feature was quite as prominent. In its original institution God commanded, "Ye shall dwell in booths or tabernacles seven days; all that are Israelites born shall dwell in booths," the reason being added, "that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt." The particular significance of the Israelites dwelling in booths seems to be that it marked their deliverance from a life of bondage to a life of freedom; it reminded them how they had once no settled habitation, but yet found a booth in the desert preferable to the well-provided residences of Egypt. And every Feast of Tabernacles seemed intended to recall these thoughts. In the midst of their harvest, at the end of the year, when they were once more laying up store for winter, and when every one was reckoning whether it would be an abundant and profitable year for him or no, they were told to live for a week in booths, that they might think of that period in their fathers' experience when God was their all, when they had no provision for the morrow, and which was yet the most triumphant period of their history. All wealth, all distinctions of rank, all separation between rich and poor, was for a while forgotten, as each man dwelt in his little green hut as well sheltered as his neighbour. And to every one was suggested the thought, that let the coming winter be well provided or ill provided, let it be bleak to some and bright to others, at bottom the provision of this world is to all alike but as a green bough between them and destitution; but that all alike, reduce them if you will to a booth which has neither store nor couch in it, have still the Most High God for their deliverer, and provider, and habitation.[30]

Even before Jesus appeared at this feast He was the subject of much talk and exchange of opinions.

1. The first characteristic of the popular mind, as exhibited here by John, is its subservience to authority. Those who had a favourable opinion of Jesus uttered it with reserve and caution, "for fear of the Jews"--that is, of the Jerusalem Jews, who were known to be adverse to His claims. And the authorities, knowing the subservience of the people, considered it a sufficient reply to the favourable reports brought them by their own officers, to say, "Have any of the rulers or of the Pharisees believed on Him?" This seems a very childish mode of settling a great question, and we are ready to charge the Jews with a singular lack of independence; but we reflect that among ourselves great questions are settled very much by authority still. In politics we take our cue from one or two newspapers, conducted by men who show themselves quite fallible; and in matters of even deeper moment, how many of us can say we have thought out a creed for ourselves, and have not accepted our ideas from recognised teachers? And whether these teachers be the accredited representatives of traditional theology, or have secured an audience by their departure from ordinary views, we have in our own conscience a surer guide to the truth about Christ. For much that we may build upon the foundation we must be indebted to others; but for that which is radical, for the determination of the relation we ourselves are to hold to Christ, we must follow not authority but our own conscience.

Our equanimity need not, then, be greatly disturbed by the fact that so many of the rulers of public opinion do not believe in Christ. We need not tremble for Christianity when we see how widely extended is the opinion that miracles are the fancy of a credulous age. We need not be over-anxious or altogether downcast when we hear philosophers sublimely talk as if they had seen all round Christ, and taken His measure, and rendered satisfactory account of the pious delusions He Himself was subject to, and the groundless hallucinations which misled His followers into unheard-of virtue, and made them good men by mistake. Consider the opinions of men of insight and of power, but do not be overawed by them, for you have in yourself a surer guide to truth. Look at Christ with your own eyes, frankly open your own soul before Him, and trust the impression He makes upon you.

2. Again, John notices the _perplexity_ of the people. They saw that, much as the authorities desired to put Him out of the way, they shrank from decisive measures. And from this they naturally gathered that the rulers had some idea that this was the Christ. Then besides, they saw the miracles Jesus did, and asked whether the Christ would do more miracles. They saw, too, that He was "a good Man," and on the whole, therefore, they were disposed to look favourably on His claims; but then there always recurred the thought, "We know this Man whence He is; but when Christ cometh, no man knoweth whence He is." They thought they could account for Christ and trace Him to His origin; and therefore they could not believe He was from God. This is the common difficulty. Men find it difficult to believe that One who was really born on earth and did not suddenly appear, nobody knew whence, can in any peculiar sense be from God. They dwell upon the truly human nature of Christ, and conceive that this precludes the possibility of His being from God in any sense in which we are not from God.

To this perplexity Jesus addresses Himself in the words (ver. 28), "Me you do in a sense know, and also whence I come, but that does not give you the full knowledge you need, for it is not of Myself I am come; your knowledge of _Me_ cannot solve your perplexity, because I am not sent by Myself; He that sent Me is the real[31] one, and Him you do not know. I know Him because I am from Him, and He hath sent Me." That is to say: Your knowledge of Me is insufficient, because you do not, through Me, recognise God. Your knowledge of Me is insufficient so long as you construe Me into a mere earthly product. To know Me, as you know Me, is not enough; for not in Myself can you find the originating cause of what I am and what I do. You must go behind my earthly origin, and the human appearance which you know, if you are to account for My presence among you, and for My conduct and teaching. It matters little what you know of Me, if through Me you are not brought to the knowledge of God. He is the real One, He is the Supreme Truth; and Him, alas! you do not know while you profess to know Me.

3. John notes the insufficient tests used both by the people and by the authorities for ascertaining whether Jesus was or was not their promised King. The tests they used were such as these, "Will Christ do more miracles?" "Will He come from the same part of the country?" and so forth. Among ourselves it has become customary to speak as if it were impossible to find or apply any sufficient test to the claims of Christ; impossible to ascertain whether He is, in a peculiar sense, Divine, and whether we can absolutely trust all He said, and accept the views of God He cherished and proclaimed. Certainly Christ Himself does not countenance this mode of speaking. In all His conversations with the unbelieving Jews He condemned them for their unbelief, ascribed it to moral defects, and persistently maintained that it was within the reach of any man to ascertain whether He was true or a pretender. There is a class of expressions which occur in this Gospel which clearly show what Jesus Himself considered to be the root of unbelief. To Pilate He says, "Every one that is _of the truth_ heareth My voice." To the Jews He says, "He that is of God, heareth God's words; ye therefore hear them not, because ye are not of God." And again in this seventh chapter, "If any man is desirous to do the will of God, he will know of My doctrine whether it be of God, or whether I speak of Myself." All these statements convey the impression that Christ's person and teaching will uniformly be acceptable to those who love the truth, and who are anxious to do the will of God.

Faith in Christ is thus represented as an act rather of the spiritual nature than of the intellect, and as the result of sympathy with the truth rather than of critical examination of evidence. A painter or art-critic familiar with the productions of great artists feels himself insulted if you offer him evidence to convince him of the genuineness of a work of art over and above the evidence which it carries in itself, and which to him is the most convincing of all. If one of the lost books of Tacitus were recovered, scholars would not judge it by any account that might be given of its preservation and discovery, but would say, Let us see it and read it, and we will very soon tell you whether it is genuine or not. When the man you have seen every day for years, and whose character you have looked into under the strongest lights, is accused of dishonesty, and damaging evidence is brought against him, does it seriously disturb your confidence in him? Not at all. No evidence can countervail the knowledge gained by intercourse. You know the man, directly, and you believe in him without regard to what other persons advance in his favour or against him. Christ expects acceptance on similar grounds. Look at Him, listen to Him, pass with Him from day to day of His life, and say whether it is possible that He can be a deceiver, or that He can be deceived. He Himself is confident that those who seek the truth, and are accustomed to acknowledge and follow the truth always, will follow Him. He is confident that they will find that He so fits in with what they have already learnt, that naturally and instinctively they will accept Him.

It is at the point in which all men are interested that Christ appeals to us--at the point of life or conduct; and He says that whoever truly desires to do God's will, will find that His teaching leads him right. And if men would only acknowledge Christ in this respect, and begin, as conscience bids them, by accepting His life as exhibiting the highest rule of conduct, they would sooner or later acknowledge Him in all. A man may not at once see all that is involved in the fact that Christ exhibits, as no one else exhibits, the will of God; but if He will but acknowledge Him as _the_ Teacher of God's will, not coming to Him with a spirit of suspicion but of earnest desire to do God's will, that man will become a convinced follower of Christ. There are, of course, persons of a sound moral disposition who get entangled intellectually in perplexing difficulties about the person of Christ and His relation to God; but if such persons are humble--and humility is a virtue of decisive consequence--they will, by virtue of their experience in moral questions, and by their practical knowledge of the value of harmony with God, prize the teaching of Christ, and recognise its superiority, and submit themselves to its influence.

It was on the last day of the feast that our Lord made the most explicit revelation of Himself to the people. For seven days the people dwelt in their booths; on the eighth day they celebrated their entrance into the promised land, forsook their booths, and, as it is said in the end of the chapter, "went every man to his own _house_." But on this great day of the feast no water was drawn from the pool of Siloam. On each of the preceding days the golden pitcher was in request, and the procession that followed the priest who carried it praised God who had brought water out of the rock in the desert; but on the eighth day, commemorating their entrance into "a land of springs of water," this rite of drawing the water ceased.

But the true worshippers among these Israelites had been seeing a spiritual meaning in the water, and had been conscious of an uneasy feeling of thirst still in the midst of these Temple services--an uneasy questioning whether even yet Israel had passed the thirsty desert, and had received the full gift God had meant to give. There were thinking men and thirsty souls then as there are now; and to these, who stood perhaps a little aside, and looked half in compassion, half in envy, at the merry-making of the rest, it seemed a significant fact that, in the Temple itself, with all its grandeur and skilful appliances, there was yet no living fountain to quench the thirst of men--a significant fact that to find water the priest had to go outside the gorgeous Temple to the modest "waters of Siloah that go softly." All through the feast these men wondered morning by morning when the words of Joel were to come true, when it should come to pass that "a fountain should come forth of the house of the Lord," or when that great and deep river should begin to flow which Ezekiel saw in vision issuing from the threshold of the Lord's house, and waxing deeper and wider as it flowed. And now once more the last day of the feast had come, the water was no longer drawn, and yet no fountain had burst up in the Temple itself, their souls were yet perplexed, unsatisfied, craving, athirst, when suddenly, as if in answer to their half-formed thoughts and longings, a clear, assured, authoritative voice passed through their ear to their inmost soul: "If any man thirst, let him come unto Me and drink. He that believeth on Me, out of his belly shall flow rivers of living water."

In these words Christ proclaims that He is the great Temple-fountain; or rather, that He is the true Temple, and that the Holy Ghost proceeding from Him, and dwelling in men, is the life-giving fountain.[32] All the cravings after a settled and eternal state, all the longings for purity and fellowship with the Highest, which the Temple services rather quickened than satisfied, Christ says He will satisfy. The Temple service had been to them as a screen on which the shadows of things spiritual were thrown; but they longed to see the realities face to face, to have God revealed, to know the very truth of things, and set foot on eternal verity. This thirst is felt by all men whose whole nature is alive, whose experience has shaken them out of easy contentment with material prosperity; they thirst for a life which does not so upbraid and mock them as their own life does; they thirst to be able to live, so that the one half of their life shall not be condemned by the other half; they thirst to be once for all in the "ampler ether" of happy and energetic existence, not looking through the bars and fumbling at the lock. This thirst and all legitimate cravings we feel Christ boldly and explicitly promises to satisfy; nay more, all illegitimate cravings, all foolish discontent, all vicious dissatisfaction with life, all morbid thirst that is rapidly becoming chronic disease in us, all weak and false views of life, He will rid us of, and give us entrance into the life that God lives and imparts--into pure, healthy, hopeful life.

Christ stands and cries still in the midst of a thirsting world: "Whosoever will let him take of the water of life freely." Has His voice become so familiar that it has lost all significance? For all who can hear and believe, His truth remains. There is life--abundant life for us. Drink of any other fountain, and you only intensify thirst, and make life more difficult, spending energy without renewing it. Live in Christ and you live in God. You have found the centre, the heart, the eternal life. As Christ stood and cried to the people He was conscious of power to impart to them a freshly welling spring of life--a life that would overflow for the strengthening and gladdening of others besides themselves. He has the same consciousness to-day; the deep, living benefits He confers are as open to all ages as the sunshine and the air; there is no necessity binding any one soul to feel that life is a failure, an empty, disappointing husk, serving no good purpose, bringing daily fresh misery and deeper hopelessness, a thing perhaps manfully to fight our way through but certainly not to rejoice in. If any one has such views of life it is because he has not honestly, believingly, and humbly responded to Christ's word and come to Him.

FOOTNOTES:

[28] It will be observed that the remaining part of the Gospel goes into very small compass as regards time. Chapters vii.-x. 21 are occupied with what was said and done at the Feast of Tabernacles, chapters xii.-xx. with the last Passover.

[29] A mixture of religious thanksgiving and unrestrained social hilarity, analogous to the English celebration of Christmas.

[30] Psalm xc. 1.

[31] =alethinos=.

[32] On ver. 39 see p. 48 of this volume.

XVII.

_THE WOMAN TAKEN IN ADULTERY._

"And they went every man unto his own house: but Jesus went unto the
mount of Olives. And early in the morning He came again into the
temple, and all the people came unto Him; and He sat down, and
taught them. And the scribes and the Pharisees bring a woman taken
in adultery; and having set her in the midst, they say unto Him,
Master, this woman hath been taken in adultery, in the very act. Now
in the law Moses commanded us to stone such; what then sayest Thou
of her? And this they said, tempting Him, that they might have
whereof to accuse Him. But Jesus stooped down, and with His finger
wrote on the ground. But when they continued asking Him, He lifted
up Himself, and said unto them, He that is without sin among you,
let him first cast a stone at her. And again He stooped down, and
with His finger wrote on the ground. And they, when they heard it,
went out one by one, beginning from the eldest, even unto the last:
and Jesus was left alone, and the woman, where she was, in the
midst. And Jesus lifted up Himself, and said unto her, Woman, where
are they? did no man condemn thee? And she said, No man, Lord. And
Jesus said, Neither do I condemn thee; go thy way; from henceforth
sin no more."--JOHN vii. 53-viii, 11.

This paragraph, from chap. vii. 53-viii. 11 inclusive, is omitted from modern editions of the Greek text on the authority of the best manuscripts. Internal evidence is also decidedly against its admission. The incident may very well have happened, and it bears every appearance of being accurately reported. We are glad to have so characteristic an exposure of the malignity of the Jews, and a view of our Lord which, although from a novel standpoint, is yet quite consistent with other representations of His manner and spirit. But here it is out of place. No piece of literary work is so compact and homogeneous as this Gospel. And an incident such as this, which would be quite in keeping with the matter of the synoptical Gospels, is felt rather to interrupt than to forward the purpose of John to record the most characteristic and important self-manifestations of Christ.

But as the paragraph is here, and has been here from very early times, and as it is good Gospel material, it may be well briefly to indicate its significance.

1. First, it reveals the unscrupulous malignity of the leading citizens, the educated and religious men, "the Scribes and Pharisees." They brought to Jesus the guilty woman, "tempting Him" (ver. 6); not because they were deeply grieved or even shocked at her conduct; nay, so little were they impressed with that aspect of the case, that, with a cold-blooded indelicacy which is well-nigh incredible, they actually used her guilt to further their own designs against Jesus. They conceived that by presenting her before Him for judgment, He would be transfixed on one or other horn of the following dilemma: If He said, Let the woman die in accordance with the law of Moses, they would have a fair ground on which they could frame a dangerous accusation against Him, and would inform Pilate that this new King was actually adjudging life and death. If, on the other hand, He bid them let the woman go, then He could be branded before the people as traversing the law of Moses.

Underhand scheming of this kind is of course always to be condemned. Setting traps and digging pitfalls are illegitimate methods even of slaughtering wild animals, and the sportsman disdains them. But he who introduces such methods into human affairs, and makes his business one concatenated plot, does not deserve to be a member of society at all, but should be banished to the unreclaimed wilderness. These men posed as sticklers for the Law, as the immovably orthodox, and yet had not the common indignation at crime which would have saved them from making a handle of this woman's guilt. No wonder that their unconscious and brazen depravity should have filled Jesus with wonder and embarrassment, so that for a space He could not utter a word, but could only fix His eyes on the ground.

Making all allowance for the freedom of Oriental manners from some modern refinements, one cannot but feel some surprise that such a scene should be possible on the streets of Jerusalem. It reveals a hardened and insensible condition of public opinion which one is scarcely prepared for. And yet it may well be questioned whether it was a more ominous state of public sentiment than that in the midst of which we are living, when scenes, in _character_ if not in appearance similar to this, are constantly reproduced by our novelists and play-writers, who harp upon this one vile string, professing, like these Pharisees, that they drag such things before the public gaze for the sake of exposing vice and making it hateful, but really because they know that there is a large constituency to whom they can best appeal by what is sensational, and prurient, and immoral, though to the masculine and healthy mind disgusting. Many of our modern writers might take a hint from our German forefathers, who, in their barbarian days, held that some vices were to be punished in public, but others buried quickly in oblivion, and who, therefore, punished crime of this sort by binding it in a wicker crate, and sinking it in a pit of mud out of sight for ever. We certainly cannot congratulate ourselves on our advancement in moral perception so long as we pardon to persons of genius and rank what would be loathed in persons of no brilliant parts and in our own circles. When such things are thrust upon us, either in literature or elsewhere, we have always the resource of our Lord; we can turn away, as though we heard not; we can refuse to inquire further into such matters, and turn away our eyes from them.

Few positions could be more painful to a pure-minded man than that in which our Lord was placed. What hope could there be for a world where the religious and righteous had become even more detestable than the coarse sin they proposed to punish? No wonder our Lord was silent, silent in sheer disturbance of mind and sympathetic shame. He stooped down and wrote on the ground, as one who does not wish to answer a question will begin drawing lines on the ground with his foot or his stick. His silence was a broad hint to the accusers; but they take it for mere embarrassment, and all the more eagerly press their question. They think Him at a loss when they see Him with hanging head tracing figures on the ground; they fancy their plot is successful, and, flushed with expected victory, they close in and lay their hands on his shoulder as He stoops, and demand an answer. And so He lifts Himself up, and they have their answer: "He that is without sin among you, let him first cast a stone at her." They fall into the pit they have digged.

This answer was not a mere clever retort such as a self-possessed antagonist can always command. It was not a mere dexterous evasion. What these scribes would say of it to one another afterwards, or with what nervous anxiety they would altogether avoid the subject, we can scarcely conjecture; but probably none of them would affect to say, as has since been said, that it was a confounding of things that differ, that by demanding that every one who brought an accusation, against another should himself be open to no accusation Jesus subverted the whole administration of law. For what criminal could fear condemnation, if his doom were to be suspended until a judge whose heart is as pure as his ermine be found who may pronounce it? Might not these scribes have replied that they were quite aware that they themselves were guilty men, but no law could lay hold of any outward actions of theirs, and that they were there not to talk of their relation to God or of purity of heart, but to vindicate the outward purity of the morals of their city by bringing to judgment this offender? They did not thus bandy words with our Lord, and they could not; because they knew that it was not He who was trying to confound private morality and the administration of law but themselves. They had brought this woman to Jesus as if He were a magistrate, though often enough He had declined to interfere with civil affairs and with the ordinary administration of justice. And in His answer He still shows the same spirit of non-interference. He does not pronounce upon the woman's guilt at all. Had they taken her before their ordinary courts He would have raised no word in her favour; did her husband after this prosecute her he can have feared no interference on the part of Jesus. His answer is the answer not of one pronouncing from a judgment-seat, nor of a legal counsel, but of a moral and spiritual teacher. And in this capacity He had a perfect right to say what He did. We have no right to say to an official who in condemning culprits or in prosecuting them is simply discharging a public duty, "See that your own hands be clean, and your own heart pure, before you condemn another," but we have a perfect right to silence a private individual who is officiously and not officially exposing another's guilt, by bidding him remember that he has a beam in his own eye which he must first be rid of, a stain on his own hands he must first wash out. The public prosecutor, or judge is a mere mouthpiece and representative among us of absolute justice; in him we see not his own private character at all, but the purity and rectitude of law and order. But these scribes were acting as private individuals, and came to Jesus professing that they were so shocked with this woman's sin that they wished the long-disused punishment of stoning to be revived. And therefore Jesus had not only a perfect right, as any other man would have had, to say to them, "Thou that sayest a man should not commit adultery, dost thou commit adultery?" but also, as the searcher of hearts; as He who knew what is in man, He could risk the woman's life on the chance of there being a single man of them who was really as shocked as he pretended to be, who was prepared to say he had in his own soul no taint of the sin he was loudly professing his abhorrence of, who was prepared to say, Death is due to this sin, and then to accept such proportionate punishment as would fall to his own share.