(Chap. 7)
THE foregoing chapters have fully developed the state of man in nature and in grace. In result Jesus would no longer walk in Judaea, because the Jews sought to kill Him. In proportion to the religious privilege enjoyed was there murderous rancour and antipathy to the truth. Jewish ordinances were religiously observed; but the Divine reason for them was wholly wanting, for the One of whom they were designed to testify was wholly rejected.
The feast of tabernacles was near — the feast that spoke of the joyful accomplishment of promise and purpose in bringing God’s saints into the land of His inheritance. But He who alone could really do so (for neither Moses nor Joshua had given them rest) was not believed in even by His brethren. The earthly scene had become a world of moral darkness and the enemy’s power — for God a wilderness, a fruitful land turned into barrenness for the wickedness of them that dwelt therein.
Hated by the world, for He bore witness that its works were evil, Jesus abode in Galilee. He did not go up to the feast, for His time had not come to fulfill it in Divine power.
When, however, His unbelieving brethren had gone up, then Jesus Himself went, but as in secret and for the purpose of ministry. Teaching in the temple, He lays down the golden rule for judging as to religious teaching. There are two sides to this rule — one subjective, for without a true moral condition it is impossible to discern the truth; the other objective, for if the person who testifies is not Himself true, the testimony cannot be relied upon. The doctrine of Jesus is known to be of God by all those who desire to practice the will of Him who sent Him, so truly and perfectly did He present the Father’s grace. On the other hand, He was absolutely dependent upon and devoted to Him who sent Him, seeking solely His glory, the undeniable proof that He was true and unrighteousness was not in Him. In contrast with this, these law teachers who opposed ordinances to grace gave no true practical expression of the law which they professed to revere, nor were they obedient to Moses who gave them the law. Moreover, they broke the Sabbath to circumcise a man, so that the law of Moses which veiled God’s glory might not be violated; why then should they be angry because Jesus, who revealed the Father, had made a man entirely sound on the Sabbath day in order to express grace? Before they could judge Him and His work, they had need to judge themselves; then would they be glad of the grace He brought. Till then, their judgment was according to sight only, and not righteous; for the religious guides of the people had now deliberately conspired to kill Him.
Of this intention the crowds were ignorant; though it was well known to the Jews of Jerusalem, ready as they were to be swayed by their rulers, and to judge of Him adversely by reason of the grace which associated Him with the poor of the flock in Galilee. Ignorant of this grace, and priding themselves upon their carnal knowledge, Jesus, still teaching in the temple, shows them that they were necessarily and culpably ignorant of the Father who sent Him, source of all this grace.
This still more strongly accentuates the difference of judgment among the people. Some sought to take Him, but many believed on Him, and point to the signs which He had done. Alarmed at these conflicting views, the Pharisees and chief priests send officers to take Him. The Lord then distinctly declares the course He was about to take. A little while only would He remain with them, and would then go back to Him who sent Him. What a proof of man’s hardened rejection of grace! and how fatal the results! They would seek Him when it was too late, and be forever excluded from the place of blessing. Such is ever the case with legalists and those who claim a title in the flesh to earthly religious privilege.
Turning now away from their unbelieving thoughts, Jesus in the last, the great day of the feast, stood and cried, “If any one thirst, let him come to Me and drink.” Parched up as they were with unbelief, if but one felt his need and believed on Him, out of his belly should flow rivers of living water. But this He said concerning the Spirit which they that believed on Him were about to receive. The Jewish “tabernacles” was but an empty name. The promises were unfulfilled, the place of privilege an and waste. But this was the consequence of Israel’s failure in responsibility. The Man who could take up Israel’s responsibility and answer to it perfectly, had indeed come, but been rejected; and now instead of taking up Israel’s cause, He would be glorified in a heavenly way, and instead of fulfilling “tabernacles,” He would send the Spirit to produce the state on earth corresponding divinely to a man in heaven. Rivers of living waters should flow forth from individual souls, turning the wilderness (for this the world still was) into a standing water and dry ground into water springs, as thirsting souls received the ministry, of that heavenly Man in the power of the Spirit.
The crisis now goes on rapidly to its development. Divergent thoughts multiply and become defined among the crowd. Some said, This is truly the prophet; others, This is the Christ. But His origin by repute from Galilee, not from Bethlehem, stumbles them. He must now be received, if at all, not because of prophecy, but for His own sake only. The power of His words simply convinces the people, confounds the officers, and disconcerts the schemes of the Pharisees and rulers, but at last spurs into expression the lagging faith of Nicodemus. Here, then, was one who felt his need, and was prepared to judge righteously and take part with a prophet out of Galilee. However feeble, it was evidently the desire of Nicodemus to do the will of God, and to own the perfect faithfulness of the One sent by Him, even though this confession must ultimately lead him outside of earthly religious privilege altogether.
Meanwhile every one went to his home, but Jesus to the Mount of Olives — they embarrassed and revengeful; He alone, unmoved but confident in His path and of His Father’s love, of which He was personally the blessed and divine expression. The great subject of this chapter is clearly grace conferring, life in the power of the Spirit through faith, in view of Jesus being glorified and thus communicating blessing for perishing souls in a barren world.
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How can I be afraid in the day of judgment when I shall be like Christ Himself?
— G. V. W.