The Gospel of John. (Continued).
The eighth chapter raises a different question from any of the preceding ones. It is the question of the soul’s ability to endure the presence of God Himself — the unveiled awful Presence, which, throughout the dispensation of law, had been hidden behind the veil of the holiest. The testimony had been all through, “No man can see me and live,” for “the way into the holiest was not made manifest” under “the ministration of death” and “of condemnation.”
But now, if historically the veil was yet unrent, there was yet in their midst, the manifestation of that invisible God. “God is light,” and there was He who could and did claim to be “the Light of the World” unveiled (verse 12). Yet thunder and flame of Sinai there was none; and forgetting these were but envelopes of Deity, not Deity itself, the men of law, ignorant of His true glory, sought to disprove His claim by the very fact. The open convicted sinner that they brought was already finder the righteous sentence of Moses’ law. Would He confirm it, this man of whom they witnessed, “He receiveth sinners”? Or would he disallow it, and condemn himself by conflict with its authoritative decision I It was a momentous question. To us who know well the infinite glory of the One they challenged, a question more momentous than they could conceive. For what if the holiness of the God of Sinai were at variance with the love of the Incarnate as to this matter? What if grace were not just so absolutely free as it might seem in Him whose assurance was, “Whoso cometh unto me, I will in no wise cast out”?
They meant to test all this, however; and for their purpose who so suited as this woman of shameful and unquestioned crime? So they set her in the midst and say unto Him, “Master, Moses in the law commanded that such should be stoned: but what sayest Thou?
And “Jesus stooped down, and with His finger wrote upon the ground.” He was not at issue with Moses’ law. But “when they continued asking Him, He lifted up Himself and said unto them, ‘He that is without sin among you let him cast the first stone at her.’ And again He stooped down and wrote on the ground.”
Thus it was no abstract question of law at all, but a very simple and solemn one as to in whose hands it lay to judge. Dared they appeal to the God of judgment, who if He judged would respect no man’s person, but deal equally and unsparingly with all alike? Would Sinai suit them better than their fathers? A home thrust it was for these respectable religionists. The light indeed was there, and they felt it but conscience, as with so many, only drove them away from the exposure of the light: “Jesus was left alone, and the woman standing in the midst.”
Then in a few words she learns, and from Himself, that if men — could not condemn He would not. I do not say that this was to be the eternal result. Did she learn in her soul the grace that so expressed itself to her, that would no doubt be so. But we have seen already, in the fifth chapter of this gospel, that that which was in itself far less deep in character, might be taken as the fitting occasion for the utterance of the weightiest truths. Here the principle is plain, and the application easy. In the presence of God, and in our sins, to find Him refusing the character of Judge, — “God in Christ, reconciling to Himself, not imputing” our “trespasses,” is to learn that freedom which the Lord goes on to speak of as gotten through the knowledge of the truth (verse 32). Outside of that there was no freedom. “The servant,” — and Moses’ law gave no higher place to any than that of bond-service (Gal. 4:1-71Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2But is under tutors and governors until the time appointed of the father. 3Even so we, when we were children, were in bondage under the elements of the world: 4But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5To redeem them that were under the law, that we might receive the adoption of sons. 6And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. (Galatians 4:1‑7)), — had not the freedom of God’s house, might be turned off at any time. If he did not give satisfaction to his lord — and who gave that to God according to law? — he abode not in the house. This was the real footing upon which all stood according to it. And the Lord connects this condition of bondage in the most unmistakable way with the service of sin: “Whosoever committeeth sin is the servant (slave) of sin; and the servant abideth not in the house forever.” To be in the presence of God without a veil, as those given a place there by one who had authority (“if the Son shall make you free”), — to find God absolutely for us in His love, and righteously for us too, is what alone loosens the yoke and breaks the bondage of sin. From that blessed knowledge of God Moses’ law excluded. None could see Him and live. The grace of Christ has brought us into His presence to know Him as a Father, that the heart being set right with Him, the feet might run joyfully in His ways.
In a blessed way, therefore, for us, He does beat witness of Himself in this chapter: first, as the “Light of the world” (12), then, “the Son” (35), then absolutely Jehovah (58). As the first He had manifested Himself in the case of the adulteress; as the second, He had authority to set the soul in the presence of God at liberty by the truth; thirdly, it was One no less or lower than God Himself who did so.
Alas, this display of glory woke up naught in those around but opposition to it. The blessed manifestation of grace in Him found no answer in those who had no conscious need of grace. Yet the Father had also given confirming witness to that which was of such infinite import to their souls (18), for if they believed not on Him they would die in their sins (24).
Yet they would reject; would lift up the Sun of man (28). Then it would be seen how truly the Father was with Him in all He did, when the blessed work of the cross should reveal how alone God could have sinners in His presence, and the amazing sacrifice which He could make to have them there.
Thus the truth would make His disciples free. They would have the freedom of God’s house given them by Him who had double title, as Son of God, and as the lifted up Son of man (31-36).
Judaism had thus passed away. Its shadows had gone, and the reality of things was being made manifest by that which thus was taking its place. The light exposed man’s true condition. How could being Abraham’s carnal seed cover over the actual reality of hearts and deeds most unlike Abraham’s? And if they pleaded God’s fatherhood to Israel (41), God was bringing out and manifesting His true sons. Were they such who knew not the voice of the Father when He spoke, and recognized not the Son of the Father, when He stood amongst them (42-47)?
The blessed declaration follows, which we are to have enlarged on by-and-bye, that in the pathway of His disciples, death does not lie (51). At that they cry out, not knowing the deep significance of His words, Abram was dead and the prophets, was He greater than these? He answers that Abraham rejoiced to see His day, that he saw it and was glad. They, referring it to His human life, ask Him, has He seen Abraham? To which He answers with one of His own solemn affirmations, “Verily, verily, I say unto you, Before Abraham was, I AM.”
Thus the full glory of His Godhead is declared, and all the wealth of blessedness which that revelation brings with it is made good to us. “God in Christ.” “Light;” but “Love.” Revealing; “not imputing.” Son of God, conferring the freedom of the Father’s house. Son of man, lifted up, that Divine love might have its way.
They may take up stones to stone Him; they shall not evoke one flash of the old Sinai flame. He had said, “I judge no man.” Simply veiling once more that glory, and leaving the house which had been its old abode, “going through the midst of them” in Divine supremacy above their malice, He “so passed by.”