By Johann Peter Lange
Edited by Rev. Marcus Dods
THE HISTORICAL DELINEATION OF THE LIFE OF JESUS.
THE TIME OF JESUS APPEARING AND DISAPPEARING AMID THE PERSECUTIONS OF HIS MORTAL ENEMIES.
SECTION XVI
Jesus begins to announce the
contrast between the old
testament symbols of the temple,
and the reality of new testament
salvation in himself. his
testimony respecting the living
fountain in contrast to the
fountain of siloah on the last
day of the feast of tabernacles.
the frustration of the purpose
of the Sanhedrim to take him
prisoner
(Joh 7:37-52)
On the last day of the feast of
Tabernacles, Jesus stood forth
in the temple, with a loud voice
proclaiming words designed to
disclose to the people how the
symbols of this feast were in
His life to find their
accomplishment.
This ‘last, great day,’ of which
the Evangelist speaks, was
without doubt the eighth day of
the feast, which probably,
formed a marked contrast to the
other days, and the
signification of which must (we
doubt not) be drawn from the
consideration of this contrast.1
The seven feast-days noted the
pilgrimage of the people of
Israel in the wilderness, which
was represented by dwelling
during those days in booths. The
eighth day seems, therefore, by
necessary consequence, to have
acquired a reference to the
entrance into Canaan. This
explains its being said by the
Rabbins,2 that on the eighth day
of the feast the Hallelujah was
not to be sung as on the other
days, because we ought not to
rejoice too much over the defeat
and destruction of our enemies.
The same reference lay in the
fact, that on this day everybody
returned to their usual place of
abode (Joh 7:53). It follows,
that on the seven days it would
be symbolically set forth, how,
during the wandering of the
people in the desert, Jehovah
had opened miraculous springs of
water for them. But if the
eighth day set forth their
entrance into Canaan, where the
Israelites found springs of
water in abundance, then we may
be sure the drawing of water
would be omitted on this day.
This inference is, moreover,
confirmed by the testimony of
the Rabbins, that the drawing of
water took place only on the
seven regular days of the
feast.3 It is true Rabbi Judah,
on the contrary, asserted that
the libation took place on the
eighth day as well. But the
meaning of the ceremony enables
us to understand how there might
have gradually crept into its
observance a degree of wavering
and inconsistency. For under the
guiding influence of the
theocratic Spirit, this drawing
of water grew by degrees into a
symbol of that Spirit, or that
life of salvation, whose
fountains Jehovah designed to
open for His people. Isaiah
contrasted the miraculous wells
out of which Israel had drawn in
its first wandering through the
desert with these wells of
salvation out of which the
people was to draw in its second
journey through the desert, when
returning from their captivity (Isa
11:12-16; Isa 12:1-3). But when
once this blessing of water had
become a symbol of the Divine
Spirit, the genuine children of
the theocracy would feel that
Israel’s real entrance into the
promised land had not yet come,
or that to the land itself the
true fountains were yet wanting
in any complete fulness. Under
these circumstances, minds were
struck by the fact that the
temple of Moriah itself had no
fountain, but only the
temple-hill outside the walls
which enclosed the sanctuary;
and that in consequence the
water needed to be fetched to
the temple from the holy well
called Siloah. In this fact they
saw a sign, that even to the
priesthood and the sacrificial
cult the true Spirit of life was
yet wanting; that the refreshing
life of the Spirit needed to be
brought to the stiff, external
service of the temple from the
softly gushing and often
despised fountain which in
Israel was at the side of and
beyond the barriers of the
hierarchical fence,—the fountain
of the prophetical spirit, which
the well Siloah represented (see
Isa 8:6).
Since then the prophets regarded
the absence of fountains in the
temple as a symbol of the
absence of the Spirit in the old
temple-service, it would
naturally follow, that to their
view the divine promise, that at
some time the Spirit of God
would be poured out in full
measure over their sanctuary,
was exhibited in the image that
at some time a large fountain
was to be expected to gush forth
in their temple, from which
there should issue forth a
mighty stream. In the most
general sense the promise ran,
that a great blessing of waters
would come upon the thirsty land
of the people (Isa 44:3); then,
that the people itself should be
as a watered garden, yea, like a
spring of water (Isa 58:11). A
prophet as early as Joel
promised more definitely a
living spring to the temple (Joe
3:18). Ezekiel pictures very
graphically the mystic river of
water, how it breaks forth under
the threshold of the temple, and
how as it flows it grows ever
wider and wider (Ezek. 47.) The
prophet Zechariah represents the
city of Jerusalem in general as
the source of those streams of
blessing which should flow forth
throughout the world (Zec 14:8).
The eighth day of the feast was
then the day which, according to
its symbolical meaning, had to
represent this time of the
streaming life of the Spirit.
Wherefore the eighth day could
claim to be put on a footing
even with the feast of
Pentecost: not merely as the
close of the festal celebration,
as a proper festal Sabbath, but
also on account of its reference
to the time of the outpouring of
the Holy Spirit, it might be
rightly extolled as the good,
the great, the glorious day.
Nay, we might venture to suppose
that, as being the feast of
In-Gathering, it was designed to
point to that gathering together
of the nations at Jerusalem to
take part in the service of
Jehovah, which was to be brought
about through Israel’s baptism
with the Spirit (Isa 66:18);
particularly if we take into
consideration the circumstance,
that in the seven days the
sacrifices of Israel’s
intercession for the seventy
heathen nations had been all of
them fully offered.
When, therefore, the Israelites
on this day again assembled in
the temple, and the ceremonial
of drawing water, practised up
to that day, was omitted,
without that fountain making its
appearance which was to take the
place of those extraordinary
gifts of water which Jehovah had
bestowed, there would arise the
feeling of a want which would
lead the children of the Spirit
to pray for the blessing of the
Spirit of God, but which with
the bondmen of ceremony would
perhaps prove the occasion of
their bringing into the festal
observance that wavering
inconsistency above spoken of.
They might, perhaps, at times
recur to the drawing of water;
and to this the exceptional
testimony of the Rabbi Judah may
be referred that the rite of
drawing water took place on the
eighth day as well.
This feeling of want, which on
the eighth, the glorious day,
could not fail to arise in the
minds of the festal celebrants,
is the very point to which Jesus
attached the announcement which
He made. He cries aloud, ‘If any
man thirst, let him come to Me
and drink! Whoso believeth in
Me, in him shall the word of
Scripture (relating to the
streamings of water which were
predicted) be fulfilled; rivers
of living water shall go forth
out of his very body.
So He spoke, not merely (we may
apprehend) with a skilful
adaptation to the custom of
drawing water, but because it
was in Him that that prophetic
symbol was to find its
accomplishment In Him was to be
given to the people of Israel
that miraculous fountain of the
eighth day, for the breaking
forth of which out of the temple
the people was hoping.
It follows also, that this
proclamation of Jesus suited,
with perfect propriety, the
celebration which took place in
the temple on the eighth day.4
Thus, also, the promise of
Christ is illustrated and
explained by its
correlative,—the Israelitish
expectation with which He had to
deal. In the strongest words He
declares that He is the living
Temple-fountain. They should
come with that thirst of theirs,
which the water libations of the
seven days had not slaked, to
Him, and drink. Then, not only
will their thirst be allayed,
but they shall have the promised
fountain. And not merely in the
temple, or outside of
themselves;—they shall
themselves become well-heads
through their fellowship in life
with Him. And not some little
rivulets shall they be;—rivers
shall go forth from them. And
these rivers shall not flow
barely from the hours of their
highest consecration in
devotional rapture, but from
their body (the κοιλία) itself,
even as the streaming forth of
the temple issues forth not from
its building, but from its
corporeal foundation (κοιλία),
the hill on which the temple was
built.5 Their new human nature
itself shall become the seat of
that fountain from which these
waters shall issue. Moreover,
these streams shall not be
streams of common water, but of
living, life-giving water.
John adds in illustration: ‘But
this He spake of the Spirit,
which they who believed on Him
should receive; for the Holy
Spirit was not yet (given6),
because Jesus was not yet
glorified.’
There can be no doubt that John
has interpreted the words of
Jesus rightly. Even if the water
here mentioned denotes primarily
eternal life, yet eternal life
is identical with life in the
Spirit of God. But here the
point referred to is not merely
the water of life in itself, but
its character as issuing from an
original spring, as streaming
from a well-head; and this is
simply a figurative description
of the Spirit, the free Divine
Life which produces itself.7
This life of the Spirit, no
doubt, even now issued forth
from Jesus at once upon the
believers who came to Him, so
far as it allayed their thirst,
that is, in the measure of a
draught; but as creative life in
the measure or in the measurelessness
of a fountain, it could only at
a future time flow forth from
them (ῥεύσουσιν),
after the outpouring of the Holy
Spirit, which presupposed the fulfilment
and glorification of the life of
Jesus Himself.8
The Holy Ghost, viewed in its
essential being, is as eternal
as that eternal clearness of
divine self-consciousness which
interpenetrates the fulness of
God’s being, the deeps of the
Godhead (1Co 2:10). And so, as
being the Eternal One, it
comprises all forms of the
Spirit which pertain to the
revelation of God. But viewed in
its manifestation in the world,
it is the Spirit of that last
and highest revelation of God in
the world which has perfected
itself in the perfected life of
Jesus, and which is therefore
the glorification of His life.
And in this sense the Spirit
‘was not yet,’ was not yet
operative. Not till Christ was
glorified was that
reconciliation of God with
mankind completed, through which
the consciousness of believers
could be entirely restored to
oneness with God, and thus
become a well-head of divine
life. This word of Jesus, the Evangelist relates, made upon many persons a very deep impression. These, no doubt, were they who recognized the fact that His word had suddenly thrown light upon their feeling of unsatisfiedness, upon the painful longing which, just on this glorious day of the feast, woke up into lively consciousness the sense that, with the temple, the true well-spring was yet wanting. Some said, ‘ Of a truth this is the Prophet,’—asseverating it solemnly, as if concentrating their minds against the impression of hostile gainsayings. Others said right out, ‘This is the Christ.’ These last felt that He not only could point out their unsatisfied longing as the Prophet, but also satisfied it as the Christ. But forthwith against these confessors of Jesus there stepped forth others in decided opposition, who sought to crush them by reference to Scripture. The circumstance that Jesus came originally from Galilee, they chose to make into a presumption that He was Galilean-born ; so away they argued: ‘Shall Christ come out of Galilee? Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, David's home?’ In consequence of these conflicting views, there arose a strong party-division (σχίσμα) among the people;—a sign fore-announcing the future division between believing and unbelieving Jewry. Some of the gainsayers would again fain muster resolution to take Him, probably in connection with the officers who had for some while been dispatched for that object. But this time they were not only opposed by the spiritual power with which Jesus confronted them, but also by the intimidating resistance of a company of decided adherents, and the design once more still remained unaccomplished. Quite disheartened, the officers came back to the members of the Sanhedrim, who had sent them; and when asked, ‘Why have ye not brought Him?’ they openly declared, ‘ Never spake man like this Man.” Therewith they not only expressed in a most naive manner how greatly they were affected with the power of Jesus’ words and bearing, but they also, by thus speaking, affronted in the highest degree the ecclesiastical body in whose service they were. Such words as Jesus spake they had never (so they unconsciously gave them to understand) had the opportunity of hearing even from any one of these high spiritual dignitaries themselves. The latter, however, seem also, with equal unconsciousness, disposed forthwith to ratify the strange judgment expressed by their ecclesiastical servants, before whom they were wont to show themselves in their undress. ‘Are ye also deceived’ (such people as ye are, office-bearers of the temple)? ‘Does any one of the rulers or of the Pharisees believe on Him?’ Thus they sought to take hold of the temple-servants by their weak side, by that pride of station which subordinate officials are so ready to share with their superiors in dignity, especially the servants of the high hierarchy. They will fain secure these men to themselves, by prompting them to share more than ever before in their secret contempt for the people (the populace, whom they declared ‘ accursed’). We do not imagine that in those words they pronounced any formal sentence of excommunication upon the followers of Jesus. We must distinguish the curses which these high ecclesiastical personages pronounced in private from their official sentences of excommunication. But, however, very soon was their rash declaration, that no one of the rulers or of the Pharisees believed on Jesus, which they probably threw out with a consciousness of its falsehood, to be put to the blush. For Nicodemus, being present at their inciting, was compelled, at least in some measure, to protest against what they had said, if he would not sit there a renegade to his own convictions. He therefore made the counter-observation, ʻDoes our law condemn a man, when it has not’ (in its representatives) ‘first heard him, and in a legal manner ascertained what he does?’ In the gentlest manner, and only indirectly, he reproved their condemnation of Jesus, showing them that hitherto they were allowing themselves to pronounce that sentence only in an illegal form, and that, by doing this, they stood themselves condemned as transgressors of the law. But even this soft whisper, proceeding from the most extreme circumspection, was much too strong for the vehemently excited passions of this tribunal. They saw also therein a decided declaration that Nicodemus would fain be a disciple of Jesus, and reproached him with it, using that word of contempt, which thenceforward was to throw contempt on all disciples of Jesus: ‘Art thou also of Galilee?’ And then in derision they added, ‘Look and see, out of Galilee ariseth no prophet!’ The word cut two ways; if was meant to annihilate alike Nicodemus and the Man whom he was vindicating. If thou art a Galilean (thus it ran), then thou surely art just as little a prophet as He is: for how can a Galilean be a prophet? We cannot help being in the highest degree struck by seeing that in our own times the circumstance that the prophets Elijah, Jonah, and perhaps also Nahum and Hosea,9 were of Galilee, has been urged for the purpose of throwing suspicion upon the genuineness of this passage, on the ground that it is unlikely that the learned court to whom this objection is ascribed should not have been aware of those facts. This critical argument is a proof how profound Rabbins all over the world hang together, and will suffer nothing to assail any others of their number. To be sure, in answer to this critical observation, the circumstance has been pointed out, that at the time of those prophets, Galilee had not as yet formed the contrast to Judea that it afterwards did.10 Also, attention has been drawn to the distinction between Upper and Lower Galilee, by which the number of the Galilean prophets will perhaps be brought down to one, Jonah.11 But all such endeavours to lessen the dimensions of the difficulty have no place here; for, like the assaults on the credibility of the narrative themselves, they would simply have the effect of breaking off from the story a sharp-pointed fact of much historical interest, and of universal significance. Impartial inquiry can feel absolutely no occasion whatever for endeavouring to save the learned infallibility of a body of men speaking under such passionate excitement and exasperation as animated: this Sanhedrim. ‘This is the very point now before the writer; this it is that the historian, or rather that the history itself, will show—that a passion of hatred, especially of hatred against such an one as Jesus, can so utterly bereave of their senses even the venerable college of lawyers and priests, that in the ebullition of their excited feelings, they cannot help committing the grossest offences against sacred learning, or perhaps commit these offences even of set purpose. Our critics have not once thought of the possibility of the latter case. And yet, if they had chosen, they might have made such a possibility in some measure clear to their minds, by recollecting how the forged Decretals of Pseudo-Isidorus had been introduced into the ecclesiastical law of Rome. How many cases might be found of an ignoring of historical facts, which are at least very like that now before us, in the history of more recent Scripture learning? We see the irony of Divine Providence in dealing with the members of this Spirit-bereft college, that they themselves are guilty of the very greatest offence against Scripture-learning, whilst they are endeavouring to crush the disciple of Jesus to the earth with an authoritative dictum of such learning. And the same relation as Nicodemus held to his colleagues, do the maintainers of the genuineness of the Gospel, in the present instance, hold to its assailants. Nicodemus noted the learned sentence which his colleagues delivered, and treasured it up in his remembrance with, no doubt, a peculiar smile. Very probably this dictum had its part in emancipating him from the authority of the Sanhedrim. And so also can the vindicator of this record note the exclamation of our critics, ‘ Art thou also one of the uncritical ? Search and look ! Such a blunder could no Jewish doctor be guilty of, who, together with the Old Testament, was a student of much other literature besides ; but, at best, a Christian doctor of the first centuries, who can be supposed to have confined himself to the Holy Scriptures alone much more than the Rabbins had done. And if the blunder must needs appear anywhere, it could hardly in an unlucky moment have escaped those doctors in the ebullitions of passion ; but if a Christian in the first times of the Church, with serene, tranquil spirit, applied himself to write a gospel, we can very well suppose, that in a season when he was calmly recalling the past, and meditating on the word of God, he might much sooner than they happen upon such a mistake.’ We smile with just as much unconcern at this college of critics as Nicodemus did at his colleagues; and we have our own especial thoughts in reference to so singular a style of erudition. ‘Out of Galilee ariseth no prophet!’ This was their argument, their sheet-anchor ; like the comfort on which Macbeth leaned
Birnam Wood came, and he was lost. And so it behoved also soon to seem to these doctors, that exactly the most mighty Prophet of all was come out of Galilee. ───♦─── Notes 1. Von Bauer justly observes in the treatise already referred to (Ueber die Composition, &c., p. 108), in reference to the manner in which Jesus deals with his opponents, according to the 7th chap. of St John, that here the dialectics of unbelief were exposed in their entire worthlessness. ‘If only they might continue in their unbelief, they take refuge in the most untenable objections, and shrink from no inconsistency.’ The voucher for this is found in a criticism which, in controverting the authenticity of this Gospel, observes, that it was impossible for Jewish doctors to fall into the mistake of asserting that no prophet ariseth from Galilee, and then immediately after assumes that Christian doctors could very easily full into the same mistake while inventing the scene in which it occurs, V. Bauer, to be sure, tries to obviate the inconsistency by the observation, that ‘the Evangelist has palpably no interest of a historical kind.” But this ‘ palpableness’ appertains wholly to our critic, to whom generally what is historical seems to transform itself into a gaudily painted picture-book, manufactured for the illustration of abstract schoolmasters’ theses. In the present case, however, he has overlooked the fact, that the author, who according to him has fashioned the fourth Gospel to exhibit by examples the dialectics of evangelical faith, would seem not merely to have been devoid of historical interest, but to have been led by an anti-historical interest to falsify history. 2. On the remarks of Weisse and Bruno Bauer on the 7th chap. of St John, comp. Ebrard, 309. 3. The arrogance of the Jewish hierarchs and Rabbins developed itself into an ever-increasing contempt for the unlearned. hey nicknamed them the people of the earth, ‘The Talmudists go so far in their folly as to assert that it is only the learned that will rise again.’ See Lücke, ii. p. 239; Tholuck, p. 211.
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1) The Rabbins regarded this day as a separate festival. See Lücke, ii. 224. 2) See Sepp, iii. 54. 3) See Lücke, ii. 226. 4) Lücke expresses the opinion, that if we cannot make up our minds to follow the exceptional notion of the Rabbi Judah, that the libation took place on all the eight days alike, we have nothing left, except either to understand the last great day of the feast to have been the seventh, or else to suppose that if the proclamation of Jess was made on the eighth day, it alluded to something else, and not to the pouring out of the water (see Lücke, ii. 228), But surely from what has now been said as to the import of the symbol as viewed by the prophets in general, the conclusion has been fairly arrived at, that our Lord’s words fit in most properly to the temple-ceremonial of the eighth day. 5) We thus agree with Gieseler (see Lücke, ii, 229) in referring this expression to the temple-hill. Out of the bellies of the pitchers, which Bengel thought were referred to, there flowed no well-streams. Besides, the festal water-pitcher is no longer at hand on the eighth day. 6) Lachmann has the addition δεδομένον, following certain original authorities, But we must admit that it is not sufficiently authenticated. 7) This with reference to Lücke’s observations on John’s interpretation. 8) Comp. my work, Der Osterbote, init. 9) See Lücke, ii, 241. 10) Ebrard, 310. 11) Yon Ammon, ii. p. 386.
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