The intensity of the resentment over the cleansing of the temple-area can be almost felt rising up out of the very page, in the critical questions and cynical comment of the Jews. One can easily see all the bitterness of their hate tracking its slimy footprints out of that cleansed courtyard.[75]
The cunning discussion among the great Jordan crowds about the purifying rite of baptism, stirred up so successfully by "a Jew," that is, probably by one of the Jerusalem leaders, would seem to be a studied attempt to discredit the two preachers, Jesus and John, and swing the crowds away. It was shrewdly done and might have dissipated the fine spiritual atmosphere by bitter strife and discussion had not Jesus quietly slipped away.[76]
This attitude of theirs is clearly recognized and felt by Jesus. He plainly points out that vulgarizing hurt of sin whereby God's own messenger is not recognized when He comes in the garb of a neighbour.[77]
Then things get more acute. The blessed healing of a thirty-eight-year-old infirmity leads to outspoken persecution, to a desire and purpose actually to kill Jesus. It grew intenser as Jesus' claim grew clearer. The issue was sharply drawn. He "called God His own Father, making Himself equal with God." They begin plotting His death.[78]
His prudent absence from Jerusalem at the time of the next Passover reveals graphically how tense the opposition had gotten. But even up by Galilee's shores they have messengers at work amongst the crowds exciting discussion and discontent and worse. In the discussion it is easy to pick out the two elements, the nagging critics and the earnest seekers. And the saddening result is seen in many disciples leaving Jesus and going back again to their old way.[79]
Then things got so intense that Jesus' habit of life was broken or changed. He could no longer frequent Judea as He had done, but kept pretty much to the northern province of Galilee. The settled plan to kill made His absence a matter of common prudence. This makes most striking His great courage in going up to Jerusalem at the autumn Feast of Tabernacles. He quietly arrived in the midst of much rumour and hot discussion about Himself, and begins teaching the crowds openly, to the great amazement of many.
At once begin the wordy critical attacks, egged on probably by the warmth with which many receive Jesus' teachings. There are three attempts to take Him by force, including an official attempt at arrest. But, strangely enough, the very officers sent to arrest are so impressed by Jesus' teaching that they return with their mission not done, to the intensest disgust and rage of their superiors.[80]
Early on the morning following there's a cunning coarse attempt to entrap Him into saying something that can be used against Him. A woman is brought accused of wrong-doing of the gravest sort, and His opinion is asked as to the proper punishment for so serious an offense. There's nothing more dramatic in Scripture than the withdrawal of these accusers, one by one, actually conscience-stricken in the presence of the few simple words of this wondrous Man.[81]
This is followed by the intensest give-and-take of discussion thus far, in which they give vent to their bitterest degree of vile language in calling Him "a Samaritan," and accusing Him of being possessed with "a demon." And then the terrible climax is reached in the enraged passionate attempt of stoning. It is the worst yet to which their fanatical rage has gone.[82]
Now they reach out to intimidate the multitude, by threatening to cut off from religious and civic privileges all who would confess belief in Jesus as Christ. And their spleen vents its rage on the man born blind but now so wondrously given sight of two sorts.[83]