The world cannot hate you, but it hates Me, because I testify that its works are evil. Sermons I. THE WAYS IN WHICH THE LORD JESUS WITNESSED AGAINST THE WORLD'S EVIL. 1. By his language. Meek and gracious as he was towards such sinners as were penitent, Jesus was unsparing in his denunciations of hardened and hypocritical offenders against the Law of God. Against falsehood, covetousness, cruelty, and licentiousness, the Son of man raised his voice in indignant protest and censure. And against such sins, when cloaked by a religious profession, he was severe with a severity unexampled even in Scripture. 2. By his conduct. In many cases there is no protest against evil so effective as an upright and holy life. This protest was ever offered by our Lord; it was natural and habitual to him. The calm dignity with which our Lord lived amidst formalists and dissemblers could not be unnoticed either by friends or foes, and by his foes it was felt as a rebuke and a condemnation. II. THE HATRED WHICH OUR LORD'S WITNESS AGAINST THE WORLD'S EVIL AROUSED AGAINST HIM. 1. This hatred evinced a moral warfare within human nature. On the one hand, the conscience of sinners concurred in the rebukes uttered by the holy Saviour; on the other hand, their selfishness and pride would not submit to these rebukes. Thus there arose, as in such circumstances there ever arises, an inner conflict. And in order to repress the voice of conscience, sinners often hardened themselves against its expostulations by giving themselves more resolutely over into the power of evil. 2. This hatred led to calumny and slander against the holy Christ. Only thus can we account for the absurd and wicked and scandalous language used concerning Jesus. His enemies called him a sinner, a deceiver, and declared that he was possessed by a demon, by Beelzebub. If he had left their sins unrebuked, and had humoured their prejudices, he might have secured the adherence and support of the Jewish leaders; but the upright course he took in dealing with them brought down upon him their malice and their hatred. 3. This hatred was the motive of the plot which issued in the apprehension and death of Jesus. It appears that the hostility of the priests and rulers against Jesus of Nazareth was excited by his pure and spiritual teaching, which was felt to be a rebuke to their formality and hypocrisy, and by his denunciations of their ambition and covetousness. His enemies felt that there was a likelihood of his undermining their influence over the common people. This led to the resolution to compass his death by means however foul. III. THE WORLD'S HATRED BECAME THUS THE OCCASION OF THE EVENT WHICH WROUGHT THE WORLD'S DELIVERANCE FROM ITS SIN. The wisdom of God is often manifested in the bringing of good out of evil. The most stupendous and glorious instance of this wisdom was afforded in the crucifixion of the Lord Jesus. He testified against the world's evil; the hatred of the world was thus inflamed against him; this hatred led to the apprehension, the condemnation, and the death of the Holy One and Just; and his death was God's method of vanquishing the world's sin, and of saving mankind from spiritual destruction and ruin. - T.
And every man went to his own house. Jesus went to the Mount of Olives. We have here a notable instance of the injury done to the Scriptures by the arbitrary division into chapters and verses. The severance here diverts the attention from the object which the writer had in view. The greater part of chap. 7. is occupied with the conflicting opinions of the populace respecting Christ, and closes with a striking representation of a scene which took place in the council chamber of the metropolis. The officers had returned without their prisoner, and one of their own number dared to protest against their injustice. The distracted council break up and go home to concoct fresh schemes; the tranquil Saviour quietly departs to Olivet to meditate and pray. What a contrast! Those seventy men crossed in their cruel project; that one harmless wanderer, sustained by the conscious rectitude of His life! They seeking new channels for the pent up torrent of their wrath; He calm in the rich tides of peace that filled His soul; they to their luxuriant dwellings, whose enchantments were all marred by the day's discomfiture; He to the mountain and the midnight, whose dark shadows threw into bold relief the presence of God and His glory. On their side all worldly influence; on His side all heaven. Their purpose, murder, and suppression of the truth; His purpose, salvation, and God's eternal glory by His own self-sacrifice.(W. G. Lewis.) This "parting of the ways" exhibited —I. THE SEPARATENESS OF CHRIST AMID HIS OWN PEOPLE. It bears out chap John 1:11. How could it have occurred in a region and amongst a race so noted for hospitality? Such experiences may have begotten the realization (Matthew 8:20). Some offer may have been made, but, if so, it was either too half-hearted to tempt the great solitary, or still, night-wrapped Olivet exercised an irresistible fascination. 1. That the Founder of society in its true conception should have been Himself an outcast; imagination dwells on such a paradox. 2. To take the mildest view of the circumstance it was not to the credit of the social life of Jerusalem. Some defect in those home circles rendered them uncongenial. Hearts there were that hated Him, but the general sentiment was indifference. 3. And how did He regard their attitude? It was impossible for Him to be unconcerned. Not yet was the passionate wail, "O Jerusalem," etc., but the woeful sorrow of which it was the outcry was even then gathering. Incarnate love could not but desire to be loved by those for whom He had descended to such depths; but it must be on His own terms. II. A DIFFERENCE IN SPIRITUAL TENDENCY AND AIM. 1. The isolation of Christ did not arise from obscurity or insignificance. His departure must have been observed and felt. That lonely form, the centre of so much observation as with calm dignity it stepped from the wrangling crowd into the quiet fields, did it not judge them? 2. The mere departure convicted them of a lack of moral earnestness. The deadly conspiracy which had been hatched in their midst, and which had been arrested just when success seemed easy ought to have put every true man upon his honour, and made him open his doors to the homeless One. He had disturbed Judaean thought and life to its core. To an onlooker it might have seemed as if a moral revolution were impending. How near they were to the kingdom of God! But assenting to Christ's lofty truths their hearts were indisposed to receive them. They lacked the courage of their convictions. Good men! it did not impair their digestion nor break the continuity of their "little life." How trifling the spirit that can shelve the greatest question and stifle the grandest inspiration thus. 3. Not so easy was it for the Son of Man to put behind Him the strenuous controversy in which He had engaged. With Him heart as well as intellect were enlisted. Stung by their indifference, or horror-struck at their villany, the Great Sensitive Soul hurries forth to the only house of prayer where He can be alone with His Father, and to brace Himself for the effort of to-morrow. Yet how incomprehensible it must have been to minds so besotted with earthliness! They knew not that commerce with the skies. Conclusion: In every life there is such a moment quick with spiritual issues. Shall we follow Christ to Olivet or go to our own house? (St. John A. Frere, M. A.) I. EVERY MAN WENT TO HIS OWN HOUSE. A symbol of the general conduct of humanity. "We have turned every one to his own way."1. Our house is where we live, and represents all that we live for.(1) Some men live for wealth and adorn their noble houses with elegant furniture and costly pictures.(2) Some men live for pleasure, and their houses will be supplied with all that gratifies the senses — luxurious couches, expensive wines, and elaborate menu's.(3) Some men live for learning, and the principal room in the house will be the well-furnished library, and every department will proclaim, "A scholar lives here."(4) Some men live for friendship, and keep "open house" for their boon companions.(5) Some men live for domestic felicities, and consult the comfort and fellowship of wife and children in all the appointments of the house. 2. We may go to our own house without Christ. A Christless house, a Christless life is that in which something else besides Christ predominates. Where wealth, pleasure, etc., are supreme Christ is not. He has gone to the Mount of Olives. II. JESUS WENT TO THE MOUNT OF OLIVES. 1. Jesus went —(1) To cool His fevered brain and heart after the anxieties and labours of the day.(2) To pray, and realize more deeply His union and communion with the Father. To brace Himself for the efforts of the coming day. 2. Jesus went alone, yet every member of the crowd He left needed to go with Him — and for the same reason. So do we. Only with Jesus shall we find rest, communion, strength. 3. Jesus came back to judge those who had forsaken Him (chap. John 8:16), and will come to judge those who are forsaking Him now. III. THE ALTERNATIVE — 1. Is not house or Christ. He does not require us to break up our homes or desolate our lives. Let it be remembered that one reason for going to Olivet was because there was not a home in Jerusalem that would take Him in. He would have supped with the meanest who would have accorded Him a welcome. 2. The alternative is house without Christ or house with Him. We must take our Saviour into our house, and then take our house to Olivet — make Him the sacred centre round which wealth, pleasure, etc., may cluster, and sanctify all by sympathy with Him, prayer and consecration. 3. Thus the alternative sharply put is self or Christ. Which?Conclusion: 1. If we let Christ alone He will let us alone. Hell in this life and in the next is abandonment by Christ. 2. Christ ascended Olivet — the Jews descended from Moriah. With Christ's companions it is ever a going up till heaven at last is reached. With Christ-forsakers it is ever down — down until the depths of the bottomless pit are fathomed. (J. W. Burn.) People David, Jerusalemites, Jesus, NicodemusPlaces Galilee, Jerusalem, JudeaTopics Able, Bear, Can't, Conduct, Deeds, Evil, Hate, Hated, Hates, Hateth, Impossible, Possible, Testify, Testimony, Thereof, Witness, WorksOutline 1. Jesus reproves the ambition and boldness of his kinsmen;10. goes up from Galilee to the feast of tabernacles; 14. teaches in the temple. 40. Various opinions of him among the people. 45. The Pharisees are angry that their officers took him not, 50. and chide with Nicodemus for taking his side. Dictionary of Bible Themes John 7:7 2545 Christ, opposition to 1115 God, purpose of Library September 13 MorningIf any man thirst, let him come unto me, and drink.--JOHN 7:37. My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.--O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; … Anonymous—Daily Light on the Daily Path June 9 Morning July 30 Evening One Saying with Two Meanings The Rock and the Water Fifteenth Day. The Holy Spirit. The Transfiguration: an Emergency Measure. Matthew 16:28-17:1-8. Mark 9:1-8. Luke 9:27-36. On the Words of the Gospel of John vii. 6, Etc. , Where Jesus Said that He was not Going up unto the Feast, and Notwithstanding Went Upon Our Lord's SermonOn the Mount "Let any Man Come. " Author's Preface. Answer to Mr. W's Sixth Objection. Want of Universality in the Knowledge and Reception of Christianity, and of Greater Clearness in the Evidence. Our Historical Scriptures were Attacked by the Early Adversaries of Christianity... Rejection of Christianity. In the Temple at the Feast of Tabernacles. Jesus' Brothers Advise Him to Go to Jerusalem. The Story of the Adulteress. How to Know the Will of God In the Last, the Great Day of the Feast' The Journey to Jerusalem - Chronological Arrangement of the Last Part of the Gospel-Narratives - First Incidents by the Way. At the Feast of Tabernacles - First Discourse in the Temple Links John 7:7 NIVJohn 7:7 NLT John 7:7 ESV John 7:7 NASB John 7:7 KJV John 7:7 Bible Apps John 7:7 Parallel John 7:7 Biblia Paralela John 7:7 Chinese Bible John 7:7 French Bible John 7:7 German Bible John 7:7 Commentaries Bible Hub |
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