Now for that ugly dark thread, the opposition to, the rejection of, the Lover's wooing. But we'll not linger here. We've been seeing so much of this thread as we traced the other and studied the whole. Ugly things stand out by reason of their very ugliness. This stands out in gloomy disturbing contrast with all the rest. A brief quick tracing will fully answer our present purpose. And then we can hasten on to the dominating figure in the pattern.

The opposition begins with silent rejection, moves by steady stages, growing ever intenser clear up to the murderous end. The sending of the committee to the Jordan to examine John and report on him was an official recognition of his power. The questions asked raise the possibility clearly being discussed of John being the promised prophet, or Elijah, or even the Christ Himself, and this is an expression of the national expectancy. The utter silence with which John's witness to Jesus is met is most striking.[73] Its significance is spoken of by both Jesus and John.[74]

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]

The winter Feast of the Dedication a few months later finds Jesus back again in Jerusalem teaching. And again their enraged attempt at stoning, the second one, is restrained by a something in Him they can neither understand nor withstand.[84]

The Lazarus incident arouses their opposition to the highest pitch.[85] This is recognized as a crisis. Such power had never been seen or known. The inroads of belief are everywhere, in the upper social circles, among the old families, even in the Jewish Senate itself, notwithstanding the threatened excommunication. On every hand men are believing. Things are getting desperate for these leaders. They determine to use all the authority at hand arbitrarily and with a high hand. What strange blindness of stubborn self-will to such open evidence of power!

A special meeting of the Jewish Senate is held, not unlikely hastily summoned of those not infected with belief. And there it is officially determined to put Jesus to death, and serve public notice that any one knowing of His whereabouts must report their information to the authorities.

And as the incoming crowds thicken for the Passover, and the talk about Lazarus is on every tongue, it is determined to put Lazarus to death, too. This is the pitch things have risen to as John brings this part of his story to a close.