A reading of the Gospels gives us a good picture of human nature in the methods adapted by the Jews when dealing with Christ. We see the time of public favour when, after feeding them with “bread from heaven” recorded in John 6, they came to take him by force and make him a king, a force that would probably mean rebellion against Rome. The Jewish understanding after the feeding of the five thousand in this miraculous manner would be that this was the one of whom Moses spake when he said, “The Lord thy God will raise up unto thee a Prophet from the midst of thy brethren like unto me, unto him shall ye hearken” (Deut. 18, v.15).
Their lack of understanding is, however, illustrated by attempting to make him a king, it is a sober thought when reflecting on the temptations of Christ, “The devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, all these will I give thee, if thou wilt fall down and worship me (Matt. 4, v. 8, 9).
Jesus answers, “It is written,” and in John 6, Jesus sought solitude in prayer, perhaps finding this necessary, to seek communion with God in order to subdue the temptations which are common to us all.
Toward the end of his ministry many of his followers left him “From that time many of his disciples went back and walked no more with him” (John, 6 v. 66), and indeed, at the end we find a record of only two of the eleven remaining apostles going into Jerusalem (John 18, v. 15).
What were the points of contention between Christ and the rulers? Throughout the public ministry of Christ the High Priest was probably a Sadducee. This would bring Christ into direct opposition with their teachings as the Sadducees “say there is no resurrection” (Acts 23, v. 8). Can we not then well imagine the thorn that Christ would thrust into the flesh of those who espoused this doctrine when he raised Lazarus, “Said I not unto thee, if thou wouldest believe, thou should see the glory of God” (John 11, v. 40).
Martha did not question that there would be a resurrection as John 11, v. 24 indicates, but this incident almost seems to be arranged to refute the error of the Sadducees. John later in this chapter records how they spake among themselves as they stood in the Temple, wondering whether or not Jesus would come up to the feast, perhaps looking for a further sign. We see after this incident a return to public favour when the prophecy of Zechariah 9, v. 9, was fulfilled — Rejoice greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem : behold thy king cometh unto thee ; he is just, and having salvation lowly, and riding upon an ass, and upon a colt the foal of an ass.
The pride of the Jew as being a natural descendant of Abraham and the question of heritage by descent also seems to be brought to the forefront on several occasions, for e.g. Nicodemus, a ruler of the Jews undoubtedly prided himself on being a Jew, but had his conscience moved by hearing the reports as to this great teacher, he was told except a man be born again, even the Jew had to be baptised showing that the flesh profiteth nothing, as is taught in the covenant that was made with Abraham of circumcision.
To be opposed in advancing his gospel was a thing with which Christ was familiar and gives us yet another example of how he is able to understand and appreciate the difficulties which we ourselves encounter
The Origin of the Organic World – Part One