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Teks -- John 7:1-53 (NET)

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Konteks
The Feast of Tabernacles
7:1 After this Jesus traveled throughout Galilee. He stayed out of Judea because the Jewish leaders wanted to kill him. 7:2 Now the Jewish feast of Tabernacles was near. 7:3 So Jesus’ brothers advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. 7:4 For no one who seeks to make a reputation for himself does anything in secret. If you are doing these things, show yourself to the world.” 7:5 (For not even his own brothers believed in him.) 7:6 So Jesus replied, “My time has not yet arrived, but you are ready at any opportunity! 7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 7:8 You go up to the feast yourselves. I am not going up to this feast because my time has not yet fully arrived.” 7:9 When he had said this, he remained in Galilee. 7:10 But when his brothers had gone up to the feast, then Jesus himself also went up, not openly but in secret. 7:11 So the Jewish leaders were looking for him at the feast, asking, “Where is he?” 7:12 There was a lot of grumbling about him among the crowds. Some were saying, “He is a good man,” but others, “He deceives the common people.” 7:13 However, no one spoke openly about him for fear of the Jewish leaders.
Teaching in the Temple
7:14 When the feast was half over, Jesus went up to the temple courts and began to teach. 7:15 Then the Jewish leaders were astonished and said, “How does this man know so much when he has never had formal instruction?” 7:16 So Jesus replied, “My teaching is not from me, but from the one who sent me. 7:17 If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority. 7:18 The person who speaks on his own authority desires to receive honor for himself; the one who desires the honor of the one who sent him is a man of integrity, and there is no unrighteousness in him. 7:19 Hasn’t Moses given you the law? Yet not one of you keeps the law! Why do you want to kill me?” 7:20 The crowd answered, “You’re possessed by a demon! Who is trying to kill you?” 7:21 Jesus replied, “I performed one miracle and you are all amazed. 7:22 However, because Moses gave you the practice of circumcision (not that it came from Moses, but from the forefathers), you circumcise a male child on the Sabbath. 7:23 But if a male child is circumcised on the Sabbath so that the law of Moses is not broken, why are you angry with me because I made a man completely well on the Sabbath? 7:24 Do not judge according to external appearance, but judge with proper judgment.”
Questions About Jesus’ Identity
7:25 Then some of the residents of Jerusalem began to say, “Isn’t this the man they are trying to kill? 7:26 Yet here he is, speaking publicly, and they are saying nothing to him. Do the rulers really know that this man is the Christ? 7:27 But we know where this man comes from. Whenever the Christ comes, no one will know where he comes from.” 7:28 Then Jesus, while teaching in the temple courts, cried out, “You both know me and know where I come from! And I have not come on my own initiative, but the one who sent me is true. You do not know him, 7:29 but I know him, because I have come from him and he sent me.” 7:30 So then they tried to seize Jesus, but no one laid a hand on him, because his time had not yet come. 7:31 Yet many of the crowd believed in him and said, “Whenever the Christ comes, he won’t perform more miraculous signs than this man did, will he?” 7:32 The Pharisees heard the crowd murmuring these things about Jesus, so the chief priests and the Pharisees sent officers to arrest him. 7:33 Then Jesus said, “I will be with you for only a little while longer, and then I am going to the one who sent me. 7:34 You will look for me but will not find me, and where I am you cannot come.” 7:35 Then the Jewish leaders said to one another, “Where is he going to go that we cannot find him? He is not going to go to the Jewish people dispersed among the Greeks and teach the Greeks, is he? 7:36 What did he mean by saying, ‘You will look for me but will not find me, and where I am you cannot come’?”
Teaching About the Spirit
7:37 On the last day of the feast, the greatest day, Jesus stood up and shouted out, “If anyone is thirsty, let him come to me, and 7:38 let the one who believes in me drink. Just as the scripture says, ‘From within him will flow rivers of living water.’” 7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, because Jesus was not yet glorified.)
Differing Opinions About Jesus
7:40 When they heard these words, some of the crowd began to say, “This really is the Prophet!” 7:41 Others said, “This is the Christ!” But still others said, “No, for the Christ doesn’t come from Galilee, does he? 7:42 Don’t the scriptures say that the Christ is a descendant of David and comes from Bethlehem, the village where David lived?” 7:43 So there was a division in the crowd because of Jesus. 7:44 Some of them were wanting to seize him, but no one laid a hand on him.
Lack of Belief
7:45 Then the officers returned to the chief priests and Pharisees, who said to them, “Why didn’t you bring him back with you?” 7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, “You haven’t been deceived too, have you? 7:48 None of the rulers or the Pharisees have believed in him, have they? 7:49 But this rabble who do not know the law are accursed!” 7:50 Nicodemus, who had gone to Jesus before and who was one of the rulers, said, 7:51 “Our law doesn’t condemn a man unless it first hears from him and learns what he is doing, does it?” 7:52 They replied, “You aren’t from Galilee too, are you? Investigate carefully and you will see that no prophet comes from Galilee!”
A Woman Caught in Adultery
7:53 And each one departed to his own house.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Bethlehem a town 8 km south of Jerusalem,a town of Zebulun 10 km west of Nazareth and 15 km SW of Cana SMM,a town of Judah 8 km south. of Jerusalem
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel
 · Galilee the region of Palestine north of Sameria and west of the upper Jordan River,a region west of Lake Galilee and north of the Jezreel Valley
 · Greek the language used by the people of Greece
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Jews the people descended from Israel
 · Judea a region that roughly corresponded to the earlier kingdom of Judah
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law
 · Nicodemus a man who was a member of the Sanhedrin, and contributed aloes and spices for Jesus's burial
 · Pharisee a religious group or sect of the Jews


Topik/Tema Kamus: Feasts | Jesus, The Christ | JESUS CHRIST, 4C2 | Temple | Jerusalem | Nicodemus | Galilee | Persecution | Sabbath | JOHN, GOSPEL OF | Tabernacles, Feast of | INSPIRATION, 1-7 | JESUS CHRIST, 4E2 | JAMES | MESSIAH | BAPTISM OF THE HOLY SPIRIT | BRETHREN OF THE LORD | Presumption | Faith | Pharisees | selebihnya
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Robertson: Joh 7:1 - After these things After these things ( meta tauta ). John’ s favourite general note of the order of events. Bernard conceives that the events in Joh 7:1-14 follow...

After these things ( meta tauta ).

John’ s favourite general note of the order of events. Bernard conceives that the events in Joh 7:1-14 follow Joh 7:15-24 and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles).

Robertson: Joh 7:1 - Walked Walked ( periepatei ). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea...

Walked ( periepatei ).

Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months.

Robertson: Joh 7:1 - For he would not walk in Judea For he would not walk in Judea ( ou gar ēthelen en tēi Ioudaiāi ). Imperfect active of thelō picturing the attitude of refusal to work in J...

For he would not walk in Judea ( ou gar ēthelen en tēi Ioudaiāi ).

Imperfect active of thelō picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before).

Robertson: Joh 7:1 - Sought to kill Sought to kill ( ezētoun apokteinai ). Imperfect active again, progressive attitude, had been seeking to kill him as shown in Joh 5:18 where the sa...

Sought to kill ( ezētoun apokteinai ).

Imperfect active again, progressive attitude, had been seeking to kill him as shown in Joh 5:18 where the same words occur.

Robertson: Joh 7:2 - The feast of tabernacles The feast of tabernacles ( hē skēnopēgia ). Only New Testament example of this word (skēnē , tent, pēgnumi , to fasten as in Heb 8:2). Te...

The feast of tabernacles ( hē skēnopēgia ).

Only New Testament example of this word (skēnē , tent, pēgnumi , to fasten as in Heb 8:2). Technical name of this feast (Deu 16:13; Lev 23:34, Lev 23:43). It began on the 15th of the month Tisri (end of September) and lasted seven days and finally eight days in post-exilic times (Neh 8:18). It was one of the chief feasts of the Jews.

Robertson: Joh 7:3 - His brethren His brethren ( hoi adelphoi autou ). "His brothers"(half-brothers actually), who "were not believing on him"(oude episteuon eis auton ) as stated in...

His brethren ( hoi adelphoi autou ).

"His brothers"(half-brothers actually), who "were not believing on him"(oude episteuon eis auton ) as stated in Joh 7:5. They were hostile to the Messianic assumptions of Jesus, a natural attitude as one can well see, though at first they were friendly (Joh 2:12).

Robertson: Joh 7:3 - Depart hence Depart hence ( metabēthi enteuthen ). Second aorist active imperative of metabainō , to pass to another place (Joh 5:24; Joh 13:1). It was impert...

Depart hence ( metabēthi enteuthen ).

Second aorist active imperative of metabainō , to pass to another place (Joh 5:24; Joh 13:1). It was impertinence on their part.

Robertson: Joh 7:3 - That thy disciples also may behold That thy disciples also may behold ( hina kai hoi mathētai sou theōrēsousin ). Final clause with hina and the future active indicative of the...

That thy disciples also may behold ( hina kai hoi mathētai sou theōrēsousin ).

Final clause with hina and the future active indicative of theōreō . Jesus had many disciples in Judea at the start (Joh 2:23; Joh 4:1) and had left it because of the jealousy of the Pharisees over his success (Joh 4:3). The brothers may have heard of the great defection in the synagogue in Capernaum (Joh 6:66), but the advice is clearly ironical.

Robertson: Joh 7:3 - Which thou doest Which thou doest ( ha poieis ). To what works they refer by this language we do not know. But Jesus had been away from Galilee for some months and fr...

Which thou doest ( ha poieis ).

To what works they refer by this language we do not know. But Jesus had been away from Galilee for some months and from Judea for a year and a half. Perhaps the brothers of Jesus may actually have been eager to rush Jesus into the hostile atmosphere of Jerusalem again.

Robertson: Joh 7:4 - In secret In secret ( en kruptōi ). See Mat 6:4, Mat 6:6 for this phrase.

In secret ( en kruptōi ).

See Mat 6:4, Mat 6:6 for this phrase.

Robertson: Joh 7:4 - Openly Openly ( en parrēsiāi ). "In public"(pān ,rēsis , telling it all). See Mat 8:32. Common in John (Joh 7:13, Joh 7:26; Joh 10:24; Joh 16:25, J...

Openly ( en parrēsiāi ).

"In public"(pān ,rēsis , telling it all). See Mat 8:32. Common in John (Joh 7:13, Joh 7:26; Joh 10:24; Joh 16:25, Joh 16:29; Joh 18:20; here again contrasted with en kruptōi ). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. If thou doest these things (ei tauta poieis ). This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Mat 4:3, Mat 4:6.

Robertson: Joh 7:4 - Manifest thyself Manifest thyself ( phanerōson seauton ). First aorist active imperative of phaneroō .

Manifest thyself ( phanerōson seauton ).

First aorist active imperative of phaneroō .

Robertson: Joh 7:4 - To the world To the world ( tōi kosmōi ). Not just to "thy disciples,"but to the public at large as at the feast of tabernacles. See Joh 8:26; Joh 14:22 for t...

To the world ( tōi kosmōi ).

Not just to "thy disciples,"but to the public at large as at the feast of tabernacles. See Joh 8:26; Joh 14:22 for this use of kosmos .

Robertson: Joh 7:5 - For even his brethren did not believe on him For even his brethren did not believe on him ( oude gar hoi adelphoi autou episteuon eis auton ). Literally, "For not even were his brothers believin...

For even his brethren did not believe on him ( oude gar hoi adelphoi autou episteuon eis auton ).

Literally, "For not even were his brothers believing on him."Imperfect tense of pisteuō with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Luke 4:16-31; Mar 6:1-6; Mat 13:54-58), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Mar 3:31-35; Mat 12:46-50; Luk 8:19-21). The brothers here are sarcastic.

Robertson: Joh 7:6 - My time is not yet come My time is not yet come ( ho kairos ho emos oupō parestin ). Only use with Joh 7:8 of kairos in this Gospel, elsewhere chronos (Joh 5:6) or mor...

My time is not yet come ( ho kairos ho emos oupō parestin ).

Only use with Joh 7:8 of kairos in this Gospel, elsewhere chronos (Joh 5:6) or more often hōra (Joh 2:4) "the predestined hour"(Bernard). Here kairos is the fitting or proper occasion for Christ’ s manifesting himself publicly to the authorities as Messiah as in Joh 7:8. At the feast of tabernacles Jesus did make such public claims (Joh 7:29, Joh 7:33; Joh 8:12, Joh 8:28, Joh 8:38, Joh 8:42, Joh 8:58). Parestin is present active indicative of pareimi , old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them.

Robertson: Joh 7:7 - Cannot hate Cannot hate ( ou dunatai misein ). Because of "the law of moral correspondence"(Westcott), often in John for "inherent impossibility"(Vincent). The b...

Cannot hate ( ou dunatai misein ).

Because of "the law of moral correspondence"(Westcott), often in John for "inherent impossibility"(Vincent). The brothers of Jesus here belong to the unbelieving world (kosmos ) which is unable to love Jesus (Joh 15:18, Joh 15:23, Joh 15:24) and which Jesus had already exposed ("testify,"marturō , Joh 5:42, Joh 5:45). This unbelieving "world"resented the exposure (Joh 3:19, cf. Joh 18:37).

Robertson: Joh 7:8 - Go ye up to the feast Go ye up to the feast ( humeis anabēte eis tēn heortēn ). The emphatic word by position is humeis (ye) in contrast with egō (I). Second a...

Go ye up to the feast ( humeis anabēte eis tēn heortēn ).

The emphatic word by position is humeis (ye) in contrast with egō (I). Second aorist active imperative of anabainō , old and common verb for going up to the feast (Joh 2:13) or anywhere. Take your own advice (Joh 7:3).

Robertson: Joh 7:8 - I go not up yet I go not up yet ( egō oupō anabainō ). So Westcott and Hort after B W L (Neutral) while ou (not) is read by Aleph D, African Latin, Vulgate, ...

I go not up yet ( egō oupō anabainō ).

So Westcott and Hort after B W L (Neutral) while ou (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading ouk (I go not up) as contradictory to Joh 7:10 wherein it is stated that Jesus did go up. Almost certainly ouk (not) is correct and is not really contradictory when one notes in Joh 7:10 that the manner of Christ’ s going up is precisely the opposite of the advice of the brothers in Joh 7:3, Joh 7:4. "Not yet"(oupō ) is genuine before "fulfilled"(peplērōtai , perfect passive indicative of plēroō ). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers’ sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.

Robertson: Joh 7:9 - He abode still in Galilee He abode still in Galilee ( emeinen en tēi Galilaiāi ). No "still"(eti ) in the Greek text. The constative aorist active indicative emeinen co...

He abode still in Galilee ( emeinen en tēi Galilaiāi ).

No "still"(eti ) in the Greek text. The constative aorist active indicative emeinen covers a period of some days.

Robertson: Joh 7:10 - Were gone up Were gone up ( anebēsan ). Second aorist active indicative of anabainō , not past perfect though the action is antecedent in fact to the followin...

Were gone up ( anebēsan ).

Second aorist active indicative of anabainō , not past perfect though the action is antecedent in fact to the following tote anebē . The Greek does not always draw the precise distinction between the merely punctiliar (aorist) antecedent action and the past perfect (Joh 2:9; Joh 4:45).

Robertson: Joh 7:10 - He also He also ( tote autos ). As well as the brothers.

He also ( tote autos ).

As well as the brothers.

Robertson: Joh 7:10 - Not publicly Not publicly ( ou phanerōs ). Against their advice in Joh 7:4, using phanerōson (the very same word stem).

Not publicly ( ou phanerōs ).

Against their advice in Joh 7:4, using phanerōson (the very same word stem).

Robertson: Joh 7:10 - But as it were in secret But as it were in secret ( alla hōs en kruptōi ). "Not with the usual caravan of pilgrims"(Bernard). Just the opposite of their advice in Joh 7:4...

But as it were in secret ( alla hōs en kruptōi ).

"Not with the usual caravan of pilgrims"(Bernard). Just the opposite of their advice in Joh 7:4 with the same phrase en phanerōi . Plainly Jesus purposely went contrary to the insincere counsel of his brothers as to the manner of his Messianic manifestation. This secrecy concerned solely the journey to Jerusalem, not his public teaching there after his arrival (Joh 7:26, Joh 7:28; Joh 18:20).

Robertson: Joh 7:11 - The Jews The Jews ( hoi Ioudaioi ). The hostile leaders in Jerusalem, not the Galilean crowds (Joh 7:12) nor the populace in Jerusalem (Joh 7:25).

The Jews ( hoi Ioudaioi ).

The hostile leaders in Jerusalem, not the Galilean crowds (Joh 7:12) nor the populace in Jerusalem (Joh 7:25).

Robertson: Joh 7:11 - Sought Sought ( ezētoun ). Imperfect active of zēteō , "were seeking,"picture of the attitude of the Jewish leaders toward Jesus who had not yet appea...

Sought ( ezētoun ).

Imperfect active of zēteō , "were seeking,"picture of the attitude of the Jewish leaders toward Jesus who had not yet appeared in public at the feast. In fact he had avoided Jerusalem since the collision in chapter 5. The leaders clearly wished to attack him.

Robertson: Joh 7:11 - Where is he? Where is he? ( pou estin ekeinos ). "Where is that one? (emphatic use of ekeinos as in Joh 1:8; Joh 9:12). Jesus had been at two feasts during his ...

Where is he? ( pou estin ekeinos ).

"Where is that one? (emphatic use of ekeinos as in Joh 1:8; Joh 9:12). Jesus had been at two feasts during his ministry (passover in Joh 2:12.; possibly another passover in Joh 5:1), but he had avoided the preceding passover (Joh 6:4; Joh 7:1). The leaders in Jerusalem had kept in touch with Christ’ s work in Galilee. They anticipate a crisis in Jerusalem.

Robertson: Joh 7:12 - Much murmuring Much murmuring ( goggusmos polus ). This Ionic onomatopoetic word is from gogguzō for which verb see Joh 6:41, Joh 6:61; Joh 7:32, for secret dis...

Much murmuring ( goggusmos polus ).

This Ionic onomatopoetic word is from gogguzō for which verb see Joh 6:41, Joh 6:61; Joh 7:32, for secret displeasure (Act 6:1) or querulous discontent (Phi 2:14).

Robertson: Joh 7:12 - Among the multitudes Among the multitudes ( en tois ochlois ). "The multitudes"literally, plural here only in John. These different groups were visitors from Galilee and ...

Among the multitudes ( en tois ochlois ).

"The multitudes"literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (Joh 6:66).

Robertson: Joh 7:12 - A good man A good man ( agathos ). Pure in motive. See Mar 10:17.; Rom 5:7 (absolute sense of God). Superior to dikaios . Jesus had champions in these scattered...

A good man ( agathos ).

Pure in motive. See Mar 10:17.; Rom 5:7 (absolute sense of God). Superior to dikaios . Jesus had champions in these scattered groups in the temple courts.

Robertson: Joh 7:12 - Not so, but he leadeth the multitude astray Not so, but he leadeth the multitude astray ( ou ,alla planāi ton ochlon ). Sharp clash in the crowd. Present active indicative of planaō , to g...

Not so, but he leadeth the multitude astray ( ou ,alla planāi ton ochlon ).

Sharp clash in the crowd. Present active indicative of planaō , to go astray (Mat 18:12.), like our "planets,"to lead others astray (Mat 24:4, Mat 24:5, Mat 24:11, etc.). In the end the rulers will call Jesus "that deceiver"(ekeinos ho planos , Mat 27:63). The Jewish leaders have a following among the crowds as is seen (Joh 7:31.).

Robertson: Joh 7:13 - Howbeit Howbeit ( mentoi ). See Joh 4:27 for this compound particle (men ,toi ), by way of exception, but yet.

Howbeit ( mentoi ).

See Joh 4:27 for this compound particle (men ,toi ), by way of exception, but yet.

Robertson: Joh 7:13 - Spake Spake ( elalei ). Imperfect active of laleō , "was speaking,"picturing the whispering or secret talk ( no man openly , oudeis parrēsiāi ). Bes...

Spake ( elalei ).

Imperfect active of laleō , "was speaking,"picturing the whispering or secret talk ( no man openly , oudeis parrēsiāi ). Best MSS. do not have en here with parrēsiāi (locative or instrumental case of manner) as in Joh 7:26; Joh 10:24; Joh 11:54, but en genuine in Joh 7:4; Col 2:15. This adverbial use of parrēsiāi is common enough (Mar 8:37).

Robertson: Joh 7:13 - For fear of the Jews For fear of the Jews ( dia ton phobon tōn Ioudaiōn ). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish ...

For fear of the Jews ( dia ton phobon tōn Ioudaiōn ).

Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in Joh 19:38; Joh 20:19.

Robertson: Joh 7:14 - But when it was now in the midst of the feast But when it was now in the midst of the feast ( ēdē de tēs heortēs mesousēs ). Literally, "But feast being already midway."Genitive absolut...

But when it was now in the midst of the feast ( ēdē de tēs heortēs mesousēs ).

Literally, "But feast being already midway."Genitive absolute, present active participle, of mesoō , old verb from mesos , in lxx, here only in N.T. The feast of tabernacles was originally seven days, but a last day (Joh 7:37; Lev 23:36) was added, making eight in all.

Robertson: Joh 7:14 - And taught And taught ( kai edidasken ). Imperfect active of didaskō , probably inchoative, "began to teach."He went up (anebē , effective aorist, arrived)....

And taught ( kai edidasken ).

Imperfect active of didaskō , probably inchoative, "began to teach."He went up (anebē , effective aorist, arrived). The leaders had asked (Joh 7:11) where Jesus was. There he was now before their very eyes.

Robertson: Joh 7:15 - Marvelled Marvelled ( ethaumazon ). Picturesque imperfect active of thaumazō , "were wondering."After all the bluster of the rulers (Joh 7:13) here was Jesus...

Marvelled ( ethaumazon ).

Picturesque imperfect active of thaumazō , "were wondering."After all the bluster of the rulers (Joh 7:13) here was Jesus teaching without interruption.

Robertson: Joh 7:15 - Knoweth letters Knoweth letters ( grammata oiden ). Second perfect active indicative used as present. Grammata , old word from graphō , to write, is originally the...

Knoweth letters ( grammata oiden ).

Second perfect active indicative used as present. Grammata , old word from graphō , to write, is originally the letters formed (Gal 6:11), then a letter or epistle (Act 28:21), then the sacred Scriptures (Joh 5:47; 2Ti 3:15), then learning like Latin litterae and English letters (Act 26:24; Joh 7:15). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers"(Westcott).

Robertson: Joh 7:15 - Having never learned Having never learned ( mē memathēkōs ). Perfect active participle of manthanō with mē , the usual negative (subjective) with the particip...

Having never learned ( mē memathēkōs ).

Perfect active participle of manthanō with mē , the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Act 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast"(Westcott).

Robertson: Joh 7:16 - Mine Mine ( emē ). Possessive pronoun, "not mine in origin."Jesus denies that he is self-taught, though not a schoolman.

Mine ( emē ).

Possessive pronoun, "not mine in origin."Jesus denies that he is self-taught, though not a schoolman.

Robertson: Joh 7:16 - But his that sent me But his that sent me ( alla tou pempsantos me ). Genitive case of the articular participle (first aorist active of pempō ). His teaching is not se...

But his that sent me ( alla tou pempsantos me ).

Genitive case of the articular participle (first aorist active of pempō ). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of "the one who sent me"of the Father (Joh 4:34; Joh 5:23, Joh 5:24, Joh 5:30, Joh 5:37; Joh 6:38-40, Joh 6:44; Joh 7:16, Joh 7:18, Joh 7:28, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis.

Robertson: Joh 7:17 - If any man willeth to do If any man willeth to do ( ean tis thelēi poiein ). Condition of third class with ean and present active subjunctive thelēi not used as a mer...

If any man willeth to do ( ean tis thelēi poiein ).

Condition of third class with ean and present active subjunctive thelēi not used as a mere auxiliary verb for the future "will do,"but with full force of thelō , to will, to wish. See the same use of thelō in Joh 5:40 "and yet ye are not willing to come"(kai ou thelete elthein ).

Robertson: Joh 7:17 - He shall know He shall know ( gnōsetai ). Future middle indicative of ginōskō . Experimental knowledge from willingness to do God’ s will. See this same...

He shall know ( gnōsetai ).

Future middle indicative of ginōskō . Experimental knowledge from willingness to do God’ s will. See this same point by Jesus in Joh 5:46; Joh 18:37. There must be moral harmony between man’ s purpose and God’ s will. "If there be no sympathy there can be no understanding"(Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God’ s will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims.

Robertson: Joh 7:17 - Of God Of God ( ek tou theou ). Out of God as source.

Of God ( ek tou theou ).

Out of God as source.

Robertson: Joh 7:17 - From myself From myself ( ap' emautou ). Instead of from God.

From myself ( ap' emautou ).

Instead of from God.

Robertson: Joh 7:18 - From himself From himself ( aph' heautou ). This kind of teacher is self-taught, pushes his own ideas, presses his own claims for position and glory, "blows his o...

From himself ( aph' heautou ).

This kind of teacher is self-taught, pushes his own ideas, presses his own claims for position and glory, "blows his own horn"as we say. Jesus is the other type of teacher, seeks the glory of the one who sent him, whose herald and ambassador he is.

Robertson: Joh 7:18 - The same The same ( houtos ). "This one."

The same ( houtos ).

"This one."

Robertson: Joh 7:18 - Unrighteousness Unrighteousness ( adikia ). Old word from adikos (a privative and dikē ). Here in contrast with "true"(alēthēs ). See 2Th 2:10; 1Co 13:6 ...

Unrighteousness ( adikia ).

Old word from adikos (a privative and dikē ). Here in contrast with "true"(alēthēs ). See 2Th 2:10; 1Co 13:6 for the deceit of unrighteousness in contrast with truth as here.

Robertson: Joh 7:19 - And yet And yet ( kai ). Clear use of kai in the adversative sense of "and yet"or "but."They marvelled at Christ’ s "ignorance"and boasted of their ow...

And yet ( kai ).

Clear use of kai in the adversative sense of "and yet"or "but."They marvelled at Christ’ s "ignorance"and boasted of their own knowledge of the law of Moses. And yet they violated that law by not practising it.

Robertson: Joh 7:19 - Why seek ye to kill me? Why seek ye to kill me? ( Ti me zēteite apokteinai ). A sudden and startling question as an illustration of their failure to do the law of Moses. J...

Why seek ye to kill me? ( Ti me zēteite apokteinai ).

A sudden and startling question as an illustration of their failure to do the law of Moses. Jesus had previously known (Joh 5:39, Joh 5:45-47) that the Jews really rejected the teaching of Moses while professing to believe it. On that very occasion they had sought to kill him (Joh 5:18), the very language used here. Apparently he had not been to Jerusalem since then. He undoubtedly alludes to their conduct then and charges them with the same purpose now.

Robertson: Joh 7:20 - The multitude The multitude ( ho ochlos ). Outside of Jerusalem (the Galilean crowd as in Joh 7:11.) and so unfamiliar with the effort to kill Jesus recorded in Jo...

The multitude ( ho ochlos ).

Outside of Jerusalem (the Galilean crowd as in Joh 7:11.) and so unfamiliar with the effort to kill Jesus recorded in Joh 5:18. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (Joh 7:13, Joh 7:15, Joh 7:25, Joh 7:26, Joh 7:30, Joh 7:32, etc.), the multitude from Galilee and elsewhere (Joh 7:10-13, Joh 7:20, Joh 7:31, Joh 7:40, Joh 7:49), the common people of Jerusalem (Joh 7:25), the Roman soldiers (Joh 7:45.).

Robertson: Joh 7:20 - Thou hast a devil Thou hast a devil ( daimonion echeis ). "Demon,"of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago ...

Thou hast a devil ( daimonion echeis ).

"Demon,"of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Mat 11:18; Luk 7:33). It is an easy way to make a fling like that. "He is a monomaniac labouring under a hallucination that people wish to kill him"(Dods).

Robertson: Joh 7:21 - One work One work ( hen ergon ). Direct allusion to the healing of the impotent man when in Jerusalem before (Joh 5:1.). He had wrought others before (Joh 2:2...

One work ( hen ergon ).

Direct allusion to the healing of the impotent man when in Jerusalem before (Joh 5:1.). He had wrought others before (Joh 2:23; Joh 4:45), but this one on the Sabbath caused the rulers to try to kill Jesus (Joh 5:18). Some wondered then, others had murder in their hearts. This crowd here is ignorant.

Robertson: Joh 7:22 - For this cause For this cause ( dia touto ). Some would take this phrase with the preceding verb thaumazete (ye marvel for this cause).

For this cause ( dia touto ).

Some would take this phrase with the preceding verb thaumazete (ye marvel for this cause).

Robertson: Joh 7:22 - Hath given Hath given ( dedōken ). Present active indicative of didōmi (permanent state).

Hath given ( dedōken ).

Present active indicative of didōmi (permanent state).

Robertson: Joh 7:22 - Not that it is of Moses, but of the fathers Not that it is of Moses, but of the fathers ( ouch hoti ek tou Mōuseōs estin all' ek tōn paterōn ). A parenthesis to explain that circumcisio...

Not that it is of Moses, but of the fathers ( ouch hoti ek tou Mōuseōs estin all' ek tōn paterōn ).

A parenthesis to explain that circumcision is older in origin than Moses.

Robertson: Joh 7:22 - And on the sabbath ye circumcise And on the sabbath ye circumcise ( kai en sabbatōi peritemnete ). Adversative use of kai = and yet as in Joh 7:19. That is to say, the Jews keep ...

And on the sabbath ye circumcise ( kai en sabbatōi peritemnete ).

Adversative use of kai = and yet as in Joh 7:19. That is to say, the Jews keep one law (circumcision) by violating another (on the Sabbath, the charge against him in chapter 5, healing on the Sabbath).

Robertson: Joh 7:23 - That the law of Moses may not be broken That the law of Moses may not be broken ( hina mē luthēi ho nomos Mōuseōs ). Purpose clause with negative mē and first aorist passive sub...

That the law of Moses may not be broken ( hina mē luthēi ho nomos Mōuseōs ).

Purpose clause with negative mē and first aorist passive subjunctive of luō . They are punctilious about their Sabbath rules and about circumcision on the eighth day. When they clash, they drop the Sabbath rule and circumcise.

Robertson: Joh 7:23 - Are ye wroth with me? Are ye wroth with me? ( emoi cholāte ). Old word from cholē (bile, gall), possibly from chloē or chlōros (yellowish green). Only here i...

Are ye wroth with me? ( emoi cholāte ).

Old word from cholē (bile, gall), possibly from chloē or chlōros (yellowish green). Only here in N.T. So to be mad. With dative. Vivid picture of bitter spleen against Jesus for healing a man on the sabbath when they circumcise on the Sabbath.

Robertson: Joh 7:23 - A man every whit whole A man every whit whole ( holon anthrōpon hugiē ). Literally, "a whole (holon ) man (all the man) sound (hugiē , well),"not just one member of ...

A man every whit whole ( holon anthrōpon hugiē ).

Literally, "a whole (holon ) man (all the man) sound (hugiē , well),"not just one member of the body mended.

Robertson: Joh 7:24 - According to appearance According to appearance ( kat' opsin ). And so, superficially. See Joh 11:44. Also not "righteous"(dikaian ) judgment.

According to appearance ( kat' opsin ).

And so, superficially. See Joh 11:44. Also not "righteous"(dikaian ) judgment.

Robertson: Joh 7:25 - Some therefore of them of Jerusalem Some therefore of them of Jerusalem ( oun tines ek tōn Ierosolumeitōn ). The people of the city in contrast to the multitude of pilgrims at the f...

Some therefore of them of Jerusalem ( oun tines ek tōn Ierosolumeitōn ).

The people of the city in contrast to the multitude of pilgrims at the feast. They form a separate group. The word is made from Ierosoluma and occurs in Josephus and 4Maccabees. In N.T. only here and Mar 1:5. These Jerusalem people knew better than the pilgrims the designs of the rulers (Vincent).

Robertson: Joh 7:25 - Is not this? Is not this? ( ouch houtos estin ). Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean mult...

Is not this? ( ouch houtos estin ).

Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean multitude (Dods).

Robertson: Joh 7:25 - They seek They seek ( zētousin ). The plural refers to the group of leaders already present (Joh 7:15) to whom the Jerusalem crowd probably pointed. They kne...

They seek ( zētousin ).

The plural refers to the group of leaders already present (Joh 7:15) to whom the Jerusalem crowd probably pointed. They knew of their threats to kill Jesus (Joh 5:18).

Robertson: Joh 7:26 - They say nothing unto him They say nothing unto him ( ouden autoi legousin ). But only make sneering comments about him (Joh 7:16) in spite of his speaking "openly"(parrēsia...

They say nothing unto him ( ouden autoi legousin ).

But only make sneering comments about him (Joh 7:16) in spite of his speaking "openly"(parrēsiāi , for which word see Joh 7:13; Joh 18:20) before all. It was sarcasm about the leaders, though an element of surprise on the part of "these shrewd townsmen"(Bernard) may have existed also.

Robertson: Joh 7:26 - Can it be that the rulers indeed know Can it be that the rulers indeed know ( mē pote alēthōs egnōsin hoi archontes ). Negative answer expected by mē pote and yet there is rid...

Can it be that the rulers indeed know ( mē pote alēthōs egnōsin hoi archontes ).

Negative answer expected by mē pote and yet there is ridicule of the rulers in the form of the question. See a like use of mē pote in Luk 3:15, though nowhere else in John. Egnōsan (second aorist ingressive active indicative of ginōskō ) may refer to the examination of Jesus by these rulers in Joh 5:19. and means, "Did they come to know or find out"(and so hold now)?

Robertson: Joh 7:26 - That this is the Christ That this is the Christ ( hoti houtos estin ho Christos ). The Messiah of Jewish hope.

That this is the Christ ( hoti houtos estin ho Christos ).

The Messiah of Jewish hope.

Robertson: Joh 7:27 - Howbeit Howbeit ( alla ). Clearly adversative here.

Howbeit ( alla ).

Clearly adversative here.

Robertson: Joh 7:27 - This man This man ( touton ). Possibly contemptuous use of houtos as may be true in Joh 7:25, Joh 7:26.

This man ( touton ).

Possibly contemptuous use of houtos as may be true in Joh 7:25, Joh 7:26.

Robertson: Joh 7:27 - Whence he is Whence he is ( pothen estin ). The Galilean Jews knew the family of Jesus (Joh 6:42), but they knew Jesus only as from Nazareth, not as born in Bethl...

Whence he is ( pothen estin ).

The Galilean Jews knew the family of Jesus (Joh 6:42), but they knew Jesus only as from Nazareth, not as born in Bethlehem (Joh 7:42).

Robertson: Joh 7:27 - When the Christ cometh When the Christ cometh ( ho Christos hotan erchētai ). Prolepsis of ho Christos and indefinite temporal clause with hotan and the present middl...

When the Christ cometh ( ho Christos hotan erchētai ).

Prolepsis of ho Christos and indefinite temporal clause with hotan and the present middle subjunctive erchētai rather than the more usual second aorist active elthēi as in Joh 7:31, a trifle more picturesque. This is a piece of popular theology. "Three things come wholly unexpected - Messiah, a godsend, and a scorpion"( Sanhedrin 97a). The rulers knew the birthplace to be Bethlehem (Joh 7:42; Mat 2:5.), but some even expected the Messiah to drop suddenly from the skies as Satan proposed to Jesus to fall down from the pinnacle of the temple. The Jews generally expected a sudden emergence of the Messiah from concealment with an anointing by Elijah ( Apoc. of Bar. XXIX. 3; 2Esdr. 7:28; 13:32; Justin Martyr, Tryph. 110).

Robertson: Joh 7:28 - And I am not come of myself And I am not come of myself ( kai ap' emautou ouk elēlutha ). Kai here = "and yet."Jesus repeats the claim of Joh 7:17 and also in Joh 5:30; Joh ...

And I am not come of myself ( kai ap' emautou ouk elēlutha ).

Kai here = "and yet."Jesus repeats the claim of Joh 7:17 and also in Joh 5:30; Joh 8:28; Joh 12:49; Joh 14:10.

Robertson: Joh 7:28 - Whom ye know not Whom ye know not ( hon humeis ouk oidate ). Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the ...

Whom ye know not ( hon humeis ouk oidate ).

Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in Joh 8:19, Joh 8:55.

Robertson: Joh 7:29 - I know him I know him ( egō oida auton ). In contrast to the ignorance of these people. See the same words in Joh 8:55 and the same claim in Joh 17:25; Mat 11...

I know him ( egō oida auton ).

In contrast to the ignorance of these people. See the same words in Joh 8:55 and the same claim in Joh 17:25; Mat 11:27; Luk 10:22 (the Johannine aerolite). "These three words contain the unique claim of Jesus, which is pressed all through the chapters of controversy with the Jews"(Bernard). Jesus is the Interpreter of God to men (Joh 1:18).

Robertson: Joh 7:29 - And he sent me And he sent me ( kakeinos me apesteilen ). First aorist active indicative of apostellō , the very verb used of Jesus when he sent forth the twelve ...

And he sent me ( kakeinos me apesteilen ).

First aorist active indicative of apostellō , the very verb used of Jesus when he sent forth the twelve (Mat 10:5) and used by Jesus again of himself in Joh 17:3. He is the Father’ s Apostle to men.

Robertson: Joh 7:30 - They sought therefore They sought therefore ( ezētoun oun ). Imperfect active of zēteō , inchoative or conative, they began to seek. Either makes sense. The subject ...

They sought therefore ( ezētoun oun ).

Imperfect active of zēteō , inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard).

Robertson: Joh 7:30 - To take him To take him ( auton piasai ). First aorist active infinitive, Doric form from piazō , from the usual piezō , occasionally so in the papyri, but p...

To take him ( auton piasai ).

First aorist active infinitive, Doric form from piazō , from the usual piezō , occasionally so in the papyri, but piazō always in N.T. except Luk 6:38.

Robertson: Joh 7:30 - And And ( kai ). Here = "but."

And ( kai ).

Here = "but."

Robertson: Joh 7:30 - Laid his hand Laid his hand ( epebalen tēn cheira ). Second aorist active indicative of epiballō , to cast upon. Old and common idiom for arresting one to make...

Laid his hand ( epebalen tēn cheira ).

Second aorist active indicative of epiballō , to cast upon. Old and common idiom for arresting one to make him a prisoner (Mat 26:50). See repetition in Joh 7:44.

Robertson: Joh 7:30 - His hour His hour ( hē hōra autou ). In Joh 13:1 we read that "the hour"had come, but that was "not yet"(oupō ). "John is at pains to point out at ever...

His hour ( hē hōra autou ).

In Joh 13:1 we read that "the hour"had come, but that was "not yet"(oupō ). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course"(Bernard), as in Joh 2:4; Joh 7:6, Joh 7:8; Joh 8:10; Joh 10:39; Joh 13:1, etc.

Robertson: Joh 7:30 - Was not yet come Was not yet come ( oupō elēluthei ). Past perfect active of erchomai , as John looks back on the story.

Was not yet come ( oupō elēluthei ).

Past perfect active of erchomai , as John looks back on the story.

Robertson: Joh 7:31 - When the Christ shall come When the Christ shall come ( ho Christos hotan elthēi ). Proleptic position of ho Christos again as in Joh 7:27, but elthēi with hotan rath...

When the Christ shall come ( ho Christos hotan elthēi ).

Proleptic position of ho Christos again as in Joh 7:27, but elthēi with hotan rather than erchētai , calling more attention to the consummation (whenever he does come).

Robertson: Joh 7:31 - Will he do? Will he do? ( mē poiēsei ). Future active indicative of poieō with mē (negative answer expected). Jesus had won a large portion of the pi...

Will he do? ( mē poiēsei ).

Future active indicative of poieō with mē (negative answer expected). Jesus had won a large portion of the pilgrims (ek tou ochlou polloi ) either before this day or during this controversy. The use of episteusan (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings.

Robertson: Joh 7:31 - Than those which Than those which ( hōn ). One must supply the unexpressed antecedent toutōn in the ablative case after pleiona (more). Then the neuter plural...

Than those which ( hōn ).

One must supply the unexpressed antecedent toutōn in the ablative case after pleiona (more). Then the neuter plural accusative relative ha (referring to sēmeia signs) is attracted to the ablative case of the pronominal antecedent toutōn (now dropped out).

Robertson: Joh 7:31 - Hath done Hath done ( epoiēsen ). First aorist active indicative of poieō , a timeless constative aorist summing up all the miracles of Jesus so far.

Hath done ( epoiēsen ).

First aorist active indicative of poieō , a timeless constative aorist summing up all the miracles of Jesus so far.

Robertson: Joh 7:32 - The Pharisees The Pharisees ( hoi Pharisaioi ). This group of the Jewish rulers (Joh 7:11, Joh 7:15, Joh 7:25.) was particularly hostile to Christ, though already ...

The Pharisees ( hoi Pharisaioi ).

This group of the Jewish rulers (Joh 7:11, Joh 7:15, Joh 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Mat 16:6) and they join here (hoi archiereis , the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (Joh 7:12.) and still more now.

Robertson: Joh 7:32 - Heard the multitude murmuring Heard the multitude murmuring ( ēkousan tou ochlou gogguzontos ). First aorist active indicative of akouō with the genitive case and the descri...

Heard the multitude murmuring ( ēkousan tou ochlou gogguzontos ).

First aorist active indicative of akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb gogguzō (Joh 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (Joh 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see Joh 7:45; Joh 11:47, Joh 11:57; Mat 21:45; Mat 27:62, the organized court) to send "officers"(hupēretas ) "to take him"(hina piasōsin auton , final clause with hina and first aorist active subjunctive of piazō for which verb see Joh 7:30). For hupēretas (temple police here) see Joh 7:45; Joh 18:3, Joh 18:12, Joh 18:22; Joh 19:6; Act 5:22, Act 5:26. For the word see Mat 5:25; Luk 1:2, "an under rower"(hupo ,eretēs ), any assistant.

Robertson: Joh 7:33 - Yet a little while Yet a little while ( eti chronon mikron ). Accusative of extent of time. It was only six months to the last passover of Christ’ s ministry and h...

Yet a little while ( eti chronon mikron ).

Accusative of extent of time. It was only six months to the last passover of Christ’ s ministry and he knew that the end was near.

Robertson: Joh 7:33 - I go unto him that sent me I go unto him that sent me ( hupagō pros ton pempsanta me ). See the same words in Joh 16:5. Hupagō , old compound (hupo ,agō ), has the noti...

I go unto him that sent me ( hupagō pros ton pempsanta me ).

See the same words in Joh 16:5. Hupagō , old compound (hupo ,agō ), has the notion of withdrawing (literally, go under). See Joh 16:7-10 for three words for going common in John (poreuomai , go for a purpose, aperchomai , to go away, hupagō , to withdraw personally). Hupagō often in John of going to the Father or God (Joh 8:14, Joh 8:21; Joh 13:3, Joh 13:33, Joh 13:36; Joh 14:4, Joh 14:5, Joh 14:28; Joh 15:16; Joh 16:4, Joh 16:7, Joh 16:10, Joh 16:17). See Joh 6:21. It was enigmatic language to the hearers.

Robertson: Joh 7:34 - And shall not find me And shall not find me ( kai ouch heurēsete me ). Future active indicative of heuriskō . Jesus had said: "Seek and ye shall find"(Mat 7:7), but th...

And shall not find me ( kai ouch heurēsete me ).

Future active indicative of heuriskō . Jesus had said: "Seek and ye shall find"(Mat 7:7), but this will be too late. Now they were seeking (Joh 7:30) to kill Jesus, then they will seek deliverance, but too late.

Robertson: Joh 7:34 - Where I am Where I am ( hopou eimi egō ). No conflict with Joh 7:33, but the essential eternal spiritual home of Christ "in absolute, eternal being and fellow...

Where I am ( hopou eimi egō ).

No conflict with Joh 7:33, but the essential eternal spiritual home of Christ "in absolute, eternal being and fellowship with the Father"(Vincent).

Robertson: Joh 7:34 - Ye cannot come Ye cannot come ( humeis ou dunasthe elthein ). This fellowship was beyond the comprehension of these hostile Jews. See the same idea in Joh 7:36 by t...

Ye cannot come ( humeis ou dunasthe elthein ).

This fellowship was beyond the comprehension of these hostile Jews. See the same idea in Joh 7:36 by the Jews; Joh 8:21 to the Jews and then to the disciples with the addition of "now"(arti , Joh 13:33, nun in Joh 13:36).

Robertson: Joh 7:35 - Among themselves Among themselves ( pros heautous ). These Jewish leaders of Joh 7:32 talk among themselves about what Jesus said in a spirit of contempt (this man or...

Among themselves ( pros heautous ).

These Jewish leaders of Joh 7:32 talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, houtos ).

Robertson: Joh 7:35 - That That ( hoti ). Almost result like hoti in Mat 8:27.

That ( hoti ).

Almost result like hoti in Mat 8:27.

Robertson: Joh 7:35 - Will he go? Will he go? ( mē mellei poreuesthai ). Negative answer expected in an ironical question, "Is he about to go?"

Will he go? ( mē mellei poreuesthai ).

Negative answer expected in an ironical question, "Is he about to go?"

Robertson: Joh 7:35 - Unto the Dispersion among the Greeks Unto the Dispersion among the Greeks ( eis tēn diasporan tōn Hellēnōn ). Objective genitive tōn Hellēnōn (of the Greeks) translated h...

Unto the Dispersion among the Greeks ( eis tēn diasporan tōn Hellēnōn ).

Objective genitive tōn Hellēnōn (of the Greeks) translated here "among,"because it is the Dispersion of Jews among the Greeks. Diaspora is from diaspeirō , to scatter apart (Act 8:1, Act 8:4). It occurs in Plutarch and is common in the lxx, in the N.T. only here, Jam 1:1; 1Pe 1:1. There were millions of these scattered Jews.

Robertson: Joh 7:35 - And teach the Greeks And teach the Greeks ( kai didaskein tous Hellēnas ). Confessing his failure to teach the Jews in Palestine, "thus ignorantly anticipating the cour...

And teach the Greeks ( kai didaskein tous Hellēnas ).

Confessing his failure to teach the Jews in Palestine, "thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual"(Dods).

Robertson: Joh 7:36 - What is this word? What is this word? ( Tis estin ho logos houtos ). Puzzled and uneasy over this unintelligible saying. Even Peter is distressed over it later (Joh 13:...

What is this word? ( Tis estin ho logos houtos ).

Puzzled and uneasy over this unintelligible saying. Even Peter is distressed over it later (Joh 13:3).

Robertson: Joh 7:37 - Now on the last day Now on the last day ( en de tēi eschatēi hēmerāi ). The eighth day which was "an holy convocation,"kept as a Sabbath (Lev 23:36), apparently ...

Now on the last day ( en de tēi eschatēi hēmerāi ).

The eighth day which was "an holy convocation,"kept as a Sabbath (Lev 23:36), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast"(tēi megalēi tēs heortēs ).

Robertson: Joh 7:37 - Stood and cried Stood and cried ( histēkei kai ekrasen ). Past perfect active of histēmi used as imperfect and intransitive and first aorist active of krazō ...

Stood and cried ( histēkei kai ekrasen ).

Past perfect active of histēmi used as imperfect and intransitive and first aorist active of krazō . Picture Jesus standing (linear) and suddenly crying out (punctiliar).

Robertson: Joh 7:37 - If any man thirst If any man thirst ( ean tis dipsāi ). Third class condition with ean and present active subjunctive of dipsaō , "if any one is thirsty."On each...

If any man thirst ( ean tis dipsāi ).

Third class condition with ean and present active subjunctive of dipsaō , "if any one is thirsty."On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted Isa 12:3 : "With joy shall ye draw water out of the wells of salvation.""It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words"(Westcott).

Robertson: Joh 7:38 - He that believeth on me He that believeth on me ( ho pisteuōn eis eme ). Nominative absolute as is not uncommon.

He that believeth on me ( ho pisteuōn eis eme ).

Nominative absolute as is not uncommon.

Robertson: Joh 7:38 - The scripture The scripture ( hē graphē ). No precise passage can be quoted, though similar idea in several (Isa 55:1; Isa 58:11; Zec 13:1; Zec 14:8; Eze 47:1;...

The scripture ( hē graphē ).

No precise passage can be quoted, though similar idea in several (Isa 55:1; Isa 58:11; Zec 13:1; Zec 14:8; Eze 47:1; Joe 3:18). Chrysostom confines it to Isa 28:16 by punctuation (only the nominative absolute as the Scripture).

Robertson: Joh 7:38 - Out of his belly shall flow rivers of living water Out of his belly shall flow rivers of living water ( potamoi ek tēs koilias autou reusousin hudatos zōntos ). Some ancient Western writers connec...

Out of his belly shall flow rivers of living water ( potamoi ek tēs koilias autou reusousin hudatos zōntos ).

Some ancient Western writers connect pinetō of Joh 7:37 with ho pisteuōn in Joh 7:38. By this arrangement autou (his) with koilias is made to refer to Christ, not to the believer. Burney argues that koilia is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to Eze 47:1. C.C. Torrey refers to Zec 14:8. But the Eastern writers refer autou (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (Joh 4:14). It is a difficult question and Westcott finally changed his view and held autou to refer to Christ. Reusousin is future active indicative of reō , old verb, to flow, here only in the N.T.

Robertson: Joh 7:39 - Which Which ( hou ). Genitive by attraction of the relative ho (accusative singular object of lambanein ) to the case of tou pneumatos (the Spirit) th...

Which ( hou ).

Genitive by attraction of the relative ho (accusative singular object of lambanein ) to the case of tou pneumatos (the Spirit) the antecedent. But it is purely grammatical gender (neuter ho because of pneuma ) which we do not have in English. Even here one should say "whom,"not which, of the Spirit of God.

Robertson: Joh 7:39 - Were to receive Were to receive ( emellon lambanein ). Imperfect active of mellō with the present active infinitive lambanein , to receive, one of the three cons...

Were to receive ( emellon lambanein ).

Imperfect active of mellō with the present active infinitive lambanein , to receive, one of the three constructions with mellō (present, aorist, or future infinitive). Literally, "whom they were about to receive,"a clear reference to the great pentecost.

Robertson: Joh 7:39 - For the Spirit was not yet given For the Spirit was not yet given ( oupō gar ēn pneuma ). No verb for "given"in the Greek. The reference is not to the existence of the Spirit, bu...

For the Spirit was not yet given ( oupō gar ēn pneuma ).

No verb for "given"in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of eimi like pareimi (to be present) appears in Act 19:2 of the Spirit’ s activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father).

Robertson: Joh 7:39 - Because Jesus was not yet glorified Because Jesus was not yet glorified ( hoti Iēsous oupō edoxasthē ). Reason for the previous statement, the pentecostal outpouring following the...

Because Jesus was not yet glorified ( hoti Iēsous oupō edoxasthē ).

Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified"(edoxasthē , first aorist passive indicative of doxazō ), used later of the death of Jesus (Joh 12:16), even by Jesus himself (Joh 12:23; Joh 13:31).

Robertson: Joh 7:40 - Some of the multitude Some of the multitude ( ek tou ochlou ). Tines (some) to be supplied, a common Greek idiom.

Some of the multitude ( ek tou ochlou ).

Tines (some) to be supplied, a common Greek idiom.

Robertson: Joh 7:40 - Of a truth Of a truth ( alēthōs ). "Truly."See Joh 1:47.

Of a truth ( alēthōs ).

"Truly."See Joh 1:47.

Robertson: Joh 7:40 - The prophet The prophet ( ho prophētēs ). The one promised to Moses (Deu 18:15) and long expected. See note on Joh 1:21. Proof of the deep impression made by...

The prophet ( ho prophētēs ).

The one promised to Moses (Deu 18:15) and long expected. See note on Joh 1:21. Proof of the deep impression made by Jesus.

Robertson: Joh 7:41 - This is the Christ This is the Christ ( houtos estin ho Christos ). These went further and dared to call Jesus the Messiah and not merely the prophet who might not be t...

This is the Christ ( houtos estin ho Christos ).

These went further and dared to call Jesus the Messiah and not merely the prophet who might not be the Messiah. They said it openly.

Robertson: Joh 7:41 - What What ( gar ). These denied that Jesus was the Messiah and gave as their reason (gar , for) the fact that he came from Galilee. The use of mē expe...

What ( gar ).

These denied that Jesus was the Messiah and gave as their reason (gar , for) the fact that he came from Galilee. The use of mē expects a negative answer.

Robertson: Joh 7:42 - The scripture The scripture ( hē graphē ). The reference is to Mic 5:2, the very passage quoted by the chief priests and scribes in response to Herod’ s i...

The scripture ( hē graphē ).

The reference is to Mic 5:2, the very passage quoted by the chief priests and scribes in response to Herod’ s inquiry (Mat 2:6). This ignorance of the fact that Jesus was actually born in Bethlehem belongs to the Jews, not to John the author of the Gospel.

Robertson: Joh 7:43 - A division A division ( schisma ). A clear split. See Mat 9:16 for the word from schizō , to rend. Used again in Joh 9:16; Joh 10:19.

A division ( schisma ).

A clear split. See Mat 9:16 for the word from schizō , to rend. Used again in Joh 9:16; Joh 10:19.

Robertson: Joh 7:44 - Would have taken him Would have taken him ( ēthelon piāsai auton ). Imperfect active of thelō and first aorist active infinitive of piazō , "were wishing to sei...

Would have taken him ( ēthelon piāsai auton ).

Imperfect active of thelō and first aorist active infinitive of piazō , "were wishing to seize him."See Joh 7:30 for a like impulse and restraint, there epebalen ep' auton , here ebalen ep' auton (simple verb, not compound).

Robertson: Joh 7:45 - Why did ye not bring him? Why did ye not bring him? ( Dia ti ouk ēgagete auton ). Second aorist active indicative of agō . Indignant outburst of the Sanhedrin (both Sadduc...

Why did ye not bring him? ( Dia ti ouk ēgagete auton ).

Second aorist active indicative of agō . Indignant outburst of the Sanhedrin (both Sadducees and Pharisees) at the failure of the (tous , note article here referring to Joh 7:32) temple police to arrest Jesus. "Apparently they were sitting in expectation of immediately questioning him"(Dods). They were stunned at this outcome.

Robertson: Joh 7:46 - Never man so spake Never man so spake ( oudepote elalēsen houtōs anthrōpos ). Police officers are not usually carried away by public speech. They had fallen under...

Never man so spake ( oudepote elalēsen houtōs anthrōpos ).

Police officers are not usually carried away by public speech. They had fallen under the power of Jesus "as the Galilean peasants had been impressed"(Bernard) in Joh 7:28. It was the words of Jesus that had so gripped these officers, not his works (Joh 15:24). It was most disconcerting to the Sanhedrin.

Robertson: Joh 7:47 - Are ye also led astray? Are ye also led astray? ( Mē kai humeis peplanēsthe ). The Pharisees took the lead in this scornful sneer at the officers. The use of mē form...

Are ye also led astray? ( Mē kai humeis peplanēsthe ).

The Pharisees took the lead in this scornful sneer at the officers. The use of mē formally expects a negative answer as in Joh 4:29, but the Pharisees really believed it. See also Joh 6:67. The verb form is perfect passive indicative of planaō , for which see Joh 7:12 with perhaps an allusion to that phase of opinion.

Robertson: Joh 7:48 - Hath any of the rulers believed on him? Hath any of the rulers believed on him? ( Mē tis ek tōn archontōn episteusen eis auton ). Negative answer sharply expected. First aorist active...

Hath any of the rulers believed on him? ( Mē tis ek tōn archontōn episteusen eis auton ).

Negative answer sharply expected. First aorist active indicative of pisteuō . "Did any one of the rulers believe on him?""What right have subordinates to have a mind of their own?"(Dods). These police were employed by the temple authorities (rulers). "Power was slipping through their fingers"(Dods) and that was the secret of their hostility to Jesus.

Robertson: Joh 7:48 - Or of the Pharisees Or of the Pharisees ( ē ek tōn Pharisaiōn ). A wider circle and the most orthodox of all.

Or of the Pharisees ( ē ek tōn Pharisaiōn ).

A wider circle and the most orthodox of all.

Robertson: Joh 7:49 - This multitude This multitude ( ho ochlos houtos ). The Pharisees had a scorn for the amhaaretz or "people of the earth"(cf. our "clod-hoppers") as is seen in rab...

This multitude ( ho ochlos houtos ).

The Pharisees had a scorn for the amhaaretz or "people of the earth"(cf. our "clod-hoppers") as is seen in rabbinic literature. It was some of the ochlos (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (Joh 7:12, Joh 7:28.).

Robertson: Joh 7:49 - Which knoweth not the law Which knoweth not the law ( ho mē ginoskōn ). Present active articular participle of ginōskō with mē usual negative of the participle i...

Which knoweth not the law ( ho mē ginoskōn ).

Present active articular participle of ginōskō with mē usual negative of the participle in the Koiné. "No brutish man is sin-fearing, nor is one of the people of the earth pious"( Aboth , II. 6). See the amazement of the Sanhedrin at Peter and John in Act 4:13 as "unlettered and private men"(agrammatoi kai idiōtai ). No wonder the common people (ochlos ) heard Jesus gladly (Mar 12:37). The rabbis scouted and scorned them.

Robertson: Joh 7:49 - Are accursed Are accursed ( eparatoi eisin ). Construction according to sense (plural verb and adjective with collective singular ochlos ). Eparatoi is old ver...

Are accursed ( eparatoi eisin ).

Construction according to sense (plural verb and adjective with collective singular ochlos ). Eparatoi is old verbal adjective from eparaomai , to call down curses upon, here only in the N.T.

Robertson: Joh 7:50 - Nicodemus Nicodemus ( Nikodēmos ). Not heard from since chapter 3 when he timidly came to Jesus by night. Now he boldly protests against the injustice of con...

Nicodemus ( Nikodēmos ).

Not heard from since chapter 3 when he timidly came to Jesus by night. Now he boldly protests against the injustice of condemning Jesus unheard. He appears once more (and only in John) in Joh 19:39 with Joseph of Arimathea as a secret disciple of Jesus. He is a Pharisee and a member of the Sanhedrin and his present act is courageous.

Robertson: Joh 7:50 - Saith Saith ( legei ). Dramatic present active indicative as in Joh 2:3.

Saith ( legei ).

Dramatic present active indicative as in Joh 2:3.

Robertson: Joh 7:50 - Before Before ( proteron ). This is genuine, a reference to the visit in chapter 3, but nuktos (by night) is not genuine here.

Before ( proteron ).

This is genuine, a reference to the visit in chapter 3, but nuktos (by night) is not genuine here.

Robertson: Joh 7:50 - Being one of them Being one of them ( heis ōn ex autōn ). As a member of the Sanhedrin he takes up the challenge in Joh 7:48. He is both ruler and Pharisee.

Being one of them ( heis ōn ex autōn ).

As a member of the Sanhedrin he takes up the challenge in Joh 7:48. He is both ruler and Pharisee.

Robertson: Joh 7:51 - Doth our law judge a man? Doth our law judge a man? ( mē ho nomos hēmōn krinei ton anthrōpon ). Negative answer expected and "the man,"not "a man."These exponents of t...

Doth our law judge a man? ( mē ho nomos hēmōn krinei ton anthrōpon ).

Negative answer expected and "the man,"not "a man."These exponents of the law (Joh 7:49) were really violating the law of criminal procedure (Exo 23:1; Deu 1:16). Probably Nicodemus knew that his protest was useless, but he could at least show his colours and score the point of justice in Christ’ s behalf.

Robertson: Joh 7:51 - Except it first hear from himself Except it first hear from himself ( ean mē akousēi prōton par' autou ). Third-class negative condition with ean mē and first aorist active ...

Except it first hear from himself ( ean mē akousēi prōton par' autou ).

Third-class negative condition with ean mē and first aorist active subjunctive of akouō . That is common justice in all law, to hear a man’ s side of the case ("from him,"par' autou ).

Robertson: Joh 7:51 - And know what he doeth And know what he doeth ( kai gnōi ti poiei ). Continuation of the same condition with second aorist active subjunctive of ginōskō with indire...

And know what he doeth ( kai gnōi ti poiei ).

Continuation of the same condition with second aorist active subjunctive of ginōskō with indirect question and present active indicative (ti poiei ). There was no legal answer to the point of Nicodemus.

Robertson: Joh 7:52 - Art thou also of Galilee? Art thou also of Galilee? ( Mē kai su ek tēs Galilaias ei ). Formally negative answer expected by mē , but really they mean to imply that Nicod...

Art thou also of Galilee? ( Mē kai su ek tēs Galilaias ei ).

Formally negative answer expected by mē , but really they mean to imply that Nicodemus from local feeling or prejudice has lined himself up with this Galilean mob (ochlos ) of sympathizers with Jesus and is like Jesus himself a Galilean. "These aristocrats of Jerusalem had a scornful contempt for the rural Galileans"(Bernard).

Robertson: Joh 7:52 - That out of Galilee ariseth no prophet That out of Galilee ariseth no prophet ( hoti ek tēs Galilaias prophētēs ouk egeiretai ). As a matter of fact Jonah, Hosea, Nahum, possibly als...

That out of Galilee ariseth no prophet ( hoti ek tēs Galilaias prophētēs ouk egeiretai ).

As a matter of fact Jonah, Hosea, Nahum, possibly also Elijah, Elisha, and Amos were from Galilee. It was simply the rage of the Sanhedrin against Jesus regardless of the facts. Westcott suggests that they may have reference to the future, but that is a mere excuse for them.

Robertson: Joh 7:53 - This verse and through Joh 8:12 (the passage concerning the woman taken in adultery) is certainly not a genuine part of John’ s Gospel. The oldest and best MSS. (Aleph A B C L W) do not have it. It first appears in Codex Bezae. Some MSS. put it at the close of John’ s Gospel and some place it in Luke. It is probably a true story for it is like Jesus, but it does not belong to John’ s Gospel. The Canterbury Version on which we are commenting puts the passage in brackets. Westcott and Hort place it at the end of the Gospel. With this explanation we shall proceed. @@They went This verse and through Joh 8:12 (the passage concerning the woman taken in adultery) is certainly not a genuine part of John’ s Gospel. The oldes...

This verse and through Joh 8:12 (the passage concerning the woman taken in adultery) is certainly not a genuine part of John’ s Gospel. The oldest and best MSS. (Aleph A B C L W) do not have it. It first appears in Codex Bezae. Some MSS. put it at the close of John’ s Gospel and some place it in Luke. It is probably a true story for it is like Jesus, but it does not belong to John’ s Gospel. The Canterbury Version on which we are commenting puts the passage in brackets. Westcott and Hort place it at the end of the Gospel. With this explanation we shall proceed. @@They went ( eporeuthēsan ).

First aorist passive indicative of poreuomai used as a deponent verb without passive idea. In this context the verb has to refer to the Sanhedrin with a rather pointless contrast to Jesus.

Vincent: Joh 7:2 - The Jews' feast of tabernacles The Jews' feast of tabernacles The Rev. brings out the defining force of the two articles: the feast of the Jews, the feast of tabernacles. T...

The Jews' feast of tabernacles

The Rev. brings out the defining force of the two articles: the feast of the Jews, the feast of tabernacles. This feast occurred in the early autumn (September or early October), and lasted for seven days. Its observance is commanded in Exo 23:16; Exo 34:22; Lev 23:39, Lev 23:42, Lev 23:43; Deu 16:13. Its significance was twofold. It was a harvest-home festival, and hence was called the Feast of Ingathering , and it comememorated the dwelling of Israel in tents or booths in the wilderness. Hence the name Feast of Booths or Tabernacles . The association of the latter event with harvest was designed to remind the people in their prosperity of the days of their homeless wandering, that their hearts might not be lifted up and forget God, who delivered them from bondage (Deu 8:12-17). Therefore they were commanded to quit their permanent homes and to dwell in booths at the time of harvest. The festival was also known as the Feast of Jehovah , or simply the Festival (Lev 23:39; 1Ki 8:2), because of its importance, and of being the most joyful of all festivals. At the celebration of the feast at Jerusalem booths were erected in the streets and squares and on the housetops. The Greek word for this feast, σκηνοπηγία , construction of tabernacles , occurs only here in the New Testament.

Vincent: Joh 7:3 - Thy disciples Thy disciples Both those who had been gained by former teaching in Judaea and Jerusalem, and others from other parts.

Thy disciples

Both those who had been gained by former teaching in Judaea and Jerusalem, and others from other parts.

Vincent: Joh 7:4 - Openly Openly ( ἐν παῤῥησίᾳ ) Literally, in boldness . The reasoning is: no man can assert the position which Christ claims, an...

Openly ( ἐν παῤῥησίᾳ )

Literally, in boldness . The reasoning is: no man can assert the position which Christ claims, and at the same time keep secret the works which go to vindicate it.

Vincent: Joh 7:5 - Neither Neither ( οὐδὲ ) Better, as Rev., not even .

Neither ( οὐδὲ )

Better, as Rev., not even .

Vincent: Joh 7:5 - Did believe Did believe ( ἐπίστευον ) The imperfect, were believing; referring not to a single act of faith, but to faith as habitual and ...

Did believe ( ἐπίστευον )

The imperfect, were believing; referring not to a single act of faith, but to faith as habitual and controlling .

Vincent: Joh 7:6 - Time Time ( καιρὸς ) See on Mat 12:1; see on Luk 1:20; see on Act 12:1. The appropriate season or juncture.

Time ( καιρὸς )

See on Mat 12:1; see on Luk 1:20; see on Act 12:1. The appropriate season or juncture.

Vincent: Joh 7:6 - Alway ready Alway ready The disciples might at any time associate with the world, with which they were still in sympathy. Not so Jesus, who was in essential ...

Alway ready

The disciples might at any time associate with the world, with which they were still in sympathy. Not so Jesus, who was in essential antagonism to the world.

Vincent: Joh 7:7 - Cannot Cannot Frequent in John, and expressing an inherent impossibility. See Joh 3:3, Joh 3:5; Joh 5:19; Joh 6:44; Joh 7:34, Joh 7:36; Joh 8:21, Joh ...

Cannot

Frequent in John, and expressing an inherent impossibility. See Joh 3:3, Joh 3:5; Joh 5:19; Joh 6:44; Joh 7:34, Joh 7:36; Joh 8:21, Joh 8:43; Joh 12:39; Joh 14:17, etc.

Vincent: Joh 7:7 - Evil Evil ( πονηρά ) See on Luk 3:19; see on Luk 7:21.

Evil ( πονηρά )

See on Luk 3:19; see on Luk 7:21.

Vincent: Joh 7:8 - This feast This feast For this , read the , the first time, but not the second.

This feast

For this , read the , the first time, but not the second.

Vincent: Joh 7:8 - Full come Full come ( πεπλήρωται ) Literally, has been fulfilled . So Rev., is not yet fulfilled .

Full come ( πεπλήρωται )

Literally, has been fulfilled . So Rev., is not yet fulfilled .

Vincent: Joh 7:11 - Then Then ( οὖν ) Better, therefore; because He did not come up with the Galilaeans.

Then ( οὖν )

Better, therefore; because He did not come up with the Galilaeans.

Vincent: Joh 7:11 - Sought Sought ( ἐζήτουν ) The imperfect: kept seeking; persistently sought for Him.

Sought ( ἐζήτουν )

The imperfect: kept seeking; persistently sought for Him.

Vincent: Joh 7:11 - He He ( ἐκεῖνος ) Emphatic: that one of whom we have heard, and whom we once saw.

He ( ἐκεῖνος )

Emphatic: that one of whom we have heard, and whom we once saw.

Vincent: Joh 7:12 - Murmuring Murmuring See on Joh 6:41.

Murmuring

See on Joh 6:41.

Vincent: Joh 7:12 - The people The people ( τοῖς ὄχλοις ) See on Joh 1:19.

The people ( τοῖς ὄχλοις )

See on Joh 1:19.

Vincent: Joh 7:12 - Said Said ( ἔλεγον ) Imperfect: were saying .

Said ( ἔλεγον )

Imperfect: were saying .

Vincent: Joh 7:12 - Deceiveth Deceiveth ( πλανᾷ ) Rev., better, leadeth astray . See on Mar 12:24; see on Jud 1:13.

Deceiveth ( πλανᾷ )

Rev., better, leadeth astray . See on Mar 12:24; see on Jud 1:13.

Vincent: Joh 7:13 - Openly Openly ( παῤῥησίᾳ ) The word may mean either without reserve (Joh 10:24; Joh 11:14), or without fear (Joh 11:54).

Openly ( παῤῥησίᾳ )

The word may mean either without reserve (Joh 10:24; Joh 11:14), or without fear (Joh 11:54).

Vincent: Joh 7:14 - About the midst of the feast About the midst of the feast ( τῆς ἑορτῆς μεσούσης ) A peculiar form of expression found only here. The midst is exp...

About the midst of the feast ( τῆς ἑορτῆς μεσούσης )

A peculiar form of expression found only here. The midst is expressed by a participle from the verb μεσόω , to be in the middle . Literally, the feast being midway .

Vincent: Joh 7:14 - Taught Taught ( ἐδίδασκεν ) Or began to teach. Imperfect tense.

Taught ( ἐδίδασκεν )

Or began to teach. Imperfect tense.

Vincent: Joh 7:15 - Letters Letters ( γράμματα ) See on Joh 5:47.

Letters ( γράμματα )

See on Joh 5:47.

Vincent: Joh 7:16 - Doctrine Doctrine ( διδαχὴ ) Better, teaching , as Rev. Doctrine has acquired a conventional sense which might mislead.

Doctrine ( διδαχὴ )

Better, teaching , as Rev. Doctrine has acquired a conventional sense which might mislead.

Vincent: Joh 7:17 - Will do his will Will do his will ( θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν ) This is a notable illustration of the frequent blunder of t...

Will do his will ( θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν )

This is a notable illustration of the frequent blunder of the A.V. in rendering θέλειν , to will or determine , as a mere auxiliary verb. By overlooking the distinct meaning of the verb to will , and resolving willeth to do into will do , it sacrifices the real force of the passage. Jesus says, if it be one's will to do; if his moral purpose is in sympathy with the divine will.

Vincent: Joh 7:17 - He shall know He shall know Sympathy with the will of God is a condition of understanding it.

He shall know

Sympathy with the will of God is a condition of understanding it.

Vincent: Joh 7:17 - Of God Of God ( ἐκ τοῦ Θεοῦ ) Better, from; proceeding out of .

Of God ( ἐκ τοῦ Θεοῦ )

Better, from; proceeding out of .

Vincent: Joh 7:17 - Of myself Of myself ( ἀπ ' ἐμαυτοῦ ) Of myself is misleading, being commonly understood to mean concerning myself. Rev., correctly, fro...

Of myself ( ἀπ ' ἐμαυτοῦ )

Of myself is misleading, being commonly understood to mean concerning myself. Rev., correctly, from myself; without union with the Father. Compare Joh 5:30.

Vincent: Joh 7:18 - His own glory His own glory ( τὴν δόξαν τὴν ἰδίαν ) Literally, the glow which is His own; the second article throwing Hi...

His own glory ( τὴν δόξαν τὴν ἰδίαν )

Literally, the glow which is His own; the second article throwing His own into sharp contrast with His that sent Him . On His own , see on Act 1:7; see on Mat 22:5; see on Mat 25:15.

Vincent: Joh 7:18 - The same The same ( οὖτος ) Notice the characteristic use of the pronoun taking up and emphasizing the principal subject of the sentence.

The same ( οὖτος )

Notice the characteristic use of the pronoun taking up and emphasizing the principal subject of the sentence.

Vincent: Joh 7:18 - Unrighteousness Unrighteousness ( ἀδικία ) See on 2Pe 2:13.

Unrighteousness ( ἀδικία )

See on 2Pe 2:13.

Vincent: Joh 7:19 - Did - give Did - give ( δέδωκεν ) Some texts read the aorist tense ἔδωκεν , in which case this rendering is correct. If with others we re...

Did - give ( δέδωκεν )

Some texts read the aorist tense ἔδωκεν , in which case this rendering is correct. If with others we read the perfect, we should render hath not Moses given you the law, which you still profess to observe.

Vincent: Joh 7:19 - Keepeth Keepeth ( ποιεῖ ) Rev., rightly, doeth . Compare do in Joh 7:17.

Keepeth ( ποιεῖ )

Rev., rightly, doeth . Compare do in Joh 7:17.

Vincent: Joh 7:19 - Go ye about Go ye about ( ζητεῖτε ) Properly, seek ye . So Rev.

Go ye about ( ζητεῖτε )

Properly, seek ye . So Rev.

Vincent: Joh 7:20 - A devil A devil ( δαιμόνιον ) Or more correctly, a demon . See on Mar 1:34. The name was applied to Jesus by the multitude (ὄχλ...

A devil ( δαιμόνιον )

Or more correctly, a demon . See on Mar 1:34. The name was applied to Jesus by the multitude (ὄχλος ) and not by those whom He was addressing in Joh 7:19, because of the gloomy suspicions which they thought He entertained, and in entire ignorance of the design of the Jews which Jesus had penetrated. The same term was applied to John the Baptist, the ascetic, as one who withdrew from social intercourse (Mat 11:18).

Vincent: Joh 7:21 - One work One work ( ἓν ἔργον ) The healing on the Sabbath (Joh 5:1-8).

One work ( ἓν ἔργον )

The healing on the Sabbath (Joh 5:1-8).

Vincent: Joh 7:23 - Are ye angry Are ye angry ( χολᾶτε ) Only here in the New Testament. From χολή , gall . Strictly, the verb means to be full of bile , ...

Are ye angry ( χολᾶτε )

Only here in the New Testament. From χολή , gall . Strictly, the verb means to be full of bile , hence to be melancholy mad .

Vincent: Joh 7:23 - Every whit whole Every whit whole ( ὅλον ὑγιῆ ) Strictly, I made a whole man sound , in contrast with the rite of circumcision which af...

Every whit whole ( ὅλον ὑγιῆ )

Strictly, I made a whole man sound , in contrast with the rite of circumcision which affects only a single member, but which, nevertheless, they practice on the Sabbath.

Vincent: Joh 7:24 - Appearance Appearance ( ὄψιν ) Primarily, seeing or sight . In Joh 11:44; Rev 1:16, face , and hence external appearance . The word occurs on...

Appearance ( ὄψιν )

Primarily, seeing or sight . In Joh 11:44; Rev 1:16, face , and hence external appearance . The word occurs only in the three passages cited.

Vincent: Joh 7:24 - Righteous judgment Righteous judgment ( τὴν δικαίαν κρίσιν ) Properly, the righteous judgment; that which is appropriate to the case in hand...

Righteous judgment ( τὴν δικαίαν κρίσιν )

Properly, the righteous judgment; that which is appropriate to the case in hand.

Vincent: Joh 7:25 - Them of Jerusalem Them of Jerusalem ( Ἱεροσολυμιτῶν ) Literally, of the Jerusalemites , who knew better than the multitude the designs of the...

Them of Jerusalem ( Ἱεροσολυμιτῶν )

Literally, of the Jerusalemites , who knew better than the multitude the designs of the priesthood. The word occurs only here and Mar 1:5.

Vincent: Joh 7:26 - Do the rulers know indeed? Do the rulers know indeed? The interrogative particle μήποτε may be rendered by the familiar expression they do not , do they? ...

Do the rulers know indeed?

The interrogative particle μήποτε may be rendered by the familiar expression they do not , do they? Rev., can it be that the rulers , etc. Indeed (ἀληθῶς ); literally, truly .

Vincent: Joh 7:26 - The very The very ( ἀληθῶς ) Omit.

The very ( ἀληθῶς )

Omit.

Vincent: Joh 7:27 - Howbeit Howbeit ( ἀλλὰ ) But , it cannot be that the rulers have made such a discovery, for we know whence this man is.

Howbeit ( ἀλλὰ )

But , it cannot be that the rulers have made such a discovery, for we know whence this man is.

Vincent: Joh 7:27 - We know We know ( οἴδαμεν ) The knowing of the rulers is expressed by ἔγνωσαν ; have they ascertained by searching and ...

We know ( οἴδαμεν )

The knowing of the rulers is expressed by ἔγνωσαν ; have they ascertained by searching and watching . The people's knowledge, οἴδαμεν , is that of settled conviction .

Vincent: Joh 7:27 - Whence Whence ( πόθεν ) Referring to His parentage and family.

Whence ( πόθεν )

Referring to His parentage and family.

Vincent: Joh 7:27 - No one knoweth whence He is No one knoweth whence He is Opinions differ as to the precise reference of these words. Some explain by a popular idea that the Messiah would not...

No one knoweth whence He is

Opinions differ as to the precise reference of these words. Some explain by a popular idea that the Messiah would not be known until anointed by Elias, when he would suddenly appear. Others refer to Isa 53:8; or to Dan 7:13. Meyer says that while the popular belief that the immediate ancestry of the Messiah would be unknown when He came cannot further be historically proved, it is credible, partly from the belief in His divine origin, and partly from the obscurity into which the Davidic family had sunk.

Vincent: Joh 7:28 - Then Then ( οὗν ) Rev., rightly, therefore , giving the reason for the succeeding words in Jesus' emotion awakened by the misconceptions of th...

Then ( οὗν )

Rev., rightly, therefore , giving the reason for the succeeding words in Jesus' emotion awakened by the misconceptions of the people.

Vincent: Joh 7:28 - Cried Cried ( ἔκραξεν ) See on Mar 5:5; see on Mar 9:24.

Cried ( ἔκραξεν )

See on Mar 5:5; see on Mar 9:24.

Vincent: Joh 7:28 - As He taught As He taught ( διδάσκων ) Better, Rev., teaching . The expression cried teaching implies speaking in a peculiarly solemn manner an...

As He taught ( διδάσκων )

Better, Rev., teaching . The expression cried teaching implies speaking in a peculiarly solemn manner and with an elevation of voice.

Vincent: Joh 7:28 - Me - whence I am Me - whence I am Conceding the truth of the people's statement in Joh 7:27, we know this man whence he is , so far as His outward pe...

Me - whence I am

Conceding the truth of the people's statement in Joh 7:27, we know this man whence he is , so far as His outward person and His earthly origin were concerned. He goes on to show that they are ignorant of His divine relationship.

Vincent: Joh 7:28 - True True ( ἀληθινὸς ) True to the ideal of a sender: a genuine sender in the highest sense of the term. See on Joh 1:9.

True ( ἀληθινὸς )

True to the ideal of a sender: a genuine sender in the highest sense of the term. See on Joh 1:9.

Vincent: Joh 7:29 - From him From him ( παρ ' αὐτοῦ ) See on Joh 6:46.

From him ( παρ ' αὐτοῦ )

See on Joh 6:46.

Vincent: Joh 7:30 - Then Then Another of the frequent instances in which the A.V. of this Gospel renders the logical particle as a particle of time . Translate as Rev....

Then

Another of the frequent instances in which the A.V. of this Gospel renders the logical particle as a particle of time . Translate as Rev., therefore; because of His claim to be sent from God.

Vincent: Joh 7:30 - To take To take ( πιάσαι ) See on Act 3:7.

To take ( πιάσαι )

See on Act 3:7.

Vincent: Joh 7:31 - Will he do Will he do ( μήτι ποιήσει ) Literally, surely he will not at all do .

Will he do ( μήτι ποιήσει )

Literally, surely he will not at all do .

Vincent: Joh 7:32 - Officers Officers ( ὑπηρέτας ) See on Mat 5:25; see on Luk 1:2.

Officers ( ὑπηρέτας )

See on Mat 5:25; see on Luk 1:2.

Vincent: Joh 7:33 - Unto them Unto them Omit.

Unto them

Omit.

Vincent: Joh 7:33 - I go I go ( ὑπάγω ) I withdraw. See on Joh 6:21.

I go ( ὑπάγω )

I withdraw. See on Joh 6:21.

Vincent: Joh 7:34 - Ye shall seek me Ye shall seek me Not as now, for disputation or violence, but for help.

Ye shall seek me

Not as now, for disputation or violence, but for help.

Vincent: Joh 7:34 - Where I am Where I am In absolute, eternal being and fellowship with the Father. I am (ἐγω εἰμι ) is the formula of the divine existence (Joh...

Where I am

In absolute, eternal being and fellowship with the Father. I am (ἐγω εἰμι ) is the formula of the divine existence (Joh 8:58). The phrase carries a hint of the essential nature of Jesus, and thus prepares the way for ye cannot come (see on Joh 7:7). The difference in character will make it essentially impossible.

Vincent: Joh 7:35 - Will He go Will He go ( οὗτος μέλλει πορεύεσθαι ) Literally, whither does this man intend to go , or whither is He...

Will He go ( οὗτος μέλλει πορεύεσθαι )

Literally, whither does this man intend to go , or whither is He thinking of going? The A.V. misses the contemptuous insinuation in this man (Rev.).

Vincent: Joh 7:35 - We shall not find him We shall not find him ( ἡμεῖς ) The pronoun is emphatic; we , the religious leaders, the wise men, who scrutinize the claims of all pro...

We shall not find him ( ἡμεῖς )

The pronoun is emphatic; we , the religious leaders, the wise men, who scrutinize the claims of all professed teachers and keep a watchful eye on all impostors.

Vincent: Joh 7:35 - The dispersed among the Gentiles The dispersed among the Gentiles ( τὴν διασπορὰν τῶν Ἑλλήνων ). Literally, the dispersion of the Greeks ...

The dispersed among the Gentiles ( τὴν διασπορὰν τῶν Ἑλλήνων ).

Literally, the dispersion of the Greeks . The Jews who remained in foreign lands after the return from the Captivity were called by two names: 1. The Captivity , which was expressed in Greek by three words, viz., ἀποικία , a settlement far from home , which does not occur in the New Testament; μετοικεσία , change of abode , which is found in Mat 1:11, Mat 1:12, Mat 1:17, and always of the carrying into Babylon; αἰχμαλωσία , a taking at the point of the spear; Eph 4:8; Rev 13:10. 2. The Dispersion (διασπορά ). See on 1Pe 1:1; see on Jam 1:1. The first name marks their relation to their own land; the second to the strange lands.

Vincent: Joh 7:35 - The Gentiles The Gentiles ( Ἕλληνας ) Literally, the Greeks . So Rev. See on Act 6:1.

The Gentiles ( Ἕλληνας )

Literally, the Greeks . So Rev. See on Act 6:1.

Vincent: Joh 7:36 - What manner of saying is this ? What manner of saying is this ( τίς ἐστιν ουτος ὁ λόγος )? Rev., more simply and literally, what is this word?

What manner of saying is this ( τίς ἐστιν ουτος ὁ λόγος )?

Rev., more simply and literally, what is this word?

Vincent: Joh 7:37 - The last day The last day The eighth, the close of the whole festival, and kept as a Sabbath (Lev 23:36). It was called the Day of the Great Hosann...

The last day

The eighth, the close of the whole festival, and kept as a Sabbath (Lev 23:36). It was called the Day of the Great Hosanna , because a circuit was made seven times round the altar with " Hosanna;" also the Day of Willows , and the Day of Beating the Branches , because all the leaves were shaken off the willow-boughs, and the palm branches beaten in pieces by the side of the altar. Every morning, after the sacrifice, the people, led by a priest, repaired to the Fountain of Siloam, where the priest filled a golden pitcher, and brought it back to the temple amid music and joyful shouts. Advancing to the altar of burnt-offering, at the cry of the people, " Lift up thy hand!" he emptied the pitcher toward the west, and toward the east a cup of wine, while the people chanted, " With joy shall ye draw water out of the wells of salvation." It is not certain that this libation was made on the eighth day, but there can be no doubt that the following words of the Lord had reference to that ceremony.

Vincent: Joh 7:37 - Stood Stood ( εἱστήκει ) The imperfect, was standing; watching the ceremonies. Both A.V. and Rev. miss this graphic touch.

Stood ( εἱστήκει )

The imperfect, was standing; watching the ceremonies. Both A.V. and Rev. miss this graphic touch.

Vincent: Joh 7:38 - The scripture hath said The scripture hath said There is no exactly corresponding passage, but the quotation harmonizes with the general tenor of several passages, as Is...

The scripture hath said

There is no exactly corresponding passage, but the quotation harmonizes with the general tenor of several passages, as Isa 55:1; Isa 58:11; Zec 13:1; Zec 14:8; Eze 47:1; Joe 3:18.

Vincent: Joh 7:38 - Belly Belly ( κοιλίας ) The word is often used in the Old Testament for the innermost part of a man , the soul or heart . See ...

Belly ( κοιλίας )

The word is often used in the Old Testament for the innermost part of a man , the soul or heart . See Job 15:35; Job 32:19; Pro 18:8; Pro 20:27, Pro 20:30. The rite of drawing and pouring out the water pointed back to the smitten rock in the desert. In Exo 17:6, " there shall come water out of it ," is literally, " there shall come water from within him ." The word belly here means the inmost heart of the believer, which pours forth spiritual refreshment. Compare 1Co 10:4; Joh 4:14.

Vincent: Joh 7:38 - Shall flow Shall flow ( ῥεύσουσιν ) The word occurs only here in the New Testament.

Shall flow ( ῥεύσουσιν )

The word occurs only here in the New Testament.

Vincent: Joh 7:38 - Rivers Rivers A type of abundance. Compare Num 20:11.

Rivers

A type of abundance. Compare Num 20:11.

Vincent: Joh 7:38 - Living water Living water Compare Joh 4:10.

Living water

Compare Joh 4:10.

Vincent: Joh 7:39 - The Spirit The Spirit The Holy Spirit, personally.

The Spirit

The Holy Spirit, personally.

Vincent: Joh 7:39 - The Holy Ghost The Holy Ghost ( πνεῦμα ἅγιον ) The best texts omit ἅγιον , holy , and the definite article is not in the text, so tha...

The Holy Ghost ( πνεῦμα ἅγιον )

The best texts omit ἅγιον , holy , and the definite article is not in the text, so that the strict rendering is simply spirit . Literally, spirit was not yet . Given , in A.V. and Rev., is added to guard against a possible misconception, which, as Alford observes, " no intelligent reader could fall into." The word spirit , standing thus alone, marks, not the personal Spirit , but His operation or gift or manifestation . Canon Westcott aptly says: " It is impossible not to contrast the mysteriousness of this utterance with the clear teaching of St. John himself on the 'unction' of believers (1Jo 2:20 sqq.), which forms a commentary, gained by later experience, upon the words of the Lord."

Vincent: Joh 7:39 - Was glorified Was glorified ( ἐδοξάσθη ) We have here one of John's characteristic terms, even as the idea is central to his Gospel - to show forth...

Was glorified ( ἐδοξάσθη )

We have here one of John's characteristic terms, even as the idea is central to his Gospel - to show forth Jesus as the manifested glory of God (Joh 1:14). The beginning of our Lord's miracles was a manifestation of His glory (Joh 2:11). His glory was the expression of the Father's will (Joh 8:54). By His work He glorified the Father upon earth (Joh 12:28; Joh 17:4), and in this was Himself glorified (Joh 17:10). The sickness and resurrection of Lazarus were for the glory of God (Joh 11:4). The consummation of His work was marked by the words, " Now was the Son of man glorified, and God was glorified in Him" (Joh 13:31). His glory He had with the Father before the world was (Joh 17:5). It is consummated at His ascension (Joh 7:39; Joh 12:16). The passion is the way to glory (Joh 12:23, Joh 12:24; Joh 13:31). The fruitfulness of believers in Him is for the glory of God (Joh 15:8), and the office of the Spirit is to glorify Christ (Joh 16:14).

Vincent: Joh 7:40 - Many Many The best texts omit. Read as Rev., some .

Many

The best texts omit. Read as Rev., some .

Vincent: Joh 7:40 - This saying This saying ( τὸν λόγον ) The best texts substitute τῶ λόγων τούτων , these words . So Rev.

This saying ( τὸν λόγον )

The best texts substitute τῶ λόγων τούτων , these words . So Rev.

Vincent: Joh 7:40 - The prophet The prophet See on Joh 1:21.

The prophet

See on Joh 1:21.

Vincent: Joh 7:41 - Shall Christ, etc Shall Christ, etc. ( μὴ γὰρ ὁ Χριστός ) The Rev. gives better the force of the interrogative particle with γὰρ , for: ...

Shall Christ, etc. ( μὴ γὰρ ὁ Χριστός )

The Rev. gives better the force of the interrogative particle with γὰρ , for: What , doth the Christ come , etc. The idea in full is, " you cannot (μὴ ) say that, for (γὰρ ) doth the Christ, etc."

Vincent: Joh 7:41 - Shall - come Shall - come ( ἔρχεται ) The present tense. Rev., rightly, doth - come.

Shall - come ( ἔρχεται )

The present tense. Rev., rightly, doth - come.

Vincent: Joh 7:43 - There was a division There was a division ( σχίσμα ἐγένετο ) More correctly, as Rev., " there arose a division." See on Joh 1:3.

There was a division ( σχίσμα ἐγένετο )

More correctly, as Rev., " there arose a division." See on Joh 1:3.

Vincent: Joh 7:44 - Would have taken Would have taken ( ἤθελον πιάσαι ) See on Joh 7:17. Rather, were disposed: or wished to take him.

Would have taken ( ἤθελον πιάσαι )

See on Joh 7:17. Rather, were disposed: or wished to take him.

Vincent: Joh 7:46 - Like this man Like this man Some of the best texts omit.

Like this man

Some of the best texts omit.

Vincent: Joh 7:46 - Deceived Deceived ( πεπλάνησθε ) Rev., led astray . See on Joh 7:12.

Deceived ( πεπλάνησθε )

Rev., led astray . See on Joh 7:12.

Vincent: Joh 7:48 - Of the rulers or of the Pharisees Of the rulers or of the Pharisees The Greek order, as followed by Rev., is more suggestive: Hath any of the rulers believed on Him...

Of the rulers or of the Pharisees

The Greek order, as followed by Rev., is more suggestive: Hath any of the rulers believed on Him , or (to appeal to a larger circle) of the Pharisees?

Vincent: Joh 7:49 - This people This people ( ὁ ὄχλος οὗτος ) Better, multitude , as contrasted with the orthodox Jews. See on Joh 1:19.

This people ( ὁ ὄχλος οὗτος )

Better, multitude , as contrasted with the orthodox Jews. See on Joh 1:19.

Vincent: Joh 7:49 - Cursed Cursed As specimens of Rabbinical utterances concerning this class may be cited the expressions vermin , people of the earth , and the sa...

Cursed

As specimens of Rabbinical utterances concerning this class may be cited the expressions vermin , people of the earth , and the saying, " the ignorant is impious; only the learned shall have part in the resurrection." Even more abusive and abominable is this: " He shall not take a daughter of the people of the earth, because they are an abomination, and their wives are an abomination, and concerning their daughters it is said, Deu 27:21" - !

Vincent: Joh 7:50 - He that came to Him by night He that came to Him by night ( ὁ ἐλθὼν νυκτὸς πρὸς αὐτὸν ) The texts vary, either substituting πρότερ...

He that came to Him by night ( ὁ ἐλθὼν νυκτὸς πρὸς αὐτὸν )

The texts vary, either substituting πρότερον , before , for νυκτὸς , by night , or omitting the whole clause, and reading, Nicodemus saith unto them , being one of them .

Vincent: Joh 7:51 - Any man Any man ( τὸν ἄνθρωπον ) Literally, the man, whoever he may be, that comes before them.

Any man ( τὸν ἄνθρωπον )

Literally, the man, whoever he may be, that comes before them.

Vincent: Joh 7:51 - Before it hear him Before it hear him ( ἐὰν μὴ ἀκούσῃ παρ ' αὐτοῦ ) Rev., more correctly, except it first hear . Hear h...

Before it hear him ( ἐὰν μὴ ἀκούσῃ παρ ' αὐτοῦ )

Rev., more correctly, except it first hear . Hear him , is an inadequate rendering of παρ ' αὐτοῦ , which is, as Rev., from himself; παρά , implying from beside , i.e., from his side of the case.

Vincent: Joh 7:52 - Search Search Compare Joh 5:39.

Search

Compare Joh 5:39.

Vincent: Joh 7:52 - Look Look ( ἴδε ) Some render see , and translate the following ὅτι , that , instead of for . So Rev. The difference is unimportant.

Look ( ἴδε )

Some render see , and translate the following ὅτι , that , instead of for . So Rev. The difference is unimportant.

Vincent: Joh 7:53 - -- This verse, and the portion of Chapter 8, as far as Joh 8:12, are generally pronounced by the best critical authorities not to belong to John's Gospe...

This verse, and the portion of Chapter 8, as far as Joh 8:12, are generally pronounced by the best critical authorities not to belong to John's Gospel.

Wesley: Joh 7:1 - After these things Jesus walked in Galilee That is, continued there, for some months after the second passover.

That is, continued there, for some months after the second passover.

Wesley: Joh 7:1 - For he would not walk Continue in Judea; because the Jews - Those of them who did not believe; and in particular the chief priests, scribes, and Pharisees, sought an opport...

Continue in Judea; because the Jews - Those of them who did not believe; and in particular the chief priests, scribes, and Pharisees, sought an opportunity to kill him.

Wesley: Joh 7:2 - The feast of tabernacles The time, manner, and reason of this feast may be seen, Lev 23:34, &c.

The time, manner, and reason of this feast may be seen, Lev 23:34, &c.

Wesley: Joh 7:3 - His brethren So called according to the Jewish way of speaking. They were his cousins, the sons of his mother's sister.

So called according to the Jewish way of speaking. They were his cousins, the sons of his mother's sister.

Wesley: Joh 7:3 - Depart hence From this obscure place.

From this obscure place.

Wesley: Joh 7:4 - For no man doth any thing Of this kind, in secret; but rather desireth to be of public use.

Of this kind, in secret; but rather desireth to be of public use.

Wesley: Joh 7:4 - If thou really dost these things These miracles which are reported; show thyself to the world - To all men.

These miracles which are reported; show thyself to the world - To all men.

Wesley: Joh 7:6 - Jesus saith, Your time is always ready This or any time will suit you.

This or any time will suit you.

Wesley: Joh 7:7 - The world cannot hate you Because ye are of the world.

Because ye are of the world.

Wesley: Joh 7:7 - But me it hateth And all that bear the same testimony.

And all that bear the same testimony.

Wesley: Joh 7:10 - He also went up to the feast This was his last journey but one to Jerusalem. The next time he went up he suffered.

This was his last journey but one to Jerusalem. The next time he went up he suffered.

Wesley: Joh 7:11 - The Jews The men of Judea, particularly of Jerusalem.

The men of Judea, particularly of Jerusalem.

Wesley: Joh 7:12 - There was much murmuring among the multitude Much whispering; many private debates with each other, among those who were come from distant parts.

Much whispering; many private debates with each other, among those who were come from distant parts.

Wesley: Joh 7:13 - However no man spake openly of him Not in favour of him: for fear of the Jews - Those that were in authority.

Not in favour of him: for fear of the Jews - Those that were in authority.

Wesley: Joh 7:14 - Now at the middle of the feast Which lasted eight days. It is probable this was on the Sabbath day.

Which lasted eight days. It is probable this was on the Sabbath day.

Wesley: Joh 7:14 - Jesus went up into the temple Directly, without stopping any where else.

Directly, without stopping any where else.

Wesley: Joh 7:15 - How does this man know letters, having never learned? How comes he to be so well acquainted with sacred literature as to be able thus to expound the Scripture, with such propriety and gracefulness, seeing...

How comes he to be so well acquainted with sacred literature as to be able thus to expound the Scripture, with such propriety and gracefulness, seeing he has never learned this, at any place of education?

Wesley: Joh 7:16 - My doctrine is not mine Acquired by any labour of learning; but his that sent me - Immediately infused by him.

Acquired by any labour of learning; but his that sent me - Immediately infused by him.

Wesley: Joh 7:17 - If any man be willing to do his will, he shall know of the doctrine, whether it be of God This is a universal rule, with regard to all persons and doctrines. He that is thoroughly willing to do it, shall certainly know what the will of God ...

This is a universal rule, with regard to all persons and doctrines. He that is thoroughly willing to do it, shall certainly know what the will of God is.

Wesley: Joh 7:18 - There is no unrighteousness in him No deceit or falsehood.

No deceit or falsehood.

Wesley: Joh 7:19 - -- But ye are unrighteous; for ye violate the very law which ye profess so much zeal for.

But ye are unrighteous; for ye violate the very law which ye profess so much zeal for.

Wesley: Joh 7:20 - The people answered, Thou hast a devil A lying spirit.

A lying spirit.

Wesley: Joh 7:20 - Who seeketh to kill thee? These, coming from distant parts, probably did not know the design of the priests and rulers.

These, coming from distant parts, probably did not know the design of the priests and rulers.

Wesley: Joh 7:21 - I did At the pool of Bethesda: one work - Out of many: and ye all marvelled at it - Are amazed, because I did it on the Sabbath day.

At the pool of Bethesda: one work - Out of many: and ye all marvelled at it - Are amazed, because I did it on the Sabbath day.

Wesley: Joh 7:22 - Moses gave you circumcision The sense is, because Moses enjoined you circumcision (though indeed it was far more ancient than him) you think it no harm to circumcise a man on the...

The sense is, because Moses enjoined you circumcision (though indeed it was far more ancient than him) you think it no harm to circumcise a man on the Sabbath: and are ye angry at me (which anger had now continued sixteen months) for doing so much greater a good, for healing a man, body and soul, on the Sabbath?

Wesley: Joh 7:27 - When Christ cometh, none knoweth whence he is This Jewish tradition was true, with regard to his Divine nature: in that respect none could declare his generation. But it was not true with regard t...

This Jewish tradition was true, with regard to his Divine nature: in that respect none could declare his generation. But it was not true with regard to his human nature, for both his family and the place of his birth were plainly foretold.

Wesley: Joh 7:28 - Then cried Jesus With a loud and earnest voice. Do ye both know me, and know whence I am ? - Ye do indeed know whence I am as a man. But ye know not my Divine nature, ...

With a loud and earnest voice. Do ye both know me, and know whence I am ? - Ye do indeed know whence I am as a man. But ye know not my Divine nature, nor that I am sent from God.

Wesley: Joh 7:29 - l am from him By eternal generation: and he hath sent me - His mission follows from his generation. These two points answer those: Do ye know me? Do ye know whence ...

By eternal generation: and he hath sent me - His mission follows from his generation. These two points answer those: Do ye know me? Do ye know whence I am?

Wesley: Joh 7:30 - His hour The time of his suffering.

The time of his suffering.

Wesley: Joh 7:33 - Then said Jesus Continuing his discourse (from Joh 7:29) which they had interrupted.

Continuing his discourse (from Joh 7:29) which they had interrupted.

Wesley: Joh 7:34 - Ye shall seek me Whom ye now despise. These words are, as it were, the text which is commented upon in this and the following chapter.

Whom ye now despise. These words are, as it were, the text which is commented upon in this and the following chapter.

Wesley: Joh 7:34 - Where I am Christ's so frequently saying while on earth, where I am, when he spake of his being in heaven, intimates his perpetual presence there in his Divine n...

Christ's so frequently saying while on earth, where I am, when he spake of his being in heaven, intimates his perpetual presence there in his Divine nature: though his going thither was a future thing, with regard to his human nature.

Wesley: Joh 7:35 - Will he go to the dispersed among the Greeks The Jews scattered abroad in heathen nations, Greece particularly. Or, Will he teach the Greeks? - The heathens themselves.

The Jews scattered abroad in heathen nations, Greece particularly. Or, Will he teach the Greeks? - The heathens themselves.

Wesley: Joh 7:37 - On the last, the great day of the feast On this day there was the greatest concourse of people, and they were then wont to fetch water from the fountain of Siloam, which the priests poured o...

On this day there was the greatest concourse of people, and they were then wont to fetch water from the fountain of Siloam, which the priests poured out on the great altar, singing one to an other, With joy shall ye draw water from the wells of salvation. On this day likewise they commemorated God's miraculously giving water out of the rock, and offered up solemn prayers for seasonable rains.

Wesley: Joh 7:38 - He that believeth This answers to let him come to me. And whosoever doth come to him by faith, his inmost soul shall be filled with living water, with abundance of peac...

This answers to let him come to me. And whosoever doth come to him by faith, his inmost soul shall be filled with living water, with abundance of peace, joy, and love, which shall likewise flow from him to others.

Wesley: Joh 7:38 - As the Scripture hath said Not expressly in any one particular place. But here is a general reference to all those scriptures which speak of the effusion of the Spirit by the Me...

Not expressly in any one particular place. But here is a general reference to all those scriptures which speak of the effusion of the Spirit by the Messiah, under the similitude of pouring out water. Zec 14:8.

Wesley: Joh 7:39 - The Holy Ghost was not yet given That is, those fruits of the Spirit were not yet given even to true believers, in that full measure.

That is, those fruits of the Spirit were not yet given even to true believers, in that full measure.

Wesley: Joh 7:40 - The prophet Whom we expect to be the forerunner of the Messiah.

Whom we expect to be the forerunner of the Messiah.

Wesley: Joh 7:42 - From Bethlehem And how could they forget that Jesus was born there? Had not Herod given them terrible reason to remember it? Mic 5:2.

And how could they forget that Jesus was born there? Had not Herod given them terrible reason to remember it? Mic 5:2.

Wesley: Joh 7:48 - Hath any of the rulers Men of rank or eminence, or of the Pharisees - Men of learning or religion, believed on him?

Men of rank or eminence, or of the Pharisees - Men of learning or religion, believed on him?

Wesley: Joh 7:49 - But this populace, who know not the law This ignorant rabble; are accursed - Are by that ignorance exposed to the curse of being thus seduced.

This ignorant rabble; are accursed - Are by that ignorance exposed to the curse of being thus seduced.

Wesley: Joh 7:50 - Nicodemus, he that came to him by night Having now a little more courage, being one of them - Being present as a member of the great council, saith to them - Do not we ourselves act as if we...

Having now a little more courage, being one of them - Being present as a member of the great council, saith to them - Do not we ourselves act as if we knew not the law, if we pass sentence on a man before we hear him?

Wesley: Joh 7:52 - They answered By personal reflection; the argument they could not answer, and therefore did not attempt it.

By personal reflection; the argument they could not answer, and therefore did not attempt it.

Wesley: Joh 7:52 - Art thou also a Galilean? One of his party? Out of Galilee ariseth no prophet - They could not but know the contrary. They knew Jonah arose out of Gethhepher; and Nahum from an...

One of his party? Out of Galilee ariseth no prophet - They could not but know the contrary. They knew Jonah arose out of Gethhepher; and Nahum from another village in Galilee. Yea, and Thisbe, the town of Elijah, the Tishbite, was in Galilee also. They might likewise have known that Jesus was not born in Galilee, but at Bethlehem, even from the public register there, and from the genealogies of the family of David. They were conscious this poor answer would not bear examination, and so took care to prevent a reply.

Wesley: Joh 7:53 - And every man went to his own house So that short plain question of Nicodemus spoiled all their measures, and broke up the council! A word spoken in season, how good it is! Especially wh...

So that short plain question of Nicodemus spoiled all their measures, and broke up the council! A word spoken in season, how good it is! Especially when God gives it his blessing.

JFB: Joh 7:1-2 - After these things That is, all that is recorded after Joh 5:18.

That is, all that is recorded after Joh 5:18.

JFB: Joh 7:1-2 - walked in Galilee Continuing His labors there, instead of going to Judea, as might have been expected.

Continuing His labors there, instead of going to Judea, as might have been expected.

JFB: Joh 7:1-2 - sought to kill him Referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4 --being the third since His ministry began...

Referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4 --being the third since His ministry began, if the feast mentioned in Joh 5:1 was a Passover.

JFB: Joh 7:2 - feast of tabernacles . . . at hand This was the last of the three annual festivals, celebrated on the fifteenth of the seventh month (September). (See Lev 23:33, &c.; Deu 16:13, &c.; Ne...

This was the last of the three annual festivals, celebrated on the fifteenth of the seventh month (September). (See Lev 23:33, &c.; Deu 16:13, &c.; Neh 8:14-18).

JFB: Joh 7:3-5 - His brethren said (See on Mat 13:54-56).

(See on Mat 13:54-56).

JFB: Joh 7:3-5 - Depart . . . into Judea, &c. In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for t...

In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Act 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")

JFB: Joh 7:6-10 - My time is not yet come That is, for showing Himself to the world.

That is, for showing Himself to the world.

JFB: Joh 7:6-10 - your time is always ready That is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every...

That is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"

JFB: Joh 7:10 - then went he . . . not openly Not "in the (caravan) company" [MEYER]. See on Luk 2:44.

Not "in the (caravan) company" [MEYER]. See on Luk 2:44.

JFB: Joh 7:10 - as it were in secret Rather, "in a manner secretly"; perhaps by some other route, and in a way not to attract notice.

Rather, "in a manner secretly"; perhaps by some other route, and in a way not to attract notice.

JFB: Joh 7:11-13 - Jews The rulers.

The rulers.

JFB: Joh 7:11-13 - sought him For no good end.

For no good end.

JFB: Joh 7:11-13 - Where is He? He had not been at Jerusalem for probably a year and a half.

He had not been at Jerusalem for probably a year and a half.

JFB: Joh 7:12 - much murmuring Buzzing.

Buzzing.

JFB: Joh 7:12 - among the people The multitudes; the natural expression of a Jewish writer, indicating without design the crowded state of Jerusalem at this festival [WEBSTER and WILK...

The multitudes; the natural expression of a Jewish writer, indicating without design the crowded state of Jerusalem at this festival [WEBSTER and WILKINSON].

JFB: Joh 7:12 - a good man . . . Nay . . . deceiveth the people The two opposite views of His claims, that they were honest, and that they were an imposture.

The two opposite views of His claims, that they were honest, and that they were an imposture.

JFB: Joh 7:13 - none spake openly of him That is, in His favor, "for fear of the [ruling] Jews."

That is, in His favor, "for fear of the [ruling] Jews."

JFB: Joh 7:14-15 - about the midst of the feast The fourth or fifth day of the eight, during which it lasted.

The fourth or fifth day of the eight, during which it lasted.

JFB: Joh 7:14-15 - went up into the temple and taught The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openl...

The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.

JFB: Joh 7:15 - How knoweth . . . letters Learning (Act 26:24).

Learning (Act 26:24).

JFB: Joh 7:15 - having never learned At any rabbinical school, as Paul under Gamaliel. These rulers knew well enough that He had not studied under any human teacher--an important admissio...

At any rabbinical school, as Paul under Gamaliel. These rulers knew well enough that He had not studied under any human teacher--an important admission against ancient and modern attempts to trace our Lord's wisdom to human sources [MEYER]. Probably His teaching on this occasion was expository, manifesting that unrivalled faculty and depth which in the Sermon on the Mount had excited the astonishment of all.

JFB: Joh 7:16-18 - doctrine . . . not mine, &c. That is, from Myself unauthorized; I am here by commission.

That is, from Myself unauthorized; I am here by commission.

JFB: Joh 7:17 - If any man will do his will, &c. "is willing," or "wishes to do."

"is willing," or "wishes to do."

JFB: Joh 7:17 - whether . . . of God, or . . . of myself From above or from beneath; is divine or an imposture of Mine. A principle of immense importance, showing, on the one hand, that singleness of desire ...

From above or from beneath; is divine or an imposture of Mine. A principle of immense importance, showing, on the one hand, that singleness of desire to please God is the grand inlet to light on all questions vitally affecting one's eternal interests, and on the other, that the want of his, whether perceived or not, is the chief cause of infidelity amidst the light of revealed religion.

JFB: Joh 7:18 - seeketh his own glory (See on Joh 5:41-44).

(See on Joh 5:41-44).

JFB: Joh 7:19-20 - Did not Moses, &c. That is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to ...

That is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.

JFB: Joh 7:20 - The people answered, Thou hast a devil: who goeth about to kill thee? This was said by the multitude, who as yet had no bad feeling to Jesus, and were not in the secret of the plot hatching, as our Lord knew, against Him...

This was said by the multitude, who as yet had no bad feeling to Jesus, and were not in the secret of the plot hatching, as our Lord knew, against Him.

JFB: Joh 7:21-24 - I have done one work, &c. Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the...

Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, Joh 5:16, Joh 5:18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.

JFB: Joh 7:22 - Moses . . . gave unto you circumcision, &c. Though servile work was forbidden on the sabbath, the circumcision of males on that day (which certainly was a servile work) was counted no infringeme...

Though servile work was forbidden on the sabbath, the circumcision of males on that day (which certainly was a servile work) was counted no infringement of the Law. How much less ought fault to be found with One who had made a man "every whit whole"--or rather, "a man's entire body whole"--on the sabbath-day? What a testimony to the reality of the miracle, none daring to meet the bold appeal.

JFB: Joh 7:24 - Judge not, &c. That is, Rise above the letter into the spirit of the law.

That is, Rise above the letter into the spirit of the law.

JFB: Joh 7:25-27 - some of them of Jerusalem The citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.

The citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.

JFB: Joh 7:26 - Do the rulers know, &c. Have they got some new light in favor of His claims?

Have they got some new light in favor of His claims?

JFB: Joh 7:27 - Howbeit we know this man, &c. This seems to refer to some current opinion that Messiah's origin would be mysterious (not altogether wrong), from which they concluded that Jesus cou...

This seems to refer to some current opinion that Messiah's origin would be mysterious (not altogether wrong), from which they concluded that Jesus could not be He, since they knew all about His family at Nazareth.

JFB: Joh 7:28-29 - cried Jesus In a louder tone, and more solemn, witnessing style than usual.

In a louder tone, and more solemn, witnessing style than usual.

JFB: Joh 7:28-29 - Ye both, &c. That is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."

That is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."

JFB: Joh 7:28-29 - but he that sent me is true, &c. Probably the meaning is, "He that sent Me is the only real Sender of any one."

Probably the meaning is, "He that sent Me is the only real Sender of any one."

JFB: Joh 7:30-32 - sought to take . . . none laid hands Their impotence being equal to their malignity.

Their impotence being equal to their malignity.

JFB: Joh 7:31 - When Christ cometh, will he, &c. That is, If this be not the Christ, what can the Christ do, when He does come, which has not been anticipated and eclipsed by this man? This was evide...

That is, If this be not the Christ, what can the Christ do, when He does come, which has not been anticipated and eclipsed by this man? This was evidently the language of friendly persons, overborne by their spiteful superiors, but unable to keep quite silent.

JFB: Joh 7:32 - heard that the people murmured That mutterings to this effect were going about, and thought it high time to stop Him if He was not to be allowed to carry away the people.

That mutterings to this effect were going about, and thought it high time to stop Him if He was not to be allowed to carry away the people.

JFB: Joh 7:33-34 - Yet a little while, &c. That is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye ca...

That is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"--referring not to any penitential, but to purely selfish cries in their time of desperation.

JFB: Joh 7:35-36 - Whither will he go, &c. They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.

They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.

JFB: Joh 7:37-39 - the last day, that great day of the feast The eighth (Lev 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous chara...

The eighth (Lev 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Isa 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [OLSHAUSEN]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [LIGHTFOOT].

JFB: Joh 7:37-39 - Jesus stood On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"JESUS stood," probably in ...

On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"JESUS stood," probably in some elevated position.

JFB: Joh 7:37-39 - and cried As if making proclamation in the audience of all the people.

As if making proclamation in the audience of all the people.

JFB: Joh 7:37-39 - If any man thirst, let him come unto me, and drink! What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisf...

What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13-14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mat 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the BREAD of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "HO, EVERY ONE THAT THIRSTETH, COME YE TO THE WATERS, AND HE THAT HATH NO MONEY!" &c. (Isa 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " MY LORD AND MY GOD!"

JFB: Joh 7:38 - as the scripture hath said These words belong to what follows, "Out of his belly, as the scripture hath said, shall flow," &c. referring not to any particular passage, but to su...

These words belong to what follows, "Out of his belly, as the scripture hath said, shall flow," &c. referring not to any particular passage, but to such as Isa 58:11; Joe 3:18; Zec 14:8; Eze 47:1-12; in most of which the idea is that of waters issuing from beneath the temple, to which our Lord compares Himself and those who believe in Him.

JFB: Joh 7:38 - out of his belly That is, his inner man, his soul, as in Pro 20:27.

That is, his inner man, his soul, as in Pro 20:27.

JFB: Joh 7:38 - rivers of living water (See on Joh 4:13). It refers primarily to the copiousness, but indirectly also to the diffusiveness, of this living water to the good of others.

(See on Joh 4:13). It refers primarily to the copiousness, but indirectly also to the diffusiveness, of this living water to the good of others.

JFB: Joh 7:39 - this spake he of the Spirit Who, by His direct personal agency, opens up this spring of living waters in the human spirit (Joh 3:6), and by His indwelling in the renewed soul ens...

Who, by His direct personal agency, opens up this spring of living waters in the human spirit (Joh 3:6), and by His indwelling in the renewed soul ensures their unfailing flow.

JFB: Joh 7:39 - they that believe, &c. As the Holy Ghost is, in the redemption of man, entirely at the service of Christ, as His Agent, so it is only in believing connection with Christ tha...

As the Holy Ghost is, in the redemption of man, entirely at the service of Christ, as His Agent, so it is only in believing connection with Christ that any one "receives" the Spirit.

JFB: Joh 7:39 - for the Holy Ghost was not yet given Beyond all doubt the word "given," or some similar word, is the right supplement. In Joh 16:7 the Holy Ghost is represented not only as the gift of Ch...

Beyond all doubt the word "given," or some similar word, is the right supplement. In Joh 16:7 the Holy Ghost is represented not only as the gift of Christ, but a gift the communication of which was dependent upon His own departure to the Father. Now as Christ was not yet gone, so the Holy Ghost was not yet given.

JFB: Joh 7:39 - Jesus not yet glorified The word "glorified" is here used advisedly, to teach the reader not only that the departure of Christ to the Father was indispensable to the giving o...

The word "glorified" is here used advisedly, to teach the reader not only that the departure of Christ to the Father was indispensable to the giving of the Spirit, but that this illustrious Gift, direct from the hands of the ascended Saviour, was God's intimation to the world that He whom it had cast out, crucified, and slain, was "His Elect, in whom His soul delighted," and that it was through the smiting of that Rock that the waters of the Spirit--for which the Church was waiting, and with pomp at the feast of tabernacles proclaiming its expectation--had gushed forth upon a thirsty world.

JFB: Joh 7:40-43 - Many . . . when they heard this . . . said, Of a truth, &c. The only wonder is they did not all say it. "But their minds were blinded."

The only wonder is they did not all say it. "But their minds were blinded."

JFB: Joh 7:41 - Others said, This is the Christ (See on Joh 1:21). Shall Christ come out of Galilee?

(See on Joh 1:21).

Shall Christ come out of Galilee?

JFB: Joh 7:42 - scripture said . . . of the seed of David, and out of . . . Bethlehem, &c. We accept this spontaneous testimony to our David-descended, Bethlehem-born Saviour. Had those who gave it made the inquiry which the case demanded, t...

We accept this spontaneous testimony to our David-descended, Bethlehem-born Saviour. Had those who gave it made the inquiry which the case demanded, they would have found that Jesus "came out of Galilee" (Joh 7:41) and "out of Bethlehem" both, alike in fulfilment of prophecy as in point of fact. (Mat 2:23; Mat 4:13-16).

JFB: Joh 7:44-49 - would have taken him; but, &c. (See on Joh 7:30).

(See on Joh 7:30).

JFB: Joh 7:45 - Then came the officers "sent to take him" (Joh 7:32).

"sent to take him" (Joh 7:32).

JFB: Joh 7:45 - Why . . . not brought him? Already thirsting for their Victim, and thinking it an easy matter to seize and bring Him.

Already thirsting for their Victim, and thinking it an easy matter to seize and bring Him.

JFB: Joh 7:46 - Never man spake like this man Noble testimony of unsophisticated men! Doubtless they were strangers to the profound intent of Christ's teaching, but there was that in it which by i...

Noble testimony of unsophisticated men! Doubtless they were strangers to the profound intent of Christ's teaching, but there was that in it which by its mysterious grandeur and transparent purity and grace, held them spellbound. No doubt it was of God that they should so feel, that their arm might be paralyzed, as Christ's hour was not yet come; but even in human teaching there has sometimes been felt such a divine power, that men who came to kill them (for example, ROWLAND HISS) have confessed to all that they were unmanned.

JFB: Joh 7:47 - ye also deceived In their own servants this seemed intolerable.

In their own servants this seemed intolerable.

JFB: Joh 7:48 - any of the rulers or . . . Pharisees believed "Many of them" did, including Nicodemus and Joseph, but not one of these had openly "confessed Him" (Joh 12:42), and this appeal must have stung such ...

"Many of them" did, including Nicodemus and Joseph, but not one of these had openly "confessed Him" (Joh 12:42), and this appeal must have stung such of them as heard it to the quick.

JFB: Joh 7:49 - But this people Literally, "multitude," meaning the ignorant rabble. (Pity these important distinctions, so marked in the original of this Gospel, should not be also ...

Literally, "multitude," meaning the ignorant rabble. (Pity these important distinctions, so marked in the original of this Gospel, should not be also in our version.)

JFB: Joh 7:49 - knoweth not the law That is, by school learning, which only subverted it by human traditions.

That is, by school learning, which only subverted it by human traditions.

JFB: Joh 7:49 - are cursed A cursed set (a kind of swearing at them, out of mingled rage and scorn).

A cursed set (a kind of swearing at them, out of mingled rage and scorn).

JFB: Joh 7:50-53 - Nicodemus Reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.

Reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.

JFB: Joh 7:51 - Doth our law, &c. A very proper, but all too tame rejoinder, and evidently more from pressure of conscience than any design to pronounce positively in the case. "The fe...

A very proper, but all too tame rejoinder, and evidently more from pressure of conscience than any design to pronounce positively in the case. "The feebleness of his defense of Jesus has a strong contrast in the fierceness of the rejoinders of the Pharisees" [WEBSTER and WILKINSON].

JFB: Joh 7:52 - thou of Galilee In this taunt expressing their scorn of the party. Even a word of caution, or the gentlest proposal to inquire before condemning, was with them equiva...

In this taunt expressing their scorn of the party. Even a word of caution, or the gentlest proposal to inquire before condemning, was with them equivalent to an espousal of the hated One.

JFB: Joh 7:52 - Search . . . out of Galilee . . . no prophet Strange! For had not Jonah (of Gath-hepher) and even Elijah (of Thisbe) arisen out of Galilee? And there it may be more, of whom we have no record. Bu...

Strange! For had not Jonah (of Gath-hepher) and even Elijah (of Thisbe) arisen out of Galilee? And there it may be more, of whom we have no record. But rage is blind, and deep prejudice distorts all facts. Yet it looks as if they were afraid of losing Nicodemus, when they take the trouble to reason the point at all. It was just because he had "searched," as they advised him, that he went the length even that he did.

JFB: Joh 7:53 - every man went unto his own home Finding their plot could not at that time be carried into effect. Is your rage thus impotent, ye chief priests?

Finding their plot could not at that time be carried into effect. Is your rage thus impotent, ye chief priests?

Clarke: Joh 7:1 - After these things After these things - St. John passes from the preceding discourse of our Lord, which he delivered a little before the passover, Joh 6:4, to the Feas...

After these things - St. John passes from the preceding discourse of our Lord, which he delivered a little before the passover, Joh 6:4, to the Feast of Tabernacles, which happened six months after, and thus omits many things mentioned by the other evangelists, which our blessed Lord said and did during that time. He had already gone over Galilee four or five times; and he continued there, because he found that the hatred of the Jews was such that they would kill him if they could meet with him in Judea; and his time to suffer was not yet come

Clarke: Joh 7:1 - For he would not walk in Jewry For he would not walk in Jewry - Instead of this, some MSS., versions, and fathers read, ουγαρ ειχεν εξουσιαν, he had not authori...

For he would not walk in Jewry - Instead of this, some MSS., versions, and fathers read, ουγαρ ειχεν εξουσιαν, he had not authority, or liberty to walk, etc. That is, he was no longer tolerated, and could not preach publicly in Judea, but at the risk of his life. He found greater scope for the exercise of his important ministry in Galilee than in Judea, as the chief priests, etc., were continually plotting his death.

Clarke: Joh 7:2 - Feast of tabernacles Feast of tabernacles - This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our September, and the first...

Feast of tabernacles - This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our September, and the first half of October. This month was the seventh of the ecclesiastical, and first of the civil, year. The feast took its name from the tents which were erected about the temple, in public places, in courts, and on the flat roofs of their houses, and in gardens; in which the Jews dwelt for eight days, in commemoration of the forty years during which their fathers dwelt in the wilderness. It was one of the three solemn annual feasts in which all the males were obliged, by the law, to appear at Jerusalem

This feast was celebrated in the following manner. All the people cut down branches of palm trees, willows, and myrtles, (and tied them together with gold and silver cords, or with ribbons), which they carried with them all day, took them into their synagogues, and kept them by them while at prayers. On the other days of the feast they carried them with them into the temple and walked round the altar with them in their hands, singing, Hosanna! i.e. Save, we beseech thee! - the trumpets sounding on all sides. To this feast St. John seems to refer, Rev 7:9, Rev 7:10, where he represents the saints standing before the throne, with palm branches in their hands, singing, Salvation to God, etc. On the seventh day of the feast, they went seven times round the altar, and this was called Hosanna rabba, the great Hosanna. See the notes on Mat 21:9. But the ceremony at which the Jews testified most joy was that of pouring out the water, which was done on the eighth day of the feast. A priest drew some water out of the pool Siloam, in a golden vessel, and brought it into the temple; and at the time of the morning sacrifice, while the members of the sacrifice were on the altar, he went up and poured this water mingled with wine upon it, the people all the while singing, with transports of joy, Isa 12:1-6, especially Isa 12:6 : With joy shall ye draw water out of the wells of salvation. To this part of the ceremony, our Lord appears to allude in Joh 7:37, of this chapter

During this feast many sacrifices were offered. On the first day, besides the ordinary sacrifices, they offered, as a burnt-offering, thirteen calves, two rams, and fourteen lambs with the offerings of flour and the libations of wine that were to accompany them. They offered also a goat for a sin-offering. On all the succeeding days they offered the same sacrifices, only abating one of the calves each day, so that when the seventh day came, they had but seven calves to offer. On the eighth day, which was kept with greater solemnity than the rest, they offered but one calf, one ram, and seven lambs, for a burnt-offering, and one goat for a sin-offering, with the usual offerings and libations. On this day, they also offered in the temple the first fruits of their latter crops, or of those things which come latest to maturity. During the feast, the 113th, 114th, 115th, 116th, 117th, 118th, and 119th Psalms were sung. Leo of Modena says that, though Moses appointed but eight days, yet custom and the devotion of the people have added a ninth to it, which is called the joy of the law, because that on it they complete the reading of the Pentateuch. See Calmet’ s Com. and Dict., and father Lamy. For the law relative to this institution, see Lev 23:39, Lev 23:40 (note), etc., and the notes there; and Num 29:16, etc.

Clarke: Joh 7:3 - His brethren - said His brethren - said - It is generally supposed that these were the children of the sisters of his mother Mary; but some of the ancients have stated ...

His brethren - said - It is generally supposed that these were the children of the sisters of his mother Mary; but some of the ancients have stated that Joseph had several children by a former wife. See the account of the evangelist prefixed to this Gospel. No solid proof can be alleged against this; nor can we pretend to say that these were not the children of Joseph and Mary. Our blessed Lord, it is true, was her first born, while she was yet a virgin; but no man can prove that he was her last. It is an article of faith, in the Popish Church, to believe in the perpetual virginity of Mary; and in this respect, without any reason, several Protestants seem to be Papists. However this may be, it is certain that the Hebrews gave the name of brethren to all the relatives of a particular family. See Gen 31:32, Gen 31:46

Clarke: Joh 7:3 - That thy disciples also may see That thy disciples also may see - That is, the disciples which he had made two years and six months before, at the Passover: Joh 2:23.

That thy disciples also may see - That is, the disciples which he had made two years and six months before, at the Passover: Joh 2:23.

Clarke: Joh 7:4 - No man that doeth any thing in secret, etc. No man that doeth any thing in secret, etc. - They took it for granted that Christ was influenced by the same spirit which themselves felt; and that...

No man that doeth any thing in secret, etc. - They took it for granted that Christ was influenced by the same spirit which themselves felt; and that therefore he should use every opportunity of exhibiting himself to the public, that he might get into repute; and they hoped that a part of his honor would be reflected back upon themselves, as being his near relations. They seem to have said: "It is too little to employ thyself in working miracles in Galilee, in the country, and in small villages, among an ignorant and credulous people, from whom thou canst not get much credit: go to Jerusalem, the capital, and among the learned doctors, in the presence of the whole nation assembled at this feast, work thy miracles, and get thyself a name."

Clarke: Joh 7:5 - Neither did his brethren believe in him Neither did his brethren believe in him - They did not receive him as the promised Messiah; but, having seen so many of his miracles, they could not...

Neither did his brethren believe in him - They did not receive him as the promised Messiah; but, having seen so many of his miracles, they could not but consider him as an eminent prophet. They supposed that, if he were the Messiah, he would wish to manifest himself as such to the world; and, because he did not do so, they did not believe that he was the salvation of Israel.

Clarke: Joh 7:6 - My time is not yet come My time is not yet come - It is probable our Lord meant no more than this, that he had some business to transact before he could go to Jerusalem; bu...

My time is not yet come - It is probable our Lord meant no more than this, that he had some business to transact before he could go to Jerusalem; but his brethren, having nothing to hinder them might set off immediately. Others think he speaks of his passion: My time of suffering is not yet come: as ye are still in friendship with the world, ye need not be under any apprehension of danger: ye may go when ye please. The first sense I think is the best.

Clarke: Joh 7:7 - The world cannot hate you The world cannot hate you - The Jews will not persecute you, because ye are in their sentiments and interests. Ye also expect a worldly Messiah

The world cannot hate you - The Jews will not persecute you, because ye are in their sentiments and interests. Ye also expect a worldly Messiah

Clarke: Joh 7:7 - But me it hateth But me it hateth - Because I condemn its injustice, its pride, its ambition, and its maxims, by my life and doctrine. It is very likely that the ter...

But me it hateth - Because I condemn its injustice, its pride, its ambition, and its maxims, by my life and doctrine. It is very likely that the term world means here the Jewish people only: this is an acceptation in which ὑ κοσμος frequently occurs in this Gospel. See on John 17 (note).

Clarke: Joh 7:8 - I go not up yet unto this feast I go not up yet unto this feast - Porphyry accuses our blessed Lord of falsehood, because he said here, I will not go to this feast, and yet afterwa...

I go not up yet unto this feast - Porphyry accuses our blessed Lord of falsehood, because he said here, I will not go to this feast, and yet afterwards he went; and some interpreters have made more ado than was necessary, in order to reconcile this seeming contradiction. To me the whole seems very simple and plain. Our Lord did not say, I will not go to this feast; but merely, I go not yet, ουπω, or am not going, i.e. at present; because, as he said Joh 7:6, and repeats here, his time was not yet come - he had other business to transact before he could go. And it is very likely that his business detained him in Galilee till the feast was half over: for we do not find him at Jerusalem till the middle of the feast, Joh 7:14, i.e. till the feast had been begun four days. He might also be unwilling to go at that time, there being such a great concourse of people on the road to Jerusalem, and his enemies might say that he had availed himself of this time and multitude in order to excite sedition.

Clarke: Joh 7:10 - But when his brethren were gone up But when his brethren were gone up - Having despatched his business, and the concourse of people being now past, he went up also.

But when his brethren were gone up - Having despatched his business, and the concourse of people being now past, he went up also.

Clarke: Joh 7:11 - Then the Jews sought him Then the Jews sought him - By Jews here are to be understood the scribes, Pharisees, and rulers of the people, and not the inhabitants of the provin...

Then the Jews sought him - By Jews here are to be understood the scribes, Pharisees, and rulers of the people, and not the inhabitants of the province of Judea. It appears, from the following verses, that many of the people were prejudiced in his favor, but they dared not to own it publicly for fear of the Jews, i.e. for fear of the rulers of the people.

Clarke: Joh 7:12 - Some said, He is a good man Some said, He is a good man - The multitude were divided in their opinions concerning him: those who knew him best said, He is a good man. Those who...

Some said, He is a good man - The multitude were divided in their opinions concerning him: those who knew him best said, He is a good man. Those who spoke according to the character given him by the priests, etc., said, Nay; but he deceiveth the people. Those who spoke evil of him spoke out, because they had the rulers on their side; but those who spoke good of him were obliged to do it in private, because they feared these rulers. Calumny and slander are among the privileged orders; they stalk abroad with their thousand brazen mouths, and blast the reputation of the followers of God. Benevolence and candor are only on sufferance; and a whisper in secret is the most they are permitted to give in behalf of Christ and his followers, whose laws and maxims condemn a vicious world, and goad it to revenge.

Clarke: Joh 7:14 - The midst of the feast The midst of the feast - Though the canons required him to be there on the first day, for the performance of a great variety of rites, yet, as these...

The midst of the feast - Though the canons required him to be there on the first day, for the performance of a great variety of rites, yet, as these were in general the invention of their doctors, he might think it very proper neither to attend nor perform them.

Clarke: Joh 7:15 - How knoweth this man letters, having never learned? How knoweth this man letters, having never learned? - The Jewish learning consisted in the knowledge of their own scriptures, and the traditions of ...

How knoweth this man letters, having never learned? - The Jewish learning consisted in the knowledge of their own scriptures, and the traditions of their elders. In this learning our blessed Lord excelled. No person ever spoke with more grace and dignity, or knew better how to make a more proper use, or a happier application, of Jewish allegories and parables; because none ever penetrated the sense of the Scriptures as he did; none ever cited them more successfully, or ever showed their accomplishment in so complete and satisfactory a manner. As these branches of learning were taught at the Jewish schools, and our Lord had never attended there, they were astonished to find him excelling in that sort of learning, of which they themselves professed to be the sole teachers.

Clarke: Joh 7:16 - My doctrine is not mine My doctrine is not mine - Our blessed Lord, in the character of Messiah, might as well say, My doctrine is not mine, as an ambassador might say, I s...

My doctrine is not mine - Our blessed Lord, in the character of Messiah, might as well say, My doctrine is not mine, as an ambassador might say, I speak not my own words, but his who sent me: and he speaks these words to draw the attention of the Jews from the teaching of man to the teaching of God; and to show them that he was the promised Messiah, the very person on whom, according to the prophet, (Isa 11:2), the Spirit of Jehovah - the Spirit of wisdom, counsel, understanding, might, and knowledge, should rest.

Clarke: Joh 7:17 - If any man wilt do his will, etc. If any man wilt do his will, etc. - I will give you a sure rule by which ye may judge of my doctrine: If you really wish to do the will of God, begi...

If any man wilt do his will, etc. - I will give you a sure rule by which ye may judge of my doctrine: If you really wish to do the will of God, begin the practice of it; and take my doctrine, and apply it to all that you know God requires of man; and if you find one of my precepts contrary to the nature, perfections, and glory of God, or to the present or eternal welfare of men, then ye shall be at liberty to assert that my doctrine is human and erroneous, and God has not sent me. But if, on the contrary, ye find that the sum and substance of my preaching is, That men shall love God with all their heart, soul, mind, and strength, and their neighbor as themselves; and that this doctrine must bring glory to God in the highest, while it produces peace and good will among men; then acknowledge that God has visited you, and receive me as the Messiah promised to your fathers.

Clarke: Joh 7:18 - He that speaketh of himself, etc. He that speaketh of himself, etc. - I will give you another rule, whereby you shall know whether I am from God or not: If I speak so as to procure m...

He that speaketh of himself, etc. - I will give you another rule, whereby you shall know whether I am from God or not: If I speak so as to procure my own glory, to gratify vanity, or to secure and promote my secular interests, then reject me as a deceiver and as a false prophet. But if I act only to promote the glory of God, to induce all men to love and obey him; if I propose nothing but what leads to the perfection of his law, and the accomplishment of its ordinances, you cannot help acknowledging me at least for a true prophet; and, if you add to this the proofs which I have given of my mission and power, you must acknowledge me as the mighty power of God, and the promised Messiah

Clarke: Joh 7:18 - And no unrighteousness is in him And no unrighteousness is in him - Or, there is no falsehood in him: so the word αδικια should be translated here; and it is frequently used...

And no unrighteousness is in him - Or, there is no falsehood in him: so the word αδικια should be translated here; and it is frequently used by the Septuagint for שקר sheker , a lie, falsehood, etc. See in Psa 52:3; Psa 119:29, Psa 119:69, Psa 119:104, Psa 119:163; Psa 144:8. This is its meaning in Rom 2:8; where αδικια, falsehood, is put in opposition to αληθεια, truth.

Clarke: Joh 7:19 - Did not Moses give you the law, etc. Did not Moses give you the law, etc. - The scribes and Pharisees announced our Lord to the multitude as a deceiver; and they grounded their calumny ...

Did not Moses give you the law, etc. - The scribes and Pharisees announced our Lord to the multitude as a deceiver; and they grounded their calumny on this, that he was not an exact observer of the law, for he had healed a man on the Sabbath day, Joh 5:9, Joh 5:10; and consequently must be a false prophet. Now they insinuated, that the interests of religion required him to be put to death

1.    As a violator of the law; and

2.    as a false prophet and deceiver of the people

To destroy this evil reasoning, our Lord speaks in this wise: If I deserve death for curing a man on the Sabbath, and desiring him to carry home his bed, which you consider a violation of the law, you are more culpable than I am, for you circumcise a child on the Sabbath, which requires much more bustle, and is of so much less use than what I have done to the infirm man. But, if you think you do not violate the law by circumcising a child on the Sabbath, how can you condemn me for having cured one of yourselves, who has been afflicted thirty and eight years? If you consider my conduct with the same eye with which you view your own, far from finding any thing criminal in it, you will see much reason to give glory to God. Why, therefore, go ye about to kill me, as a transgressor of the law, when not one of yourselves keeps it?

Clarke: Joh 7:20 - Thou hast a devil Thou hast a devil - The crowd, who made this answer, were not in the secret of the chief priests. They could not suppose that any person desired to ...

Thou hast a devil - The crowd, who made this answer, were not in the secret of the chief priests. They could not suppose that any person desired to put him to death for healing a diseased man; and therefore, in their brutish manner, they say, Thou hast a demon - thou art beside thyself, and slanderest the people, for none of them desires to put thee to death. The Codex Cyprius (K), four others, and the margin of the later Syriac, attribute this answer to the Jews, i.e. those who were seeking his life. If the reading, therefore, of οἱ Ιουδαιοι, the Jews, be received instead of ὁ οχλος, the multitude, it serves to show the malice of his enemies in a still stronger light: for, fearing lest their wish to put him to death might not be gratified, and that his teaching should prevail among the common people; to ruin his credit, and prevent his usefulness, they give out that he was possessed by a demon; and that, though he might be pitied as a miserable man, yet he must not be attended to as a teacher of righteousness. Malice and envy are ever active and indefatigable, leaving no stone unturned, no mean unused, that they may win the object of their resentment. See the note on Joh 7:26.

Clarke: Joh 7:21 - I have done one work I have done one work - That of curing the impotent man, already referred to. See Joh 5:9

I have done one work - That of curing the impotent man, already referred to. See Joh 5:9

Clarke: Joh 7:21 - And ye all marvel And ye all marvel - or, ye all marvel because of this. Some have δια τουτο, in connection with θαυμαζετε, which the common pointi...

And ye all marvel - or, ye all marvel because of this. Some have δια τουτο, in connection with θαυμαζετε, which the common pointing makes the beginning of the next verse, and which, in our common version, is translated therefore; but this word conveys no meaning at all, in the connection in which it is thus placed. Proof of this construction Kypke gives from Themistius, Strabo, and Aelian. All the eminent critics are on the side of this arrangement of the words.

Clarke: Joh 7:22 - But of the fathers But of the fathers - That is, it came from the patriarchs. Circumcision was not, properly speaking, one of the laws of the Mosaic institution, it ha...

But of the fathers - That is, it came from the patriarchs. Circumcision was not, properly speaking, one of the laws of the Mosaic institution, it having been given at first to Abraham, and continued among his posterity till the giving of the law: Gen 17:9, Gen 17:10, etc

Clarke: Joh 7:22 - Ye - circumcise a man Ye - circumcise a man - That is, a male child: for every male child was circumcised when eight days old; and if the eighth day after its birth happe...

Ye - circumcise a man - That is, a male child: for every male child was circumcised when eight days old; and if the eighth day after its birth happened to be a Sabbath, it was nevertheless circumcised, that the law might not be broken, which had enjoined the circumcision to take place at that time, Lev 12:3. From this and several other circumstances it is evident that the keeping of the Sabbath, even in the strictest sense of the word, ever admitted of the works of necessity and mercy to be done on it; and that those who did not perform such works on that day, when they had opportunity, were properly violators of every law founded on the principles of mercy and justice. If the Jews had said, Why didst thou not defer the healing of the sick man till the ensuing day? He might have well answered, Why do ye not defer the circumcising of your children to the ensuing day, when the eighth day happens to be a Sabbath? - which is a matter of infinitely less consequence than the restoration of this long-afflicted man.

Clarke: Joh 7:23 - Every whit whole Every whit whole - The law of circumcision required the removal of a small portion of flesh, which was considered a blot and reproach among the Hebr...

Every whit whole - The law of circumcision required the removal of a small portion of flesh, which was considered a blot and reproach among the Hebrews, because it confounded them with the nations who were not in covenant with God. Christ, to this, opposes the complete cure of the infirm man, who was diseased throughout his whole body: if the one was permitted on the Sabbath day, for the reason already alleged, surely the other had stronger reasons to recommend it

Some think that the original words, ὁλον ανθρωπον, should be translated, the whole man; and that the meaning is, that the blessed Savior made him whole both in body and soul. This makes the miracle the greater, and shows still more forcibly the necessity of doing it without delay

Battier ap. Wets. supposes that, instead of ὁλον, χωλον should be read - I have made a Maimed man whole; but there is no countenance for this reading in any of the MSS., versions, or fathers.

Clarke: Joh 7:24 - Judge not according to the appearance Judge not according to the appearance - Attend to the law, not merely in the letter, but in its spirit and design. Learn that the law which commands...

Judge not according to the appearance - Attend to the law, not merely in the letter, but in its spirit and design. Learn that the law which commands men to rest on the Sabbath day is subordinate to the law of mercy and love, which requires them to be ever active to promote God’ s glory in the comfort and salvation of their fellow creatures; and endeavor to judge of the merit or demerit of an action, not from the first impression it may make upon your prejudices but from its tendency, and the motives of the person, as far as it is possible for you to acquaint yourselves with them; still believing the best, where you have no certain proof to the contrary.

Clarke: Joh 7:26 - That this is the very Christ? That this is the very Christ? - In most of the common printed editions αληθως is found, the Very Christ; but the word is wanting in BDKLTX, ...

That this is the very Christ? - In most of the common printed editions αληθως is found, the Very Christ; but the word is wanting in BDKLTX, twenty-two others, several editions; all the Arabic, Wheelock’ s Persic, the Coptic, Sahidic, Armenian, Slavonic, Vulgate, and all the Itala but one, Origen, Epiphanius, Cyril, Isidore, Pelusian, and Nonnus. Grotius, Mill, Bengel, and Griesbach, decide against it. Bishop Pearce says, I am of opinion that this second αληθως, in this verse, should be omitted, it seeming quite unnecessary, if not inaccurate, when the words αληθως εγνωσαν, had just preceded it

Calmet observes that the multitude which heard our Lord at this time was composed of three different classes of persons

1.    The rulers, priests, and Pharisees, declared enemies of Christ

2.    The inhabitants of Jerusalem, who knew the sentiments of their rulers concerning him

3.    The strangers, who from different quarters had come up to Jerusalem to the feast, and who heard Christ attentively, being ignorant of the designs of the rulers, etc., against him

Our Lord addresses himself in this discourse principally to his enemies. The strange Jews were those who were astonished when Christ said, Joh 7:20, that they sought to kill him, having no such design themselves, and not knowing that others had. And the Jews of Jerusalem were those who, knowing the disposition of the rulers, and seeing Christ speak openly, no man attempting to seize him, addressed each other in the foregoing words, Do the rulers know indeed that this is the Christ? imagining that the chief priests, etc., had at last been convinced that Jesus was the Messiah.

Clarke: Joh 7:27 - No man knoweth whence he is No man knoweth whence he is - The generality of the people knew very well that the Messiah was to be born in Bethlehem, in the city, and of the fami...

No man knoweth whence he is - The generality of the people knew very well that the Messiah was to be born in Bethlehem, in the city, and of the family, of David; see Joh 7:42. But, from Isa 53:8, Who shall declare his generation? they probably thought that there should be something so peculiarly mysterious in his birth, or in the manner of his appearing, that no person could fully understand. Had they considered his miraculous conception, they would have felt their minds relieved on this point. The Jews thought that the Messiah, after his birth, would hide himself for some considerable time; and that when he began to preach no man should know where he had been hidden, and whence he had come. The rabbins have the following proverb: Three things come unexpectedly

1.    A thing found by chance

2.    The sting of a scorpion: and

3.    The Messiah

It was probably in reference to the above that the people said, No man knoweth whence he is. However, they might have spoken this of his parents. We know that the Messiah is to be born in Bethlehem, of the family of David; but no man can know his parents: therefore they rejected him: Joh 6:42, Is not this Jesus, the son of Joseph, whose father and mother we know?

Clarke: Joh 7:28 - Ye both know me, and ye know whence I am Ye both know me, and ye know whence I am - Perhaps they should be read interrogatively: Do ye both know me, and know whence I am? Our Lord takes the...

Ye both know me, and ye know whence I am - Perhaps they should be read interrogatively: Do ye both know me, and know whence I am? Our Lord takes them up on their own profession, and argues from it. Since you have got so much information concerning me, add this to it, to make it complete; viz. that I am not come of myself; am no self-created or self-authorized prophet; I came from God: - the testimony of John the Baptist, the descent of the Holy Ghost, the voice from heaven, the purity and excellence of my doctrine, and the multitude of my miracles, sufficiently attest this. Now, God is true who has borne testimony to me; but ye know him not, therefore it is that this testimony is disregarded.

Clarke: Joh 7:29 - But I know him: for I am from him But I know him: for I am from him - Instead of εἰμὶ, I am, some editions, the Syriac Hieros. read εἷμι, I came, according to the A...

But I know him: for I am from him - Instead of εἰμὶ, I am, some editions, the Syriac Hieros. read εἷμι, I came, according to the Attics. Nonnus confirms this reading by paraphrasing the word by εληλυθα, I came. As the difference between the two words lies only in the accents, and as these are not found in ancient MSS., it is uncertain which way the word was understood by them: nor is the matter of much moment; both words amount nearly to the same meaning and εἷμι, I came, seems too refined.

Clarke: Joh 7:31 - Will he do more miracles Will he do more miracles - It was the belief of the Jews, and they founded it upon Isa 35:5, that, when the Messiah came, he would do all kinds of m...

Will he do more miracles - It was the belief of the Jews, and they founded it upon Isa 35:5, that, when the Messiah came, he would do all kinds of miracles; and, in order that they might have the fullest proof of the Divine mission of Christ, it had pleased God to cause miracles to cease for between four and five hundred years, and that John the Baptist himself had not wrought any. His miracles, therefore, were a full proof of his Divine mission.

Clarke: Joh 7:32 - The people murmured such things The people murmured such things - The people began to be convinced that he was the Messiah; and this being generally whispered about, the Pharisees,...

The people murmured such things - The people began to be convinced that he was the Messiah; and this being generally whispered about, the Pharisees, etc., thought it high time to put him to death, lest the people should believe on him; therefore they sent officers to take him.

Clarke: Joh 7:33 - Yet a little while am I with you Yet a little while am I with you - As he knew that the Pharisees had designed to take and put him to death, and that in about six months from this t...

Yet a little while am I with you - As he knew that the Pharisees had designed to take and put him to death, and that in about six months from this time, as some conjecture, he should be crucified, he took the present opportunity of giving this information to the common people, who were best disposed towards him, that they might lay their hearts to his teaching, and profit by it, while they had the privilege of enjoying it

The word αυτοις, to them, in the beginning of this verse, is wanting in BDEGHLMS, more than eighty others, both the Syriac, later Persic, Coptic, Sahidic, Armenian, Gothic, Slavonic, Saxon, most copies of the Vulgate and the Itala. It is omitted also by Euthymius, Theophylact, Augustin, and Bede. Our Lord did not speak these words to the officers who came to apprehend him, as αυτοις here implies, but to the common people, merely to show that he was not ignorant of the designs of the Pharisees, though they had not yet been able to put them into practice.

Clarke: Joh 7:34 - Ye shall seek me, and shall not find me Ye shall seek me, and shall not find me - When the Roman armies come against you, you will vainly seek for a deliverer. But ye shall be cut off in y...

Ye shall seek me, and shall not find me - When the Roman armies come against you, you will vainly seek for a deliverer. But ye shall be cut off in your sins, because ye did not believe in me; and where I am - in the kingdom of glory, ye cannot come; for nothing that is unholy shall enter into the new Jerusalem. In this, and the thirty-sixth verse, εἰμὶ, I am, is read by several εἷμι, I came, as in the twenty-ninth verse; and in these two last places the Ethiopic, Arabic, three copies of the Itala, Nonnus, and Theophylact, agree. See the note on Joh 7:29.

Clarke: Joh 7:35 - The dispersed among the Gentiles The dispersed among the Gentiles - Or Greeks. By the dispersed, are meant here the Jews who were scattered through various parts of that empire whic...

The dispersed among the Gentiles - Or Greeks. By the dispersed, are meant here the Jews who were scattered through various parts of that empire which Alexander the Great had founded, in Greece, Syria, Egypt, and Asia Minor, where the Greek language was used, and where the Jewish Scriptures in the Greek version of the Septuagint were read. Others suppose that the Gentiles themselves are meant - others, that the ten tribes which had been long lost are here intended.

Clarke: Joh 7:37 - In the last day, that great day of the feast In the last day, that great day of the feast - This was the eighth day, and was called the great day, because of certain traditional observances, an...

In the last day, that great day of the feast - This was the eighth day, and was called the great day, because of certain traditional observances, and not on account of any excellence which it derived from the original institution. On the seven days they professed to offer sacrifices for the seventy nations of the earth, but on the eighth day they offered sacrifices for Israel; therefore the eighth day was more highly esteemed than any of the others. It is probably to this that the evangelist refers when he calls the last day the great day of the feast. See the account of the feast of tabernacles, in the note on Joh 7:2 (note). It was probably when they went to draw water from the pool Siloam, and while they were pouring it out at the foot of the altar, that our Lord spoke these words; for, as that ceremony pointed out the gracious influences of the Holy Spirit, our Lord, who was the fountain whence it was to proceed, called the people to himself, that, by believing on him, they might be made partakers of that inestimable benefit.

Clarke: Joh 7:38 - He that believeth on me, as the Scripture hath said He that believeth on me, as the Scripture hath said - He who receives me as the Messiah, according to what the Scripture has said concerning me; my ...

He that believeth on me, as the Scripture hath said - He who receives me as the Messiah, according to what the Scripture has said concerning me; my person, birth, conduct, preaching, and miracles, being compared with what is written there as ascertaining the true Messiah. Out of his belly - from his heart and soul; for in his soul shall this Spirit dwell

Clarke: Joh 7:38 - Living water Living water - As a true spring is ever supplied with water from the great deep, with which it has communication, so shall the soul of the genuine b...

Living water - As a true spring is ever supplied with water from the great deep, with which it has communication, so shall the soul of the genuine believer be supplied with light, life, love, and liberty, and all the other graces of the indwelling Spirit, from the indwelling Christ. The Jews frequently compare the gifts and influences of the Holy Spirit to water in general - to rain, fountains, wells, rivers, etc., etc. The Scriptures abound in this metaphor. Psa 36:8, Psa 36:9; Isa 44:3, Isa 44:4; Joe 2:23.

Clarke: Joh 7:39 - Was not yet given Was not yet given - Δεδομενον, given is added by the Codex Vaticanus, (B.) the Syriac, all the Persic, later Syriac with an asterisk, thre...

Was not yet given - Δεδομενον, given is added by the Codex Vaticanus, (B.) the Syriac, all the Persic, later Syriac with an asterisk, three copies of the Slavonic, Vulgate, and all the Itala but three; and several of the primitive fathers. The word seems necessary to the completion of the sense

Certain measures of the Holy Spirit had been vouchsafed from the beginning of the world to believers and unbelievers: but that abundant effusion of his graces spoken of by Joel, Joe 2:28, which peculiarly characterized the Gospel times, was not granted till after the ascension of Christ

1.    Because this Spirit in its plenitude was to come in consequence of his atonement; and therefore could not come till after his crucifixion

2.    It was to supply the place of Christ to his disciples and to all true believers; and therefore it was not necessary till after the removal of his bodily presence from among them. See our Lord’ s own words, Joh 14:16-18, Joh 14:26; Joh 15:26; Joh 16:7-15.

Clarke: Joh 7:40 - Of a truth this is the Prophet Of a truth this is the Prophet - The great prophet, or teacher, spoken of by Moses, Deu 18:15, which they improperly distinguished from the Messiah,...

Of a truth this is the Prophet - The great prophet, or teacher, spoken of by Moses, Deu 18:15, which they improperly distinguished from the Messiah, Joh 7:41. Some no doubt knew that by the prophet, the Messiah was meant; but others seem to have thought that one of the ancient prophets should be raised from the dead, and precede the appearing of the Messiah.

Clarke: Joh 7:41 - Shalt Christ come out of Galilee? Shalt Christ come out of Galilee? - As the prophets had declared that the Messiah was to come from the tribe of Judah, and from the family of David,...

Shalt Christ come out of Galilee? - As the prophets had declared that the Messiah was to come from the tribe of Judah, and from the family of David, and should be born in the city of Bethlehem, these Jews, imagining that Christ had been born in Galilee, concluded that he could not be the Messiah. Had they examined the matter a little farther, they would have found that he had his birth exactly as the prophets had foretold; but, for want of this necessary examination, they continued in unbelief, and rejected the Lord that bought them. Many still lose their souls nearly in the same way. They suffer themselves to be led away by common report, and become prejudiced against the truth, refuse to give it a fair hearing, or to examine for themselves. It is on this ground that deism and irreligion have established themselves, and still maintain their posts.

Clarke: Joh 7:42 - Where David was? Where David was? - That is, where he was born, 1Sa 16:1, 1Sa 16:4, and where he was before he became king in Israel.

Where David was? - That is, where he was born, 1Sa 16:1, 1Sa 16:4, and where he was before he became king in Israel.

Clarke: Joh 7:43 - There was a division There was a division - Σχισμα, a schism; they were divided in sentiment, and separated into parties. This is the true notion of schism.

There was a division - Σχισμα, a schism; they were divided in sentiment, and separated into parties. This is the true notion of schism.

Clarke: Joh 7:44 - Would have taken him Would have taken him - Or, they wished to seize him. And this they would have done, and destroyed him too at that time, had they been unanimous; but...

Would have taken him - Or, they wished to seize him. And this they would have done, and destroyed him too at that time, had they been unanimous; but their being divided in opinion, Joh 7:43, was the cause, under God, why his life was at that time preserved. How true are the words of the prophet: The wrath of man shall praise thee; and the remainder thereof thou wilt restrain! Psa 76:10.

Clarke: Joh 7:45 - Then came the officers Then came the officers - They had followed him for several days, seeking for a proper opportunity to seize on him, when they might fix some charge o...

Then came the officers - They had followed him for several days, seeking for a proper opportunity to seize on him, when they might fix some charge of sedition, etc., upon him; but the more they listened, the more they were convinced of his innocence, purity, and consummate wisdom.

Clarke: Joh 7:46 - Never man spake like this man Never man spake like this man - Though these officers had gone on the errand of their masters, they had not entered into their spirit. They were sen...

Never man spake like this man - Though these officers had gone on the errand of their masters, they had not entered into their spirit. They were sent to apprehend a seditious man, and a false prophet. They came where Jesus taught; they found him to be a different person to the description they received from their masters, and therefore did not attempt to touch or molest him. No doubt they expected when they told their employers the truth, that they would have commended them, and acknowledged their own mistake: but these simple people were not in the secret of their masters’ malice. They heard, they felt, that no man ever spoke with so much grace, power, majesty, and eloquence. They had never heard a discourse so affecting and persuasive. So Jesus still speaks to all who are simple of heart. He speaks pardon - he speaks holiness - he speaks salvation to all who have ears to hear. No man ever did or can speak as he does. He teaches The Truth, the whole Truth, and nothing but the Truth.

Clarke: Joh 7:48 - Have any of the rulers - believed on him? Have any of the rulers - believed on him? - Very few. But is this a proof that he is not of God? No, truly. If he were of the world, the world would...

Have any of the rulers - believed on him? - Very few. But is this a proof that he is not of God? No, truly. If he were of the world, the world would love its own. The religion of Christ has been in general rejected by the rulers of this world. A life of mortification, self-denial, and humility, does not comport with the views of those who will have their portion in this life. It has ever been a mark of the truth of God that the great, the mighty, and the wise have in general rejected it. They are too much occupied with this world to attend to the concerns of the next.

Clarke: Joh 7:49 - This people This people - Ὁ οχλος, This rabble. The common people were treated by the Pharisees with the most sovereign contempt: they were termed ע...

This people - Ὁ οχλος, This rabble. The common people were treated by the Pharisees with the most sovereign contempt: they were termed עם הארץ am ha -arets , people of the earth; and were not thought worthy to have a resurrection to eternal life. Wagenseil and Schoettgen have given many proofs of the contempt in which the common people were held by the Pharisees. Those who were disciples of any of the rabbins were considered as being in a much better state. When they paid well, they purchased their masters’ good opinion.

Clarke: Joh 7:50 - Nicodemus - being one of them Nicodemus - being one of them - That is, a Pharisee, and a ruler of the Jews: see on Joh 3:1 (note).

Nicodemus - being one of them - That is, a Pharisee, and a ruler of the Jews: see on Joh 3:1 (note).

Clarke: Joh 7:51 - Doth our law judge any man Doth our law judge any man - Τον ανθρωπον, the man, i.e. who is accused. Perhaps Nicodemus did not refer so much to any thing in the law...

Doth our law judge any man - Τον ανθρωπον, the man, i.e. who is accused. Perhaps Nicodemus did not refer so much to any thing in the law of Moses, as to what was commonly practiced among them. Josephus says, Ant. b. xiv. c. 9. s. 3, That the law has forbidden any man to be put to death, though wicked, unless he be first condemned to die by the Sanhedrin. It was probably to this law, which is not expressly mentioned in the five books of Moses, that Nicodemus here alludes. See laws relative to this point, Deu 17:8, etc.; Deu 19:15.

Clarke: Joh 7:52 - Art thou also of Galilee? Art thou also of Galilee? - They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better tha...

Art thou also of Galilee? - They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, Which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are

Clarke: Joh 7:52 - Search, and look Search, and look - Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet. Neither the ...

Search, and look - Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet. Neither the Messiah, nor any other prophet, has ever proceeded from Galilee, nor ever can. This conclusion, says Calmet, was false and impertinent: false, because Jonah was of Gathheper, in Galilee: see 2Ki 14:25, compared with Jos 19:13. The Prophet Nahum was also a Galilean, for he was of the tribe of Simeon; and some suppose that Malachi was of the same place. The conclusion was false, because there not having been a prophet from any particular place was no argument that there never could be one, as the place had not been proscribed.

Clarke: Joh 7:53 - And every man went, etc. And every man went, etc. - The authority and influence of Nicodemus, in this case, was so great that the Sanhedrin broke up without being able to co...

And every man went, etc. - The authority and influence of Nicodemus, in this case, was so great that the Sanhedrin broke up without being able to conclude any thing. As the feast was now ended, they were not obliged to continue any longer in or about Jerusalem; and therefore all returned to their respective dwellings

This verse and the first eleven verses of the following chapter are wanting in several MSS. Some of those which retain the paragraph mark it with obelisks, as a proof of spuriousness. Those which do retain it have it with such a variety of reading as is no where else found in the sacred writings. Professor Griesbach leaves the whole paragraph in the text with notes of doubtfulness. Most of the modern critics consider it as resting on no solid authority

Calvin: Joh 7:1 - Jesus walked in Galilee 1.Jesus walked in Galilee The Evangelist appears not to pursue a continued narrative, but to select out of what occurred at different times those eve...

1.Jesus walked in Galilee The Evangelist appears not to pursue a continued narrative, but to select out of what occurred at different times those events which were worthy of being related. He says that Christ sojourned for a time in Galilee, because he could not remain in safety anywhere among the Jews. If any person think it strange that Christ sought a place of concealment, who, by the mere act of his will, could break and render powerless all the efforts of his enemies, it is easy to reply, that he remembered the commission which he had received from the Father, and determined to confine himself within the limits which belonged to him as man; for,

having taken upon him the form of a servant,
he emptied himself, till the Father exalted him,
(Phi 2:6.)

If it be objected that, as he knew the time of his death, which had been foreordained and determined in the purpose of God, 178 he had no reason for avoiding it, the former solution applies here also; for he conducted himself as a man who was liable to dangers, and, therefore, it was not proper that he should throw himself at random into dangerous situations. In encountering dangers, it is not our business to inquire what God has determined respecting us in his decree, but what he commands and enjoins on us, what our office requires and demands, and what is the proper method of regulating our life. Besides, while Christ avoided dangers, he did not turn aside a hairsbreadth from the course of duty; for to what purpose would life be maintained and defended, but that we may serve the Lord? We ought always to take care, therefore, that we do not, for the sake of life, lose the reasons for living. When a small and despised corner of Galilee grants a lodging to Christ, whom Judea cannot endure, we learn from it that piety and the fear of God are not always to be found in the chief places of the Church.

Calvin: Joh 7:2 - Now a feast of the Jews was at hand 2.Now a feast of the Jews was at hand Though I do not affirm it, yet it is probable that this happened during the second year after Christ’s baptis...

2.Now a feast of the Jews was at hand Though I do not affirm it, yet it is probable that this happened during the second year after Christ’s baptism. As to this feast, which the Evangelist mentions, it is not necessary at present to say much. For what purpose and use it was enjoined, Moses shows, (Lev 23:34.) It was, that by this annual ceremony the Jews might call to remembrance, that their fathers lived forty years in tabernacles, when they had no houses, that they might thus celebrate the grace of God displayed in their deliverance. We have formerly said that there were two reasons why Christ came to Jerusalem during this feast. One was, that, being subject to the Law, in order to redeem us all from its bondage, he wished to omit no part of the observation of it; and the other was, that, amidst a numerous and extraordinary assemblage of people, he had a better opportunity of advancing the Gospel. But now the Evangelist relates that Christ kept himself in retirement at Galilee, as if he did not intend to come to Jerusalem.

Calvin: Joh 7:3 - His brethren therefore said to him 3.His brethren therefore said to him Under the word brethren the Hebrews include all cousins and other relations, whatever may be the degree of aff...

3.His brethren therefore said to him Under the word brethren the Hebrews include all cousins and other relations, whatever may be the degree of affinity. He says that they mocked at Christ, because he shunned to be seen or known, and concealed himself in a mean and despised district of Judea. There is reason to doubt, however, if they were excited by ambition to desire that Christ should obtain celebrity. But granting this, still it is evident that they ridicule him, because they do not think that his conduct is rational and judicious; and they even upbraid him with folly, because, while he wishes to be something, he wants confidence in himself, and does not venture to appear openly before men. When they say, that thy disciples also may see, they mean not only his domestics, but all those whom he wished to procure out of the whole nation; for they add, “Thou wishest to be known by all, and yet thou concealest thyself.”

Calvin: Joh 7:4 - If thou dost these things; 4.If thou dost these things; that is, if thou aspirest to such greatness that all may applaud thee, direct towards thee the eyes of all. And they add...

4.If thou dost these things; that is, if thou aspirest to such greatness that all may applaud thee, direct towards thee the eyes of all. And they add, show thyself to the world, using the word world, as contrasted with the small number of persons among whom he was spending his time without honor. We might also draw from it another meaning. “ If thou dost these things, that is, since thou art endued with so great power as to procure reputation for thyself by miracles, do not throw them away; for all that has been given to thee by God thou spendest here to no purpose, because there are none to bear thee testimony, or to hold thee in just estimation.” Hence we perceive how great is the indolence of men in considering the works of God; for the relations of Christ would never have spoken in this manner, if they had not — as it were — trampled under foot the manifest proofs of his Divine power, which they ought to have beheld with the greatest admiration and reverence. What is here told us concerning Christ happens in daily experience, that the children of God suffer greater annoyance from their near relations than from strangers; for they are instruments of Satan which tempt, sometimes to ambition, and sometimes to avarice, those who desire to serve God purely and faithfully. But such Satans receive a vigorous repulse from Christ, who thus instructs us by his example, that we ought not to yield to the foolish wishes of brethren or relations. 179

Calvin: Joh 7:5 - For even his brethren did not believe in him 5.For even his brethren did not believe in him Hence we infer how small is the value of carnal relationship; for the Holy Spirit stamps with a perpet...

5.For even his brethren did not believe in him Hence we infer how small is the value of carnal relationship; for the Holy Spirit stamps with a perpetual mark of infamy the relations of Christ, because, though convinced by the testimonies of so many works, they did not even then believe. Therefore, whosoever wishes to be thought to be in Christ, as Paul says, let him be a new creature, (2Co 5:17; Gal 6:15;) for they who dedicate themselves wholly to God obtain the place of father, and mother, and brethren to Christ, and all others he utterly disavows, (Mat 12:50.) So much the more ridiculous is the superstition of Papists, who, disregarding everything else in the Virgin Mary, extol her only on the ground of relationship, bestowing on her the title of the Mother of Christ, 180 as if Christ himself had not reproved the woman who exclaimed from the midst of the crowd,

Blessed is the womb that bore thee, and the breasts that suckled thee; for Christ replied, Nay, rather, blessed are they who hear the word of God,
(Luk 11:27.)

Calvin: Joh 7:6 - My time is not yet come 6.My time is not yet come There are some who erroneously interpret this as referring to the time of his death, for it denotes the time of his set...

6.My time is not yet come There are some who erroneously interpret this as referring to the time of his death, for it denotes the time of his setting out on the journey to go to the feast. 181 He assures them that, in this respect, he differs from his relations. They may freely and without danger appear, at all hours, before the world, because the world is friendly and favorable to them; but he is in dread of his person, and justly, because the world is his mortal enemy. By these words he means that they do wrong in giving advice on a matter which they do not understand.

Calvin: Joh 7:7 - The world cannot hate you // But me it hateth, because I testify. The world // Because I testify of it, that its works are evil 7.The world cannot hate you When he says that the world cannot hate them, he reproves them for being altogether carnal; for peace with the world c...

7.The world cannot hate you When he says that the world cannot hate them, he reproves them for being altogether carnal; for peace with the world can only be purchased by a wicked consent to vices and to every kind of wickedness.

But me it hateth, because I testify. The world here denotes men who are not born again, who retain their natural disposition; and accordingly he declares that all who have not yet been regenerated by the Spirit are Christ’s adversaries. And why? Because he condemns their works And if we acquiesce in the decision of Christ, we are under the necessity of acknowledging that the whole nature of man is so sinful and wicked, that nothing right, or sincere, or good, can proceed from it. This is the only reason why any of us is pleased with himself, so long as he is in his natural state.

Because I testify of it, that its works are evil When Christ says that the world hateth him on this account, he means that the Gospel cannot be faithfully preached without summoning the whole world, as guilty, to the judgment-seat of God, that flesh and blood may thus be crushed and reduced to nothing, according to that saying,

When the Spirit shall come, he will reprove the world of sin,
(Joh 16:8.)

We learn from it also, that so great is the pride natural to men, that they flatter and applaud themselves in their vices; for they would not kindle into rage, when they are reproved, were it not that they are blinded by excessive love of themselves, and on that account flatter themselves in their sins. Even among the vices of men, the chief and most dangerous is pride and arrogance. The Holy Spirit alone softens us, so as to endure reproofs patiently, and thus to offer ourselves willingly to be slain by the sword of the Church.

Calvin: Joh 7:9 - He remained in Galilee 9.He remained in Galilee The Evangelist here places before our eyes the cousins of our Lord Jesus Christ, 182 who, in compliance with ordinary custom...

9.He remained in Galilee The Evangelist here places before our eyes the cousins of our Lord Jesus Christ, 182 who, in compliance with ordinary customs, pretend to worship God, but yet are on friendly terms with unbelievers, and therefore walk without any alarm. On the other hand, he places before our eyes Christ himself, who hated by the world, comes secretly into the city, till the necessity arising out of his office compels him to show himself openly. But if there be nothing more wretched than to be separated from Christ, accursed be that peace which costs so high a price as to leave and abandon the Son of God. 183

Calvin: Joh 7:11 - The Jews therefore sought him 11.The Jews therefore sought him Here we ought to consider what was the condition of the Church. For the Jews, at that time, gaped for the promised r...

11.The Jews therefore sought him Here we ought to consider what was the condition of the Church. For the Jews, at that time, gaped for the promised redemption like hungry men; yet, when Christ appears to them, they remain in suspense. Hence arose that murmuring and that variety of opinions. That they whisper secretly is an indication of the tyranny which the priests and scribes exercised over them. It is a shocking exhibition, indeed, that this Church, which was at that time the only Church on earth, is here represented to us as a confused and shapeless chaos. 184 They who rule, instead of pastors, hold the people oppressed by fear and terror, and throughout the whole body there is shameful desolation and lamentable disorder. By the Jews he means the common people, who, having been accustomed for two years to hear Christ, inquire about him, because he does not appear according to his custom. For when they say, Where is he? they describe a man whom they knew, and yet that word shows that they had not yet been earnestly moved, and that they always remained in doubt and suspense.

Calvin: Joh 7:12 - And there was much murmuring 12.And there was much murmuring He means that, wherever men were collected in crowds, as usually happens in large assemblies, they held secret conver...

12.And there was much murmuring He means that, wherever men were collected in crowds, as usually happens in large assemblies, they held secret conversations about Christ. The diversity of opinion, which is here related, proves that it is not a new evil, that men should differ in their opinions about Christ, even in the very bosom of the Church. And as we do not hesitate to receive Christ, who was formerly condemned by the greater part of his own nation, so we ought to be armed with the same kind of shield, that the dissensions which we see daily may not disturb us. Again, we may perceive how great is the rashness of men in the things of God. In a matter of no importance, they would not have taken so great liberty, but when the question relates to the Son of God and to his most holy doctrine, they immediately hasten to give judgment respecting it. So much the greater moderation ought we to maintain, that we may not thoughtlessly condemn our life with the eternal truth of God. And if the world holds us for impostors, let us remember that these are the marks and brands of Christ, provided that we show, at the same time, that we are faithful. This passage shows likewise that in a great multitude, even when the whole body is in a state of confusion, there are always some who think aright; but those few persons, whose minds are well regulated, are swallowed up by the multitude of those whose understandings are bewildered.

Calvin: Joh 7:13 - Yet no man spoke openly of him for fear of the Jews 13.Yet no man spoke openly of him for fear of the Jews By the Jews he here means the rulers, who had the government in their hands. They burned wit...

13.Yet no man spoke openly of him for fear of the Jews By the Jews he here means the rulers, who had the government in their hands. They burned with such hatred against Christ, that they did not permit a word to be uttered on either side. Not that they were displeased at any reproaches which were heaped upon him, but because they could discover no better expedient than that his name should be buried in oblivion. Thus the enemies of the truth, after having found that they gain nothing by their cruelty, desire nothing more than to suppress the remembrance of him, and this object alone they strive to attain. That all were silent, being subdued by fear, was a proof of gross tyranny, as I have already said; for as unbridled licentiousness has no place in a well-regulated Church, so when all freedom is held oppressed by fear, it is a most wretched condition. But the power of our Lord Jesus Christ shone forth with greater and more wonderful brightness, when — causing himself to be heard amidst armed foes, and amidst their furious resentment, and under so formidable a government — he openly maintained and asserted the truth of God.

Calvin: Joh 7:14 - Jesus went up into the temple 14.Jesus went up into the temple We now see that Christ was not so much afraid as to desist from the execution of his office; for the cause of his de...

14.Jesus went up into the temple We now see that Christ was not so much afraid as to desist from the execution of his office; for the cause of his delay was, that he might preach to a very large assembly. We may sometimes, therefore, expose ourselves to dangers, but we ought never to disregard or omit a single opportunity of doing good. As to his teaching in the temple, he does so according to the ancient ordinance and custom; for while God commanded so many ceremonies, he did not choose that his people should be occupied with cold and useless spectacles. That their usefulness might be known, it was necessary that they should be accompanied by doctrine; and in this manner, external rites are lively images of spiritual things, when they take their shape from the word of God. But almost all the priests being at that time dumb, and the pure doctrine being corrupted by the leaven and false inventions of the scribes, Christ undertook the office of a teacher; and justly, because he was the great High Priest, as he affirms shortly afterwards, that he attempts nothing but by the command of the Father.

Calvin: Joh 7:15 - And the Jews wondered // How doth this man know letters? 15.And the Jews wondered Those who think that Christ was received in such a manner as to be esteemed and honored are mistaken; for the wonder or a...

15.And the Jews wondered Those who think that Christ was received in such a manner as to be esteemed and honored are mistaken; for the wonder or astonishment of the Jews is of such a nature, that they seek occasion from it to despise him. For such is the ingratitude of men that, in judging of the works of God, they always seek deliberately an occasion of falling into error. If God acts by the usual means and in the ordinary way, those means which are visible to the eyes are — as it were — veils which hinder us from perceiving the Divine hand; and therefore we discern nothing in them but what is human. But if an unwonted power of God shines above the order of nature and the means generally known, we are stunned; and what ought to have deeply affected all our senses passes away as a dream. For such is our pride, that we take no interest in any thing of which we do not know the reason.

How doth this man know letters? It was an astonishing proof of the power and grace of God, that Christ, who had not been taught by any master, was yet eminently distinguished by his knowledge of the Scriptures; and that he, who had never been a scholar, should be a most excellent teacher and instructor. But for this very reason the Jews despise the grace of God, because it exceeds their capacity. Admonished by their example, therefore, let us learn to exercise deeper reverence for God than we are wont to do in the consideration of his works.

Calvin: Joh 7:16 - My doctrine is not mine // But that of him who sent me 16.My doctrine is not mine Christ shows that this circumstance, which was an offense to the Jews, was rather a ladder by which they ought to have ris...

16.My doctrine is not mine Christ shows that this circumstance, which was an offense to the Jews, was rather a ladder by which they ought to have risen higher to perceive the glory of God; as if he had said, “When you see a teacher not trained in the school of men, know that I have been taught by God.” For the reason why the Heavenly Father determined that his Son should go out of a mechanic’s workshop, rather than from the schools of the scribes, was, that the origin of the Gospel might be more manifest, that none might think that it had been fabricated on the earth, or imagine that any human being was the author of it. Thus also Christ chose ignorant and uneducated men to be his apostles, and permitted them to remain three years in gross ignorance, that, having instructed them in a single instant, he might bring them forward as new men, and even as angels who had just come down from heaven.

But that of him who sent me Meanwhile, Christ shows whence we ought to derive the authority of spiritual doctrine, from God alone. And when he asserts that the doctrine of his Father is not his, he looks to the capacity of the hearers, who had no higher opinion of him than that he was a man. By way of concession, therefore, he allows himself to be reckoned different from his Father, but so as to bring forward nothing but what the Father had enjoined. The amount of what is stated is, that what he teaches in the name of his Father is not a doctrine of men, and did not proceed from men, so as to be capable of being despised with impunity. We see by what method he procures authority for his doctrine. It is by referring it to God as its Author. We see also on what ground, and for what reason, he demands that he shall be heard. It is, because the Father sent him to teach. Both of these things ought to be possessed by every man who takes upon himself the office of a teacher, and wishes that he should be believed.

Calvin: Joh 7:17 - If any man wish to do his will // Or if I speak from myself 17.If any man wish to do his will He anticipates the objections that might be made. For since he had many adversaries in that place, some one might r...

17.If any man wish to do his will He anticipates the objections that might be made. For since he had many adversaries in that place, some one might readily have murmured against him in this manner: “Why dost thou boast to us of the name of God? For we do not know that thou hast proceeded from him. Why, then, dost thou press upon us that maxim, which we do not admit to thee, that thou teachest nothing but by the command of God?” Christ, therefore, replies that sound judgment flows from fear and reverence for God; so that, if their minds be well disposed to the fear of God, they will easily perceive if what he preaches be true or not. He likewise administers to them, by it, an indirect reproof; for how comes it that they cannot distinguish between falsehood and truth, 185 but because they want the principal requisite to sound understanding, namely, piety, and the earnest desire to obey God?

This statement is highly worthy of observation. Satan continually plots against us, and spreads his nets in every direction, that he may take us unawares by his delusions. Here Christ most excellently forewarns us to beware of exposing ourselves to any of his impostures, assuring us that if we are prepared to obey God, he will never fail to illuminate us by the light of his Spirit, so that we shall be able to distinguish between truth and falsehood. Nothing else, therefore, hinders us from judging aright, but that we are unruly and headstrong; and every time that Satan deceives us, we are justly punished for our hypocrisy. In like manner Moses gives warning that, when false prophets arise, we are tried and proved by God; for they whose hearts are right will never be deceived, (Deu 13:3.) Hence it is evident how wickedly and foolishly many persons in the present day, dreading the danger of falling into error, by that very dread shut the door against all desire to learn; as if our Savior had not good ground for saying,

Knock, and it shall be opened to you, (Mat 7:7.)

On the contrary, if we be entirely devoted to obedience to God, let us not doubt that He will give us the spirit of discernment, to be our continual director and guide. If others choose to waver, they will ultimately find how flimsy are the pretences for their ignorance. And, indeed, we see that all who now hesitate, and prefer to cherish their doubt rather than, by reading or hearing, to inquire earnestly where the truth of God is, have the hardihood to set God at defiance by general principles. One man will say that he prays for the dead, because, distrusting his own judgment, he cannot venture to condemn the false doctrines invented by wicked men about purgatory; and yet he will freely allow himself to commit fornication. Another will say that he has not so much acuteness as to be able to distinguish between the pure doctrine of Christ and the spurious contrivances of men, but yet he will have acuteness enough to steal or commit perjury. In short, all those doubters, who cover themselves with a veil of doubt in all those matters which are at present the subject of controversy, display a manifest contempt of God on subjects that are not at all obscure.

We need not wonder, therefore, that the doctrine of the Gospel is received by very few persons in the present day, since there is so little of the fear of God in the world. Besides, these words of Christ contain a definition of true religion; that is, when we are prepared heartily to follow the will of God, which no man can do, unless he has renounced his own views.

Or if I speak from myself We ought to observe in what manner Christ wishes that a judgment should be formed about any doctrine whatever. He wishes that what is from God should be received without controversy, but freely allows us to reject whatever is from man; for this is the only distinction that he lays down, by which we ought to distinguish between doctrines.

Calvin: Joh 7:18 - He who speaketh from himself 18.He who speaketh from himself Hitherto he has showed that there is no other reason why men are blind, but because they are not governed by the fear...

18.He who speaketh from himself Hitherto he has showed that there is no other reason why men are blind, but because they are not governed by the fear of God. He now puts another mark on the doctrine itself, by which it may be known whether it is of God or of man. For every thing that displays the glory of God is holy and divine; but every thing that contributes to the ambition of men, and, by exalting them, obscures the glory of God, not only has no claim to be believed, but ought to be vehemently rejected. He who shall make the glory of God the object at which he aims will never go wrong; he who shall try and prove by this touchstone what is brought forward in the name of God will never be deceived by the semblance of right. We are also reminded by it that no man can faithfully discharge the office of teacher in the Church, unless he be void of ambition, and resolve to make it his sole object to promote, to the utmost of his power, the glory of God. When he says that there is no unrighteousness in him, he means that there is nothing wicked or hypocritical, but that he does what becomes an upright and sincere minister of God.

Calvin: Joh 7:19 - Did not Moses give you the Law? 19.Did not Moses give you the Law? The Evangelist does not give a full and connected narrative of the sermon delivered by Christ, but only a brief se...

19.Did not Moses give you the Law? The Evangelist does not give a full and connected narrative of the sermon delivered by Christ, but only a brief selection of the principal topics, which contain the substance of what was spoken. The scribes mortally hated him, 186 and the priests had been kindled into rage against him, because he had cured a paralytic; and they professed that this arose from their zeal for the Law. To confute their hypocrisy, he reasons, not from the subject, but from the person. All of them having freely indulged in their vices, as if they had never known any law, he infers from it that they are not moved by any love or zeal for the Law. True, this defense would not have been sufficient to prove the point. Granting that — under a false pretense — they concealed their wicked and unjust hatred, still it does not follow that Christ did right, if he committed any thing contrary to the injunction of the Law; for we must not attempt to extenuate our own blame by the sins of others.

But Christ connects here two clauses. In the former, he addresses the consciences of his enemies, and, since they proudly boasted of being defenders of the Law, he tears from them this mask; for he brings against them this reproach, that they allow themselves to violate the Law as often as they please, and, therefore, that they care nothing about the Law. Next, he comes to the question itself, as we shall afterwards see; so that the defense is satisfactory and complete in all its parts. Consequently, the amount of this clause is, that no zeal for the Law exists in its despisers. Hence Christ infers that something else has excited the Jews to so great rage, when they seek to put him to death. In this manner we ought to drag the wicked from their concealments, whenever they fight against God and sound doctrine, and pretend to do so from pious motives.

Those who, in the present day, are the fiercest enemies of the Gospel and the most strenuous defenders of Popery, have nothing more plausible to urge in their behalf than that they are excited by ardor of zeal. But if their life be narrowly examined, they are all filled with base crimes, and openly mock at God. Who knows not that the Pope’s court is filled with Epicureans? 187 And as to Bishops and Abbots, have they as much modesty as to conceal their baseness, that some appearance of religion may be observed in them? Again, as to monks and other brawlers, are they not abandoned to all wickedness, to uncleanness, covetousness, and every kind of shocking crimes, so that their life cries aloud that they have altogether forgotten God? And now that they are not ashamed to boast of their zeal for God and the Church, ought we not to repress them by this reply of Christ?

Calvin: Joh 7:20 - Thou hast a devil 20.Thou hast a devil The meaning is, “Thou art mad;” for it was a customary phrase among the Jews, who had been trained to the doctrine that, whe...

20.Thou hast a devil The meaning is, “Thou art mad;” for it was a customary phrase among the Jews, who had been trained to the doctrine that, when men are excited to rage, or when they have lost sense and reason, they are tormented by the devil. And, indeed, as gentle and moderate chastisements are God’s fatherly rods, so when He treats us with greater harshness and severity, He appears not to strike us with his own hand, but rather to employ the devil as the executioner and minister of his wrath. Again, the multitude reproach Christ with simplicity; for the common people were not acquainted with the intentions of the priests. Those foolish men, therefore, ascribe it to madness, when Christ complains that they are endeavoring to put him to death. We learn from it that we ought to be exceedingly cautious not to form an opinion about subjects which we do not understand; but, if it ever happens that we are rashly condemned by ignorant men, mildly to digest such an affront.

Calvin: Joh 7:21 - I have done one work 21.I have done one work Now, leaving their persons, he begins to speak of the fact; for he proves that the miracle which he performed is not inconsis...

21.I have done one work Now, leaving their persons, he begins to speak of the fact; for he proves that the miracle which he performed is not inconsistent with the Law of God. When he says that he has done one work, the meaning is, that it is only of a single crime that he is held guilty, or that it is only for a single work that he is blamed, which is, that he cured a man on the day of Rest; 188 but that they, on every day of Rest, do many works of the same, or a similar description, and do not reckon them criminal; for not a day of Rest passed on which there were not many infants circumcised in Judea. By this example he defends his action, although he does not merely argue from what is similar, but draws a comparison between the greater and the less. There was this similarity between circumcision and the cure of the paralytic, that both were works of God; but Christ maintains that the latter is more excellent, because the benefit of it extends to the whole man. Now if he had merely cured the man of bodily disease, the comparison would not have been applicable; for circumcision would have greater excellence as to the cure of the soul. Christ, therefore, connects the spiritual advantage of the miracle with the outward benefit granted to the body; and on this account he justly prefers to circumcision the entire cure of a man.

There might also be another reason for the comparison, namely, that the sacraments are not always attended by power and efficacy, while Christ wrought efficaciously in curing the paralytic. But I prefer the former exposition, that the Jews maliciously and slanderously blame a work, in which the grace of God shines more illustriously than in circumcision, on which they bestow so much honor that they think the Sabbath is not violated by it. And you all wonder The wonder, of which he speaks, means that what Christ had done caused this murmur, because they thought that he had ventured to do more than was lawful.

Calvin: Joh 7:22 - Therefore Moses gave you circumcision 22.Therefore Moses gave you circumcision The particle therefore appears to be unsuitable; and, accordingly, some take διὰ τούτο ( on this...

22.Therefore Moses gave you circumcision The particle therefore appears to be unsuitable; and, accordingly, some take διὰ τούτο ( on this account, or therefore) in the sense of διὰ τούτο, ( because;) but the Greek syntax is unfavourable to their opinion. 189 I explain it simply as meaning, that circumcision was enjoined in such a manner that the practice of that symbolical rite was necessary even on the Sabbath-day Therefore, says he; that is, it has in this manner been sufficiently demonstrated to them, that the worship of the Sabbath is not violated by the works of God. And although Christ accommodates the instance of circumcision to the present subject, yet he immediately makes use of a correction, when he says, that Moses was not the first minister of circumcision. But it was enough for his purpose, that Moses, who so rigidly demanded the keeping of the Sabbath, commanded that infants should be circumcised on the eighth day, even though it should fall on the day of Rest 190

Calvin: Joh 7:24 - Judge not according to the appearance 24.Judge not according to the appearance Having concluded his defense, he likewise administers a reproof on this ground, that they are carried away b...

24.Judge not according to the appearance Having concluded his defense, he likewise administers a reproof on this ground, that they are carried away by wicked dispositions, and do not form a judgment according to the fact and the matter in hand. Circumcision was properly held by them in reverence; and when it was performed on the Sabbath-day, they knew that the Law was not violated by it, because the works of God agree well with each other. Why do they not arrive at the same conclusion as to the work of Christ, but because their minds are preoccupied by a prejudice which they have formed against his person? Judgment, therefore, will never be right, unless it be regulated by the truth of the fact; for as soon as persons appear in public, they turn their eyes and senses on them, so that the truth immediately vanishes. While this admonition ought to be observed in all causes and affairs, it is peculiarly necessary when the question relates to the heavenly doctrine; for there is nothing to which we are more prone than to dislike that doctrine on account of the hatred or contempt of men.

Calvin: Joh 7:25 - Some of the inhabitants of Jerusalem; 25.Some of the inhabitants of Jerusalem; that is, those to whom the rulers had communicated their plots, and who knew how much Christ was hated; for ...

25.Some of the inhabitants of Jerusalem; that is, those to whom the rulers had communicated their plots, and who knew how much Christ was hated; for the people at large — as we saw lately — looked upon this as a dream, or as madness. Those persons, therefore, who knew with what inveterate rage the rulers of their nation burned against Christ, have some reason for wondering that, while Christ in the temple not only converses openly but preaches freely, the rulers say nothing to him. But they err in this respect, that in a miracle altogether Divine they do not take into account the providence of God. Thus carnal men, whenever they behold any unusual work of God, do indeed wonder, but no consideration of the power of God ever enters into their mind. But it is our duty to examine more wisely the works of God; and especially when wicked men, with all their contrivances, do not hinder the progress of the Gospel so much as they would desire, we ought to be fully persuaded that their efforts have been rendered fruitless, because God, by interposing his word, has defeated them.

Calvin: Joh 7:27 - But we know whence this man is // But when Christ shall come 27.But we know whence this man is Here we see not only how great is the blindness of men, when they ought to judge about the things of God, but this ...

27.But we know whence this man is Here we see not only how great is the blindness of men, when they ought to judge about the things of God, but this vice is almost natural to them, to be ingenious in contriving what may hinder them from arriving at the knowledge of the truth. It is frequently, indeed, from the craft of Satan that offenses arise, which cause many to turn away from Christ; but though the road were plain and smooth, every man would contrive an offense for himself. So long as the rulers were opposed to Christ, their unbelief would of itself have kept back this multitude; but when that obstacle has been removed, they contrive a new reason for themselves, that they may not come to the faith. And even though it were proper that they should be influenced by the example of their rulers, they are so far from following what is right, that they willingly stumble at the first step. Thus it frequently happens, that men who had begun well fall away quickly, unless the Lord conduct them to the very end of their career.

But when Christ shall come The argument by which they obstruct their own progress is this: “The Prophets have testified that the origin of Christ will be unknown. Now we know whence this man is, and therefore we cannot reckon him to be the Christ. ” Hence we are reminded how pernicious it is to mangle the Scriptures, and even Christ himself, so as not to admit more than the half of him. God promised that the Redeemer would be of the seed of David; but he frequently claims this office as peculiar to himself; therefore, he must have been God manifested in the flesh, that he might be the Redeemer of his Church. Thus Micah points out the place where Christ would be born. Out of thee, Bethlehem, he says, a Prince shall come, to govern my people But, immediately afterwards, he speaks of another going forth which is far loftier, and then he says that it is hidden and secret, (Mic 5:2.) Yet those wretched men, when they perceived in Christ nothing but what is liable to contempt, draw the absurd conclusion, that he is not the person who had been promised. On the mean condition of Christ in the flesh let us therefore learn to look in such a manner, that this state of humiliation, which is despised by wicked men, may raise us to his heavenly glory. Thus Bethlehem, where the man was to be born, will be to us a door by which we may enter into the presence of the eternal God.

Calvin: Joh 7:28 - Jesus therefore exclaimed in the temple // You both know me, and you know whence I am // But he who hath sent me is true // Whom you knew not 28.Jesus therefore exclaimed in the temple He bitterly reproaches them for their rashness, because they arrogantly flattered themselves in a false op...

28.Jesus therefore exclaimed in the temple He bitterly reproaches them for their rashness, because they arrogantly flattered themselves in a false opinion, and in this manner excluded themselves from a knowledge of the truth; as if he had said, “You know all things, and yet you know nothing.” And, indeed, there is not a more destructive plague than when men are so intoxicated by the scanty portion of knowledge which they possess, that they boldly reject every thing that is contrary to their opinion.

You both know me, and you know whence I am This is ironical language. With the false opinion which they had formed concerning him, he contrasts what is true; as if he had said, “While you have your eyes fixed on the earth, you think that every part of me is before your eyes; and therefore you despise me as mean and unknown. But God will testify that I have come from heaven; and though I may be rejected by you, God will acknowledge that I am truly his own Son.”

But he who hath sent me is true He calls God true in the same sense that Paul calls him faithful

If we are unbelievers, says he, he remaineth faithful, he cannot deny himself,
(2Ti 2:13.)

For his object is to prove, that the credit due to the Gospel is not in the smallest degree diminished by the utmost exertions of the world to overthrow it; that though wicked men may attempt to take from Christ what belonged to him, still he remains unimpaired, because the truth of God is firm and is always like itself. Christ sees that he is despised; but so far is he from yielding, that, on the contrary, he boldly repels the furious arrogance of those who hold him in no estimation. With such unshaken and heroic fortitude all believers ought to be endued; nay, more, our faith will never be solid or lasting, unless it treat with contempt the presumption of wicked men, when they rise up against Christ. Above all, godly teachers, relying on this support, ought to persevere in maintaining sound doctrine, even though it should be opposed by the whole world. Thus Jeremiah appeals to God as his defender and guardian, because he is condemned as an impostor:

Thou hast deceived me, O Lord, says he, and I was deceived,
(Jer 20:7.)

Thus Isaiah, overwhelmed on all sides by calumnies and reproaches, flies to this refuge, that God will approve his cause, (Isa 50:8.) Thus Paul, oppressed by unjust judgments, appeals against all to the day of the Lord, (1Co 4:5,) reckoning it enough to have God alone to place against the whole world, however it may rage and storm.

Whom you knew not He means that it is not wonderful that he is not known by the Jews, because they do not know God; for the beginning of wisdom is, to behold God.

Calvin: Joh 7:29 - But I know him // Because I am from him, and he hath sent me 29.But I know him When he says that he knoweth God, he means that it is not without good grounds that he has risen to so great confidence; and by hi...

29.But I know him When he says that he knoweth God, he means that it is not without good grounds that he has risen to so great confidence; and by his example he warns us not to assume lightly the name of God, so as to vaunt of Him as the patron and defender of our cause. For many are too presumptuous in boasting of the authority of God; and, indeed, it is impossible to imagine greater readiness and boldness in rejecting the opinions of all men, than is to be found among fanatics who give out their own inventions as the oracles of God. But we are taught by these words of our Lord Jesus Christ that we ought especially to beware of proud and foolish confidence; and that, when we have fully ascertained the truth of God, we ought boldly to resist men. And he who is fully aware that God is on his side has no reason to dread the charge of being insolent, in trampling under foot all the haughtiness of the world.

Because I am from him, and he hath sent me Some distinguish these two clauses in this manner. They refer the former clause — I am from him — to the Divine essence of Christ; and the latter clause — he hath sent me — to the office enjoined on him by the Father, for the sake of executing which he took upon him the flesh and human nature. Though I do not venture to reject this view, still I do not know if Christ intended to speak so abstrusely. I readily acknowledge that Christ’s heavenly descent may be inferred from it, but it would not be a sufficiently strong proof of his eternal Divinity against the Arians.

Calvin: Joh 7:30 - Therefore they sought to seize him 30.Therefore they sought to seize him They had no want of will to do him mischief; they even made the attempt, and they had strength to do it. Why, t...

30.Therefore they sought to seize him They had no want of will to do him mischief; they even made the attempt, and they had strength to do it. Why, then, amidst so much ardor, are they benumbed, as if they had their hands and feet bound? The Evangelist replies, because Christ s hour was not yet come; by which he means that, against all their violence and furious attacks, Christ was guarded by the protection of God. And at the same time he meets the offense of the cross; for we have no reason to be alarmed when we learn that Christ was dragged to death, not through the caprice of men, but because he was destined for such a sacrifice by the decree of the Father. And hence we ought to infer a general doctrine; for though we live from day to day, still the time of every man’s death has been fixed by God. It is difficult to believe that, while we are subject to so many accidents, exposed to so many open and concealed attacks both from men and beasts, and liable to so many diseases, we are safe from all risk until God is pleased to call us away. But we ought to struggle against our own distrust; and we ought to attend first to the doctrine itself which is here taught, and next, to the object at which it aims, and the exhortation which is drawn from it, namely, that each of us, casting all his cares on God, (Psa 55:22; 1Pe 5:7,) should follow his own calling, and not be led away from the performance of his duty by any fears. Yet let no man go beyond his own bounds; for confidence in the providence of God must not go farther than God himself commands.

Calvin: Joh 7:31 - And many of the multitude believed in him 31.And many of the multitude believed in him We might have thought that Christ preached to deaf and altogether obstinate persons; and yet the Evangel...

31.And many of the multitude believed in him We might have thought that Christ preached to deaf and altogether obstinate persons; and yet the Evangelist says that some fruit followed. And, therefore, though some may murmur, and others scorn, and others slander, and though many differences of opinion may arise, still the preaching of the Gospel will not be without effect; so that we must sow the seed, and wait with patience until, in process of time, the fruit appear. The word believe is here used inaccurately, for they depended more on miracles than they relied on doctrine, and were not convinced that Jesus was the Christ; but as they were prepared to listen to him, and showed themselves willing to receive instruction from him as their Teacher, such a preparation for faith is called faith When the Holy Spirit bestows so honorable a designation on a small spark of good disposition, it ought to encourage us, so as not to doubt that faith, however small it may be, is acceptable to God.

Calvin: Joh 7:32 - The Pharisees heard 32.The Pharisees heard Hence it appears that the Pharisees, like persons set on the watch, were anxious on all occasions not to permit Christ to be k...

32.The Pharisees heard Hence it appears that the Pharisees, like persons set on the watch, were anxious on all occasions not to permit Christ to be known. In the first instance the Evangelist calls them only Pharisees, and next he adds to them the priests of whom the Pharisees were a part. There can be no doubt that, as they wished to be reckoned the greatest zealots for the Law, they opposed Christ more bitterly than all the other sects; but finding that their unaided exertions were not sufficient to oppress Christ, they committed the affair to the whole order of the priests. Thus they who, in other respects, differed among themselves now conspire together, under the guidance of Satan, against the Son of God. Meanwhile, since the Pharisees had such ardent zeal and such incessant toil for defending their tyranny and the corrupt state of the Church, how much more zealous ought we to be in maintaining the kingdom of Christ! The Papists in the present day are not less mad or less eager to extinguish the Gospel; and yet it is monstrously wicked that their example does not, at least, whet our desires, and cause us to labor with greater boldness in the defense of true and sound doctrine.

Calvin: Joh 7:33 - Yet a little while am I with you // I go to him who hath sent me 33.Yet a little while am I with you Some think that this sermon was addressed to the assembly of the people who were present, and others, that it was...

33.Yet a little while am I with you Some think that this sermon was addressed to the assembly of the people who were present, and others, that it was addressed to the officers who had been sent to seize Christ. But for my own part, I have no doubt that Christ particularly addresses his enemies, who had taken counsel to destroy him; for he ridicules their efforts, because they will be utterly ineffectual, until the time decreed by the Father be come And at the same time, he reproaches them for their obstinacy, because they not only reject, but furiously oppose, the grace which is offered to them; and threatens that ere long it will be taken from them. When he says, I am with you, he rebukes their ingratitude, because, though he had been given to them by the Father, though he had come down to them from the heavenly glory, though, by calling them to be his familiar associates, he desired nothing more than to assist them, still there were few who received him. When he says, Yet a little while, he warns them that God will not long endure that his grace should be exposed to such shameful contempt. Yet he also means, that neither his life nor his death is placed at their disposal, but that his Father has fixed a time, which must be fulfilled.

I go to him who hath sent me By these words he testifies that he will not be extinguished by his death, but, on the contrary, when he shall have laid aside his mortal body, will be declared to be the Son of God by the magnificent triumph of his resurrection; as if he had said, “Labour as much as you please, yet you will never hinder my Father from receiving me into his heavenly glory, when I have discharged the embassy which he has committed to me. Thus not only will my rank remain undiminished after my death, but a more excellent condition is then provided for me.” Besides, we ought to draw from it a general admonition; for as often as Christ calls us to the hope of salvation by the preaching of the Gospel, he is present with us. For not without reason is the preaching of the Gospel called Christ’s descent to us, where it is said,

he came and preached peace to those who were far off, and to those who were near,
(Eph 2:17.)

If we accept the hand which he holds out, he will lead us to the Father; and so long as we must sojourn in the world, not only will he show himself to be near us, but will constantly dwell in us. And if we disregard his presence, he will lose nothing, but, departing from us, will leave us altogether strangers to God and to life.

Calvin: Joh 7:34 - You shall seek me // And shall not find me 34.You shall seek me They sought Christ, to put him to death. Here Christ alludes to the ambiguous signification of the word seek, for soon they...

34.You shall seek me They sought Christ, to put him to death. Here Christ alludes to the ambiguous signification of the word seek, for soon they shall seek him in another manner; as if he had said, “My presence, which is now irksome and intolerable to you, will last for a short time; but ere long you shall seek me in vain, for, far removed from you, not only by my body, but also by my power, I shall behold from heaven your destruction.” But here a question may be put, of what nature was this seeking of Christ? For it is plain enough that Christ speaks of the reprobate, whose obstinacy in rejecting Christ had reached the utmost point. Some refer it to doctrine, because the Jews, by foolishly pursuing the righteousness of works, did not obtain what they desired, (Rom 9:31.) Many understand it as referring to the person of the Messiah, because the Jews, reduced to extremities, in vain implored a Redeemer. But for my own part, I explain it as merely denoting the groans of distress uttered by the wicked, when, compelled by necessity, they look in some manner towards God.

And shall not find me When they seek him, they do not seek him; for unbelief and obstinacy — by shutting up their hearts, as it were — hinders them from approaching to God. They would desire, indeed, that God should aid them, and should be their Redeemer, but, by impenitence and hardness of heart, they obstruct their path. We have a very striking example 192 in Esau, who, on account of having lost his birthright, not only is oppressed with grief, but groans and gnashes his teeth, and breaks out into furious indignation, (Gen 27:38; Heb 12:17.) But yet so far is he from the right way of seeking the blessing, that, at the very time when he is seeking it, 193 he renders himself more unworthy of it. In this manner God usually punishes the contempt of his grace in the reprobate, so that, either afflicted by severe punishments, or oppressed by a conviction of their misery, or reduced to other extremities, they complain, and cry, and howl, but without reaping any advantage; for, being always like themselves, they nourish within their hearts the same cruelty which they formerly displayed, and do not go to God, but rather wish that he were changed, since they cannot destroy him. Hence let us learn that we ought to receive Christ without delay, while he is still present with us, that the opportunity of enjoying him may not pass away from us; for if the door be once shut, it will be vain for us to try to open it.

Seek the Lord, says Isaiah, while he may be found; call upon him, while he is near,
(Isa 55:6.)

We ought therefore to go to God early, while the time of his good pleasure lasts, as the prophet speaks, (Isa 49:8;) for we know not how long God will bear with our negligence. In these words, where I am, you cannot come, he employs the present tense instead of the future, where I shall be, you shall not be able to come

Calvin: Joh 7:35 - Whither will he go? // Will he go to the dispersion of the Greeks? 35.Whither will he go? This was added by the Evangelist, for the express purpose of showing how great was the stupidity of the people. Thus not only ...

35.Whither will he go? This was added by the Evangelist, for the express purpose of showing how great was the stupidity of the people. Thus not only are wicked men deaf to hear God’s instruction, but even dreadful threatenings are allowed by them to pass by in mockery, as if they were listening to a fable. Christ spoke expressly of the Father, but they remain fixed on the earth, and think of nothing else than a departure to distant countries.

Will he go to the dispersion of the Greeks? It is well known that the Jews gave the name of Greeks to all nations beyond the sea; but they do not mean that Christ will go to the uncircumcised nations, but to the Jews, who were dispersed through the various countries of the world. For the word dispersion would not apply to those who are natives of the place, and who inhabit their native soil, but applies well to the Jews, who were fugitives and exiles. Thus Peter inscribes his First Epistle παρεπιδήμοις διασπορᾶς, to the strangers of the dispersion, that is, to the strangers who are scattered 194 through Pontus, Galatia, Cappadocia, Asia, and Bithynia, (1Pe 1:1;) and James salutes the twelve tribes ἐν τὣ διασπορᾷ, in the dispersion, that is, scattered abroad, (Jas 1:1.) The meaning of the words therefore is, “Will he cross the sea, to go to Jews who dwell in a world unknown to us?” And it is possible that they intended to teaze Christ by this mockery. “If this be the Messiah, will he fix the seat of his reign in Greece, since God has assigned to him the land of Canaan as his own habitation?” But however that may be, we see that the severe threatening which Christ had uttered did not at all affect them.

Calvin: Joh 7:37 - On the last day // If any man thirst // And let him drink 37.On the last day The first thing that ought to be observed here is, that no plots or intrigues of enemies terrified Christ, so as to cause him to d...

37.On the last day The first thing that ought to be observed here is, that no plots or intrigues of enemies terrified Christ, so as to cause him to desist from his duty; but, on the contrary, his courage rose with dangers, so that he persevered with greater firmness. This is proved by the circumstance of the time, the crowded assembly, and the freedom he used in exclaiming, while he knew that hands were stretched out on all sides to seize him; for it is probable that the officers were at that time ready to execute their commission.

We must next observe, that nothing else than the protection of God, on which he relied, enabled him to stand firm against such violent efforts of those men, who had every thing in their power. For what other reason can be assigned why Christ preached on the most public day of the festival, in the midst of the temple, over which his enemies enjoyed a quiet reign, and after that they had prepared a band of officers, but because God restrained their rage? Yet it is highly useful to us, that the Evangelist introduces Christ exclaiming aloud, Let all who thirst come to me For we infer from it that the invitation was not addressed to one or two persons only, or in a low and gentle whisper, but that this doctrine is proclaimed to all, in such a manner that none may be ignorant of it, but those who, of their own accord shutting their ears, will not receive this loud and distinct cry.

If any man thirst By this clause he exhorts all to partake of his blessings, provided that, from a conviction of their own poverty, they desire to obtain assistance. For it is true that we are all poor and destitute of every blessing, but it is far from being true that all are roused by a conviction of their poverty to seek relief. Hence it arises that many persons do not stir a foot, but wretchedly wither and decay, and there are even very many who are not affected by a perception of their emptiness, until the Spirit of God, by his own fire, kindle hunger and thirst in their hearts. It belongs to the Spirit, therefore, to cause us to desire his grace.

As to the present passage, we ought to observe, first, that none are called to obtain the riches of the Spirit but those who burn with the desire of them. For we know that the pain of thirst is most acute and tormenting, so that the very strongest men, and those who can endure any amount of toil, are overpowered by thirst. And yet he invites the thirsty rather than the hungry, in order to pursue the metaphor which he afterwards employs in the word water and the word drink, that all the parts of the discourse may agree with each other. And I have no doubt that he alludes to that passage in Isaiah, All that thirst, come to the waters, (Isa 55:1.) For what the Prophet there ascribes to God must have been at length fulfilled in Christ, as also that which the blessed Virgin sung, that

those who are rich and full he sendeth empty away,
(Luk 1:53.)

He therefore enjoins us to come direct to himself, as if he had said, that it is he alone who can fully satisfy the thirst of all, and that all who seek even the smallest alleviation of their thirst anywhere else are mistaken, and labor in vain.

And let him drink To the exhortation a promise is added; for though the word let him drink — conveys an exhortation, still it contains within itself a promise; because Christ testifies that he is not a dry and worn-out cistern, but an inexhaustible fountain, which largely and abundantly supplies all who will come to drink Hence it follows that, if we ask from him what we want, our desire will not be disappointed.

Calvin: Joh 7:38 - He who believeth in me // Out of his belly shall flow rivers of living water 38.He who believeth in me He now points out the manner of coming, which is, that we must approach, not with the feet, but by faith; or rather, to co...

38.He who believeth in me He now points out the manner of coming, which is, that we must approach, not with the feet, but by faith; or rather, to come is nothing else than to believe, at least, if you define accurately the word believe; as we have already said that we believe in Christ, when we embrace him as he is held out to us in the Gospel, full of power, wisdom, righteousness, purity, life, and all the gifts of the Holy Spirit. Besides, he now confirms more plainly and fully the promise which we lately mentioned; for he shows that he has a rich abundance to satisfy us to the full.

Out of his belly shall flow rivers of living water The metaphor appears, no doubt, to be somewhat harsh, when he says that rivers of living water shall flow out of the belly of believers; but there can be no doubt as to the meaning, that they who believe shall suffer no want of spiritual blessings. He calls it living water, the fountain of which never grows dry, nor ceases to flow continually. As to the word rivers being in the plural number, I interpret it as denoting the diversified graces of the Spirit, which are necessary for the spiritual life of the soul. In short, the perpetuity, as well as the abundance, of the gifts and graces of the Holy Spirit, 195 is here promised to us. Some understand the saying — that waters flow out of the belly of believers — to mean, that he to whom the Spirit has been given makes a part to flow to his brethren, as there ought to be mutual communication between us. But I consider it to be a simpler meaning, that whosoever shall believe in Christ shall have a fountain of life springing up, as it were, in himself, as Christ said formerly,

He who shall drink of this water shall never thirst,
(Joh 4:14;)

for while ordinary drinking quenches thirst only for a short time, Christ says that by faith we draw the Spirit, that he may become a fountain of water springing up into everlasting life

Still he does not say that, on the first day, believers are so fully satisfied with Christ, that ever afterwards they neither hunger nor thirst; but, on the contrary, the enjoyment of Christ kindles a new desire of him. But the meaning is, that the Holy Spirit is like a living and continually flowing fountain in believers; as Paul also declares that he is life in us, (Rom 8:10,) though we still carry about, in the remains of sin, the cause of death. And, indeed, as every one partakes of the gifts and graces of the Holy Spirit, according to the measure of his faith, we cannot possess a perfect fullness of them in the present life. But believers, while they make progress in faith, continually aspire to fresh additions of the Spirit, so that the first-fruits which they have tasted carry them forward to perpetuity of life. But we are also reminded by it, how small is the capacity of our faith, since the graces of the Spirit scarcely come into us by drops, which would flow like rivers, if we gave due admission to Christ; that is, if faith made us capable of receiving him.

As the Scripture saith. Some confine this to the former clause, and others to the latter clause; for my own part, I extend it to the entire scope of the discourse. Besides, Christ does not here, in my opinion, point out any particular passage of Scripture, but produces a testimony drawn from the ordinary doctrine of the Prophets. For whenever the Lord, promising an abundance of his Spirit, compares it to living waters, he looks principally to the kingdom of Christ, to which he directs the minds of believers. All the predictions of living waters, therefore, have their fulfillment in Christ, because he alone hath opened and displayed the hidden treasures of God. The reason why the graces of the Spirit are poured out on him is,

that we may all draw out of his fullness, (Joh 1:16.)

Those persons, therefore, whom Christ so kindly and graciously calls, and who wander in every direction, deserve to perish miserably.

Calvin: Joh 7:39 - But this he spoke of the Spirit // For the Holy Spirit was not yet given 39.But this he spoke of the Spirit The word water is sometimes applied to the Spirit on account of its purity, because it is his office to cleans...

39.But this he spoke of the Spirit The word water is sometimes applied to the Spirit on account of its purity, because it is his office to cleanse our pollutions; but in this and similar passages this term is employed in a different acceptation, which is, that we are destitute of all the sap and moisture of life, unless when the Spirit of God quickens us, and when he waters us, as it were, by secret vigor. Under one part he includes the whole; 196 for under the one word water he includes all the parts of life. Hence we infer also, that all who have not been regenerated by the Spirit of Christ ought to be reckoned dead, whatever may be the pretended life of which they boast.

For the Holy Spirit was not yet given We know that the Spirit is eternal; but the Evangelist declares that, so long as Christ dwelt in the world in the mean form of a servant, that grace of the Spirit, which was poured out on men after the resurrection of Christ, had not been openly manifested. And, indeed, he speaks comparatively, in the same manner as when the New Testament is compared to the Old. God promises his Spirit to his elect and believers, 197 as if he had never given him to the Fathers. At that very time, the disciples had undoubtedly received the first-fruits of the Spirit; for whence comes faith but from the Spirit? The Evangelist, therefore, does not absolutely affirm that the grace of the Spirit was not offered and given 198 to believers before the death of Christ, but that it was not yet so bright and illustrious as it would afterwards become. For it is the highest ornament of the kingdom of Christ, that he governs his Church by his Spirit; but he entered into the lawful and — what may be called — the solemn possession of his kingdom, when he was exalted to the right hand of the Father; so that we need not wonder if he delayed till that time the full manifestation of the Spirit.

But one question still remains to be answered. Does he mean here the visible graces of the Spirit, or the regeneration which is the fruit of adoption? I answer: The Spirit, who had been promised at the coming of Christ, appeared in those visible gifts, as in mirrors; but here the question relates strictly to the power of the Spirit, by which we are born again in Christ, and become new creatures. That we lie on earth poor, and famished, and almost destitute of spiritual blessings, while Christ now sits in glory at the right hand of the Father, and clothed with the highest majesty of government, ought to be imputed to our slothfulness, and to the small measure of our faith.

Calvin: Joh 7:40 - Many of the multitude // He is truly a Prophet 40.Many of the multitude The Evangelist now relates what fruit followed from this last sermon of our Lord Jesus Christ; namely, that some thought one...

40.Many of the multitude The Evangelist now relates what fruit followed from this last sermon of our Lord Jesus Christ; namely, that some thought one thing and some another, so that a difference of opinion arose among the people It ought to be observed that John does not speak of the open enemies of Christ, or of those who were already filled with deadly hatred 200 against sound doctrine, but of the common people, among whom there ought to have been greater integrity. He enumerates three classes of them.

He is truly a Prophet The first acknowledged that Jesus was truly a Prophet, from which we infer that they did not dislike his doctrine. But, on the other hand, how light and trifling this confession was, is evident from the fact, that, while they approve of the Teacher, they neither understand what he means, nor relish what he says; for they could not truly receive him as a Prophet, without, at the same time, acknowledging that he is the Son of God and the Author of their salvation. Yet this is good in them, that they perceive in Christ something Divine, which leads them to regard him with reverence; for this willingness to learn might afterwards give an easy opening to faith.

Calvin: Joh 7:41 - Others said, He is the Christ // But will Christ come out of Galilee? 41.Others said, He is the Christ The second have a more correct opinion than the first; for they plainly acknowledge that he is the Christ; but the t...

41.Others said, He is the Christ The second have a more correct opinion than the first; for they plainly acknowledge that he is the Christ; but the third 201 rise up against them, and hence proceeds the debate. By this example we are warned that we ought not to think it strange in the present day, if men are divided among themselves by various controversies. We learn that Christ’s sermon produced a schism, and that not among Gentiles who were strangers to the faith, but in the midst of the Church of Christ, and even in the chief seat of the Church. Shall the doctrine of Christ be blamed on that account, as if it were the cause of disturbances? Nay rather, though the whole world were in commotion, the word of God is so precious, that we ought to wish that it were received, at least by a few. There is no reason, therefore, why our consciences should be distressed, when we see those who wish to be accounted the people of God fighting with each other by contrary opinions.

Yet it ought also to be observed that divisions do not properly draw their origin from the Gospel; for there can be no firm agreement among men except in undoubted truth. As to the peace maintained among those who know not God, it arises more from stupidity than from true agreement. In short, of all the differences which spring up, when the Gospel is preached, the cause and seed formerly lay concealed in men; but when they are awakened, as it were, out of sleep, they begin to move, just as vapours are produced by something else than the sun, although it is not till the sun arises that they make their appearance.

But will Christ come out of Galilee? That they may not be thought to reject Christ on insufficient grounds, they fortify themselves by the testimony of Scripture; and though they do violence to this passage, by turning it improperly against Christ, still they have some appearance of truth. In this point only they are in the wrong, that they make Christ a Galilean. But whence arises this ignorance but from contempt? For if they had taken the trouble to inquire, they would have seen that Christ was adorned with both titles; that he was born in Bethlehem, and that he was the son of David But such is our natural disposition; in matters of little consequence we are ashamed of being indolent, while, in the mysteries of the heavenly kingdom, we slumber without any concern. It is likewise of importance to observe, that those men are diligent and industrious in seeking an excuse for turning aside from Christ, but, at the same time, are astonishingly slow and dull in receiving sound doctrine. In this manner, out of the Scriptures themselves, which lead us by the hand to Christ, men frequently make obstacles for themselves, that they may not come to Christ.

Calvin: Joh 7:44 - Some of them wished to seize him 44.Some of them wished to seize him By these words the Evangelist means, that they not only despised Christ, but that their wicked rejection of him w...

44.Some of them wished to seize him By these words the Evangelist means, that they not only despised Christ, but that their wicked rejection of him was accompanied by cruelty and eagerness to do him injury; for superstition is always cruel. That their efforts were unavailing, we ought to ascribe to the providence of God; for since Christ’s hour was not yet come, as has been formerly said, guarded by the protection of his Father, on which he relied, he surmounted all dangers.

Calvin: Joh 7:45 - So the officers came 45.So the officers came Here we may see how blind is the arrogance of men. To such an extent do they admire and adore the greatness which renders the...

45.So the officers came Here we may see how blind is the arrogance of men. To such an extent do they admire and adore the greatness which renders them eminent, that they have no hesitation in trampling under foot morality and religion. If any thing happen contrary to their wish, they would willingly mingle heaven and earth; for when these haughty and wicked priests 202 ask, why Christ was not brought, they magnify their power so greatly as if nothing ought to oppose their command.

Calvin: Joh 7:46 - Never man spoke like this man 46.Never man spoke like this man Those officers acknowledge that they are subdued and vanquished by the word of Christ, and yet they do not on that a...

46.Never man spoke like this man Those officers acknowledge that they are subdued and vanquished by the word of Christ, and yet they do not on that account repent or give due honor to the word. If it be true, that never man spoke like this man, why did not the Divine power, which they were compelled to feel, touch their hearts in such a manner as to cause them to devote themselves wholly to God? But it was necessary that the prediction of Isaiah should thus be accomplished:

he will prostrate the wicked by the breath of his mouth,
(Isa 11:4.)

Nay more, we shall afterwards see how those who were attempting to put him to death, overwhelmed by the voice of Christ alone, and as if they had been struck down with mallets, fell backwards, (Joh 18:6.) Let us, therefore, learn that the doctrine of Christ possesses such power as even to terrify the wicked; but as this tends to their destruction, let us take care that we be softened, instead of being broken. Even in the present day, we see many persons who too much resemble those officers, who are reluctantly drawn into admiration of the doctrine of the Gospel, and yet are so far from yielding to Christ, that they still remain in the enemy’s camp. There are others even worse, who, for the sake of obtaining favor with the wicked, employ all the opprobrious terms which they can find for basely slandering that doctrine, which, notwithstanding, they acknowledge to be from God, because they are convinced of it in their hearts. 203

Calvin: Joh 7:47 - And are you also seduced? 47.And are you also seduced? While they reprove their officers, they endeavor, at the same time, to keep them in subjection. For by these words they ...

47.And are you also seduced? While they reprove their officers, they endeavor, at the same time, to keep them in subjection. For by these words they mean, that it would be unreasonable and unbecoming that they should not remain steady, though the whole people should revolt. But we must see on what argument they rest, when they so haughtily insult Christ.

Calvin: Joh 7:48 - Has any of the rulers, or of the Pharisees, believed in him? 48.Has any of the rulers, or of the Pharisees, believed in him? “He has none on his side,” they say, “but low and ignorant men; the rulers, a...

48.Has any of the rulers, or of the Pharisees, believed in him? “He has none on his side,” they say, “but low and ignorant men; the rulers, and every person of distinction, are opposed to him.” They expressly name the Pharisees, because they had a reputation above others, both for knowledge and holiness, so that they might be said to be the princes of the people. This objection appears to have some plausibility; for if the rulers and governors of the Church do not retain their authority, it is impossible that any thing shall ever be properly done, or that the good order of the Church shall long continue. We know what are the fierce passions of the common people; in consequence of which the most frightful disorder must follow, when every man is allowed to do what he pleases. The authority of those who rule is therefore a necessary bridle for preserving the good order of the Church; and, accordingly, it was provided by the Law of God that, if any question or controversy should arise, it should be submitted to the decision of the High Priest, (Deu 17:8.)

But they err in this respect, that, while they claim for themselves the highest authority, they are unwilling to submit to God. It is true that God conferred the power of judgment on the high priest, but God did not intend that the high priest should decide, except according to his Law. All the authority that is possessed by pastors, therefore, is subject to the word of God, that all may be kept in their own rank, from the greatest to the smallest, and that God alone may be exalted. If pastors who honestly and sincerely discharge their duty, claim authority for themselves, this glorying will be holy and lawful; but when the mere authority of men is supported, without the authority of God’s word, it is vain and useless boasting. But it often happens that wicked men rule in the Church; and therefore we must beware of giving any authority to men, as soon as they depart from the word of God.

We see that nearly all the prophets were tormented by this kind of annoyance; for, in order to bury their doctrine, men continually brought against them the magnificent titles of Princes, of Priests, and of the Church. Provided with the same armor, Papists in the present day rage not less fiercely than did the adversaries of Christ and of the Prophets in former times. It is a horrible blindness, indeed, when a mortal man is not ashamed to oppose himself to God; but to such a pitch of madness does Satan carry those who set a higher value on their own ambition than on the truth of God. Meanwhile, it is our duty to cherish such a reverence for the word of God as shall extinguish all the splendor of the world, and scatter its vain pretensions; for miserable would be our condition, if our salvation depended on the will of princes, and far too unsteady would our faith be, if it were to stand or fall according to their pleasure.

Calvin: Joh 7:49 - But this multitude 49.But this multitude The first part of their pride was, that, relying on the title of Priests, they wished to subject all to them in a tyrannical ma...

49.But this multitude The first part of their pride was, that, relying on the title of Priests, they wished to subject all to them in a tyrannical manner. The next is, that they despise others as men of no estimation, as those who excessively flatter themselves are always disposed to abuse others, and an immoderate love of ourselves is accompanied by contempt of the brethren. They pronounce the whole populace to be accursed; and why? It is no doubt alleged by them that the people do not know the law; but another reason, which they concealed, was, that they thought that there was no holiness but in their own rank. In like manner, the Popish priests in our own day pretend that none but themselves deserve to be called the Church; and all others, whom they call the laity, they despise as if they were profane persons. But to throw down such madness of pride, God prefers the mean and despised to those who hold the highest authority and power. And it ought to be observed that they here boast of knowledge, not that which instructs men in religion and the fear of God, but such as they possessed while, with magisterial pride, they gave forth their responses, as if they alone had been qualified to interpret the law. It is undoubtedly true, that all who have not been instructed in the law of God are accursed, because by the knowledge of it we are truly sanctified. But this knowledge is not confined to a few who, swelled with false confidence, wish to exclude themselves from the rank of other men, but belongs in common to all the children of God, that all, from the smallest even to the greatest, may be united in the same obedience of faith.

Calvin: Joh 7:50 - Nicodemus said to them // He who came to Jesus by night 50.Nicodemus said to them The Evangelist describes Nicodemus as a neutral man, who does not venture to undertake in good earnest the defense of sou...

50.Nicodemus said to them The Evangelist describes Nicodemus as a neutral man, who does not venture to undertake in good earnest the defense of sound doctrine, and yet cannot endure to have the truth oppressed.

He who came to Jesus by night This circumstance is mentioned by the Evangelist, partly to the praise, and partly to the disgrace, of Nicodemus. If he had not loved the doctrine of Christ, he would never have dared to meet the rage of wicked men; for he knew that, if any of them but opened his mouth, he would be immediately exposed to dislike and to danger. When, therefore, he ventures to throw out one word, however feeble it may be, some small spark of godliness shines from his heart; but in not defending Christ openly, he manifests excessive timidity. Thus the Evangelist means that he has still a hankering after the concealment of the night, and is not a true disciple of Christ. He says that he once came to Jesus by night, but remained openly among his enemies, and kept his place in their camp.

This ought to be the more carefully observed, because there are many in the present day who plead that they resemble Nicodemus, and hope that, by assuming this mask, they will mock God with impunity. Granting what they ask, that there is no difference between them and Nicodemus, what assistance, pray, do they derive from such an example? Nicodemus says that Christ ought not to be condemned until he be heard; and the same thing might be said of a robber or an assassin; for it is a well-known and proverbial sentiment, that it is better to acquit the innocent than to condemn the guilty. Besides, in his attempts to release the person of Christ, he leaves and abandons the doctrine. What shall we find here that is worthy of a believer or a Christian? 204 Thus the seed of the gospel, which afterwards bore fruit, was still concealed and choked in him. We shall apply this example far more profitably to another purpose, that the Lord frequently causes the doctrine, which seemed to have perished, gradually to take a concealed root, and, after a long period, to put forth some bud, first like an untimely plant, afterwards lively and vigorous; just as the faith of Nicodemus acquired new and sudden vigor from the death of Christ.

Calvin: Joh 7:52 - Art thou also from Galilee? 52.Art thou also from Galilee? They say that all who favor Christ are from Galilee, and this is spoken reproachfully, as if he could not have any pe...

52.Art thou also from Galilee? They say that all who favor Christ are from Galilee, and this is spoken reproachfully, as if he could not have any person among his followers except from the small and unknown corner of Galilee 205 The extreme violence to which they are excited against Nicodemus, shows with what furious hatred they burned against Christ; for he had not avowedly undertaken to defend Christ, but had only said that he ought not to be condemned before he was heard Thus among the Papists in our own day, no man can show the slightest token of candour that the Gospel may not be oppressed, but immediately the enemies fly into a passion, and exclaim that he is a heretic.

Calvin: Joh 7:53 - And every man went to his own house 53.And every man went to his own house Now follows an astonishing close of the transaction. If any one take into account what was the reign of the pr...

53.And every man went to his own house Now follows an astonishing close of the transaction. If any one take into account what was the reign of the priests at that time, with what rage they were excited, and how vast was their retinue, and, on the other hand, if he consider that Christ was unarmed and defenceless, and that there was no body of men to protect him, the conclusion must be, that it was all over with him a hundred times. When so formidable a conspiracy is dissolved of its own accord, and when all those men, like waver of the sea, break themselves by their own violence, who will not acknowledge that they were scattered by the hand of God? But God always continues to be like himself; and therefore, whenever he pleases, he will bring to nothing all the efforts of enemies, so that, while they have everything in their power, and are ready and prepared to execute their design, they will depart without having done their work. And we have often found that, whatever contrivances our enemies have made to extinguish the Gospel, yet by the amazing kindness of God, it immediately fell powerless to the ground.

Defender: Joh 7:5 - believe in him This is hard to understand except as a sad commentary on human nature. It is also a fulfilled prophecy: "I am became a stranger unto my brethren, and ...

This is hard to understand except as a sad commentary on human nature. It is also a fulfilled prophecy: "I am became a stranger unto my brethren, and an alien unto my mother's children" (Psa 69:8)."

Defender: Joh 7:6 - not yet come This was the same answer Jesus gave His mother when she wanted him to provide wine for the drunken wedding guests at Cana (see note on Joh 2:4)."

This was the same answer Jesus gave His mother when she wanted him to provide wine for the drunken wedding guests at Cana (see note on Joh 2:4)."

Defender: Joh 7:10 - then went he also He had declined the sarcastic invitation of his brothers to go with them to Jerusalem, although He intended to go later. It was not yet time to reveal...

He had declined the sarcastic invitation of his brothers to go with them to Jerusalem, although He intended to go later. It was not yet time to reveal Himself as the promised Messiah."

Defender: Joh 7:15 - the Jews marvelled Jesus' wisdom was a marvel. He had never studied in a rabbinical school, but He had studied the Scriptures on His own from childhood, so that He had "...

Jesus' wisdom was a marvel. He had never studied in a rabbinical school, but He had studied the Scriptures on His own from childhood, so that He had "increased in wisdom and stature, and in favour with God and man" (Luk 2:52). His profound knowledge of Scripture, acquired through application of His own perfect humanity, uncontaminated by either inherent sin or actual sin, is indicated by His frequent quoting and incisive interpretation of Scripture. Just when or how or by what process His human nature became aware of His eternally preexistent divine nature must remain unfathomably mysterious to our own limited understanding. By this time in His life, however, both natures were fully manifest to Himself, so that we can see both co-existing in His life and teachings."

Defender: Joh 7:17 - If any man will This could be read: "If any man sincerely wants to do his will, he shall know ...." Thus the first prerequisite to ascertaining God's leading in some ...

This could be read: "If any man sincerely wants to do his will, he shall know ...." Thus the first prerequisite to ascertaining God's leading in some matter, or the truth about some doctrinal question, is a genuine willingness to believe the truth and to follow God's will before they are made known, even if the answer goes against one's preference."

Defender: Joh 7:24 - judge righteous judgment This does not contradict Christ's earlier command to "judge not" (Mat 7:1). The latter command has to do with arbitrary condemnation - only God can "j...

This does not contradict Christ's earlier command to "judge not" (Mat 7:1). The latter command has to do with arbitrary condemnation - only God can "judge" in that sense. We are, however, expected to discern and evaluate doctrine and practice, and govern our own actions accordingly."

Defender: Joh 7:37 - the last day This phrase is referring to the final day of the eight-day annual Feast of Tabernacles (Lev 23:34-36; Joh 7:2).

This phrase is referring to the final day of the eight-day annual Feast of Tabernacles (Lev 23:34-36; Joh 7:2).

Defender: Joh 7:37 - come unto me Here is still another clear affirmation by Jesus of His own deity. Only God (or a madman thinking he was God) could make such a statement as recorded ...

Here is still another clear affirmation by Jesus of His own deity. Only God (or a madman thinking he was God) could make such a statement as recorded here in Joh 7:37, Joh 7:38. The promise was abundantly fulfilled with the coming of the Holy Spirit after Jesus returned to the Father (Act 2:17-21, Act 2:38-41) and His indwelling presence and guidance of believers ever since."

Defender: Joh 7:40 - the Prophet This passage refers to the Prophet like Moses, promised in Deu 18:15, Deu 18:18."

This passage refers to the Prophet like Moses, promised in Deu 18:15, Deu 18:18."

Defender: Joh 7:41 - Galilee Nazareth was in Galilee, and most of Christ's ministry had been in Galilee. The people at this time apparently were unaware of His background."

Nazareth was in Galilee, and most of Christ's ministry had been in Galilee. The people at this time apparently were unaware of His background."

Defender: Joh 7:42 - seed of David For examples see 2Sa 7:12; Psa 132:11; Jer 23:5."

For examples see 2Sa 7:12; Psa 132:11; Jer 23:5."

Defender: Joh 7:42 - Bethlehem Note Mic 5:2 and Luk 2:4."

Note Mic 5:2 and Luk 2:4."

Defender: Joh 7:46 - Never man spake Jesus was God's "Wonderful Counselor" (Isa 9:6), and "his word was with power" (Luk 4:32; also Psa 45:2; Luk 4:22)."

Jesus was God's "Wonderful Counselor" (Isa 9:6), and "his word was with power" (Luk 4:32; also Psa 45:2; Luk 4:22)."

Defender: Joh 7:50 - Nicodemus Nicodemus, already deeply impressed by Jesus, took an unpopular stand for Him here before his fellow members of the Council. Much must have transpired...

Nicodemus, already deeply impressed by Jesus, took an unpopular stand for Him here before his fellow members of the Council. Much must have transpired in his life between Joh 3:1 and Joh 19:39 when he fully identified himself with Jesus."

TSK: Joh 7:1 - walked // Jewry // because am 4037, ad 33 walked : Joh 4:3, Joh 4:54, Joh 10:39, Joh 10:40, Joh 11:54; Luk 13:31-33; Act 10:38 Jewry : Jewry, or Judea, as distinguished from Gal...

am 4037, ad 33

walked : Joh 4:3, Joh 4:54, Joh 10:39, Joh 10:40, Joh 11:54; Luk 13:31-33; Act 10:38

Jewry : Jewry, or Judea, as distinguished from Galilee and Samaria, contained the tribes of Judah, Benjamin, Simeon, and Dan, being bounded on the north by the village Annach or Dorceus, on the borders of Samaria; on the south by a village called Jarda in Arabia; and extending in breadth from the river Jordan to Joppa and the Mediterranean, having Jerusalem in its centre.

because : Joh 7:19, Joh 7:25, Joh 5:16-18; Mat 10:23, Mat 21:38

TSK: Joh 7:2 - -- Exo 23:16, Exo 23:17; Lev 23:34-43; Num. 29:12-38; Deu 16:13-16; 1Ki 8:2, 1Ki 8:65; 2Ch 7:9, 2Ch 7:10; Ezr 3:4; Neh 8:14-18; Zec 14:16-19

TSK: Joh 7:3 - brethren // Depart brethren : Joh 7:5; Mat 12:46, Mat 12:47; Mar 3:31; Luk 8:19; Act 2:14 Depart : Gen 37:5-11, Gen 37:20; 1Sa 17:28; Jer 12:6; Mat 22:16, Mat 22:17

TSK: Joh 7:4 - there // show there : Pro 18:1, Pro 18:2; Mat 6:1, Mat 6:2, Mat 6:5, Mat 6:16, Mat 23:5; Luk 6:45 show : Joh 18:20; 1Ki 22:13; Mat 4:6; Act 2:4-12

TSK: Joh 7:5 - -- Joh 1:11-13; Mic 7:5, Mic 7:6; Mar 3:21

TSK: Joh 7:6 - My time My time : Joh 7:8, Joh 7:30, Joh 2:4, Joh 8:20, Joh 13:1, Joh 17:1; Psa 102:13; Ecc 3:1-15; Act 1:7

TSK: Joh 7:7 - world // but // because world : Joh 15:19; Luk 6:26; Jam 4:4; 1Jo 4:5 but : Joh 15:18, Joh 15:19, Joh 15:23-25, Joh 17:14; Pro 8:36; Isa 49:7; Zec 11:8; Rom 8:7; 1Jo 3:12, 1J...

TSK: Joh 7:8 - I go not I go not : Joh 7:6, Joh 7:30, Joh 8:20,Joh 8:30, Joh 11:6, Joh 11:7; 1Co 2:15, 1Co 2:16

TSK: Joh 7:10 - then // not then : Psa 26:8, Psa 40:8; Mat 3:15; Gal 4:4 not : Joh 11:54; Isa 42:2, Isa 42:3; Amo 5:13; Mat 10:16