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1) "After these things Jesus walked in Galilee:- (kai meta tauta periepatei ho lesous en te Galilaia) "After these things Jesus walked in the Galilean area," from place to place in His native country, confirming or restricting Himself to that area.
2) "For he would not walk in Jewry," (ou gar ethelen en te loudaia peripatein) "For he did not wish to walk around in Judea," in the Jerusalem area especially, where He had been rejected by the Jews on His last trip there, John 5:1-10.
3) "Because the Jews sought to kill him." (hoti ezetoun auton hoi loudaioi apoktinai) "Because the Jews were seeking to kill or liquidate him," to take His life, to wipe Him out, a thing that had occurred in Jerusalem, when He had healed a man on the Sabbath day, and announced that He was the Son of God, John 5:18. He had remained away from Jerusalem during that following passover, John 6:4.
1) "Now was at hand," (en de engus) "Then was near," the time or period of His renewed presenting of Himself as the Redeemer or Messiah sent from God, but His time was not fully come, John 6:6.
2) "The Jew’s feast of tabernacles." (he heorte ton loudaion he skenopegia) "The feast of the tabernacles of the Jews," observed in October, or feast of the tents, Leviticus 23:34; Nehemiah 8:14; Nehemiah 8:18. It had been a year and a half since He had been there. It was now six months before His death.
1) "His brethren therefore said unto him," (eipon oun pros auton hoi adelphoi autou) ’ Therefore his brethren said to him;- These are believed to be either His younger brothers, born to Joseph and Mary, or sons of Joseph by a former marriage, Matthew 13:55. Their names are James, Joses, Simon, and Judas.
2) "Depart hence, and go into Judea," (metabethi enteuthen kai hupage eisten loudaian) "Depart from here and go into Judea," They desired His claim to be the Messiah to be brought to a decisive issue, down in the center of religious Judaism, in Jerusalem.
3) "That thy disciples also may see the work that thou doest." (hina kai hoi mathetai sou theoresousin ta erga sou ha poieis) "In order that your disciples will behold your works which you certainly do." The "thy disciples" apparently refers to the many He had earlier made in that area, as well as many others who would be there, for the Passover event, John 4:1-2. And even some of the Sanhedrin friends of Nicodemus had looked favorably upon Him, John 3:1-2.
1) "For there is no man that doeth anything in secret," (oudeis gar ti en krupto poiei) "For no one does anything in secret," as opposed to the idea of public, wide recognition, respect, and acceptance. In secret is in contrast with "walking openly," John 11:54, They seem to feel that Jesus had turned to a state of semi-retirement.
2) "And he himself seeketh to be known openly." (kai zetei autos en parresia einai) "And seeks himself to be or exist in the open, above board," or on the level, so as to exert wide influence. After laying down this private versus public premise His own brothers seem to use His own words to needle or motivate Him to be less retiring, Luke 8:16; Luke 11:33; Luke 12:2.
3) "If thou doest these things," (ei tauta poieis) "if these things you do," you really do, repeatedly, or "since you do these things;- They were not necessarily expressing doubt, but asking that He go and dispel it from the religious doubters in Judea.
4) "Shew thyself to the world." (phaneroson seauton to kosmo) "Make yourself manifest (openly) to the world," to mankind, to all men, the mixed masses. For He came to be manifest and manifest the Father to the world, John 14:21-22; 1 Timothy 3:16; 1 Peter 1:20; Hebrews 1:1-3.
1) "For neither did his brethren," (oude gar hoi adelphoi autou) "For not even his (own) brothers," of the flesh, James, Joses, Simon, and Judas, Matthew 13:55; Mark 6:3.
2) "Believe in him." (episteuon eis auton) "Believed into or upon him," at least to the extent of following Him, as the twelve apostles did, Matthew 13:57-58; Mark 6:4. As prophesied by the Psalmist He became a stranger and alien to His own brethren, Psalms 69:8.
1) "Then Jesus said unto them," (legei oun autois ho lesous) "Then says Jesus directly to them," in response to their urgent arguments.
2) "My time is not yet come:” (ho kairos ho emos oupo parestin) "My time (season) is not yet arrived," John 8:20; a thing that He repeatedly stated on various occasions; His time of full manifestation to His own nation had not fully arrived; It is much as He spoke to His mother, Isaiah 30:18; Luke 9:51; John 17:1.
3) ’’But your time is alway ready." (ho de kairos ho humerteros pantote estin hetoimos) "Yet your time season is alway ready," to go to Jerusalem or anywhere else. You are always at liberty to show yourselves to the world, as fruit-bearers, nor restricted by any particular prophecy that must be fulfilled in your activities, or you are not in any fixed time-frame, in your witnessing, light-bearing, walking before the world, Matthew 5:15-16; Acts 1:8; Ephesians 5:15-17.
1) "The world cannot hate you;” (ou dunatai ho kosmos misein humas) "The world is not able to hate you all," because you belong to, go along with it. It can not hate its own, its own kind, John 8:23; John 15:19.
2) "But me it hateth," (eme de misei) "Yet it hates me," without cause, a justifiable ground or cause, John 15:25; and this had been prophesied, Psalms 35:19; Psalms 69:4.
3) "Because I testify of it," (hoti ego marturo peri autou) "Because I witness or testify concerning it," and its hatred is what caused Him to choose His own time to manifest Himself to the world.
4) "That the works thereof are evil." (hoti ta erga autou ponera estin) "That the works of it exit as wicked," in nature, John 3:19-20; John 15:22-24.
1) "Go ye up unto this feast:” (humeis anabete eis ten heorten) "You all go up into the feast," you four younger brothers, if you will, if you desire to observe the feast, John 6:3; Matthew 13:55; Mark 6:3. Join the pilgrim bands.
2) "I go not up yet unto this feast;” (ego ouk anabaino eis ten heorten tauten) "I am not going into this feast, at this time," or to this particular feast of the tabernacles, John 7:2.
3) "For my time is not yet full come." (hoti ho emos kairos oupo peplerotai) "Because my time period has not yet been fulfilled," or fully come. When that time-period did come, He was as fully bent ongoing up as He now was of staying away. This discussion of Jesus with His four brothers, as John, this gospel writer recounts, may have occurred in the home, a month or so before the feast. The term (engus) meaning near, or at hand, John 7:2, l ends time for a journey by foot some 60 miles up to Jerusalem, and time to build the booths, in which they would live there for a week, Leviticus 23:34.
1) "When he had said these words unto them," (tauta de eipon autois) "Then upon saying these things directly to them," to His own flesh brothers, His paternal brothers, had told them to go up for a time of booth-building and to make or take part in the sacrifices and libations, for He would not go up yet, though He appeared later, John 7:10.
2) "He abode still in Galilee." (ememen en te Galilaia) "He remained in the Galilean area," where He then was with His four brothers, John 7:1-3. There He remained doing His Father’s will, John 4:34.
HIS FINAL DEPARTURE FROM GALILEE, v. 10-13
1) "But when his brethren were gone up," (hos de anabesan hoi adelphoi autou) "Then when his brothers had gone up," up to Jerusalem, to the feast of tabernacles, John 7:2.
2) "Then went he also up unto the feast," (eis ten heorten tote kai autos anebe) "Then he went up also into the feast," not with the kind of publicity His brothers had suggested, John 7:3-4. Not in a pilgrim caravan, but as a quiet wayfarer, blessing and comforting souls as He went, till He reached a certain village, at the entrance of Jerusalem.
3) "Not openly, but as it were in secret." (ou phaneros alla hos en krupto) "Not manifestly but as in secret," keeping a low profile, without fanfare. He went up seeking to do the will of the Father who sent Him, John 5:30.
1) "Then the Jews sought him at the feast," (hoi oun loudaioi ezetoun auton en te heorte) "Then the Jews searched (for) him at the feast," Caiphas and his ruling party, John 6:41; John 6:52, inquiring among the arriving pilgrims, where is He? Have you seen Him or heard of anyone who had? etc. In the temple they inquired:
2) "And said, Where is he?" (kai elegon pou estin ekeinos) "And they inquired, where is that one?’’ that notorious one, that man, that particular man, the Jesus man, of whom Nicodemus had witnessed, John 3:2; John 11:56. But none had seen Him in the caravan from Galilee.
1) "And there was much murmuring," (kai gongusmos en polus) "And there was (occurred or came to be) much murmuring," whispering, and uncertainty, much unrest among the laity, the worshipping Jewish pilgrims, stirred by the ruling priesthood who had already pledged to kill Him, John 11:57.
2) "Among the people concerning him” (en tois ochlois peri autou) "In the crowds (huddles of people) concerning him," because the Jewish synagogue administrators had already established an edict that anyone who confessed that Jesus was the Messiah would be put out, excluded, or excommunicated from the synagogue, and deprived of its benefits of fellowship, worship, and schooling for the children, John 9:22.
3) "For some said, He is a good man:" (hoi men elegon hoti agathos estin) "Some said that he is a good (genuine, true-blue) man," meaning pure in motive, meaning to do good, without actual indictable fault, in either what He says or what He does, Luke 23:4; Luke 23:14-15.
4) "Others said, Nay," (alloi de elegon ou) "Yet others said, it is not so,’’ that is not true, being and doing good is not His motive or objective. They were negative, head-shakers, murmurers.
5) "But he deceiveth the people." (alla plana ton ochlon) "But (they said) he deceives, deludes, or fakes, the crowd," misleads the masses, Matthew 27:63; Luke 23:5; John 9:1
1) "Howbeit no man spake openly of him," (oudeis mentoi parresia elalei peri autou) "However no one openly spoke about or concerning him," either good or bad. As pilgrim guests in the city, for fear of the disapproval and condemnation of the Jewish hierarchy, they would not speak out openly, give a personal testimony of who Jesus was, Matthew 5:13-16.
2) "For fear of the Jews." (dia ton phobon ton louda ion) "Because of the fear they had of the Jews," and let it be remembered that "fear hath torments," and "the fear of man bringeth a snare," or entrapment, 1 John 4:18; Proverbs 29:25. Their greatest fear was exclusion or excommunication from synagogue membership and privileges, if any openly confessed that Jesus was the Messiah Savior, John 9:22.
1) "Now about the midst of the feast," (ede de tes heortes mesouses) "Then in the midst of the feast," the midst of the period of the feast, about the middle of that feast of the tabernacles week, on the fourth day, John 7:2; Leviticus 23:34; Nehemiah 8:14; Nehemiah 8:18.
2) "Jesus went up into the temple, and taught," (anebe lesous eis to heiron kai edidasken) "Jesus ascended (went up the stairs) into the temple and taught," openly, publicly, as a mature Jewish man was permitted to do, John 18:20. He did not go up there to worship in private, but to teach in His and His Father’s temple, John 2:15-16.
1) "And the Jews marveled, saying," (ethaumazon oun hoi loudaioi legontes) "Then the Jews marvelled, repeatedly saying," one to another, among themselves, not only at His boldness but also at His manner of teaching and what He taught. Those who did this were the Rabbis, the Jewish scholars.
2) "How knoweth this man letters," (pos houtos grammata oiden) ’’How does this man (they wouldn’t call his name) know letters;- The question was asked in derision and contempt, to try to turn people away from listening to what He had to say. What did He really know about the letters of the law? Acts 26:24.
3) "Having never learned?" (me memathekos) "Having never learned at all?" That is, from their fine, approved, or accredited Rabbis or Rabbinical schools, seems to be the idea. He was no student of the schools of Hillel or Gamaliel they knew. So how could He know the writings of their fathers and the Scriptures, they pondered, not realizing who He was. See also Matthew 13:54.
1) "Jesus answered them, and said,’’ (apekrithe oun autois lesous kai eipen) "Then Jesus responded to them, to their baffled inquiries, and said," knowing their perplexed, marveling, and murmuring, as He knows what is in man, John 2:24-25.
2) "My doctrine is not mine," (he eme didache ouk estin eme) ’’My doctrine is not (does not exist as) mine," that is, did not originate from me, as yours do from you and/or from a human teacher, from an earthly school, John 8:28; John 12:49. His teaching was of direct, Divine origin.
3) "But his that sent me." (ala tou pempsantos me) "But the doctrine of him who sent me," whose thoughts are as much above human thoughts as the heavens are above the earth, Isaiah 55:8-9; He was ’’that prophet" to whom they were directed, by the Lord and Moses, to heed in all things that He said, Deuteronomy 18:15-19; Acts 3:22-23; John 12:49.
1) "If any man will do his will," (ean tis thele to thelema autou poiein) "If any one wills to do his will,’’ the priority will of Him that sent me, Jesus asserts, or chooses by His own volition, the power of personal choice, to seek and to do God’s will. This is not a substitute for doing His will, but a requisite to it. One must will to be saved, to seek, to call upon and follow the Lord, Proverbs 1:20-31; Isaiah 55:6-7; Psalms 145:18-19.
2) "He shall know of the doctrine," (gnosetai peri tes didaches) "He will know concerning the teaching," or doctrine that I teach from my Father, a thing that confounds you all, John 8:28; John 8:43; John 12:49.
3) "Whether it be of God," (poteron ek tou theou estin) "Whether it is (has its existence) of and its origin from God,’’ as I claim, as that one of whom Moses spoke, Deuteronomy 18:15; Deuteronomy 18:19; John 5:46; John 18:37.
4) "Or whether I speak of myself." (e ego ap’ emautou lalo) "Or whether I speak from myself,’’ John 8:45, things originating of my Father, and Moses, and the law, and the prophets, Luke 24:25-27; Luke 24:44-45; Acts 10:43.
1) "He that speaketh of himself,’’ (ho aph’ heautou lalon) "The one who speaks from himself," ideas, thoughts, and concepts of his own, only, as a principle or general rule.
2) "Seeketh his own glory:” (ten doksan ten idian zetei) "He seeks his own personal glory,’’ or honor, a thing Jesus did not seek, John 8:49-50. He is concerned with his own reputation, at the expense of those who taught him
3) "But he that seeketh his glory that sent him," (ho de zeton ten dorsan tou pempsantos auton) "Yet the one who is seeking the glory of the one who sent him,’’ as Jesus was always doing, Philippians 2:3; Philippians 2:8. He, like an ambassador, represented His Father and heavenly things. And we are to be ambassadors, after His example of will, 2 Corinthians 5:20.
4) "The same is true," (houtos alethes estin) ’’This one or this person is true or genuine,’’ in character, is not hypocritical. He is worthy of trust, not a self-seeker, John 8:40; John 14:6; Philippians 2:5-11.
5) "And no unrighteousness is in him." (kai adikia en auto ouk estin) ’’And no unrighteousness, farce, or faking, exists in him," in what he is or what he does. He has no ulterior motives or covert design in what He says or what He does. There is no injustice or dishonesty in Him, as there is in you all, is the implication, John 8:44-47.
1) "Did not Moses give you the law," (ou mouses edoken humin ton nomon) "Did not Moses give you all the law?’’ Dole out to you the oral and written law, the oracles of God? And he did, John 1:17; Galatians 3:19; Romans 3:10-13.
2) ’’And none of you keepeth the law?" (kai oudeis eks humon poiei ton nomon) "And not one out of or from all of you does the law," Acts 13:39, keeps it, and you all know it, though you have accused me of being a sabbath-law breaker. You set one standard for yourselves, and another for me, see? They would pull an ox from the ditch on the sabbath, or circumcise a man-child on the sabbath, but would deny Him the corresponding privilege to show mercy by healing the incurably ill on the sabbath, John 5:9; John 5:16.
3) "Why go ye about to kill me?’’ (ti me zeteite apokteinai) "Why do you all seek to kill me?" Search out a way to kill or liquidate me, to wipe me out? They hated truth, under hypocritical pretence of regard for authority, Matthew 12:14; John 5:16; John 5:18; John 8:40.
1) "The people answered and said," (apekrithe ho ochlos) "The crowd responded," as He taught them in the temple, John 7:14-19. They could not believe that their rulers would plot to kill Him, John 8:40.
2) "Thou hast a devil:” (daimonion echeis)"You have a demon," or you are deranged mentally, by an unclean spirit, John 8:48-49. Some took Him to be a raving maniac, laboring under an hallucination, similar to charges later leveled against Paul, Acts 26:24.
3) "Who goeth about to kill thee?" (tis se zetei apokteinai) "Who seeks to kill you?" The answer is that they had, John 5:16; John 5:18; simply because He had healed a man on the sabbath day, John 5:5-10.
1) "Jesus answered and said unto them," (apekrithe lesous kai eipen autois) "Jesus replied and said directly and openly to them," ardent followers of leading perverters of the law of Moses who had rejected Him as the Messiah, Mark 7:1-12; John 1:11-13.
2) "I have done one work," (hen ergon epoiesa) "I did one work," a miraculous healing at the pool of Bethesda, John 5:10-18.
3) "And ye all marvel." (kai pantes thaumazete) "And you all marvel," or are baffled about it, about both the miracle I performed and my teaching from the Father, John 7:15-16.
1) "Moses therefore gave unto you circumcision:" (dia touto Mouses dedoken humin ten peritomen) "Because of this Moses has given you all the (law of) circumcision," a practice ordered of the Lord, beginning with Abraham, father of the faithful, Genesis 17:4-27.
2) "(Not because it is of Moses, but of the fathers;)" (ouch hoti ek tou Mouseos estin all’ ek ton pateron) "Not that it is really of and from Moses but from the patriarch fathers," having been given to Abraham, before Moses, Genesis 17:10-11. It was a token of God’s covenant with Abraham, Romans 4:9-12.
3) "And ye on the sabbath day circumcise a man." (kai en sabbato peritemnete anthropon) "And on a sabbath you all circumcise a man," when it is on the eighth day after his birth, See? Genesis 17:12; Luke 2:21. Yet they criticized Him sharply and castigated Him to others for healing a man on the sabbath, whom they had not helped for thirty-eight years, John 5:5; And this availed them nothing in redemption, Galatians 5:1-3; Colossians 2:11.
1) "If a man on the sabbath day receive circumcision," (ei peritomen lambanei ho anthropos en sabbato) "if a man receives circumcision on a sabbath," on an holy day, on the eighth day of his life, and they did, Genesis 17:10-11; Exodus 12:48, Joshua 5:3.
2) "That the law of Moses should not be broken;- (hina me luthe ho nomos Mouseos) "in order that the law of Moses is not broken," Deuteronomy 10:16; Joshua 5:2; Joshua 5:4, as it relates to circumcision. This circumcision was a surgical operation on the male child, to remove the foreskin, a thing that was regarded as necessary for physical cleanliness, yet, Jesus said of the law, "none of you keep it," in the strictest sense.
3) "Are ye angry at me," (emoi cholate) "Are you all angry with me," bitter as gall or bile, or mad with rage; Explain please which is more sacred and merciful, circumcision on the sabbath, or making a cripple, an object of community charity whole, on the sabbath? John 5:8-9.
4) "Because I made a man every whit whole," (hoti holon anthropon hugie epoiesa) "Because I made a man to be healthy," healed a man, John 5:14-15.
5) "On the sabbath day?" (en sabbato) "On a sabbath?" on an holy day. Is that an holy or righteous attitude? is the idea, John 5:10; John 5:16; John 5:18.
1) Judge not according to the appearance." (me krinete kat’ opsin) "You all judge not according to face appearance," the outward show and form, according to what appears to the eye, a vice of Phariseeism, Matthew 6:2; Matthew 6:5.
2) "But judge righteous judgement." (alla ten dikaian krisin krinate) "But judge a righteous (kind of) judgement," according to the nature, spirit, and intent of the law-principle. For "he that doeth righteousness is righteous," 1 John 3:7.
1) "Then said some of them of Jerusalem." (elegon oun tines ek ton lerosolumiton) "Then certain ones of the Jerusalemites said," inquiringly, as a matter of inquiry. They did not know Him as well as the Galileans who had come up to Jerusalem for the feast.
2) "Is not this he," (ouch houtos estin) "Is not this one," the one, of whom Moses spoke, and who claims Moses spoke prophetically of Him, Deuteronomy 18:15; Deuteronomy 18:19.
3) "Whom they seek to kill?" (hon zetousin apokteinai) "The one whom they are seeking to kill?" Apparently the plot to kill Him had been widely whispered by the fourth day of the feast, John 5:16; John 5:18, even before He openly told them there in the temple that He knew about their covenant to kill Him, John 7:19.
1) "But, lo, he speaketh boldly," (kai ide parresia lalei) "And take notice that he speaks openly," with boldness and courage, John 7:4; John 7:13.
2) "And they say nothing unto him." (kai ouden auto legousin) "And they say not a thing to him," personally or directly at all. They do not attempt to refute His arguments or even attempt to arrest Him. They officially do not try to arrest or detain Him from His teaching and miracle working, right here in our holy city and in the temple, John 7:14; John 2:23-24; John 5:5-18.
3) "Do the rulers know indeed," (mepote alethos egnosan hou archontes) "Do the rulers perhaps know indeed;- Surely the rulers do not know and attempt to conceal from us, do they? John 7:48; John 12:43; John 12:43.
4) "That this is the very Christ?" (hoti houtos estin ho Christos) "That this one is (exists as), the Christ?" the anointed one. This shows how wide spread was the idea the Jesus was perhaps the Christ, the Messiah who was to come, so that even these Jerusalem dwellers waited for their rulers to tell them, give them their opinions, John 7:25, Deuteronomy 18:15; Deuteronomy 18:19.
1) "Howbeit we know this man whence he is:” (alla touton oidamen pothen estin) "But this one we know whence he is:" They still call Him "this man," not willing to call His name, lest they be accused of agreeing to the idea that He was the Christ, and lose their membership to and social and religious privileges in the synagogue, John 9:22; John 12:42-43; John 16:2. They knew the earthly but not the heavenly genealogy of Jesus, John 1:1; John 1:14; John 3:16; Matthew 13:55.
2) "But when Christ cometh," (ho de Christos hotan erchetai) "Yet when the Christ comes of his own accord," the promised Messiah; We know His genealogy, While "this one" is reputed to be out of Galilee, the Christ is to come of David, out of Judea, John 7:41-42; Micah 5:2. And this is how He had come, but they did not believe, John 1:11-13.
3) "No man knoweth whence he is." (oudeis ginoskei pothen estin) "No one knows where he is." These Jews of Jerusalem had accepted the view that when the Messiah came it would be a sudden, bedazzling appearance, announced by Elias, a vague philosophical concept, evidently then taught by the rulers. They gave the impression that He would appear out of nowhere for such an announcement of His kingship and bring them sudden glory and a solution to all their problems under the Roman Caesars. This shows how little they really knew about the Scriptures, John 5:39-40.
1) "Then cried Jesus in the temple as he taught," (ekraksen oun en to hiero didaskon ho lesous) "Then Jesus cried out in the temple teaching," as He publicly continued to give testimony of His Divine identity, so as not to be identified as a political aspirant. In this pursuit His voice ’’was not heard in the street," so as to avoid any mob type gathering around Him, Isaiah 42:2; Matthew 12:19.
2) "Saying, Ye both know me," (kai legon kame oidate) ’’And saying you all both know me," you all recognize me far too well, by birth, my travels, my family, my claims, and my deeds, Matthew 1:1 to Matthew 2:23; Luke 2:1-12; Isaiah 7:14; Isaiah 9:6; Matthew 2:23; Matthew 3:1-3; Matthew 3:16-17; John 20:30-31.
3) ’’And ye know whence I am:” (kai oidate pothen eimi)"And you all know whence I am," whence I exist, my origin or my roots. This is not any mystery, either in prophecy or in physical fulfillment, if your eyes are open to see, and your minds and hearts for an honest examination, Acts 10:43.
4) ’’And I am not come of myself " (kai ap’emautou ouk elelutha) "And I have not come from myself,’’ John 5:43, of my own will, on my own commissioning, John 6:38; 2 Corinthians 8:9; John 17:4-5. This He seemed to say with very firm but a controlled voice.
5) "But he that sent me is true," (all’ estin alethinos ho pempsas me) "But the one who sent me is genuine or true," John 7:18; John 3:17; John 4:34; John 5:30; John 5:32; Psalms 40:7-8; Matthew 26:39; 1 John 5:20; Romans 3:4. He was not sent by a fake is the idea.
6) "Whom ye know not.’’(hon humeis ouk oidate) "Whom you all do not perceive, recognize, or really know," John 1:18; John 8:55. This was a severe rebuke of the entire ceremonial-loaded religious system of formalism, then prevalent at and in Jerusalem, Mark 7:1-12; Romans 10:1-4; Ephesians 4:18.
1) "But I know him:” (ego oida auton) "I know or comprehend him," or perceive Him, John 1:18; John 8:55. I know Him in a personal, intimate way, Matthew 11:27; John 10:15.
2) "For I am come from him," (hoti par’ autou eimi) ’’Because I am, originate, or exist from him," in the intimate eternal relationship, a Father-Son relationship, John 1:14; John 3:16; Galatians 4:4-5.
3) "And he hath sent me." (kakeinos me apesteilen) ’’And that one mandated or sent me," John 17:18; John 20:21. This claim of Jesus to a Divine commission from God was too much for these Jerusalemites.
1) "Then they sought to take him;” (ezetoun oun auton piasai) "Then they sought to arrest him," to nab Him, to seize Him by subtle force, John 7:1; John 7:23; John 7:26. They diligently tried to figure out an opportune time to take Him into physical custody, with malice and murder in their hearts. They were exasperated, Mark 11:18; Luke 20:19; John 8:37.
2) "But no man laid hands on him," (kai oudeis epebalen ep’ auton ten cheira) "And no one laid the hand upon him at all," though it was in their hearts. Yet, He had a multitude of disciples, following believers, His church, whom they politically feared, for they were yet under Roman law.
3) "Because his hour was not yet come." (hoti oupo eleluthei he hora autou) ’’Because his hour had not yet arrived," the hour for Him to terminate His teaching and miracle ministry and surrender to the cross where He would bear their sins and ours, John 17:4-5; 1 Peter 2:24; fulfilling Isaiah 53:1-12.
1) "And many of the people believed on him,’’ (ek tou ochlou de polloi episteusan eis auton) "Then many of the people, the crowd, believed on or trusted into him;" Mark 12:37 indicates that "the common people heard him gladly," or gave heed to Him gladly, with joy and gladness, at His call to them, Matthew 11:28; Luke 14:35. This incited and enraged the Jewish rulers even more.
2) "And said, When Christ cometh,’’ (kai elegon ho Christos hoton ethe) "And they said, when the Christ comes or arrives,’’ on the scene, to be present and teach and witness, as our law teaches, Deuteronomy 18:15-19. The common people’s testimony became a strong argument-wave against the adamant obstinacy of the chief priests and rulers, See?
3) "Will he do more miracles than these which this man hath done?" (me pleiona semeia poiesei hon houtos epoiesen) "He will not do more miracles than this one does, will he?’’ You see the miracle ministry of Jesus was not in vain, John 2:11; John 3:2; Mark 2:10-12; John 20:30-31. The common sense of the "common people," Mark 12:37 was a better argument than the quibbles, evasions, and dodges of the carnal, religious Jewish rulers, 2 Corinthians 3:3-4; Romans 10:1-4. Jesus had satisfied all reasonable claims to the Messiahship, Matthew 11:4-5; Matthew 11:24-25.
1) "The Pharisees heard," (ekousan hoi Pharisaioi) "The Pharisees heard the report," of the common people.
2) "That the people murmured such things concerning him;” (tou ochlou gonguzontos peri autou tauta) "That the crowd of people murmured these things concerning him," whispered, or quietly repeated good things about Jesus, questioning the jealousy, fear, and malice of the Jewish leaders, John 7:31.
3) "And the Pharisees and the chief priests sent," (kai apesteilan hoi archiereis kai hoi Pharisaioi) "And the Pharisees and administrative priests mandated or commissioned," ordered by fiat, from an apparently quickly called session of the Sanhedrin, to clothe the officers with legal authority, as they often met, John 11:53; John 18:3; John 18:12; John 19:6, Acts 5:22; Acts 5:26.
4) "Officers to take him," (huperetas hina piasosin auton) "Attendants in order that they might arrest him,’’ by orders of the Sanhedrin council. This term ’’Pharisees and chief priests" or "administrative priests ’ seems to refer to authority for actions vested in the Sanhedrin council, Matthew 21:45-46; Matthew 27:62-65.
1) ’’Then said Jesus unto them," (eipen oun ho lesous) "Then Jesus said,’’ to those officers who had been sent by the chief priests and Pharisees to arrest or seize Him, and aware of their plots, John 7:32; John 13:33; John 16:16.
2) "Yet a little while am I with you," (eti chronon mikron meth’ humon eimi) "Yet for a little time I am with you all," or "I will be among you only a very short time hereafter," as His Galilean ministry had now come to a close and for a short time He would witness among them in Judea and Perea,
3) "And then I go unto him that sent me." (kai hupago pros ton pempsanta me) "And I go to the one who sent me," or return to the one having sent me, to His Father in heaven, from where He had comedown, John 3:17; John 14:1-3; This refers to His ascension, Acts 1:8-11; 2 Corinthians 8:9.
1) "Ye shall seek me, and shall not find me:” (zetesete me kai ouch heuresete) "You all will seek or search for me and will not find me," as the Messiah, none of these rejecters of Him, inclusive of those of the Sanhedrin council, the chief priests, the Pharisees, and the arresting officers who had come to seize him, John 7:32; Hosea 5:6; John 8:21. It is a solemn thought that man may reject the love of God and His call until it is too late, but they may, Proverbs 1:28; Isaiah 1:15; Jeremiah 11:11; Jeremiah 11:14; Ezekiel 8:18; Micah 3:4.
2) "And where I am, thither ye cannot come." (kai hopou eimi ego humeis ou dunasthe elthein)" nowhere I exist you all are not able to come," John 8:24; Luke 13:3; Luke 13:5. One who passes through this life, having rejected Jesus Christ as Savior, is destined for separation from Him, from heaven, and from all who are in heaven forever. Such shall not only be separated, as garbage from a good household forever, but they shall have an accountable, conscious destiny of torments in a place called hell, with the devil, his demons, and those who forget God, Psalms 9:17; Matthew 10:28.
1) "Then said the Jews among themselves," (eipon oun hoi loudaioi pros heautous) "Then said the Jews to themselves, to one another;" Confounded and confused by His words as He spoke there in the holy temple, while they as leaders connived and plotted, with murder in their hearts, John 7:28; John 5:16; John 5:18.
2) "Whither will he go, that we shall not find him?’’ (pou houtos mellei poreuesthai hoti hemeis ouch heuresomen auton) "Where is this one about to go that we will not find him?"
3) ’’Will he go unto the dispersed among the Gentiles," (me eis ten diasporan ton hellenon mellei poreuesthai) "He is not about to go to the dispersion among the Greeks, is he?" to the Jews scattered among the Gentiles of the Grecian states or territories, is He? Deuteronomy 28:25; Isaiah 11:12, James 1:1; 1 Peter 1:1.
4) "And teach the Gentiles?" (kai didaskein tous hellenas) "And to teach the Greeks, is he?" Those Jews who have become nationals in Grecian territories as well as the Gentiles there; is it possible that is what He is saying? It was not. He simply was speaking of returning to His Father in heaven, a thing they could not grasp, having rejected Him as Divine, as the Son of God, John 1:11-12; In spite of: 1) His prophetic fulfillments, 2) His miracles, and 3) His teachings done before their blinded eyes and ignorant minds, 1 Corinthians 2:14; 2 Corinthians 3:3-4.
1) "What matter of saying is this that he said," (tis estin ho logos houtos hon eipen) "What is this word which he said or asserted?" What did He really say or mean by what He said? They muttered, John 7:33-34. The saying impressed, itself in their memory though it baffled them.
2) "Ye shall seek me, and shall not find me:” (zetesete me kai ouch heuresete) "You all shall seek and shall not find me," John 7:34; John 8:22-24.
3) "And where l am," (kai hopou eimi ego) "And where I am," or exist, as also stated, John 8:24.
4) "Thither ye cannot come?" (humeis ou dunasthe elthein) "You all are notable or enabled to come," John 7:34; John 8:21. Why and how they could not go where He could, they could not understand.
1) "In the last day," (en de te eschate hemera) "Then in the last day," the seventh day of the feast of booths or feast of the tabernacles, John 7:2, Leviticus 23:36.
2) "The great day of the feast," (te megale tes heortes) "The great(final) day of the feast," or on the High Sabbath, the eighth day, the day following the seven days of the feast proper, Numbers 29:13-36. This was attended with much pomp, Nehemiah 8:18.
3) "Jesus stood and cried, saying," (eistekei ho lesous kai ekraksen legon) "Jesus stood and cried out, repeatedly saying," asserting, offering a source of satisfaction to thirsty souls, much as recounted, Isaiah 55:1-3.
4) "If any man thirst," (ean tis dipsa) "If anyone at all thirsts," as your fathers thirsted in the wilderness and cried to the Lord and to Moses for natural water, to slake their thirst, Exodus 17:1-7. This feast was traditionally concluded by the people of Israel singing the Hallel Psalms Psalms 113:1 to Psalms 118:29 as the priests poured water on the great rock before the temple, Isaiah 12:3; Numbers 20:8-11.
5) "Let him come unto me, and drink." (erchestho pros me kai pineto) "Let him come tome of his own choice and drink," who has spiritual thirst, a thirst of the soul. That ancient rock that went before Israel, as a source of water through the desert, for forty years, was declared to be Christ, who saves and satisfies the thirsty soul, 1Co 104; John 4:15; Revelation 22:17. He was also that rejected stone, 1 Peter 2:8.
1 ) "He that believeth on me," (ho pisteuon eis eme) "The one who trusts in me," for satisfaction of his thirst, Isaiah 55:1-3.
2) "As the scripture hath said," (kathos ei pen he grapse) "Just as the scripture has said," as the scriptures have directed, Proverbs 1:20-31; Proverbs 3:5-6; Isaiah 45:18; Isaiah 45:22; Isaiah 55:6-7; Psalms 145:18-19.
3) "Out of his belly shall flow rivers of living water." (ptamoi ek tes koilias autou hreusousin hudatos zontos) ’’Out of and away from his belly will flow rivers of living water," out of the center of His affections of life, from His spiritual nature, after one has believed. The spirit that is given in the new birth will work forever, flow forever, for He is once received to abide in the believer forever, John 3:6; John 6:63; John 14:16-17; John 4:13; Romans 5:5.
From that little church group in the upper room, when they had been empowered, (Acts 1:8; Acts 1:15; Acts 2:1-4) there flowed rivers of living water, to cause the thirst of 3,000 souls to be quenched on Pentecost, as Peter preached the Word.
1) "(But this spake he of the Spirit," (touto de eipen peri tou pneumatos) "Yet he said this concerning the Spirit," John 14:16; John 15:26.
2) "Which they that believe on him should receive:” (hou emellon lambanein hoi pisteusantes eis auton) "Whom those who believed into him were about to receive," as an indwelling one, a comforter, a paraclete, Isaiah 44:3; Joel 2:28; Acts 2:17; Acts 2:33.
3) "For the Holy Ghost was not yet given;" (oupo gar en pneuma) "For the Spirit was not (existed) not yet," in baptismal power of His "church-ye-fellowship," in the empowering direction for the church, to which He came on Pentecost, in a special way, as promised, Luke 24:46-51; Acts 1:8; Acts 2:1-4.
4) "Because that Jesus was not yet glorified,)" (hoti lesous oudepo edoksasthe) "Because Jesus was not yet having been glorified," John 13:31; John 17:5; Acts 3:13, and the Spirit was to come to lead the church through her wilderness age, only after the Son had returned to the Father, Acts 1:8.
1) "Many of the people therefore," (ek tou ochlou oun) "Then some of the crowd of people," or some of the people out of the crowd, some but not all.
2) "When they heard this saying, said," (akousantes ton logon touton elegon) "Upon hearing these words said,’’ responded in faith, Romans 10:17.
3) "Of a truth this is the Prophet." (hoti houtos estin alethos ho prophetes) "That this one (man) truly is (exists as) the prophet," John 6:14. While others went farther and declared Him to be the Christ.
1) "Others said, This is the Christ." (alloi elegon houtos estin ho Christos) "Others of the crowd said this one is the Christ," John 4:42; John 6:69, that one was to come, for whom Simeon and Anna the aged had longed, and to whom they witnessed, upon seeing Him as a babe, even at eight days of age, Luke 18:15-19; Luke 2:21; Luke 2:25-38; 1 John 5:1.
2) "But some said, Shall Christ come out of Galilee?" (hoi de elegon me gar ek tes Galilaias ho Christos erchetai) ’’Then others said, Christ comes not out of Galilee, does he?" Some of the crowd remained unbelievers, doubters, even cynics, because He had come there from Galilee, John 7:27; John 7:52; John 1:46.
1) "Hath not the scriptures said,’’ (ouch he graphe eipen) "Has not the scriptures disclosed," and they appear to be those who judged by hearsay, and had not themselves read, heard, or given heed to the scriptures, Romans 10:17; John 5:39.
2) ’’That Christ cometh of the seed of David," (hoti ek tou spermatos; David erchetai ho Christos) "That Christ comes of the seed of David?" and of the tribe of Judah, Genesis 49:10; 2 Samuel 7:12; 1 Kings 8:25; Luke 1:69; Acts 2:30; Psalms 132:11; Jeremiah 23:5.
3) "And out of the town of Bethlehem," (kai apo Bethleem tes komes) "And from (the) village or town of Bethlehem," as prophesied Micah 5:2; Luke 2:4.
4) "Where David was?" (hopou en David) "Where David was, existed, or resided," from David’s nativity? 1 Samuel 16:1; 1 Samuel 16:5, where the Lord called him and sanctified him? 1 Samuel 1:11-13. But they seemed not to recognize that all of this was already fulfilled in Christ, and that He was also to be called a Nazarene, Isaiah 11:1; Matthew 2:23.
1) "So there was a division among the people," (schisma oun egeneto en to ochlo) "Then a division came to exist in the crowd," as a result of the teachings of Jesus. Two parties and opposing views had come to focus; One was altogether opposed to Him; The other was favorable, though yet somewhat divided in their opinions, not fully persuaded in their own conscience, Romans 14:5.
2) "Because of him." (di’ auton) "Because of him," because of Jesus Christ, who claimed to be the Son of God, on a mission to man, and for man and the universe, John 7:40-42; John 6:38-44; John 6:57. There was a violent party-split (Gk. schisma) in the crowd on that seventh and last day of the feast.
1) "And some of them would have taken him” (tines de ethelon eks auton piasai auton) "Then certain of them wished to arrest him," some of those officers sent from the Sanhedrin council, of the Pharisees and chief or administrative priests, from their pre-plotted decisions, John 7:32, as they had already agreed to kill Him when they could, subtly, John 5:16; John 5:18.
2) "But no man laid hands on him." (all’ oudeis epebalen ep’ auton tas cheiras) "But not a one laid his hands upon him," as reflected previously, John 7:26; John 7:30.
1) "Then came the officers," (elthon oun hoi huperetai) "Then the attendant officers came," returned to their senders, without Jesus in custody.
2) "To the chief priests and Pharisees;" (pros tous archiereis kai Pharisaious) "To the administrative priests and the Pharisees," to those who had sent them to the temple to arrest Jesus, John 7:32. The chief priests and Pharisees had acted as one sending body.
3) "And they said unto them," (kai eipon autois) "And they inquired directly to them;" The blood thirsty, cowing, snake hearted, murderous Pharisees and administrative priests, from the council of the Sanhedrin, quizzed the returning officers.
4) "Why have ye not brought him?" (ekeinoi dia ti ouk egagete auton) "Why did you all not bring him?" lay hands on Him, seize Him, which they had an opportunity to do, as Jesus later reminded them, when they finally seized Him in a night-time raid, John 7:25-26; John 7:44; Matthew 26:55; Mark 14:48-49; Luke 22:52-53.
1) "The officers answered," (apekrithesan hoi huperetai) "The attendant officers replied," to these rabid, murder-hungry, Christ-rejecters, with empty-handed chagrin, a bit embarrassed.
2) "Never man spake like this man." (oudepote elalesen houton anthropous hos houtos lalei ho anthropos) "Never to this time ever spoke a man in the manner that this man speaks," never in our experience did we ever hear a man speak as this man, Luke 4:22, Matthew 7:28-29. And His deeds had spoken louder than His words, a thing that could not be favorably said of the Pharisees, who "said," but "did not," John 4:36; Matthew 23:3; James 4:17.
1) "Then answered them the Pharisees,’’ (apekrithesan oun autois hoi Pharisaioi) "Then the Pharisees answered them directly," with sarcasm and irony, the very Pharisees who had sent them to do their dirty, treacherous will, John 7:32; John 5:16; John 5:18. The Pharisees were the leaders of the mob band against Jesus.
2) "Are ye also deceived?" (me kai humeis peplanesthe) "Are you all also deceived, deluded, or hoodwinked?" led astray, as we believe all His followers to be? Little did they know how self-deceived they were themselves, Jeremiah 17:9. This same rabid band of self-righteous, proud, arrogant Pharisees had called Jesus “this deceiver," Matthew 27:63.
1) "Have any of the rulers," (me tis ek ton archonton) "Not anyone out of or from among the rulers;" Yes, Nicodemus had, John 3:2; John 19:38-42; 1 Corinthians 1:26. And some from Galilee had also expressed faith in Him, John 4:46, Luke 7:36. See also John 18:15.
2) "Or of the Pharisees believed on him?" (episteusen eis auton e ek ton Pharisaion) "Or out of or from among the Pharisees believed in him has he?" Has even one from among us believed in Him? Yes, Nicodemus had, and perhaps some others who kept a "low profile," for fear of being put out of the synagogue, John 9:22; John 9:34; John 12:42; John 3:21; John 7:50-51; John 19:38-42.
1) "But this people who knoweth not the law,’’ (alla ho ochlos houtos ho me ginoskon ton nomon) "But this crowd --- not knowing the law (like we do)," These Pharisees spoke with contempt of people they should have pitied, if they really believed them to be deceived. Yet they themselves did not keep, but perverted it, Mark 7:1-13. These Pharisees alluded to the crowd who followed Jesus as the "unlettered rabbi" or "scum of the earth."
2) "Are cursed." (eparatoi eisin) "They are cursed," or they exist in an accursed state or condition. Really their greatest curse is having such wicked rulers, who were themselves candidates and fodder for the fires of hell, as described, Psalms 1:4; Matthew 23:13-15; Matthew 23:29-33.
1) "Nicodemus saith unto them," (legei Nikodemos pros autous) "Nicodemus said directly to them," because he could talk their own language, and he knew of their own conceit, from which he had been liberated since he met Jesus, John 3:1-16. They did not anticipate a reprimand from one of their own number.
2) "He that came to Jesus by night," (ho elthon pros auton poteron) "The one who had come to him firstly," in priority of the believing Pharisee rulers, as recounted John 3:1-2. Of them, these very rulers, Nicodemus had already confided to Jesus "we know you are a teacher come from God for no one can do the miracles that you do except God be with him," Mark 2:10-11; John 20:30-31.
3) "Being one of them," (eis on eks auton) "Being one of them," himself, and remaining loyal to Jesus, even in His death, John 19:38-42.
1) "Doth our law judge any man," (me ho nomos hemon krinei ton anthropon) "Our law does not judge the man," who is accused, or pre-judge any man, and condemn him by presumption, does it? Yet these rulers were prejudging Jesus with prejudice and malice aforethought to kill Him, John 5:16; John 5:18; John 7:19-25.
2) "Before it hear him,’’ (ean me akouse proton par’ autou) "Unless it first hear from him," Exodus 23:1; Deuteronomy 1:16, hear his testimony and/or the testimony of possible witnesses to charges against Him, in defense? Proverbs 18:13 reads, "He that answereth a matter before he hear it, it is folly and shame unto him," and this is what the rulers would do to Jesus.
3) "And know what he doeth?’’ (kai gno ti poiei) "And know by evidence and testimony what he does, does it?" In the nature of their own law they were disregarding all major premise of equity and justice, Deuteronomy 19:15; 2 Corinthians 13:1; Nicodemus would remind his rash Sanhedrin companion rulers, that to judge without hearing, observing, and weighing available testimony against an accused person under their own law, constituted itself an unjust crime, a sharp rebuke indeed.
Nicodemus would have these religious rulers in Israel to examine what Jesus had said and the miraculous deeds He had done, as he himself had done, before they prejudge or conclude that He should be killed. The first principle of justice and equity in law is to define the charges against the accused; and the second principle of justice and equity is to give the accused a reasonable time to offer testimony relating to the charges, and make amends of wrong or error if guilty, or amends of wrong if possible. These would de neither toward Jesus, if they had their own way; See also Deuteronomy 17:6; Numbers 35:30; John 8:17-18.
1) "They answered and said unto him," (apekrithesan kai eipan auto) "They responded and said to him directly," with sarcasm, taunting, not with an argument of logical or defensible nature.
2) "Art thou also of Galilee?" (me kaisu ek tes Galilaias ei) "You are not out of Galilee, are you?" Such was a contemptuous remark against Nicodemus. They assumed that Jesus was a Galilean, of the land of the Gentiles, though had they examined their own records, they would have known that by both prophecy and history He was a native born Judean, Genesis 49:10; Micah 5:2; Matthew 2:4-15; Luke 2:1-12.
3) "Search, and look:” (ereuneson kai ide) "Search out and examine," see for yourself. So prejudiced were they against Jesus that they would try to stigmatize Him for being brought up in Galilee, See? But they themselves had not searched the Word, for He must go there to show light, Isaiah 9:1-2; John 1:4; John 1:9.
4) "For out of Galilee ariseth no prophet." (hoti ek tes Galilaias prophetes ouk egeiretai) "Because out of Galilee a prophet is not raised up." So what does that have to do with red apples? They should have said, ’’none arises, that we know of," See? Though the "that prophet," who was to come, of whom Moses spoke was not born there, He was to arise there, as a prophet showing forth His light and hope, and He did, Deuteronomy 18:15-19; Matthew 4:12-25, Luke 4:14,24.
1) "And every man went," (kai eporeuthesan hekastos) "And they went out and away from each one," having been sharply rebuked by the words of Nicodemus, of their own accord, they withdrew from the council, the arresting officers, Nicodemus, and the beloved John, who heard and gave this account, John 21:24.
2) "Unto his own house." (eis ton oikon autou) "Unto and into his own residence," with the words of Nicodemus cutting to their souls, words they will meet in the judgement, as all will who hear and reject the Word of the Lord concerning themselves, Acts 7:54; Acts 9:5; John 12:48; Romans 14:11-12.
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Text Courtesy of Blessed Hope Foundation and the Baptist Training Center.
Garner, Albert & Howes, J.C. "Commentary on John 7". Garner-Howes Baptist Commentary. https://studylight.org/
the Fourth Week after Epiphany