Lectionary Calendar
Friday, July 18th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
video advertismenet
advertisement
advertisement
advertisement
Attention!
Tired of seeing ads while studying? Now you can enjoy an "Ads Free" version of the site for as little as 10¢ a day and support a great cause!
Click here to learn more!
Click here to learn more!
Bible Commentaries
Robertson's Word Pictures in the New Testament Robertson's Word Pictures
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright © Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
The Robertson's Word Pictures of the New Testament. Copyright © Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
Bibliographical Information
Robertson, A.T. "Commentary on John 7". "Robertson's Word Pictures of the New Testament". https://studylight.org/commentaries/eng/rwp/john-7.html. Broadman Press 1932,33. Renewal 1960.
Robertson, A.T. "Commentary on John 7". "Robertson's Word Pictures of the New Testament". https://studylight.org/
Whole Bible (46)New Testament (17)Gospels Only (4)Individual Books (12)
Verse 1
After these things (μεÏα ÏÎ±Ï Ïα). John's favourite general note of the order of events. Bernard conceives that the events in John 7:1-14 follow John 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).
Walked (ÏεÏιεÏαÏε). 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.
For he would not walk in Judea (Î¿Ï Î³Î±Ï Î·Î¸ÎµÎ»ÎµÎ½ εν Ïη ÎÎ¿Ï Î´Î±Î¹Î±). Imperfect active of Î¸ÎµÎ»Ï picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before).
Sought to kill (εζηÏÎ¿Ï Î½ αÏοκÏεινα). Imperfect active again, progressive attitude, had been seeking to kill him as shown in John 5:18 where the same words occur.
Verse 2
The feast of tabernacles (η ÏκηνοÏηγια). Only New Testament example of this word (Ïκηνη, tent, ÏÎ·Î³Î½Ï Î¼, to fasten as in Hebrews 8:2). Technical name of this feast (Deuteronomy 16:13; Leviticus 23:34; Leviticus 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 (Nehemiah 8:18). It was one of the chief feasts of the Jews.
Verse 3
His brethren (ο αδελÏο Î±Ï ÏÎ¿Ï ). "His brothers" (half-brothers actually), who "were not believing on him" (Î¿Ï Î´Îµ εÏιÏÏÎµÏ Î¿Î½ ÎµÎ¹Ï Î±Ï Ïον) as stated in verse John 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 (John 2:12).
Depart hence (μεÏαβηθ ενÏÎµÏ Î¸ÎµÎ½). Second aorist active imperative of μεÏαβαινÏ, to pass to another place (John 5:24; John 13:1). It was impertinence on their part.
That thy disciples also may behold (ινα κα ο μαθηÏα ÏÎ¿Ï Î¸ÎµÏÏηÏÎ¿Ï Ïιν). Final clause with ινα and the future active indicative of θεÏÏεÏ. Jesus had many disciples in Judea at the start (John 2:23; John 4:1) and had left it because of the jealousy of the Pharisees over his success (John 4:3). The brothers may have heard of the great defection in the synagogue in Capernaum (John 6:66), but the advice is clearly ironical.
Which thou doest (α ÏοιειÏ). 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.
Verse 4
In secret (εν κÏÏ ÏÏÏ). See Matthew 6:4; Matthew 6:6 for this phrase.
Openly (εν ÏαÏÏηÏια). "In public" (Ïαν, ÏηÏιÏ, telling it all). See on Matthew 8:32. Common in John (John 7:13; John 7:26; John 10:24; John 16:25; John 16:29; John 18:20; here again contrasted with εν κÏÏ ÏÏÏ). 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. ÎÏ Î¸Î¿Ï Î´Î¿ÎµÏÏ Î¸ÎµÏε Î¸Î¹Î½Î³Ï (ε ÏÎ±Ï Ïα ÏοιειÏ). 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 Matthew 4:3; Matthew 4:6.
Manifest thyself (ÏανεÏÏÏον ÏÎµÎ±Ï Ïον). First aorist active imperative of ÏανεÏοÏ.
To the world (ÏÏ ÎºÎ¿ÏμÏ). Not just to "thy disciples," but to the public at large as at the feast of tabernacles. See John 8:26; John 14:22 for this use of κοÏμοÏ.
Verse 5
For even his brethren did not believe on him (Î¿Ï Î´Îµ Î³Î±Ï Î¿ αδελÏο Î±Ï ÏÎ¿Ï ÎµÏιÏÏÎµÏ Î¿Î½ ÎµÎ¹Ï Î±Ï Ïον). Literally, "For not even were his brothers believing on him." Imperfect tense of ÏιÏÏÎµÏ Ï 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; Mark 6:1-6; Matthew 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 (Mark 3:31-35; Matthew 12:46-50; Luke 8:19-21). The brothers here are sarcastic.
Verse 6
My time is not yet come (ο καιÏÎ¿Ï Î¿ ÎµÎ¼Î¿Ï Î¿Ï ÏÏ ÏαÏεÏÏιν). Only use with verse John 7:8 of καιÏÎ¿Ï in this Gospel, elsewhere ÏÏÎ¿Î½Î¿Ï (John 5:6) or more often ÏÏα (John 2:4) "the predestined hour" (Bernard). Here καιÏÎ¿Ï is the fitting or proper occasion for Christ's manifesting himself publicly to the authorities as Messiah as in verse John 7:8. At the feast of tabernacles Jesus did make such public claims (John 7:29; John 7:33; John 8:12; John 8:28; John 8:38; John 8:42; John 8:58). ΠαÏεÏÏιν is present active indicative of ÏαÏειμ, 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.
Verse 7
Cannot hate (Î¿Ï Î´Ï Î½Î±Ïα μιÏειν). 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 (κοÏμοÏ) which is unable to love Jesus (John 15:18; John 15:23; John 15:24) and which Jesus had already exposed ("testify," μαÏÏÏ ÏÏ, John 5:42; John 5:45). This unbelieving "world" resented the exposure (John 3:19, cf. John 18:37).
Verse 8
Go ye up to the feast (Ï Î¼ÎµÎ¹Ï Î±Î½Î±Î²Î·Ïε ÎµÎ¹Ï Ïην εοÏÏην). The emphatic word by position is Ï Î¼ÎµÎ¹Ï (ye) in contrast with ÎµÎ³Ï (I). Second aorist active imperative of αναβαινÏ, old and common verb for going up to the feast (John 2:13) or anywhere. Take your own advice (John 7:3).
I go not up yet (ÎµÎ³Ï Î¿Ï ÏÏ Î±Î½Î±Î²Î±Î¹Î½Ï). So Westcott and Hort after B W L (Neutral) while Î¿Ï (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading Î¿Ï Îº (I go not up) as contradictory to verse John 7:10 wherein it is stated that Jesus did go up. Almost certainly Î¿Ï Îº (not) is correct and is not really contradictory when one notes in verse John 7:10 that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses John 7:3; John 7:4. "Not yet" (Î¿Ï ÏÏ) is genuine before "fulfilled" (ÏεÏληÏÏÏα, perfect passive indicative of ÏληÏοÏ). 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.
Verse 9
He abode still in Galilee (εμεινεν εν Ïη Îαλιλαια). No "still" (εÏ) in the Greek text. The constative aorist active indicative εμεινεν covers a period of some days.
Verse 10
Were gone up (ανεβηÏαν). Second aorist active indicative of αναβαινÏ, not past perfect though the action is antecedent in fact to the following ÏοÏε ανεβη. The Greek does not always draw the precise distinction between the merely punctiliar (aorist) antecedent action and the past perfect (John 2:9; John 4:45).
He also (ÏοÏε Î±Ï ÏοÏ). As well as the brothers.
Not publicly (Î¿Ï ÏανεÏÏÏ). Against their advice in verse John 7:4, using ÏανεÏÏÏον (the very same word stem).
But as it were in secret (αλλα ÏÏ ÎµÎ½ κÏÏ ÏÏÏ). "Not with the usual caravan of pilgrims" (Bernard). Just the opposite of their advice in verse John 7:4 with the same phrase εν ÏανεÏÏ. 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 (John 7:26; John 7:28; John 18:20).
Verse 11
The Jews (ο ÎÎ¿Ï Î´Î±Î¹Î¿). The hostile leaders in Jerusalem, not the Galilean crowds (John 7:12) nor the populace in Jerusalem (John 7:25).
Sought (εζηÏÎ¿Ï Î½). Imperfect active of ζηÏεÏ, "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.
Where is he? (ÏÎ¿Ï ÎµÏÏιν εκεινοÏ;). "Where is that one? (emphatic use of ÎµÎºÎµÎ¹Î½Î¿Ï as in John 1:8; John 9:12). Jesus had been at two feasts during his ministry (passover in John 2:12; possibly another passover in John 5:1), but he had avoided the preceding passover (John 6:4; John 7:1). The leaders in Jerusalem had kept in touch with Christ's work in Galilee. They anticipate a crisis in Jerusalem.
Verse 12
Much murmuring (Î³Î¿Î³Î³Ï ÏÎ¼Î¿Ï ÏÎ¿Î»Ï Ï). This Ionic onomatopoetic word is from Î³Î¿Î³Î³Ï Î¶Ï for which verb see John 6:41; John 6:61; John 7:32, for secret displeasure (Acts 6:1) or querulous discontent (Philippians 2:14).
Among the multitudes (εν ÏÎ¿Î¹Ï Î¿ÏλοιÏ). "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 (John 6:66).
A good man (αγαθοÏ). Pure in motive. See Mark 10:17; Romans 5:7 (absolute sense of God). Superior to δικαιοÏ. Jesus had champions in these scattered groups in the temple courts.
Not so, but he leadeth the multitude astray (Î¿Ï , αλλα Ïλανα Ïον οÏλον). Sharp clash in the crowd. Present active indicative of ÏλαναÏ, to go astray (Matthew 18:12), like our "planets," to lead others astray (Matthew 24:4; Matthew 24:5; Matthew 24:11, etc.). In the end the rulers will call Jesus "that deceiver" (ÎµÎºÎµÎ¹Î½Î¿Ï Î¿ ÏλανοÏ, Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31).
Verse 13
Howbeit (μενÏο). See John 4:27 for this compound particle (μεν, Ïο), by way of exception, but yet.
Spake (ελαλε). Imperfect active of λαλεÏ, "was speaking," picturing the whispering or secret talk ( no man openly , Î¿Ï Î´ÎµÎ¹Ï ÏαÏÏηÏια). Best MSS. do not have εν here with ÏαÏÏηÏια (locative or instrumental case of manner) as in John 7:26; John 10:24; John 11:54, but εν genuine in John 7:4; Colossians 2:15. This adverbial use of ÏαÏÏηÏια is common enough (Mark 8:37).
For fear of the Jews (δια Ïον Ïοβον ÏÏν ÎÎ¿Ï Î´Î±Î¹Ïν). 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 John 19:38; John 20:19.
Verse 14
But when it was now in the midst of the feast (ηδη δε ÏÎ·Ï ÎµÎ¿ÏÏÎ·Ï Î¼ÎµÏÎ¿Ï ÏηÏ). Literally, "But feast being already midway." Genitive absolute, present active participle, of μεÏοÏ, old verb from μεÏοÏ, in LXX, here only in N.T. The feast of tabernacles was originally seven days, but a last day (verse John 7:37; Leviticus 23:36) was added, making eight in all.
And taught (κα εδιδαÏκεν). Imperfect active of διδαÏκÏ, probably inchoative, "began to teach." He went up (ανεβη, effective aorist, arrived). The leaders had asked (verse John 7:11) where Jesus was. There he was now before their very eyes.
Verse 15
Marvelled (ÎµÎ¸Î±Ï Î¼Î±Î¶Î¿Î½). Picturesque imperfect active of Î¸Î±Ï Î¼Î±Î¶Ï, "were wondering." After all the bluster of the rulers (verse John 7:13) here was Jesus teaching without interruption.
Knoweth letters (γÏαμμαÏα οιδεν). Second perfect active indicative used as present. ÎÏαμμαÏα, old word from γÏαÏÏ, to write, is originally the letters formed (Galatians 6:11), then a letter or epistle (Acts 28:21), then the sacred Scriptures (John 5:47; 2 Timothy 3:15), then learning like Latin litterae and English letters (Acts 26:24; John 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).
Having never learned (μη μεμαθηκÏÏ). Perfect active participle of Î¼Î±Î½Î¸Î±Î½Ï with μη, 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 (Acts 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).
Verse 16
Mine (εμη). Possessive pronoun, "not mine in origin." Jesus denies that he is self-taught, though not a schoolman.
But his that sent me (αλλα ÏÎ¿Ï ÏεμÏανÏÎ¿Ï Î¼Îµ). Genitive case of the articular participle (first aorist active of ÏεμÏÏ). 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 (John 4:34; John 5:23; John 5:24; John 5:30; John 5:37; John 6:38-40; John 6:44; John 7:16; John 7:18; John 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.
Verse 17
If any man willeth to do (εαν ÏÎ¹Ï Î¸ÎµÎ»Î· Ïοιειν). Condition of third class with εαν and present active subjunctive θελη not used as a mere auxiliary verb for the future "will do," but with full force of θελÏ, to will, to wish. See the same use of Î¸ÎµÎ»Ï in John 5:40 "and yet ye are not willing to come" (κα Î¿Ï Î¸ÎµÎ»ÎµÏε ελθειν).
He shall know (γνÏÏεÏα). Future middle indicative of γινÏÏκÏ. Experimental knowledge from willingness to do God's will. See this same point by Jesus in John 5:46; John 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.
Of God (εκ ÏÎ¿Ï Î¸ÎµÎ¿Ï ). Out of God as source.
From myself (αÏ' ÎµÎ¼Î±Ï ÏÎ¿Ï ). Instead of from God.
Verse 18
From himself (αÏ' ÎµÎ±Ï ÏÎ¿Ï ). 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.
The same (Î¿Ï ÏοÏ). "This one."
Unrighteousness (αδικια). Old word from Î±Î´Î¹ÎºÎ¿Ï (α privative and δικη). Here in contrast with "true" (αληθηÏ). See 2 Thessalonians 2:10; 1 Corinthians 13:6 for the deceit of unrighteousness in contrast with truth as here.
Verse 19
And yet (κα). Clear use of κα 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.
Why seek ye to kill me? (Τ με ζηÏειÏε αÏοκÏειναι;). A sudden and startling question as an illustration of their failure to do the law of Moses. Jesus had previously known (John 5:39; John 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 (John 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.
Verse 20
The multitude (ο οÏλοÏ). Outside of Jerusalem (the Galilean crowd as in verses John 7:11) and so unfamiliar with the effort to kill Jesus recorded in John 5:18. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (John 7:13; John 7:15; John 7:25; John 7:26; John 7:30; John 7:32, etc.), the multitude from Galilee and elsewhere (John 7:10-13; John 7:20; John 7:31; John 7:40; John 7:49), the common people of Jerusalem (John 7:25), the Roman soldiers (John 7:45).
Thou hast a devil (δαιμονιον εÏειÏ). "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 (Matthew 11:18; Luke 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).
Verse 21
One work (εν εÏγον). Direct allusion to the healing of the impotent man when in Jerusalem before (John 5:1). He had wrought others before (John 2:23; John 4:45), but this one on the Sabbath caused the rulers to try to kill Jesus (John 5:18). Some wondered then, others had murder in their hearts. This crowd here is ignorant.
Verse 22
For this cause (δια ÏÎ¿Ï Ïο). Some would take this phrase with the preceding verb Î¸Î±Ï Î¼Î±Î¶ÎµÏε (ye marvel for this cause).
Hath given (δεδÏκεν). Present active indicative of διδÏμ (permanent state).
Not that it is of Moses, but of the fathers (Î¿Ï Ï Î¿Ï ÎµÎº ÏÎ¿Ï ÎÏÏ ÏεÏÏ ÎµÏÏιν αλλ' εκ ÏÏν ÏαÏεÏÏν). A parenthesis to explain that circumcision is older in origin than Moses.
And on the sabbath ye circumcise (κα εν ÏαββαÏÏ ÏεÏιÏεμνεÏε). Adversative use of κα=and yet as in John 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).
Verse 23
That the law of Moses may not be broken (ινα μη Î»Ï Î¸Î· ο Î½Î¿Î¼Î¿Ï ÎÏÏ ÏεÏÏ). Purpose clause with negative μη and first aorist passive subjunctive of Î»Ï Ï. They are punctilious about their Sabbath rules and about circumcision on the eighth day. When they clash, they drop the Sabbath rule and circumcise.
Are ye wroth with me? (εμο ÏολαÏε;). Old word from Ïολη (bile, gall), possibly from Ïλοη or ÏλÏÏÎ¿Ï (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.
A man every whit whole (ολον ανθÏÏÏον Ï Î³Î¹Î·). Literally, "a whole (ολον) man (all the man) sound (Ï Î³Î¹Î·, well)," not just one member of the body mended.
Verse 24
According to appearance (καÏ' οÏιν). And so, superficially. See John 11:44. Also not "righteous" (δικαιαν) judgment.
Verse 25
Some therefore of them of Jerusalem (Î¿Ï Î½ ÏÎ¹Î½ÎµÏ ÎµÎº ÏÏν ÎεÏοÏÎ¿Î»Ï Î¼ÎµÎ¹ÏÏν). 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 ÎεÏοÏÎ¿Î»Ï Î¼Î± and occurs in Josephus and IV Maccabees. In N.T. only here and Mark 1:5. These Jerusalem people knew better than the pilgrims the designs of the rulers (Vincent).
Is not this? (Î¿Ï Ï Î¿Ï ÏÎ¿Ï ÎµÏÏιν;). Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean multitude (Dods).
They seek (ζηÏÎ¿Ï Ïιν). The plural refers to the group of leaders already present (John 7:15) to whom the Jerusalem crowd probably pointed. They knew of their threats to kill Jesus (John 5:18).
Verse 26
They say nothing unto him (Î¿Ï Î´ÎµÎ½ Î±Ï Ïο Î»ÎµÎ³Î¿Ï Ïιν). But only make sneering comments about him (John 7:16) in spite of his speaking "openly" (ÏαÏÏηÏια, for which word see John 7:13; John 18:20) before all. lt was sarcasm about the leaders, though an element of surprise on the part of "these shrewd townsmen" (Bernard) may have existed also.
Can it be that the rulers indeed know (μη ÏοÏε αληθÏÏ ÎµÎ³Î½ÏÏιν ο αÏÏονÏεÏ). Negative answer expected by μη ÏοÏε and yet there is ridicule of the rulers in the form of the question. See a like use of μη ÏοÏε in Luke 3:15, though nowhere else in John. ÎγνÏÏαν (second aorist ingressive active indicative of γινÏÏκÏ) may refer to the examination of Jesus by these rulers in John 5:19 and means, "Did they come to know or find out" (and so hold now)?
That this is the Christ (Î¿Ï Î¿Ï ÏÎ¿Ï ÎµÏÏιν ο ΧÏιÏÏοÏ). The Messiah of Jewish hope.
Verse 27
Howbeit (αλλα). Clearly adversative here.
This man (ÏÎ¿Ï Ïον). Possibly contemptuous use of Î¿Ï ÏÎ¿Ï as may be true in John 7:25; John 7:26.
Whence he is (Ïοθεν εÏÏιν). The Galilean Jews knew the family of Jesus (John 6:42), but they knew Jesus only as from Nazareth, not as born in Bethlehem (verse John 7:42).
When the Christ cometh (ο ΧÏιÏÏÎ¿Ï Î¿Ïαν εÏÏηÏα). Prolepsis of ο ΧÏιÏÏÎ¿Ï and indefinite temporal clause with οÏαν and the present middle subjunctive εÏÏηÏα rather than the more usual second aorist active ελθη as in verse John 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 (John 7:42; Matthew 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).
Verse 28
And I am not come of myself (κα αÏ' ÎµÎ¼Î±Ï ÏÎ¿Ï Î¿Ï Îº ÎµÎ»Î·Î»Ï Î¸Î±). Îα here="and yet." Jesus repeats the claim of verse John 7:17 and also in John 5:30; John 8:28; John 12:49; John 14:10.
Whom ye know not (ον Ï Î¼ÎµÎ¹Ï Î¿Ï Îº οιδαÏε). 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 John 8:19; John 8:55.
Verse 29
I know him (ÎµÎ³Ï Î¿Î¹Î´Î± Î±Ï Ïον). In contrast to the ignorance of these people. See the same words in John 8:55 and the same claim in John 17:25; Matthew 11:27; Luke 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 (John 1:18).
And he sent me (ÎºÎ±ÎºÎµÎ¹Î½Î¿Ï Î¼Îµ αÏεÏÏειλεν). First aorist active indicative of αÏοÏÏελλÏ, the very verb used of Jesus when he sent forth the twelve (Matthew 10:5) and used by Jesus again of himself in John 17:3. He is the Father's Apostle to men.
Verse 30
They sought therefore (εζηÏÎ¿Ï Î½ Î¿Ï Î½). Imperfect active of ζηÏεÏ, 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).
To take him (Î±Ï Ïον ÏιαÏα). First aorist active infinitive, Doric form from ÏιαζÏ, from the usual ÏιεζÏ, occasionally so in the papyri, but ÏÎ¹Î±Î¶Ï always in N.T. except Luke 6:38.
And (κα). Here = "but."
Laid his hand (εÏεβαλεν Ïην ÏειÏα). Second aorist active indicative of εÏιβαλλÏ, to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew 26:50). See repetition in verse John 7:44.
His hour (η ÏÏα Î±Ï ÏÎ¿Ï ). In John 13:1 we read that "the hour" had come, but that was "not yet" (Î¿Ï ÏÏ). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in John 2:4; John 7:6; John 7:8; John 8:10; John 10:39; John 13:1, etc.
Was not yet come (Î¿Ï ÏÏ ÎµÎ»Î·Î»Ï Î¸Îµ). Past perfect active of εÏÏομα, as John looks back on the story.
Verse 31
When the Christ shall come (ο ΧÏιÏÏÎ¿Ï Î¿Ïαν ελθη). Proleptic position of ο ΧÏιÏÏÎ¿Ï again as in John 7:27, but ελθη with οÏαν rather than εÏÏηÏα, calling more attention to the consummation (whenever he does come).
Will he do? (μη ÏοιηÏει;). Future active indicative of ÏÎ¿Î¹ÎµÏ with μη (negative answer expected). Jesus had won a large portion of the pilgrims (εκ ÏÎ¿Ï Î¿ÏÎ»Î¿Ï Ïολλο) either before this day or during this controversy. The use of εÏιÏÏÎµÏ Ïαν (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings.
Than those which (Ïν). One must supply the unexpressed antecedent ÏÎ¿Ï ÏÏν in the ablative case after Ïλειονα (more). Then the neuter plural accusative relative α (referring to Ïημεια signs) is attracted to the ablative case of the pronominal antecedent ÏÎ¿Ï ÏÏν (now dropped out).
Hath done (εÏοιηÏεν). First aorist active indicative of ÏοιεÏ, a timeless constative aorist summing up all the miracles of Jesus so far.
Verse 32
The Pharisees (ο ΦαÏιÏαιο). This group of the Jewish rulers (John 7:11; John 7:15; John 7:25) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here (ο αÏÏιεÏειÏ, 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 (John 7:12) and still more now.
Heard the multitude murmuring (Î·ÎºÎ¿Ï Ïαν ÏÎ¿Ï Î¿ÏÎ»Î¿Ï Î³Î¿Î³Î³Ï Î¶Î¿Î½ÏοÏ). First aorist active indicative of Î±ÎºÎ¿Ï Ï with the genitive case and the descriptive participle of the vivid onomatopoetic verb Î³Î¿Î³Î³Ï Î¶Ï (verse John 7:12) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47; John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send "officers" (Ï ÏηÏεÏαÏ) "to take him" (ινα ÏιαÏÏÏιν Î±Ï Ïον, final clause with ινα and first aorist active subjunctive of ÏÎ¹Î±Î¶Ï for which verb see verse John 7:30). For Ï ÏηÏεÏÎ±Ï (temple police here) see verse John 7:45; John 18:3; John 18:12; John 18:22; John 19:6; Acts 5:22; Acts 5:26. For the word see Matthew 5:25; Luke 1:2, "an under rower" (Ï Ïο, εÏεÏηÏ), any assistant.
Verse 33
Yet a little while (ÎµÏ ÏÏονον μικÏον). 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.
I go unto him that sent me (Ï ÏÎ±Î³Ï ÏÏÎ¿Ï Ïον ÏεμÏανÏα με). See the same words in John 16:5. HÏ ÏαγÏ, old compound (Ï Ïο, αγÏ), has the notion of withdrawing (literally, go under). See John 16:7-10 for three words for going common in John (ÏοÏÎµÏ Î¿Î¼Î±, go for a purpose, αÏεÏÏομα, to go away, Ï ÏαγÏ, to withdraw personally). HÏ ÏÎ±Î³Ï often in John of going to the Father or God (John 8:14; John 8:21; John 13:3; John 13:33; John 13:36; John 14:4; John 14:5; John 14:28; John 15:16; John 16:4; John 16:7; John 16:10; John 16:17). See John 6:21. It was enigmatic language to the hearers.
Verse 34
And shall not find me (κα Î¿Ï Ï ÎµÏ ÏηÏεÏε με). Future active indicative of ÎµÏ ÏιÏκÏ. Jesus had said: "Seek and ye shall find" (Matthew 7:7), but this will be too late. Now they were seeking (verse John 7:30) to kill Jesus, then they will seek deliverance, but too late.
Where I am (οÏÎ¿Ï ÎµÎ¹Î¼ εγÏ). No conflict with verse John 7:33, but the essential eternal spiritual home of Christ "in absolute, eternal being and fellowship with the Father" (Vincent).
Ye cannot come (Ï Î¼ÎµÎ¹Ï Î¿Ï Î´Ï Î½Î±Ïθε ελθειν). This fellowship was beyond the comprehension of these hostile Jews. See the same idea in John 7:36 by the Jews; John 8:21 to the Jews and then to the disciples with the addition of "now" (αÏÏ, John 13:33, Î½Ï Î½ in John 13:36).
Verse 35
Among themselves (ÏÏÎ¿Ï ÎµÎ±Ï ÏÎ¿Ï Ï). These Jewish leaders of verse John 7:32 talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, Î¿Ï ÏοÏ).
That (οÏ). Almost result like Î¿Ï in Matthew 8:27.
Will he go? (μη μελλε ÏοÏÎµÏ ÎµÏθαι;). Negative answer expected in an ironical question, "Is he about to go?"
Unto the Dispersion among the Greeks (ÎµÎ¹Ï Ïην διαÏÏοÏαν ÏÏν HελληνÏν). Objective genitive ÏÏν HελληνÏν (of the Greeks) translated here "among," because it is the Dispersion of Jews among the Greeks. ÎιαÏÏοÏα is from διαÏÏειÏÏ, to scatter apart (Acts 8:1; Acts 8:4). It occurs in Plutarch and is common in the LXX, in the N.T. only here, James 1:1; 1 Peter 1:1. There were millions of these scattered Jews.
And teach the Greeks (κα διδαÏκειν ÏÎ¿Ï Ï HελληναÏ). 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).
Verse 36
What is this word? (Î¤Î¹Ï ÎµÏÏιν ο Î»Î¿Î³Î¿Ï Î¿Ï ÏοÏ;). Puzzled and uneasy over this unintelligible saying. Even Peter is distressed over it later (13:37).
Verse 37
Now on the last day (εν δε Ïη εÏÏαÏη ημεÏα). The eighth day which was "an holy convocation," kept as a Sabbath (Leviticus 33:36), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" (Ïη μεγαλη ÏÎ·Ï ÎµÎ¿ÏÏηÏ).
Stood and cried (ιÏÏηκε κα εκÏαÏεν). Past perfect active of ιÏÏημ used as imperfect and intransitive and first aorist active of κÏαζÏ. Picture Jesus standing (linear) and suddenly crying out (punctiliar).
If any man thirst (εαν ÏÎ¹Ï Î´Î¹Ïα). Third class condition with εαν and present active subjunctive of διÏαÏ, "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 Isaiah 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).
Verse 38
He that believeth on me (ο ÏιÏÏÎµÏ Ïν ÎµÎ¹Ï ÎµÎ¼Îµ). Nominative absolute as is not uncommon.
The scripture (η γÏαÏη). No precise passage can be quoted, though similar idea in several (Isaiah 55:1; Isaiah 58:11; Zechariah 13:1; Zechariah 14:8; Ezekiel 47:1; Joel 3:18). Chrysostom confines it to Isaiah 28:16 by punctuation (only the nominative absolute as the Scripture).
Out of his belly shall flow rivers of living water (ÏοÏαμο εκ ÏÎ·Ï ÎºÎ¿Î¹Î»Î¹Î±Ï Î±Ï ÏÎ¿Ï ÏÎµÏ ÏÎ¿Ï Ïιν Ï Î´Î±ÏÎ¿Ï Î¶ÏνÏοÏ). Some ancient Western writers connect ÏινεÏÏ of verse John 7:37 with ο ÏιÏÏÎµÏ Ïν in verse John 7:38. By this arrangement Î±Ï ÏÎ¿Ï (his) with ÎºÎ¿Î¹Î»Î¹Î±Ï is made to refer to Christ, not to the believer. Burney argues that κοιλια is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to Ezekiel 47:1. C.C. Torrey refers to Zechariah 14:8. But the Eastern writers refer Î±Ï ÏÎ¿Ï (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (John 4:14). It is a difficult question and Westcott finally changed his view and held Î±Ï ÏÎ¿Ï to refer to Christ. Î¡ÎµÏ ÏÎ¿Ï Ïιν is future active indicative of ÏεÏ, old verb, to flow, here only in the N.T.
Verse 39
Which (Î¿Ï ). Genitive by attraction of the relative ο (accusative singular object of λαμβανειν) to the case of ÏÎ¿Ï ÏÎ½ÎµÏ Î¼Î±ÏÎ¿Ï (the Spirit) the antecedent. But it is purely grammatical gender (neuter ο because of ÏÎ½ÎµÏ Î¼Î±) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God.
Were to receive (εμελλον λαμβανειν). Imperfect active of Î¼ÎµÎ»Î»Ï with the present active infinitive λαμβανειν, to receive, one of the three constructions with Î¼ÎµÎ»Î»Ï (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost.
For the Spirit was not yet given (Î¿Ï ÏÏ Î³Î±Ï Î·Î½ ÏÎ½ÎµÏ Î¼Î±). 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 ειμ like ÏαÏειμ (to be present) appears in Acts 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).
Because Jesus was not yet glorified (Î¿Ï ÎηÏÎ¿Ï Ï Î¿Ï ÏÏ ÎµÎ´Î¿Î¾Î±Ïθη). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" (εδοξαÏθη, first aorist passive indicative of δοξαζÏ), used later of the death of Jesus (John 12:16), even by Jesus himself (John 12:23; John 13:31).
Verse 40
Some of the multitude (εκ ÏÎ¿Ï Î¿ÏÎ»Î¿Ï ). Î¤Î¹Î½ÎµÏ (some) to be supplied, a common Greek idiom.
Of a truth (αληθÏÏ). "Truly." See John 1:47.
The prophet (ο ÏÏοÏηÏηÏ). The one promised to Moses (Deuteronomy 18:15) and long expected. See on John John 1:21. Proof of the deep impression made by Jesus.
Verse 41
This is the Christ (Î¿Ï ÏÎ¿Ï ÎµÏÏιν ο ΧÏιÏÏοÏ). 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.
What (γαÏ). These denied that Jesus was the Messiah and gave as their reason (γαÏ, for) the fact that he came from Galilee. The use of μη expects a negative answer.
Verse 42
The scripture (η γÏαÏη). The reference is to Micah 5:2, the very passage quoted by the chief priests and scribes in response to Herod's inquiry (Matthew 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.
Verse 43
A division (ÏÏιÏμα). A clear split. See Matthew 9:16 for the word from ÏÏιζÏ, to rend. Used again in John 9:16; John 10:19.
Verse 44
Would have taken him (ηθελον ÏιαÏα Î±Ï Ïον). Imperfect active of Î¸ÎµÎ»Ï and first aorist active infinitive of ÏιαζÏ, "were wishing to seize him." See verse John 7:30 for a like impulse and restraint, there εÏεβαλεν εÏ' Î±Ï Ïον, here εβαλεν εÏ' Î±Ï Ïον (simple verb, not compound).
Verse 45
Why did ye not bring him? (Îια Ï Î¿Ï Îº ηγαγεÏε Î±Ï Ïον;). Second aorist active indicative of αγÏ. Indignant outburst of the Sanhedrin (both Sadducees and Pharisees) at the failure of the (ÏÎ¿Ï Ï, note article here referring to verse John 7:32) temple police to arrest Jesus. "Apparently they were sitting in expectation of immediately questioning him" (Dods). They were stunned at this outcome.
Verse 46
Never man so spake (Î¿Ï Î´ÎµÏοÏε ελαληÏεν Î¿Ï ÏÏÏ Î±Î½Î¸ÏÏÏοÏ). 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 verses John 7:28. It was the words of Jesus that had so gripped these officers, not his works (John 15:24). It was most disconcerting to the Sanhedrin.
Verse 47
Are ye also led astray? (Îη κα Ï Î¼ÎµÎ¹Ï ÏεÏλανηÏθε;). The Pharisees took the lead in this scornful sneer at the officers. The use of μη formally expects a negative answer as in John 4:29, but the Pharisees really believed it. See also John 6:67. The verb form is perfect passive indicative of ÏλαναÏ, for which see verse John 7:12 with perhaps an allusion to that phase of opinion.
Verse 48
Hath any of the rulers believed on him? (Îη ÏÎ¹Ï ÎµÎº ÏÏν αÏÏονÏÏν εÏιÏÏÎµÏ Ïεν ÎµÎ¹Ï Î±Ï Ïον;). Negative answer sharply expected. First aorist active indicative of ÏιÏÏÎµÏ Ï. "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.
Or of the Pharisees (η εκ ÏÏν ΦαÏιÏαιÏν). A wider circle and the most orthodox of all.
Verse 49
This multitude (ο οÏÎ»Î¿Ï Î¿Ï ÏοÏ). 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 οÏÎ»Î¿Ï (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (John 7:12; John 7:28).
Which knoweth not the law (ο μη γινοÏκÏν). Present active articular participle of γινÏÏÎºÏ with μη usual negative of the participle in the Koine. "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 Acts 4:13 as "unlettered and private men" (αγÏαμμαÏο κα ιδιÏÏα). No wonder the common people (οÏλοÏ) heard Jesus gladly (Mark 12:37). The rabbis scouted and scorned them.
Are accursed (εÏαÏαÏο ειÏιν). Construction according to sense (plural verb and adjective with collective singular οÏλοÏ). ÎÏαÏαÏο is old verbal adjective from εÏαÏαομα, to call down curses upon, here only in the N.T.
Verse 50
Nicodemus (ÎικοδημοÏ). 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 John 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.
Saith (λεγε). Dramatic present active indicative as in John 2:3.
Before (ÏÏοÏεÏον). This is genuine, a reference to the visit in chapter 3, but Î½Ï ÎºÏÎ¿Ï (by night) is not genuine here.
Being one of them (ÎµÎ¹Ï Ïν εξ Î±Ï ÏÏν). As a member of the Sanhedrin he takes up the challenge in verse John 7:48. He is both ruler and Pharisee.
Verse 51
Doth our law judge a man? (μη ο Î½Î¿Î¼Î¿Ï Î·Î¼Ïν κÏινε Ïον ανθÏÏÏον;). Negative answer expected and "the man," not "a man." These exponents of the law (verse John 7:49) were really violating the law of criminal procedure (Exodus 23:1; Deuteronomy 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.
Except it first hear from himself (εαν μη Î±ÎºÎ¿Ï Ïη ÏÏÏÏον ÏαÏ' Î±Ï ÏÎ¿Ï ). Third-class negative condition with εαν μη and first aorist active subjunctive of Î±ÎºÎ¿Ï Ï. That is common justice in all law, to hear a man's side of the case ("from him," ÏαÏ' Î±Ï ÏÎ¿Ï ).
And know what he doeth (κα Î³Î½Ï Ï Ïοιε). Continuation of the same condition with second aorist active subjunctive of γινÏÏÎºÏ with indirect question and present active indicative (Ï Ïοιε). There was no legal answer to the point of Nicodemus.
Verse 52
Art thou also of Galilee? (Îη κα ÏÏ ÎµÎº ÏÎ·Ï ÎÎ±Î»Î¹Î»Î±Î¹Î±Ï ÎµÎ¹;). Formally negative answer expected by μη, but really they mean to imply that Nicodemus from local feeling or prejudice has lined himself up with this Galilean mob (οÏλοÏ) of sympathizers with Jesus and is like Jesus himself a Galilean. "These aristocrats of Jerusalem had a scornful contempt for the rural Galileans" (Bernard).
That out of Galilee ariseth no prophet (Î¿Ï ÎµÎº ÏÎ·Ï ÎÎ±Î»Î¹Î»Î±Î¹Î±Ï ÏÏοÏηÏÎ·Ï Î¿Ï Îº εγειÏεÏα). 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.
Verse 53
This verse and through John 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 (εÏοÏÎµÏ Î¸Î·Ïαν). First aorist passive indicative of ÏοÏÎµÏ Î¿Î¼Î± 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.