John · Chapter 7

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

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 opportunity to kill him.

Verse 1. After these things] St. John passes from the preceding discourse of our Lord, which he delivered a little before the passover, John 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.

For he would not walk in Jewry] Instead of this, some MSS., versions, and fathers read, ougar eicen exousian, he had not authority, or liberty to walk, &c. 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, &c., were continually plotting his death.

Verse 1. After these things — That is, after he had miraculously fed the five thousand, walked on the sea to his disciples, and discoursed with the multitude concerning the bread of life, as is recorded in the preceding chapter; Jesus walked in Galilee — That is, continued there, and instructed his disciples for some months after the second passover; for he would not walk in Jewry — Would not continue in Judea; because the Jews — Those of them who did not believe in him, and in particular the chief priests, scribes, and Pharisees; sought an opportunity to kill him — Either by private assassination, tumultuous assault, or legal process, being incensed by the growing fame of his miracles, and the freedom of his discourses.

Verse 1. He would not walk in Jewry, or Judea, because the jews sought to kill him. Herod had recently beheaded John, pleading the magnitude of his auditories; now, the jews magnified the same plea against the Saviour, and were eager to follow the royal example in destroying him. As they judged themselves unworthy of eternal life, he made ministerial tours through other parts of the land, where his word was hailed as the gospel of the heavenly kingdom.

1. After these things—For the order of events consult the Harmony, p. 101. Walked—To traverse, and so to reside. Jewry—Judea. This term Jewry is retained in this place alone from the oldest English translation. It signifies a place or quarter where Jews reside; and a section of London bears the name. Were a revised translation to be made, doubtless this word would be replaced by Judea.

V. 2. The feast of tabernacles-The time, manner, and reason of this feast may be seen, Leviticus 23:34, &c.

Verse 2. 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, Revelation 7:9, 10, where he represents the saints standing before the throne, with palm branches in their hands, singing, Salvation to God, &c. On the seventh day of the feast, they went seven times round the altar, and this was called Hosanna rabba, the great Hosanna. See Clarke’s notes on “Matthew 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, especially Isaiah 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 ver. 37, of this chapter. See Clarke “John 7:37”. 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 Leviticus 23:39, 40, &c., and the notes there; and Numbers 29:16. &c.

Verses 2-9. Now the Jews’ feast of tabernacles was at hand — Instituted in commemoration of the Israelites dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. For a particular account of the time, manner, and reason of this feast, see Leviticus 23:34-43. His brethren, therefore — So called, according to the Jewish way of speaking: namely, his near kinsmen, probably his cousins, the sons of his mother’s sister; said unto him, Depart hence — From this obscure place; and go into Judea — “As they did not believe on him, they condemned him in their own minds, and intimated that he acted altogether absurdly in passing so much of his time in Galilee, and the other remote corners of the country, while he pretended to so public a character as that of the Messiah; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of power; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have great influence to induce others to believe on him.” Then Jesus said, My time is not yet come — Either to manifest myself or go up to Jerusalem. Jesus, knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely necessary, lest they should take away his life prematurely. But your time is always ready — You may go up with safety any time you please, since you have done nothing to make the Jews unfriendly to you as I have done; who by the strictness of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. The world cannot hate you — Because you are of the world; but me it hateth — And all who bear the same testimony. Go ye up unto this feast — Whenever it suits you to go without waiting for me. I go not up yet — He does not say, I will not go up at all, but not yet. There may be reason for deferring a particular duty, which yet must not be wholly omitted. My time is not yet full come — Namely, the time of his sufferings, which the evangelist calls his hour; (chap. 8:20;) or the time of his going up to the feast. When he had said these words, he abode still in Galilee — Namely, a few days longer.

Ver. 2. The feast of tabernacles. See Leviticus 23. We find the Saviour attending the Hebrew feasts, to honour the institutions of heaven, and give a good example to men.

2. Jews—Note on John 1:19. Feast of tabernacles—This was one of the three great annual feasts which every Jew was required to attend at Jerusalem. It took place early in October, and was a celebration of the sojourn of Israel in the wilderness. The wilderness residence was imitated by the building of tabernacles, that is, booths or wig-wams made of autumnal bushes and boughs, so that the vacant grounds were occupied with a sudden rural city, in which the people held their temporary residence. It was held during seven days, yet an eighth was added, which finally became the great day of the feast, (verse 37.) Within the temple grounds there was no well or water spring; and each morning, after the early sacrifice, a priest went with a large golden pitcher and drew water from the fount of Siloam, at the side of the temple mount, and thence returned in joyous procession to the grand altar, behind which he poured the water forth to descend to the subterranean watercourses beneath. This ceremony at once commemorated the miraculous furnishing of water to famishing Israel, and prefigured the higher impartation of the Holy Spirit to Israel’s thirsting nation. So festal was this rite that the rabbins say that he who has not seen this Joy of the waters knows not what rejoicing is. In process of time, and, doubtless, in our Saviour’s day, this feast had degenerated into profane revelry; so disgracefully, indeed, that a pagan writer, Plutarch, honestly records that it was a feast of Bacchus! Fully to understand the transactions and discourses at this visit to the metropolis, the whole passage as far as John 10:21, with its brief appendix of the Feast of Dedication, to John 10:40, should be read.

V. 3. His brethren-So called according to the Jewish way of speaking. They were his cousins, the sons of his mother's sister. Depart hence-From this obscure place.

Verse 3. 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 Genesis 31:32, 46.

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

Verses 2-9. Now the Jews’ feast of tabernacles was at hand — Instituted in commemoration of the Israelites dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. For a particular account of the time, manner, and reason of this feast, see Leviticus 23:34-43. His brethren, therefore — So called, according to the Jewish way of speaking: namely, his near kinsmen, probably his cousins, the sons of his mother’s sister; said unto him, Depart hence — From this obscure place; and go into Judea — “As they did not believe on him, they condemned him in their own minds, and intimated that he acted altogether absurdly in passing so much of his time in Galilee, and the other remote corners of the country, while he pretended to so public a character as that of the Messiah; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of power; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have great influence to induce others to believe on him.” Then Jesus said, My time is not yet come — Either to manifest myself or go up to Jerusalem. Jesus, knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely necessary, lest they should take away his life prematurely. But your time is always ready — You may go up with safety any time you please, since you have done nothing to make the Jews unfriendly to you as I have done; who by the strictness of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. The world cannot hate you — Because you are of the world; but me it hateth — And all who bear the same testimony. Go ye up unto this feast — Whenever it suits you to go without waiting for me. I go not up yet — He does not say, I will not go up at all, but not yet. There may be reason for deferring a particular duty, which yet must not be wholly omitted. My time is not yet full come — Namely, the time of his sufferings, which the evangelist calls his hour; (chap. 8:20;) or the time of his going up to the feast. When he had said these words, he abode still in Galilee — Namely, a few days longer.

3. His brethren—His brothers. That these were the sons of Joseph and Mary would scarcely have been questioned but for doctrinal reasons. See note on Matthew 10:3 and 13:55. Their names were James, Joseph, Simon, and Judas. As Jesus was the eldest, and but slightly over thirty, these must have been in their green young manhood. This must account for their ambitious half-belief and half-disbelief of the Messiahship of Jesus. They believed a miraculous basis for success to be in him if he will only show it out to the world; but he does not realize their idea of a divine, warlike, hero Messiah. After the sad yet wonderful events of the crucifixion and resurrection these brothers believed! They consented to accept as Messiah a Saviour of the world, instead of a Liberator of the Jews. This very James became “James the Just,” the author of the Epistle of James, the bishop of Jerusalem, and the martyr to the faith he here disowns. And this Judas is the Jude author of the Epistle bearing that name.

Depart hence—Leave this obscure provincial Galilee. Go into Judea—Go to the headquarters of pure Judaism, to the great metropolis. Thy disciples—Who will be assembled in their fullest force at the feast, whether they belong to Judea or Galilee. They were doubtless aware that in eastern Judea the preaching of John and Jesus both had won many disciples to Christ. See the works—They believed that he could show works that might justify the faith of his disciples.

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

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

Verse 4. No man that doeth any thing in secret, &c.] 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 honour 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.”

Verses 2-9. Now the Jews’ feast of tabernacles was at hand — Instituted in commemoration of the Israelites dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. For a particular account of the time, manner, and reason of this feast, see Leviticus 23:34-43. His brethren, therefore — So called, according to the Jewish way of speaking: namely, his near kinsmen, probably his cousins, the sons of his mother’s sister; said unto him, Depart hence — From this obscure place; and go into Judea — “As they did not believe on him, they condemned him in their own minds, and intimated that he acted altogether absurdly in passing so much of his time in Galilee, and the other remote corners of the country, while he pretended to so public a character as that of the Messiah; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of power; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have great influence to induce others to believe on him.” Then Jesus said, My time is not yet come — Either to manifest myself or go up to Jerusalem. Jesus, knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely necessary, lest they should take away his life prematurely. But your time is always ready — You may go up with safety any time you please, since you have done nothing to make the Jews unfriendly to you as I have done; who by the strictness of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. The world cannot hate you — Because you are of the world; but me it hateth — And all who bear the same testimony. Go ye up unto this feast — Whenever it suits you to go without waiting for me. I go not up yet — He does not say, I will not go up at all, but not yet. There may be reason for deferring a particular duty, which yet must not be wholly omitted. My time is not yet full come — Namely, the time of his sufferings, which the evangelist calls his hour; (chap. 8:20;) or the time of his going up to the feast. When he had said these words, he abode still in Galilee — Namely, a few days longer.

4. No man—Omitting the italics, (injudiciously inserted by the translators,) the verse may read, No man doeth anything in secret yet seeketh to be himself known openly. That is, no man does both stay in secret and desire to be public. It is inconsistent, and contrary to common sense or ordinary human conduct. If thou do these things—If thou proposest thyself to be a miraculous founder. There is a non-committalism in this if that leads the Evangelist to the explanation in the following verse.

Verse 5. 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.

Verses 2-9. Now the Jews’ feast of tabernacles was at hand — Instituted in commemoration of the Israelites dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. For a particular account of the time, manner, and reason of this feast, see Leviticus 23:34-43. His brethren, therefore — So called, according to the Jewish way of speaking: namely, his near kinsmen, probably his cousins, the sons of his mother’s sister; said unto him, Depart hence — From this obscure place; and go into Judea — “As they did not believe on him, they condemned him in their own minds, and intimated that he acted altogether absurdly in passing so much of his time in Galilee, and the other remote corners of the country, while he pretended to so public a character as that of the Messiah; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of power; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have great influence to induce others to believe on him.” Then Jesus said, My time is not yet come — Either to manifest myself or go up to Jerusalem. Jesus, knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely necessary, lest they should take away his life prematurely. But your time is always ready — You may go up with safety any time you please, since you have done nothing to make the Jews unfriendly to you as I have done; who by the strictness of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. The world cannot hate you — Because you are of the world; but me it hateth — And all who bear the same testimony. Go ye up unto this feast — Whenever it suits you to go without waiting for me. I go not up yet — He does not say, I will not go up at all, but not yet. There may be reason for deferring a particular duty, which yet must not be wholly omitted. My time is not yet full come — Namely, the time of his sufferings, which the evangelist calls his hour; (chap. 8:20;) or the time of his going up to the feast. When he had said these words, he abode still in Galilee — Namely, a few days longer.

5. Neither… his brethren believe—The brothers of a sinless, perfect child would, then, give him no credit for being such! However right he may be, they would always hold him wrong when he differed from themselves. So they do on the present occasion. He is waiting his “time” from the Father in his most perfect rectitude of soul, and these brothers rather think him a miraculous fool!

V. 6. Jesus saith, Your time is always ready-This or any time will suit you.

Verse 6. 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.

Verses 2-9. Now the Jews’ feast of tabernacles was at hand — Instituted in commemoration of the Israelites dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. For a particular account of the time, manner, and reason of this feast, see Leviticus 23:34-43. His brethren, therefore — So called, according to the Jewish way of speaking: namely, his near kinsmen, probably his cousins, the sons of his mother’s sister; said unto him, Depart hence — From this obscure place; and go into Judea — “As they did not believe on him, they condemned him in their own minds, and intimated that he acted altogether absurdly in passing so much of his time in Galilee, and the other remote corners of the country, while he pretended to so public a character as that of the Messiah; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of power; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have great influence to induce others to believe on him.” Then Jesus said, My time is not yet come — Either to manifest myself or go up to Jerusalem. Jesus, knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely necessary, lest they should take away his life prematurely. But your time is always ready — You may go up with safety any time you please, since you have done nothing to make the Jews unfriendly to you as I have done; who by the strictness of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. The world cannot hate you — Because you are of the world; but me it hateth — And all who bear the same testimony. Go ye up unto this feast — Whenever it suits you to go without waiting for me. I go not up yet — He does not say, I will not go up at all, but not yet. There may be reason for deferring a particular duty, which yet must not be wholly omitted. My time is not yet full come — Namely, the time of his sufferings, which the evangelist calls his hour; (chap. 8:20;) or the time of his going up to the feast. When he had said these words, he abode still in Galilee — Namely, a few days longer.

6. My time—My time for challenging the nation at the metropolis. The word time here has no doubtful meaning. See note on John 2. It has not the slightest reference, as some suppose, to his death. Jesus goes not up to this feast, because the divinely appointed and divinely signified time for going to it has not yet come. When that comes he will go. Your time—Is your own, and acknowledges no divine regulation. Alway ready—When you please.

V. 7. The world cannot hate you-Because ye are of the world. But me it hateth-And all that bear the same testimony.

Verse 7. 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.

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 u kosmov frequently occurs in this Gospel. See on John 17. {John 17:1-26}.

Verses 2-9. Now the Jews’ feast of tabernacles was at hand — Instituted in commemoration of the Israelites dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. For a particular account of the time, manner, and reason of this feast, see Leviticus 23:34-43. His brethren, therefore — So called, according to the Jewish way of speaking: namely, his near kinsmen, probably his cousins, the sons of his mother’s sister; said unto him, Depart hence — From this obscure place; and go into Judea — “As they did not believe on him, they condemned him in their own minds, and intimated that he acted altogether absurdly in passing so much of his time in Galilee, and the other remote corners of the country, while he pretended to so public a character as that of the Messiah; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of power; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have great influence to induce others to believe on him.” Then Jesus said, My time is not yet come — Either to manifest myself or go up to Jerusalem. Jesus, knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely necessary, lest they should take away his life prematurely. But your time is always ready — You may go up with safety any time you please, since you have done nothing to make the Jews unfriendly to you as I have done; who by the strictness of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. The world cannot hate you — Because you are of the world; but me it hateth — And all who bear the same testimony. Go ye up unto this feast — Whenever it suits you to go without waiting for me. I go not up yet — He does not say, I will not go up at all, but not yet. There may be reason for deferring a particular duty, which yet must not be wholly omitted. My time is not yet full come — Namely, the time of his sufferings, which the evangelist calls his hour; (chap. 8:20;) or the time of his going up to the feast. When he had said these words, he abode still in Galilee — Namely, a few days longer.

7. The world—To which (verse 4) ye so ambitiously bid me show myself. Cannot hate you—You and it are quite too good friends. Me it hateth— The great world is wrong, and it hates the Holy One who would set it right.

Verse 8. 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, oupw, or am not going, i.e. at present; because, as he said John 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, John 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.

Verses 2-9. Now the Jews’ feast of tabernacles was at hand — Instituted in commemoration of the Israelites dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. For a particular account of the time, manner, and reason of this feast, see Leviticus 23:34-43. His brethren, therefore — So called, according to the Jewish way of speaking: namely, his near kinsmen, probably his cousins, the sons of his mother’s sister; said unto him, Depart hence — From this obscure place; and go into Judea — “As they did not believe on him, they condemned him in their own minds, and intimated that he acted altogether absurdly in passing so much of his time in Galilee, and the other remote corners of the country, while he pretended to so public a character as that of the Messiah; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of power; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have great influence to induce others to believe on him.” Then Jesus said, My time is not yet come — Either to manifest myself or go up to Jerusalem. Jesus, knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely necessary, lest they should take away his life prematurely. But your time is always ready — You may go up with safety any time you please, since you have done nothing to make the Jews unfriendly to you as I have done; who by the strictness of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. The world cannot hate you — Because you are of the world; but me it hateth — And all who bear the same testimony. Go ye up unto this feast — Whenever it suits you to go without waiting for me. I go not up yet — He does not say, I will not go up at all, but not yet. There may be reason for deferring a particular duty, which yet must not be wholly omitted. My time is not yet full come — Namely, the time of his sufferings, which the evangelist calls his hour; (chap. 8:20;) or the time of his going up to the feast. When he had said these words, he abode still in Galilee — Namely, a few days longer.

Ver. 8. Go ye up to this feast. I go not up yet. He knew the designs which the jews had formed against his life, and therefore would not provoke their enmity. Neither would he allow his carnal relatives to say that he would soon be there. He kept his enemies in suspense, and allowed the flock to hunger awhile for the word of life, and to indulge in the discussion of his character.

8. I go not up yet—The best authorities decide that the word yet should be rejected from the text. His true Words are, I go not up to this feast. That Jesus did not then intend to go up to the feast is perfectly clear from the reason alleged, namely, My time is not yet. This of course clearly means that when his time came he would go up. It came and he went. Jesus uses a word that applied only to the present, I go not. He spoke not for the future; but, obediently unknowing the moment, he leaves the decision of the time to the Father, and tells precisely as he knows. Not yet full come— Phraseology which clearly implies that his time was at an unknown nearness. Doubtless, the Divine Will was that Jesus should not encounter the preparations of the authorities to assassinate him at the beginning of the feast. Nor is he permitted to know and to reveal to his brothers his later coming, lest they should report it at Jerusalem, that he would be there before the close. At the proper moment, in the middle of the feast week, Jesus is suddenly within their midst, and amid the confusion of the elements he overrides and defeats all the machinations of the Jewish powers.

Verses 2-9. Now the Jews’ feast of tabernacles was at hand — Instituted in commemoration of the Israelites dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. For a particular account of the time, manner, and reason of this feast, see Leviticus 23:34-43. His brethren, therefore — So called, according to the Jewish way of speaking: namely, his near kinsmen, probably his cousins, the sons of his mother’s sister; said unto him, Depart hence — From this obscure place; and go into Judea — “As they did not believe on him, they condemned him in their own minds, and intimated that he acted altogether absurdly in passing so much of his time in Galilee, and the other remote corners of the country, while he pretended to so public a character as that of the Messiah; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of power; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have great influence to induce others to believe on him.” Then Jesus said, My time is not yet come — Either to manifest myself or go up to Jerusalem. Jesus, knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely necessary, lest they should take away his life prematurely. But your time is always ready — You may go up with safety any time you please, since you have done nothing to make the Jews unfriendly to you as I have done; who by the strictness of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. The world cannot hate you — Because you are of the world; but me it hateth — And all who bear the same testimony. Go ye up unto this feast — Whenever it suits you to go without waiting for me. I go not up yet — He does not say, I will not go up at all, but not yet. There may be reason for deferring a particular duty, which yet must not be wholly omitted. My time is not yet full come — Namely, the time of his sufferings, which the evangelist calls his hour; (chap. 8:20;) or the time of his going up to the feast. When he had said these words, he abode still in Galilee — Namely, a few days longer.

9. Abode still in Galilee—So that this conversation took place some days before the departure of his brothers to the feast. Did Jesus during this time send forward his disciples to prepare his quiet way through Samaria, in order that he might thence perform the solemn symbolical act of commissioning the Seventy? This might fully explain why he had no conscious certainty that the Divine Will would call him to stem the torrent of hate and fury at the metropolis.

V. 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.

Verse 10. But when his brethren were gone up] Having despatched his business, and the concourse of people being now past, he went up also.

Verse 10. But when his brethren — His carnal relations and their friends, in whose company he did not choose to travel; were gone up, then went he also to the feast — In obedience to the divine command, and because it would give him an opportunity of honouring God, and doing good; but not openly — Not publicly, with a train of attendants, as he had often done: but as it were in secret — With as much privacy as possible; and that probably rather for fear of giving offence than of receiving injury: he would not unnecessarily provoke the government, which his being accompanied with a multitude of people would have done. And this suggests another reason for his delay. Had he taken this journey at the usual time, the multitudes who were on the road would have gathered round him, and accompanied him to Jerusalem, and at once have excited the notice, and provoked the malice and envy of his enemies; he therefore did not set out till the greater part of the people were gone, and then went up as privately as possible, neither preaching nor working miracles by the way.

10. Not openly—Not with the ordinary pilgrim caravans by the ordinary route on the east side of Jordan. As it were in secret—Not by any actual concealment; but informing no one except his apostles, and taking the cross route through Samaria. See map.

Jesus overmasters the commotions at the Feast of Tabernacles, 11-53. His first Feast-of-Tabernacles discourse, 11-36.

In the following striking narrative of the fermentation on his account at Jerusalem, we must first note the different parties engaged. There are, first, the Jews, (11,) or hostile Judaists, who embrace the special partisans of the rulers. Second, there are the people, (12,) who consist of the miscellaneous crowd who have come to the feast; including friends, enemies, and indifferentists towards Jesus. Third, there are Jerusalemites, (25,) the permanent residents of the metropolis. The chief priests and rulers, being Pharisees, not being generally present, are the real conspirators against his life, who would set the people on, or would apprehend him by their officers.

V. 11. The Jews-The men of Judea, particularly of Jerusalem.

Verse 11. 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 favour, but they dared not to own it publicly for fear of the Jews, i.e. for fear of the rulers of the people.

Verses 11-13. Then the Jews — The men of Judea, particularly of Jerusalem, not seeing him appear as usual; sought him at the feast — Namely, at the beginning of it; and said, Where is he? — What is become of Jesus? What can have prevented his coming to the feast? As he had formerly attended the principal feasts, and signalized himself by the miracles which he wrought, he had made himself the subject of much discourse and observation. And there was much murmuring among the people — Goggusmov poluv, much whispering: many private debates, especially among those who were come from distant parts. The word murmuring is not proper in this place, as it conveys the notion of discontent and grumbling, which does not appear to be suggested by the original term. It expresses solely the secrecy and caution which the people found it convenient to use in speaking on this subject, being prompted not by their resentments but by their fears. And it stands opposed to parrhsia, openly, which occurs in the next verse. For some said, He is a good man — Eminently pious and benevolent; others — Being under the force of strong prejudices, and suspecting the worst; said, Nay, but he deceiveth the people — Seduces and misleads the ignorant populace, and the wiser part of the nation must see that he will undoubtedly at last draw his followers into ruin, as some other impostors have lately done. See Acts 5:36, 37. Howbeit — Though they thus privately debated the matter among themselves; no man spake openly of him — Namely, in his favour; for fear of the Jews — Of those that were in authority, these being jealous of his growing fame, and looking with a very malignant eye on all who took any peculiar notice of him, or manifested any regard for him. In the mean time, those that thought contemptibly of him, might doubtless have spoken their minds as freely as they pleased, being in no danger of punishment from the rulers or higher classes of the people.

11. Where is he?—While he is in secret, engaged in his sacred mission, the Jews of the capital are on the alert for his coming, ready, doubtless, to make an end of his life.

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

Verse 12. 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, &c., 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 candour 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.

Verses 11-13. Then the Jews — The men of Judea, particularly of Jerusalem, not seeing him appear as usual; sought him at the feast — Namely, at the beginning of it; and said, Where is he? — What is become of Jesus? What can have prevented his coming to the feast? As he had formerly attended the principal feasts, and signalized himself by the miracles which he wrought, he had made himself the subject of much discourse and observation. And there was much murmuring among the people — Goggusmov poluv, much whispering: many private debates, especially among those who were come from distant parts. The word murmuring is not proper in this place, as it conveys the notion of discontent and grumbling, which does not appear to be suggested by the original term. It expresses solely the secrecy and caution which the people found it convenient to use in speaking on this subject, being prompted not by their resentments but by their fears. And it stands opposed to parrhsia, openly, which occurs in the next verse. For some said, He is a good man — Eminently pious and benevolent; others — Being under the force of strong prejudices, and suspecting the worst; said, Nay, but he deceiveth the people — Seduces and misleads the ignorant populace, and the wiser part of the nation must see that he will undoubtedly at last draw his followers into ruin, as some other impostors have lately done. See Acts 5:36, 37. Howbeit — Though they thus privately debated the matter among themselves; no man spake openly of him — Namely, in his favour; for fear of the Jews — Of those that were in authority, these being jealous of his growing fame, and looking with a very malignant eye on all who took any peculiar notice of him, or manifested any regard for him. In the mean time, those that thought contemptibly of him, might doubtless have spoken their minds as freely as they pleased, being in no danger of punishment from the rulers or higher classes of the people.

Ver. 12. Some said he is a good man. These were jews of dignity, who were in little danger while they used the word man; but they did not confess him as the Christ for fear of persecution. It is perfect love only that casteth out fear.

12. The people—Among these masses there are of course all shades of opinion. The friends of Jesus would consist of Galileans and scattered inhabitants of Judea, who from the time of John’s and Jesus’s baptisms in the Jordanic region had never forgotten their faith. As the fierce inquiries after Jesus by the Jews are heard, a murmur passes through the crowd. Favorable but feeble assertions are heard that he is a good man; to which the charge of being a popular deceiver is retorted. The friends of Jesus are in a timid minority; and even if they were in a majority the organized force is in the hands of the Jews. A quiet doubtless ensued as the conclusion arose, perhaps from the report of his brothers, that he was not to be present at the feast. Things are in this condition for the first three days of the feast, when an unexpected event takes place.

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

Verses 11-13. Then the Jews — The men of Judea, particularly of Jerusalem, not seeing him appear as usual; sought him at the feast — Namely, at the beginning of it; and said, Where is he? — What is become of Jesus? What can have prevented his coming to the feast? As he had formerly attended the principal feasts, and signalized himself by the miracles which he wrought, he had made himself the subject of much discourse and observation. And there was much murmuring among the people — Goggusmov poluv, much whispering: many private debates, especially among those who were come from distant parts. The word murmuring is not proper in this place, as it conveys the notion of discontent and grumbling, which does not appear to be suggested by the original term. It expresses solely the secrecy and caution which the people found it convenient to use in speaking on this subject, being prompted not by their resentments but by their fears. And it stands opposed to parrhsia, openly, which occurs in the next verse. For some said, He is a good man — Eminently pious and benevolent; others — Being under the force of strong prejudices, and suspecting the worst; said, Nay, but he deceiveth the people — Seduces and misleads the ignorant populace, and the wiser part of the nation must see that he will undoubtedly at last draw his followers into ruin, as some other impostors have lately done. See Acts 5:36, 37. Howbeit — Though they thus privately debated the matter among themselves; no man spake openly of him — Namely, in his favour; for fear of the Jews — Of those that were in authority, these being jealous of his growing fame, and looking with a very malignant eye on all who took any peculiar notice of him, or manifested any regard for him. In the mean time, those that thought contemptibly of him, might doubtless have spoken their minds as freely as they pleased, being in no danger of punishment from the rulers or higher classes of the people.

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

Jesus went up into the temple-Directly, without stopping any where else.

Verse 14. 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.

Verses 14-18. Now about the midst of the feast — Which lasted eight days; Jesus went up into the temple and taught — Probably on the sabbath day. His business was to preach the gospel of the kingdom, and he readily did it in every time and place of concourse: and doubtless vast multitudes would be assembled in the temple on this occasion. And the Jews who heard him marvelled — Were amazed, both at the excellence and importance of the doctrines which he delivered, and at the clear, convincing, and forcible manner in which he declared them: saying, How knoweth this man letters, having never learned — How comes he to be so well acquainted with sacred literature, as to be able thus to expound the Scriptures with such propriety and gracefulness; having never learned — Seeing he hath never learned this at any place of education? Jesus answered, My doctrine is not mine — It is not the product of human wisdom: I have neither been taught it by masters, nor have I acquired it by my own study: but his that sent me — It is the doctrine of God, who has inspired me with it because I am his messenger. If any man will do his will — Ean tiv qelh, if any man be willing, especially if he be also desirous and determined, in dependance on divine grace, to do God’s will, as far as he is acquainted with it; he shall know of the doctrine, &c. — A universal rule this with regard to all persons and doctrines. They that are thoroughly willing and desirous to comply with the will of God, shall certainly have his will made known to them. Observe here, reader, who these are: they are such as are impartial and sincere in their inquiries concerning it, and are not biased by any carnal inclinations or interests; they are such as are convinced of the infinite importance of knowing and doing his will, in order to their eternal salvation, being persuaded that only those that know and do it shall enter the kingdom of heaven: Matthew 7:21. They are such as carefully and diligently use the means which God has appointed to be used in order thereto; especially the means of prayer, for supernatural light, and of hearing, reading, and meditating on the word of God. Such shall know the doctrine of Christ, and the will of God; 1st, Because Christ has promised to give them that knowledge, namely, by opening the eyes of their understanding, which he is well able to do. Those who improve the light they have, and carefully walk according to it, shall, by divine grace, have that light increased, and be thereby secured against all destructive and hurtful errors. 2d, Because they are prepared to receive that knowledge. Those that are inclined to submit to the rules of the divine law, are disposed to admit the rays of the divine light. Those whose desire and care it is to resemble God, are in the fittest disposition to become acquainted with him. Whether it be of God, or whether I speak of myself — Pious and good men can easily judge of any teacher, whether he and his doctrine come from God; not only because the divine wisdom and goodness are interested to secure such from capital errors, but because they themselves have no predominant evil inclinations to prejudice them against the truth when it appears; and because they can discern how far any doctrine is conformable to the principles of piety and virtue which they possess. He that speaketh of himself, seeketh his own glory — If one teaches what makes for the advancement of his own worldly interest, or for the gratification of his pride, or any other evil passion, the doers of the will of God will immediately know that such a teacher is an impostor. But he that seeketh his glory that sent him, &c. — Whereas, if a teacher proposes doctrines which have a tendency to reform men, and to advance the glory of God, without regard to the opinion of the world, or to his own temporal interest; the same is true — He must certainly be sent of God, and should not by any means be suspected of imposture; and no unrighteousness is in him — No falsehood, no design to deceive the world. See Macknight.

Ver. 14. About the midst of the feast Jesus went up into the temple and taught. As soon as the reading of the service was over, he stood up by the divine right of all the ancient prophets. Those holy seers having a message from God, must not ask leave of man whether they should deliver it or not. — This was the middle of the feast when the people were more largely gathered from the country; and though the Lord had withdrawn himself from the malice of the scribes, he had compassion on the sheep of Israel going astray. When he stood up, and took the people by surprise, the unnumbered crowds gathered round to hear him expound the law and the prophets in original excellence of doctrine. The soul lifted up the ear. What silence, what attention; and oh how their countenances would brighten at every luminous word which fell from his lips. His enemies stood at a distance, grinding their teeth, and awed by the multitude.

14. Jesus… into the temple, and taught—Jesus himself is suddenly found in the temple, and teaching! There is no proof of anything miraculous about it. But it is his hour now to brave the commotion, to proclaim the truth, and to make a show of the weakness of human power against God.

V. 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 he has never learned this, at any place of education?

Verse 15. 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.

Verses 14-18. Now about the midst of the feast — Which lasted eight days; Jesus went up into the temple and taught — Probably on the sabbath day. His business was to preach the gospel of the kingdom, and he readily did it in every time and place of concourse: and doubtless vast multitudes would be assembled in the temple on this occasion. And the Jews who heard him marvelled — Were amazed, both at the excellence and importance of the doctrines which he delivered, and at the clear, convincing, and forcible manner in which he declared them: saying, How knoweth this man letters, having never learned — How comes he to be so well acquainted with sacred literature, as to be able thus to expound the Scriptures with such propriety and gracefulness; having never learned — Seeing he hath never learned this at any place of education? Jesus answered, My doctrine is not mine — It is not the product of human wisdom: I have neither been taught it by masters, nor have I acquired it by my own study: but his that sent me — It is the doctrine of God, who has inspired me with it because I am his messenger. If any man will do his will — Ean tiv qelh, if any man be willing, especially if he be also desirous and determined, in dependance on divine grace, to do God’s will, as far as he is acquainted with it; he shall know of the doctrine, &c. — A universal rule this with regard to all persons and doctrines. They that are thoroughly willing and desirous to comply with the will of God, shall certainly have his will made known to them. Observe here, reader, who these are: they are such as are impartial and sincere in their inquiries concerning it, and are not biased by any carnal inclinations or interests; they are such as are convinced of the infinite importance of knowing and doing his will, in order to their eternal salvation, being persuaded that only those that know and do it shall enter the kingdom of heaven: Matthew 7:21. They are such as carefully and diligently use the means which God has appointed to be used in order thereto; especially the means of prayer, for supernatural light, and of hearing, reading, and meditating on the word of God. Such shall know the doctrine of Christ, and the will of God; 1st, Because Christ has promised to give them that knowledge, namely, by opening the eyes of their understanding, which he is well able to do. Those who improve the light they have, and carefully walk according to it, shall, by divine grace, have that light increased, and be thereby secured against all destructive and hurtful errors. 2d, Because they are prepared to receive that knowledge. Those that are inclined to submit to the rules of the divine law, are disposed to admit the rays of the divine light. Those whose desire and care it is to resemble God, are in the fittest disposition to become acquainted with him. Whether it be of God, or whether I speak of myself — Pious and good men can easily judge of any teacher, whether he and his doctrine come from God; not only because the divine wisdom and goodness are interested to secure such from capital errors, but because they themselves have no predominant evil inclinations to prejudice them against the truth when it appears; and because they can discern how far any doctrine is conformable to the principles of piety and virtue which they possess. He that speaketh of himself, seeketh his own glory — If one teaches what makes for the advancement of his own worldly interest, or for the gratification of his pride, or any other evil passion, the doers of the will of God will immediately know that such a teacher is an impostor. But he that seeketh his glory that sent him, &c. — Whereas, if a teacher proposes doctrines which have a tendency to reform men, and to advance the glory of God, without regard to the opinion of the world, or to his own temporal interest; the same is true — He must certainly be sent of God, and should not by any means be suspected of imposture; and no unrighteousness is in him — No falsehood, no design to deceive the world. See Macknight.

Ver. 15. How knoweth this man letters, having never learned. A learned man, though he may hide himself, and speak in the simple words of the people, is presently known. His ideas are clear, his words are pure, his figures appropriate, and the scholar is developed. So now, beams of light darted from the fountain of eloquence which dwelt in his breast. His hearers on this grand occasion were a fair association of the Hebrew nation: and when all ranks of men were deeply interested in his discourse, he diverted the course of the adulatory cloud to the glory of the Father, as in the next words.

15. Jews marvelled—Before they have time to adopt any measures these Judaists have, in spite of themselves, heard the discourse of Jesus, and a strange wonder arises, how one not a trained rabbi can discourse so learnedly and wisely. Letters—Sacred literature was all the letters or learning which the Jews had.

Reply of Jesus to the query how he learned to teach, 16-24. His teaching or doctrine is direct from God, and is by him kept, 16-19; they too have a law from God through Moses, but break it in seeking his life. Then occurs a base interruption, 20; which disregarding, Jesus proceeds to illustrate their breach of law and his observance of it in the miracle at Bethesda, 21-34.

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

Verse 16. 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, (Isaiah 11:2,) the Spirit of Jehovah-the Spirit of wisdom, counsel, understanding, might, and knowledge, should rest.

Verses 14-18. Now about the midst of the feast — Which lasted eight days; Jesus went up into the temple and taught — Probably on the sabbath day. His business was to preach the gospel of the kingdom, and he readily did it in every time and place of concourse: and doubtless vast multitudes would be assembled in the temple on this occasion. And the Jews who heard him marvelled — Were amazed, both at the excellence and importance of the doctrines which he delivered, and at the clear, convincing, and forcible manner in which he declared them: saying, How knoweth this man letters, having never learned — How comes he to be so well acquainted with sacred literature, as to be able thus to expound the Scriptures with such propriety and gracefulness; having never learned — Seeing he hath never learned this at any place of education? Jesus answered, My doctrine is not mine — It is not the product of human wisdom: I have neither been taught it by masters, nor have I acquired it by my own study: but his that sent me — It is the doctrine of God, who has inspired me with it because I am his messenger. If any man will do his will — Ean tiv qelh, if any man be willing, especially if he be also desirous and determined, in dependance on divine grace, to do God’s will, as far as he is acquainted with it; he shall know of the doctrine, &c. — A universal rule this with regard to all persons and doctrines. They that are thoroughly willing and desirous to comply with the will of God, shall certainly have his will made known to them. Observe here, reader, who these are: they are such as are impartial and sincere in their inquiries concerning it, and are not biased by any carnal inclinations or interests; they are such as are convinced of the infinite importance of knowing and doing his will, in order to their eternal salvation, being persuaded that only those that know and do it shall enter the kingdom of heaven: Matthew 7:21. They are such as carefully and diligently use the means which God has appointed to be used in order thereto; especially the means of prayer, for supernatural light, and of hearing, reading, and meditating on the word of God. Such shall know the doctrine of Christ, and the will of God; 1st, Because Christ has promised to give them that knowledge, namely, by opening the eyes of their understanding, which he is well able to do. Those who improve the light they have, and carefully walk according to it, shall, by divine grace, have that light increased, and be thereby secured against all destructive and hurtful errors. 2d, Because they are prepared to receive that knowledge. Those that are inclined to submit to the rules of the divine law, are disposed to admit the rays of the divine light. Those whose desire and care it is to resemble God, are in the fittest disposition to become acquainted with him. Whether it be of God, or whether I speak of myself — Pious and good men can easily judge of any teacher, whether he and his doctrine come from God; not only because the divine wisdom and goodness are interested to secure such from capital errors, but because they themselves have no predominant evil inclinations to prejudice them against the truth when it appears; and because they can discern how far any doctrine is conformable to the principles of piety and virtue which they possess. He that speaketh of himself, seeketh his own glory — If one teaches what makes for the advancement of his own worldly interest, or for the gratification of his pride, or any other evil passion, the doers of the will of God will immediately know that such a teacher is an impostor. But he that seeketh his glory that sent him, &c. — Whereas, if a teacher proposes doctrines which have a tendency to reform men, and to advance the glory of God, without regard to the opinion of the world, or to his own temporal interest; the same is true — He must certainly be sent of God, and should not by any means be suspected of imposture; and no unrighteousness is in him — No falsehood, no design to deceive the world. See Macknight.

Ver. 16. My doctrine is not mine, but his that sent me. Christ often makes a distinction between his divine and human nature. Concerning his humanity, he told the disciples that he was going to leave the world. John 16:7, 28. But concerning his divine nature he says, Lo I am with you always, even to the end of the world. Matthew 28:20. Hence, when he ascribes his doctrine to the Father, he speaks of himself modestly as a prophet, whose duty it is to magnify Him that sent him.

16. My doctrine—The words teaching and doctrine mean the same thing. His that sent me—It is God’s own teaching through my lips.

V. 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 is.

Verse 17. If any man wilt do his will, &c.] 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 neighbour 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.

Verses 14-18. Now about the midst of the feast — Which lasted eight days; Jesus went up into the temple and taught — Probably on the sabbath day. His business was to preach the gospel of the kingdom, and he readily did it in every time and place of concourse: and doubtless vast multitudes would be assembled in the temple on this occasion. And the Jews who heard him marvelled — Were amazed, both at the excellence and importance of the doctrines which he delivered, and at the clear, convincing, and forcible manner in which he declared them: saying, How knoweth this man letters, having never learned — How comes he to be so well acquainted with sacred literature, as to be able thus to expound the Scriptures with such propriety and gracefulness; having never learned — Seeing he hath never learned this at any place of education? Jesus answered, My doctrine is not mine — It is not the product of human wisdom: I have neither been taught it by masters, nor have I acquired it by my own study: but his that sent me — It is the doctrine of God, who has inspired me with it because I am his messenger. If any man will do his will — Ean tiv qelh, if any man be willing, especially if he be also desirous and determined, in dependance on divine grace, to do God’s will, as far as he is acquainted with it; he shall know of the doctrine, &c. — A universal rule this with regard to all persons and doctrines. They that are thoroughly willing and desirous to comply with the will of God, shall certainly have his will made known to them. Observe here, reader, who these are: they are such as are impartial and sincere in their inquiries concerning it, and are not biased by any carnal inclinations or interests; they are such as are convinced of the infinite importance of knowing and doing his will, in order to their eternal salvation, being persuaded that only those that know and do it shall enter the kingdom of heaven: Matthew 7:21. They are such as carefully and diligently use the means which God has appointed to be used in order thereto; especially the means of prayer, for supernatural light, and of hearing, reading, and meditating on the word of God. Such shall know the doctrine of Christ, and the will of God; 1st, Because Christ has promised to give them that knowledge, namely, by opening the eyes of their understanding, which he is well able to do. Those who improve the light they have, and carefully walk according to it, shall, by divine grace, have that light increased, and be thereby secured against all destructive and hurtful errors. 2d, Because they are prepared to receive that knowledge. Those that are inclined to submit to the rules of the divine law, are disposed to admit the rays of the divine light. Those whose desire and care it is to resemble God, are in the fittest disposition to become acquainted with him. Whether it be of God, or whether I speak of myself — Pious and good men can easily judge of any teacher, whether he and his doctrine come from God; not only because the divine wisdom and goodness are interested to secure such from capital errors, but because they themselves have no predominant evil inclinations to prejudice them against the truth when it appears; and because they can discern how far any doctrine is conformable to the principles of piety and virtue which they possess. He that speaketh of himself, seeketh his own glory — If one teaches what makes for the advancement of his own worldly interest, or for the gratification of his pride, or any other evil passion, the doers of the will of God will immediately know that such a teacher is an impostor. But he that seeketh his glory that sent him, &c. — Whereas, if a teacher proposes doctrines which have a tendency to reform men, and to advance the glory of God, without regard to the opinion of the world, or to his own temporal interest; the same is true — He must certainly be sent of God, and should not by any means be suspected of imposture; and no unrighteousness is in him — No falsehood, no design to deceive the world. See Macknight.

Ver. 17. If any man will do his will, he shall, in the paths of piety and obedience, receive a witness in his own breast that my doctrine is of God. If we seek for truth, we must renounce the giddy scenes of life, and approach the heavenly throne with humility of heart. Then the truth will make us free from the fear of man.

17. Any man will do—More correctly, If any man wills to do his will. The first word will is not the auxiliary verb, but is the verb to will, to purpose, to put forth a volition. He who in his heart truly and persistently purposes to do the divine will, will be taught the way and the truth. Hence the failure of these Jews to find the truth in Christ. They had no will to do God’s will. They freely chose error and death.

V. 18. There is no unrighteousness in him-No deceit or falsehood.

Verse 18. He that speaketh of himself, &c.] 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.

And no unrighteousness is in him.] Or, there is no falsehood in him: so the word adikia should be translated here; and it is frequently used by the Septuagint for rqv sheker, a lie, falsehood, &c. See in Psalms 52:3Psalm 52:3; 119:29, 69, 104, 163; 144:8. This is its meaning in Romans 2:8; where adikia, falsehood, is put in opposition to alhqeia, truth.

Verses 14-18. Now about the midst of the feast — Which lasted eight days; Jesus went up into the temple and taught — Probably on the sabbath day. His business was to preach the gospel of the kingdom, and he readily did it in every time and place of concourse: and doubtless vast multitudes would be assembled in the temple on this occasion. And the Jews who heard him marvelled — Were amazed, both at the excellence and importance of the doctrines which he delivered, and at the clear, convincing, and forcible manner in which he declared them: saying, How knoweth this man letters, having never learned — How comes he to be so well acquainted with sacred literature, as to be able thus to expound the Scriptures with such propriety and gracefulness; having never learned — Seeing he hath never learned this at any place of education? Jesus answered, My doctrine is not mine — It is not the product of human wisdom: I have neither been taught it by masters, nor have I acquired it by my own study: but his that sent me — It is the doctrine of God, who has inspired me with it because I am his messenger. If any man will do his will — Ean tiv qelh, if any man be willing, especially if he be also desirous and determined, in dependance on divine grace, to do God’s will, as far as he is acquainted with it; he shall know of the doctrine, &c. — A universal rule this with regard to all persons and doctrines. They that are thoroughly willing and desirous to comply with the will of God, shall certainly have his will made known to them. Observe here, reader, who these are: they are such as are impartial and sincere in their inquiries concerning it, and are not biased by any carnal inclinations or interests; they are such as are convinced of the infinite importance of knowing and doing his will, in order to their eternal salvation, being persuaded that only those that know and do it shall enter the kingdom of heaven: Matthew 7:21. They are such as carefully and diligently use the means which God has appointed to be used in order thereto; especially the means of prayer, for supernatural light, and of hearing, reading, and meditating on the word of God. Such shall know the doctrine of Christ, and the will of God; 1st, Because Christ has promised to give them that knowledge, namely, by opening the eyes of their understanding, which he is well able to do. Those who improve the light they have, and carefully walk according to it, shall, by divine grace, have that light increased, and be thereby secured against all destructive and hurtful errors. 2d, Because they are prepared to receive that knowledge. Those that are inclined to submit to the rules of the divine law, are disposed to admit the rays of the divine light. Those whose desire and care it is to resemble God, are in the fittest disposition to become acquainted with him. Whether it be of God, or whether I speak of myself — Pious and good men can easily judge of any teacher, whether he and his doctrine come from God; not only because the divine wisdom and goodness are interested to secure such from capital errors, but because they themselves have no predominant evil inclinations to prejudice them against the truth when it appears; and because they can discern how far any doctrine is conformable to the principles of piety and virtue which they possess. He that speaketh of himself, seeketh his own glory — If one teaches what makes for the advancement of his own worldly interest, or for the gratification of his pride, or any other evil passion, the doers of the will of God will immediately know that such a teacher is an impostor. But he that seeketh his glory that sent him, &c. — Whereas, if a teacher proposes doctrines which have a tendency to reform men, and to advance the glory of God, without regard to the opinion of the world, or to his own temporal interest; the same is true — He must certainly be sent of God, and should not by any means be suspected of imposture; and no unrighteousness is in him — No falsehood, no design to deceive the world. See Macknight.

18. His own glory—Jesus preserved his rectitude by seeking God’s will and glory alone; the Jew lost his by seeking his own glory, disregarding God’s will, and breaking God’s law.

V. 19. But ye are unrighteous; for ye violate the very law which ye profess so much zeal for.

Verse 19. Did not Moses give you the law, &c.] 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, John 5:9, 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?

Verses 19, 20. Did not Moses give you the law — As if he had said, But you are unrighteous; for you violate the very law for which you profess so much zeal. There is a remarkable beauty in this sudden turn of the sentiment. Some of the Jews called Jesus a false prophet: because on the sabbath day he had healed the impotent man at the pool of Bethesda, (John 5:9,) pretending that it was a gross violation of the law of Moses, such as no good man, far less a prophet, would be guilty of. In answer to these evil surmises, he told them plainly, that however much they pretended to reverence the authority of Moses in his law, they made no scruple to violate the most sacred of his precepts; having entered into a resolution of murdering him, directly contrary to every Law of God and man; and being now employed in laying secret plots against his life: a reproof this, which came in with singular propriety and force, immediately after Jesus had, by the most convincing arguments, proved his mission from God. The people answered, Thou hast a devil — Either thou art mad, or thou art actuated by the malice of the devil, or by a lying spirit; who goeth about to kill thee? — Probably these, who spake thus, came from distant parts of the country, and did not know the design of the priests and rulers.

19. None… keepeth the law… kill me—A glaring instance in proof. Ever since the miracle at Bethesda, (John 5:2-16,) the Jews have plotted his death, (John 5:16; 7:1, 13, 25.)

V. 20. The people answered, Thou hast a devil-A lying spirit. Who seeketh to kill thee?-These, coming from distant parts, probably did not know the design of the priests and rulers.

Verse 20. 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 oi ioudaioi, the Jews, be received instead of o oclov, 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 Clarke’s note on “John 7:26”.

Verses 19, 20. Did not Moses give you the law — As if he had said, But you are unrighteous; for you violate the very law for which you profess so much zeal. There is a remarkable beauty in this sudden turn of the sentiment. Some of the Jews called Jesus a false prophet: because on the sabbath day he had healed the impotent man at the pool of Bethesda, (John 5:9,) pretending that it was a gross violation of the law of Moses, such as no good man, far less a prophet, would be guilty of. In answer to these evil surmises, he told them plainly, that however much they pretended to reverence the authority of Moses in his law, they made no scruple to violate the most sacred of his precepts; having entered into a resolution of murdering him, directly contrary to every Law of God and man; and being now employed in laying secret plots against his life: a reproof this, which came in with singular propriety and force, immediately after Jesus had, by the most convincing arguments, proved his mission from God. The people answered, Thou hast a devil — Either thou art mad, or thou art actuated by the malice of the devil, or by a lying spirit; who goeth about to kill thee? — Probably these, who spake thus, came from distant parts of the country, and did not know the design of the priests and rulers.

Ver. 20. Thou hast a devil. A wicked word from one of the scribes. The common people had no idea that the jewish council sought to kill him, and those who knew it were ashamed to avow it; therefore this was vulgarly said by some unbeliever, as though Jesus had an evil genius, who drove him out of his mind.

20. The people—This base interruption seems to be ejaculated from his enemies in the crowd. His imputation of murderous purpose they denounce as the frenzy of one possessed. The utterers might have supposed they spoke truth; but there are others in the crowd (verse 25) that know the reality of the murderous intent.

V. 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.

Verse 21. I have done one work] That of curing the impotent man, already referred to. See John 5:9.

And ye all marvel.] or, ye all marvel because of this. Some have dia touto, in connection with qaumazete, 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 Ælian. All the eminent critics are on the side of this arrangement of the words.

Verses 21-24. Jesus answered, I have done one good work, and ye all marvel — I have done a miracle of an extraordinary kind on the sabbath day, an action which ye think inconsistent with the character of a good man, and therefore ye wonder that I should have performed it. But I can easily vindicate my character, by an argument which it is not in your power to gainsay. Moses therefore gave you circumcision — That is, the law of circumcision. Dr. Campbell joins the words dai touto, here rendered therefore, to the end of the former verse, following Theophylact, and some whom he terms “our best authors,” observing, that “nothing can be more incongruously connected than the words are in the English, and most other modern translations; where our Lord’s performing a miracle is represented as the cause why Moses gave them circumcision.” Thus also Doddridge, Wesley, Wynne, and Worsley, who translate the last clause of the preceding verse, I have done one work, and ye all marvel at it, or, on account of it. If we retain the common pointing, as all the versions do, the interpretation of this verse (verse 22) must be, Because that Moses gave you the precept concerning circumcision, ye even circumcise a man on the sabbath day. But the correction just now proposed makes the sense more clear and elegant, thus: Moses gave you the law of circumcision, (though indeed it was far more ancient than he, being a precept enjoined to and observed by, the patriarchs,) and on the sabbath day ye circumcise a man. If a man receive circumcision on the sabbath day, that the law of Moses may not be broken — The precept of circumcision required, that every male should be circumcised the eighth day from his birth. Though the eighth day happened on the sabbath, this ceremony was not deferred: and the law of circumcision vacated the law of the sabbath. Are ye angry at me, because I have made a man every whit whole — Or, have made a whole man sound; on the sabbath day? — Since you think yourselves bound to dispense with the strict observation of the sabbath for the sake of another precept, which is only of a ceremonial nature, how can ye be angry with me, because, in pursuance of the great end of all the divine laws, I have cured a man who was infirm in all his members, and that with far less bodily labour than that with which you perform the ceremony of circumcision, and cure the wound that is made by it? Judge not according to the appearance, &c. — Consider the nature of the things, and judge impartially, without regard to your own prejudices, or the superstition of your teachers. Dr. Campbell renders the clause, Judge not from personal regards, thinking that translation gives more exactly the sense of the original expression, mh krinete kat’ oyin. “There can be no question,” says he, “that this precept is of the same import with those which enjoin strict impartiality between the parties, or to have no respect of persons in judgment. The application of it is obvious on this occasion. If the Jews had been strictly impartial and equitable, they would have seen that they could not vindicate Moses for enjoining such a violation of the sabbatical rest as was occasioned by circumcising, while they condemned Jesus for his miraculous cures, which required less labour, and were not less evidently calculated for promoting a good end. Nay, they could not excuse themselves for the one practice, if Jesus was blameable for the other.”

Ver. 21-24. I have done one work, and ye all marvel, referring to his having healed on the sabbath day a man who had been lame for thirty eight years, as in John 5:5. Now Moses enjoined, as Abraham, Isaac, and Jacob had done before, that every male must be circumcised on the eighth day. Why then seek to kill me for healing on that day, seeing you yourselves wound, and apply the healing salve on that day? They could not reply, but their malice still remained.

21. Jesus answered—He disregards the interruption, and prosecutes his argument to show how they break the law of Moses while he does the will of God, (21-24.) In his miracle at Bethesda, he argues, he as truly did the will of God by healing on the Sabbath day as they observe the law of Moses in circumcising on the Sabbath day. The law of the Sabbath is truly broken in neither case. For both were religious and holy acts on the Sabbath day, in accordance with God’s will and law.

V. 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 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?

Verse 22. 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: Genesis 17:9, 10, &c. 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, Leviticus 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.

Verses 21-24. Jesus answered, I have done one good work, and ye all marvel — I have done a miracle of an extraordinary kind on the sabbath day, an action which ye think inconsistent with the character of a good man, and therefore ye wonder that I should have performed it. But I can easily vindicate my character, by an argument which it is not in your power to gainsay. Moses therefore gave you circumcision — That is, the law of circumcision. Dr. Campbell joins the words dai touto, here rendered therefore, to the end of the former verse, following Theophylact, and some whom he terms “our best authors,” observing, that “nothing can be more incongruously connected than the words are in the English, and most other modern translations; where our Lord’s performing a miracle is represented as the cause why Moses gave them circumcision.” Thus also Doddridge, Wesley, Wynne, and Worsley, who translate the last clause of the preceding verse, I have done one work, and ye all marvel at it, or, on account of it. If we retain the common pointing, as all the versions do, the interpretation of this verse (verse 22) must be, Because that Moses gave you the precept concerning circumcision, ye even circumcise a man on the sabbath day. But the correction just now proposed makes the sense more clear and elegant, thus: Moses gave you the law of circumcision, (though indeed it was far more ancient than he, being a precept enjoined to and observed by, the patriarchs,) and on the sabbath day ye circumcise a man. If a man receive circumcision on the sabbath day, that the law of Moses may not be broken — The precept of circumcision required, that every male should be circumcised the eighth day from his birth. Though the eighth day happened on the sabbath, this ceremony was not deferred: and the law of circumcision vacated the law of the sabbath. Are ye angry at me, because I have made a man every whit whole — Or, have made a whole man sound; on the sabbath day? — Since you think yourselves bound to dispense with the strict observation of the sabbath for the sake of another precept, which is only of a ceremonial nature, how can ye be angry with me, because, in pursuance of the great end of all the divine laws, I have cured a man who was infirm in all his members, and that with far less bodily labour than that with which you perform the ceremony of circumcision, and cure the wound that is made by it? Judge not according to the appearance, &c. — Consider the nature of the things, and judge impartially, without regard to your own prejudices, or the superstition of your teachers. Dr. Campbell renders the clause, Judge not from personal regards, thinking that translation gives more exactly the sense of the original expression, mh krinete kat’ oyin. “There can be no question,” says he, “that this precept is of the same import with those which enjoin strict impartiality between the parties, or to have no respect of persons in judgment. The application of it is obvious on this occasion. If the Jews had been strictly impartial and equitable, they would have seen that they could not vindicate Moses for enjoining such a violation of the sabbatical rest as was occasioned by circumcising, while they condemned Jesus for his miraculous cures, which required less labour, and were not less evidently calculated for promoting a good end. Nay, they could not excuse themselves for the one practice, if Jesus was blameable for the other.”

Ver. 21-24. I have done one work, and ye all marvel, referring to his having healed on the sabbath day a man who had been lame for thirty eight years, as in John 5:5. Now Moses enjoined, as Abraham, Isaac, and Jacob had done before, that every male must be circumcised on the eighth day. Why then seek to kill me for healing on that day, seeing you yourselves wound, and apply the healing salve on that day? They could not reply, but their malice still remained.

22. Of the fathers—Given first to Abraham by God, it was incorporated into the Mosaic law. This did not make it prior to the Sabbath; for that was at the creation.

Verse 23. 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, olon anqrpon, should be translated, the whole man; and that the meaning is, that the blessed Saviour 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 olon, cwlon 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.

Verses 21-24. Jesus answered, I have done one good work, and ye all marvel — I have done a miracle of an extraordinary kind on the sabbath day, an action which ye think inconsistent with the character of a good man, and therefore ye wonder that I should have performed it. But I can easily vindicate my character, by an argument which it is not in your power to gainsay. Moses therefore gave you circumcision — That is, the law of circumcision. Dr. Campbell joins the words dai touto, here rendered therefore, to the end of the former verse, following Theophylact, and some whom he terms “our best authors,” observing, that “nothing can be more incongruously connected than the words are in the English, and most other modern translations; where our Lord’s performing a miracle is represented as the cause why Moses gave them circumcision.” Thus also Doddridge, Wesley, Wynne, and Worsley, who translate the last clause of the preceding verse, I have done one work, and ye all marvel at it, or, on account of it. If we retain the common pointing, as all the versions do, the interpretation of this verse (verse 22) must be, Because that Moses gave you the precept concerning circumcision, ye even circumcise a man on the sabbath day. But the correction just now proposed makes the sense more clear and elegant, thus: Moses gave you the law of circumcision, (though indeed it was far more ancient than he, being a precept enjoined to and observed by, the patriarchs,) and on the sabbath day ye circumcise a man. If a man receive circumcision on the sabbath day, that the law of Moses may not be broken — The precept of circumcision required, that every male should be circumcised the eighth day from his birth. Though the eighth day happened on the sabbath, this ceremony was not deferred: and the law of circumcision vacated the law of the sabbath. Are ye angry at me, because I have made a man every whit whole — Or, have made a whole man sound; on the sabbath day? — Since you think yourselves bound to dispense with the strict observation of the sabbath for the sake of another precept, which is only of a ceremonial nature, how can ye be angry with me, because, in pursuance of the great end of all the divine laws, I have cured a man who was infirm in all his members, and that with far less bodily labour than that with which you perform the ceremony of circumcision, and cure the wound that is made by it? Judge not according to the appearance, &c. — Consider the nature of the things, and judge impartially, without regard to your own prejudices, or the superstition of your teachers. Dr. Campbell renders the clause, Judge not from personal regards, thinking that translation gives more exactly the sense of the original expression, mh krinete kat’ oyin. “There can be no question,” says he, “that this precept is of the same import with those which enjoin strict impartiality between the parties, or to have no respect of persons in judgment. The application of it is obvious on this occasion. If the Jews had been strictly impartial and equitable, they would have seen that they could not vindicate Moses for enjoining such a violation of the sabbatical rest as was occasioned by circumcising, while they condemned Jesus for his miraculous cures, which required less labour, and were not less evidently calculated for promoting a good end. Nay, they could not excuse themselves for the one practice, if Jesus was blameable for the other.”

Ver. 21-24. I have done one work, and ye all marvel, referring to his having healed on the sabbath day a man who had been lame for thirty eight years, as in John 5:5. Now Moses enjoined, as Abraham, Isaac, and Jacob had done before, that every male must be circumcised on the eighth day. Why then seek to kill me for healing on that day, seeing you yourselves wound, and apply the healing salve on that day? They could not reply, but their malice still remained.

23. Circumcision… every whit whole—There is here, no doubt, an allusion to the physical contrast, Circumcision is mutilation; the healing was making whole. The exertion of physical power in both cases is equally palpable and strong; so that, physically, they would equally be work, and both would break the Sabbath were they not both and equally religious acts. The miracle was a religious act, as being an organic part of the scheme of God in man’s redemption, as truly as the Sabbath itself.

Verse 24. 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 endeavour 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.

Verses 21-24. Jesus answered, I have done one good work, and ye all marvel — I have done a miracle of an extraordinary kind on the sabbath day, an action which ye think inconsistent with the character of a good man, and therefore ye wonder that I should have performed it. But I can easily vindicate my character, by an argument which it is not in your power to gainsay. Moses therefore gave you circumcision — That is, the law of circumcision. Dr. Campbell joins the words dai touto, here rendered therefore, to the end of the former verse, following Theophylact, and some whom he terms “our best authors,” observing, that “nothing can be more incongruously connected than the words are in the English, and most other modern translations; where our Lord’s performing a miracle is represented as the cause why Moses gave them circumcision.” Thus also Doddridge, Wesley, Wynne, and Worsley, who translate the last clause of the preceding verse, I have done one work, and ye all marvel at it, or, on account of it. If we retain the common pointing, as all the versions do, the interpretation of this verse (verse 22) must be, Because that Moses gave you the precept concerning circumcision, ye even circumcise a man on the sabbath day. But the correction just now proposed makes the sense more clear and elegant, thus: Moses gave you the law of circumcision, (though indeed it was far more ancient than he, being a precept enjoined to and observed by, the patriarchs,) and on the sabbath day ye circumcise a man. If a man receive circumcision on the sabbath day, that the law of Moses may not be broken — The precept of circumcision required, that every male should be circumcised the eighth day from his birth. Though the eighth day happened on the sabbath, this ceremony was not deferred: and the law of circumcision vacated the law of the sabbath. Are ye angry at me, because I have made a man every whit whole — Or, have made a whole man sound; on the sabbath day? — Since you think yourselves bound to dispense with the strict observation of the sabbath for the sake of another precept, which is only of a ceremonial nature, how can ye be angry with me, because, in pursuance of the great end of all the divine laws, I have cured a man who was infirm in all his members, and that with far less bodily labour than that with which you perform the ceremony of circumcision, and cure the wound that is made by it? Judge not according to the appearance, &c. — Consider the nature of the things, and judge impartially, without regard to your own prejudices, or the superstition of your teachers. Dr. Campbell renders the clause, Judge not from personal regards, thinking that translation gives more exactly the sense of the original expression, mh krinete kat’ oyin. “There can be no question,” says he, “that this precept is of the same import with those which enjoin strict impartiality between the parties, or to have no respect of persons in judgment. The application of it is obvious on this occasion. If the Jews had been strictly impartial and equitable, they would have seen that they could not vindicate Moses for enjoining such a violation of the sabbatical rest as was occasioned by circumcising, while they condemned Jesus for his miraculous cures, which required less labour, and were not less evidently calculated for promoting a good end. Nay, they could not excuse themselves for the one practice, if Jesus was blameable for the other.”

Ver. 21-24. I have done one work, and ye all marvel, referring to his having healed on the sabbath day a man who had been lame for thirty eight years, as in John 5:5. Now Moses enjoined, as Abraham, Isaac, and Jacob had done before, that every male must be circumcised on the eighth day. Why then seek to kill me for healing on that day, seeing you yourselves wound, and apply the healing salve on that day? They could not reply, but their malice still remained.

24. According to the appearance—By the mere external act, as if that settled in all cases its right or wrong. Righteous judgment—Applying the principles of conscience to the nature of the deed and motive. True religion has this proof of its genuineness namely, that it agrees with and truly quickens and strengthens our conscience.

Reasonings of the Jerusalemites and Jesus’s reply, 25-29. The Lord’s reference in verse 23, to his miracle at Bethesda, (v, 2-9,) months before, awakens the recollections of a number of permanent inhabitants of the capital of his person, miracle, and the conspiracy of the Jews against him.

Verses 25-27. Then — While our Lord was thus discoursing in the temple; some of them of Jerusalem — Some of the inhabitants of the city, who knew more of the designs of the sanhedrim than the others who had spoken before; said, Is not this he whom they seek to kill? — Seek an opportunity to put to death? But lo — He is not only come up hither to the feast, but speaks openly and freely in the very temple itself, and they are so far from seizing him, that they do not so much as say any thing to prohibit him. Do the rulers know indeed — Are they now fully convinced; that this is the very Christ — And that therefore they were mistaken in their former censures? Howbeit, we know this man, whence he is — And therefore have sufficient reason to conclude, that he cannot be the Messiah: for, when Christ cometh, no man knoweth whence he is — This Jewish tradition was true in regard to his pre-existing and divine nature: in that respect, according to the obvious popular sense of Isaiah 53:8, 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. And “it is evident from Matthew 2:4, 5, that the Jews apprehended the Messiah was to be born at Bethlehem; and from a multitude of other places, that they knew he was to be a descendant of David.” Archbishop Tillotson supposes, that the words, no man knoweth whence he is, “refer to an expectation the Jews had, that he would be born of a virgin. As for the notion which Justin Martyr mentions, that the Messiah should, for a while, be hid, it seems more modern, and they must put a strange interpretation on Isaiah 53:8; Micah 5:2; and <19B004>Psalm 110:4, to draw any such consequence from these passages, as Dr. Whitby and M. L’Enfant suppose they did.” — Doddridge.

25. Seek to kill—Thus refuting the interruption of the others in verse 20.

Verse 26. That this is the very Christ?] In most of the common printed editions alhqwv 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 alhqwv, in this verse, should be omitted, it seeming quite unnecessary, if not inaccurate, when the words alhqwv egnwsan, 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, &c., against him.

Our Lord addresses himself in this discourse principally to his enemies. The strange Jews were those who were astonished when Christ said, John 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, &c., had at last been convinced that Jesus was the Messiah.

Verses 25-27. Then — While our Lord was thus discoursing in the temple; some of them of Jerusalem — Some of the inhabitants of the city, who knew more of the designs of the sanhedrim than the others who had spoken before; said, Is not this he whom they seek to kill? — Seek an opportunity to put to death? But lo — He is not only come up hither to the feast, but speaks openly and freely in the very temple itself, and they are so far from seizing him, that they do not so much as say any thing to prohibit him. Do the rulers know indeed — Are they now fully convinced; that this is the very Christ — And that therefore they were mistaken in their former censures? Howbeit, we know this man, whence he is — And therefore have sufficient reason to conclude, that he cannot be the Messiah: for, when Christ cometh, no man knoweth whence he is — This Jewish tradition was true in regard to his pre-existing and divine nature: in that respect, according to the obvious popular sense of Isaiah 53:8, 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. And “it is evident from Matthew 2:4, 5, that the Jews apprehended the Messiah was to be born at Bethlehem; and from a multitude of other places, that they knew he was to be a descendant of David.” Archbishop Tillotson supposes, that the words, no man knoweth whence he is, “refer to an expectation the Jews had, that he would be born of a virgin. As for the notion which Justin Martyr mentions, that the Messiah should, for a while, be hid, it seems more modern, and they must put a strange interpretation on Isaiah 53:8; Micah 5:2; and <19B004>Psalm 110:4, to draw any such consequence from these passages, as Dr. Whitby and M. L’Enfant suppose they did.” — Doddridge.

26. Do the rulers know indeed—Do they now cease to assail him because they have secretly discovered the truth of his Messiahship. So strong were these proofs that these Jerusalemites suspect that the rulers in their hearts believe him to be the Christ.

V. 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 to his human nature, for both his family and the place of his birth were plainly foretold.

Verse 27. 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 John 7:42. But, from Isaiah Isaiah 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: John 6:42, Is not this Jesus, the son of Joseph, whose father and mother we know?

Verses 25-27. Then — While our Lord was thus discoursing in the temple; some of them of Jerusalem — Some of the inhabitants of the city, who knew more of the designs of the sanhedrim than the others who had spoken before; said, Is not this he whom they seek to kill? — Seek an opportunity to put to death? But lo — He is not only come up hither to the feast, but speaks openly and freely in the very temple itself, and they are so far from seizing him, that they do not so much as say any thing to prohibit him. Do the rulers know indeed — Are they now fully convinced; that this is the very Christ — And that therefore they were mistaken in their former censures? Howbeit, we know this man, whence he is — And therefore have sufficient reason to conclude, that he cannot be the Messiah: for, when Christ cometh, no man knoweth whence he is — This Jewish tradition was true in regard to his pre-existing and divine nature: in that respect, according to the obvious popular sense of Isaiah 53:8, 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. And “it is evident from Matthew 2:4, 5, that the Jews apprehended the Messiah was to be born at Bethlehem; and from a multitude of other places, that they knew he was to be a descendant of David.” Archbishop Tillotson supposes, that the words, no man knoweth whence he is, “refer to an expectation the Jews had, that he would be born of a virgin. As for the notion which Justin Martyr mentions, that the Messiah should, for a while, be hid, it seems more modern, and they must put a strange interpretation on Isaiah 53:8; Micah 5:2; and <19B004>Psalm 110:4, to draw any such consequence from these passages, as Dr. Whitby and M. L’Enfant suppose they did.” — Doddridge.

Ver. 27. When Christ cometh, no man knoweth whence he is. This is a striking confession of the ignorance of the jews, for many of the prophets had announced his descent in David’s line. Isaiah 11:1. Ezekiel 24. Micah also had said that he should be born in Bethlehem. And as to his divine nature, the veil was on their hearts. They overlooked the scriptures declaring that he came from the bosom of the Father, and that his generation was unutterable. Proverbs 8:22. John 1:18. Truly, men perish for want of knowledge. — If we go to the rabbins, the veil of darkness and unbelief is unremoved. They say he must be born in Bethlehem, and then go away, and hide himself for an unknown period of years, and then come and save them. Rabbi Jotten, as quoted on Psalms 85:11Psalm 85:11, said that the Messiah should not be born as other men, but spring as a humble plant out of the earth.

27. Howbeit—Notwithstanding this appearance in his favour. No man knoweth whence—Contrary to the theory of these Jerusalemites, prophecy had foretold the descent of the Messiah, namely, from David; and the place of his birth, Bethlehem. Yet there are passages, such as Isaiah 53:8, Micah 5:2. which maintain the mystery of his origin, which Jesus rightly explains in the next verse by applying to his divine nature.

V. 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, nor that I am sent from God.

Verse 28. 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.

Verse 28. Then cried Jesus — Probably with a loud and earnest voice, and with allusion to the words which they had just spoken in a private manner to each other, and which they imagined he could not have heard, as he taught in the temple at some distance from them; Ye both know me, and ye know whence I am — Or, as it seems the clause should rather be rendered, Do you know both me, and know whence I am? Thus it is read by Doddridge, Wesley, Wynne, and also by Campbell, who observes upon it, “As the words are plainly capable of being read as an interrogation, it is, in every respect, most eligible to translate them so in this place. In the way they are commonly rendered they contain a direct contradiction to what our Lord says, John 8:14, 19. Nor does it satisfy that both may be true in different senses, since these different senses do not appear from the context. Nay, in effect, he contradicts them in the same breath, inasmuch as he tells the people, that they know not him who sent him. When they said, We know whence this man is, the same thing was evidently meant as when they said, (John 6:42,) Is not this Jesus, the son of Joseph, whose father and mother we know? Now our Lord tells them plainly, that they did not know his father, and consequently could not tell whence (that is, of what parentage) he was. And I am not come of myself — With vain and false pretences to a divine mission; but he that sent me — And gives daily proof thereof, by the miracles which I perform in his name; is true — And therefore will not bear witness to a deceiver. Or, as the words may be paraphrased, “Though you pretend to know me and whence I am, it does not follow that I am destitute of the prophetical characters of the Messiah, and an impostor, come to you of my own accord. I am really sent to you by God, who is true in all the prophecies he uttered by his servants concerning the Messiah, for they are all fulfilled in me.” But him you know not — On the contrary, “You are wholly ignorant of his blessed perfections and gracious counsels, and have no inclination to obey his will.”

Ver. 28, 29. Then cried Jesus in the temple — ye both know me, and ye know whence I am. When men have rebutted certain divine truths, we must enforce them in stronger words, for our salvation is connected with a right knowledge of the person and glory of Christ. We, like the jews, know whence he is, as to the flesh, but we must know his divinity, and who it is that sent him into the world, saying, “They will reverence my Son.” This truth the Saviour uttered in the most open manner. I know him, for I am from him, and he hath sent me. — Then the jews knew that he spake of his divinity, and sought to lay hands upon him, and to put him to death for blasphemy.

28. Cried Jesus—Over the murmur and mutual disputation of the mixed multitude the voice of Jesus peals in one bold testimony to his own mission. Ye both know me—We do not here (like Stier and Alford) find any “irony;” but a firm affirmation that they knew his human, but not his divine origin. That during the testimony of John to Jesus, the parentage, descent, and birthplace of the latter should be made matter of inquiry and information we cannot doubt. Humanly, then, he was known to them. He… whom ye know not—God, indeed, they knew; but God as the Father and fountain of Christ they knew not.

Attempts to apprehend Jesus, and his response, 30-36. This bold self-assertion by Jesus, rung in loud tones through the temple audience room, excites some of the Judaists to the earnest wish to seize his person; but a supernatural awe unnerves their purpose. His hour for submission had not come. See note on John 2:4.

V. 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 I am?

Verse 29. But I know him: for I am from him] Instead of eimì, I am, some editions, the Syriac Hieros. read eimi, I came, according to the Attics. Nonnus confirms this reading by paraphrasing the word by elhluqa, 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 eimi, I came, seems too refined.

Ver. 28, 29. Then cried Jesus in the temple — ye both know me, and ye know whence I am. When men have rebutted certain divine truths, we must enforce them in stronger words, for our salvation is connected with a right knowledge of the person and glory of Christ. We, like the jews, know whence he is, as to the flesh, but we must know his divinity, and who it is that sent him into the world, saying, “They will reverence my Son.” This truth the Saviour uttered in the most open manner. I know him, for I am from him, and he hath sent me. — Then the jews knew that he spake of his divinity, and sought to lay hands upon him, and to put him to death for blasphemy.

V. 30. His hour-The time of his suffering.

Verses 30-32. Then they sought to take him — “The defence which he made did not pacify his enemies, for some of them would gladly have apprehended him; however, none of them had the courage to lay hands on him, being restrained by Providence, because the season of his sufferings was not yet come.” And many of the people believed on him — “In the mean time the miracle which he had lately performed on the infirm man was so great and so well known, and this defence, by which he justified himself, so clear and convincing, that many of the people believed on him publicly affirming, that he was the Messiah.” The Pharisees heard that the people murmured — Or, whispered, rather, see on verse 12; such things concerning him — And were greatly displeased and alarmed at it; and, with the other members of the sanhedrim, particularly the chief priests, among whom were many Sadducees, (Acts 4:1,) sent officers — From the chamber in which they held their council, into the adjacent court of the temple; to take him — To apprehend and bring him before them, thinking thus, it seems, to confute his pretensions, and punish him. This, as appears from verses 45, 50, 53, took place on the last and great day of the feast.

Verse 31. Will he do more miracles] It was the belief of the Jews, and they founded it upon Isaiah 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.

Verses 30-32. Then they sought to take him — “The defence which he made did not pacify his enemies, for some of them would gladly have apprehended him; however, none of them had the courage to lay hands on him, being restrained by Providence, because the season of his sufferings was not yet come.” And many of the people believed on him — “In the mean time the miracle which he had lately performed on the infirm man was so great and so well known, and this defence, by which he justified himself, so clear and convincing, that many of the people believed on him publicly affirming, that he was the Messiah.” The Pharisees heard that the people murmured — Or, whispered, rather, see on verse 12; such things concerning him — And were greatly displeased and alarmed at it; and, with the other members of the sanhedrim, particularly the chief priests, among whom were many Sadducees, (Acts 4:1,) sent officers — From the chamber in which they held their council, into the adjacent court of the temple; to take him — To apprehend and bring him before them, thinking thus, it seems, to confute his pretensions, and punish him. This, as appears from verses 45, 50, 53, took place on the last and great day of the feast.

31. The people—See note on verse 10. Miracles—This many so far believed as to recognize that he possessed a supernatural commission authenticated by supernatural deeds. There was no reliable faith of the heart. Jesus could not commit himself to them as faithful followers.

Verse 32. The people murmured such things] The people began to be convinced that he was the Messiah; and this being generally whispered about, the Pharisees, &c., thought it high time to put him to death, lest the people should believe on him; therefore they sent officers to take him.

Verses 30-32. Then they sought to take him — “The defence which he made did not pacify his enemies, for some of them would gladly have apprehended him; however, none of them had the courage to lay hands on him, being restrained by Providence, because the season of his sufferings was not yet come.” And many of the people believed on him — “In the mean time the miracle which he had lately performed on the infirm man was so great and so well known, and this defence, by which he justified himself, so clear and convincing, that many of the people believed on him publicly affirming, that he was the Messiah.” The Pharisees heard that the people murmured — Or, whispered, rather, see on verse 12; such things concerning him — And were greatly displeased and alarmed at it; and, with the other members of the sanhedrim, particularly the chief priests, among whom were many Sadducees, (Acts 4:1,) sent officers — From the chamber in which they held their council, into the adjacent court of the temple; to take him — To apprehend and bring him before them, thinking thus, it seems, to confute his pretensions, and punish him. This, as appears from verses 45, 50, 53, took place on the last and great day of the feast.

32. The Pharisees—To which sect the rulers belonged. Heard—Though these bystanders had not the nerve to apprehend him, they had the spirit to carry the news of Christ’s preaching and its effects to these Pharisees. They may have then been in session in the hall Gazith. Sent officers—The success of these officers is given in their report, verse 46. Our Evangelist gives this account parenthetically, and then proceeds with his narrative of the struggle of Jesus with the crowd.

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

Verse 33. 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 autoiv, 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 autoiv 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.

Verses 33, 34. Then said Jesus — Continuing his discourse, (from verse 29,) which they had interrupted, Yet a little while am I with you — My ministry among you is drawing toward a conclusion; you ought, therefore, while it lasts, to make the best possible improvement of it. For ye shall seek me, and shall not find me — You shall earnestly desire my presence with you, but shall not obtain it. “This seeking for the Messiah was general through the nation, during the calamities in Judea, occasioned by Titus and his armies; and has continued among the Jews ever since, in all the countries where they have been dispersed, but to no purpose, for their Messiah having already appeared, it is in vain to expect another. By thus predicting his own death, our Lord insinuated that he both knew the present disposition of the council, and foresaw that they would soon put an end to his ministry by taking away his life.” And where I am — Or, where I shall then, and always be; ye cannot come — Referring to his speedy exaltation to the heavenly world, and the impossibility of their being admitted thither: for so a similar expression, used John 8:21, evidently means, namely, Ye shall seek me, and shall die in your sins: whither I go, ye cannot come. Perhaps, also, our Lord might refer to the impotent malice with which, after his exaltation to the Father’s right hand, they should oppose his triumphant cause.

33. Then said Jesus—The consciousness of Jesus that, spite of these attempts to apprehend him, his hour is not yet come, points his thought to the hour when they should be empowered to crucify him and his departure take place. There is a tender plaintiveness in his language in contrast with his previous exclamation. But his melting is less for himself than for them.

V. 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. 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 nature: though his going thither was a future thing, with regard to his human nature.

Verse 34. 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, eimì, I am, is read by several eimi, I came, as in the twenty-ninth verse; and in these two last places the Æthiopic, Arabic, three copies of the Itala, Nonnus, and Theophylact, agree. See Clarke’s note on “John 7:29”.

Verses 33, 34. Then said Jesus — Continuing his discourse, (from verse 29,) which they had interrupted, Yet a little while am I with you — My ministry among you is drawing toward a conclusion; you ought, therefore, while it lasts, to make the best possible improvement of it. For ye shall seek me, and shall not find me — You shall earnestly desire my presence with you, but shall not obtain it. “This seeking for the Messiah was general through the nation, during the calamities in Judea, occasioned by Titus and his armies; and has continued among the Jews ever since, in all the countries where they have been dispersed, but to no purpose, for their Messiah having already appeared, it is in vain to expect another. By thus predicting his own death, our Lord insinuated that he both knew the present disposition of the council, and foresaw that they would soon put an end to his ministry by taking away his life.” And where I am — Or, where I shall then, and always be; ye cannot come — Referring to his speedy exaltation to the heavenly world, and the impossibility of their being admitted thither: for so a similar expression, used John 8:21, evidently means, namely, Ye shall seek me, and shall die in your sins: whither I go, ye cannot come. Perhaps, also, our Lord might refer to the impotent malice with which, after his exaltation to the Father’s right hand, they should oppose his triumphant cause.

Ver. 34. Ye shall seek me, and shall not find me. He repeated these words in John 8:21. The jews now sought to kill him; and had done so more deliberately in council, after the resurrection of Lazarus, but they could not find him: he had retired to finish his ministry in the cities of Ephraim. They sought his body also after the resurrection, but could not find it. Their sin therefore was the bar of separation, both in this and in the future world. When they cried in all the anguish of rebels not entitled to mercy, there was no Isaiah to stand in the gap; and no Elisha to obtain a reprieve for Samaria.

34. Seek me—But not seek him aright. Their day of revelation having been abused, in the day of their desolation they would seek the Messiah’s aid in blindness that none but the Messiah they reject can relieve. Where I am— Am at the time of your desolation.

V. 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.

Verse 35. 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.

Verses 35, 36. Then said the Jews, Whither will he go — Jesus spake concerning his death, resurrection, and ascension, but the Jews did not understand him; for they imagined that he threatened to leave them, and go among their brethren of the dispersion. Will he go unto the dispersed among the Gentiles — Greek, twn Ellhnwn, of the Greeks, that is, the Jews scattered abroad in different nations, Greece particularly; and teach the Gentiles — Touv Ellhnav, the Greeks, the heathen themselves. By Greeks, we are here to understand idolatrous Gentiles, and not Hellenists, or Jews, who used the Greek language; for these were the dispersed among them. There is, therefore, says Dr. Doddridge, a sarcasm “in these words, beyond what commentators have observed. They insinuate that if he was to go into foreign countries, to address himself to the Jews there, who might be supposed not so well instructed as those who lived in Judea and at Jerusalem, he would not be able to make any proselytes, even among these; but would be constrained to apply himself to the ignorant and stupid Gentiles, to seek disciples among them; which, to be sure, appeared to these haughty scorners one of the most infamous circumstances that could be imagined, and most incompatible with the character of the true Messiah.” What manner of saying is this — This saying is unintelligible and absurd: for though his meaning be, that he is going to preach among the Gentiles, surely it is possible for us to follow him thither.

35. That we shall not find him—They seem to think that if he remains within the limits of Israel they would be able to find him. It must be, therefore, that he means to go to the Gentiles. The dispersed—The diaspora or dispersion; that is, the locality or countries of the Gentiles wherever the Jews are scattered. Teach the Gentiles—Here was uttered an unconscious prophecy. Christ did, through his apostles, go to the Jews, as scattered through Gentile lands, and evangelize the Gentiles.

Verses 35, 36. Then said the Jews, Whither will he go — Jesus spake concerning his death, resurrection, and ascension, but the Jews did not understand him; for they imagined that he threatened to leave them, and go among their brethren of the dispersion. Will he go unto the dispersed among the Gentiles — Greek, twn Ellhnwn, of the Greeks, that is, the Jews scattered abroad in different nations, Greece particularly; and teach the Gentiles — Touv Ellhnav, the Greeks, the heathen themselves. By Greeks, we are here to understand idolatrous Gentiles, and not Hellenists, or Jews, who used the Greek language; for these were the dispersed among them. There is, therefore, says Dr. Doddridge, a sarcasm “in these words, beyond what commentators have observed. They insinuate that if he was to go into foreign countries, to address himself to the Jews there, who might be supposed not so well instructed as those who lived in Judea and at Jerusalem, he would not be able to make any proselytes, even among these; but would be constrained to apply himself to the ignorant and stupid Gentiles, to seek disciples among them; which, to be sure, appeared to these haughty scorners one of the most infamous circumstances that could be imagined, and most incompatible with the character of the true Messiah.” What manner of saying is this — This saying is unintelligible and absurd: for though his meaning be, that he is going to preach among the Gentiles, surely it is possible for us to follow him thither.

36. What manner of saying—There is something perplexing in the Lord’s dark intimation, which their interpretation does not solve. If he is about to depart, need they apprehend him? If he goes to the Gentiles, can he do mischief to Israel? Are he and his followers about to apostatize from Judaism? They are not clear what steps to take; whether to secure his apprehension or desist.

Jesus’s second Feast-of-Tabernacles discourse; its effects; followed by the defeat of the rulers, 37-53.

V. 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 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.

Verse 37. 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 John 7:2. 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.

Verse 37. In the last day, &c. — Namely, the eighth day, when, according to the institution of Moses, (Leviticus 23:34, 36; Numbers 29:35, where see the notes,) there was to be a holy convocation, or general and solemn assembly of the people, attended with some extraordinary sacrifices. This day is called the great day of the feast, on account of the high esteem in which the nation of the Jews held it, as a day kept holy solely on their own account. On the seven preceding days they held that sacrifices were offered, not so much for themselves as for the whole world; in the course of them, seventy bullocks being sacrificed for the seventy nations of the world: but the sacrifices of this day they considered as being offered for Israel alone, on whose behalf only several solemnities of the day were observed. Tremellius, on this text, observes, from the Talmud, that the Jews used on this day to march round the altar seven times, singing hosannas, with palm branches in their hands, in memory of the Israelites, in the days of Joshua, marching round Jericho seven times on the day of its fall. He informs us also, from the same authority, that on this day they drew water with great joy from the fountain or brook of Siloam, at the foot of mount Zion, and carried it to the priests in the temple, with the sound of the trumpet and great rejoicing, where they poured out part of it, mingled with wine, as a drink-offering, which they accompanied with prayers to God for rain. For, as at the passover, they offered an omer, to obtain from God his blessing upon the harvest; at pentecost, their first-fruits, to request his blessing on the fruits of the trees; so, at the feast of the tabernacles, they offered water, as a token of their desire for a plentiful rain to fall at the following seed-time; the people, in the mean time, singing, With joy shall ye draw water from the wells of salvation, Isaiah 12:3. Part of the water they drank, with loud acclamations, in commemoration of the mercy shown to their fathers, who were relieved by the miracle of a great stream of water made to gush out of a rock, when the nation was ready to die with thirst, in a sandy desert, where there was neither river nor spring. The Jewish writers pretend that Haggai and Zechariah were the institutors of these rites, and that in performing them they acted according to the directions of these prophets. Be this as it may, it is probable, as Dr. Lightfoot has shown, from some Jewish writers, that among other things intended to be expressed hereby, the ceremony was also meant to be emblematical of their desire and expectation of the coming of the Messiah, and of the effusion of the Holy Spirit under his dispensation. But whatever might be the original intention of these ceremonies, we learn from the same writer (Tremellius) that the Jews had miserably perverted it, by the addition of their own magical ceremonies. Christ, therefore, probably intended to lead them back to the principal design and meaning of the institution, and to draw their minds from the terrestrial water, and all earthly and temporal things, to the water of life, and to himself, the chief scope of this feast and of all other ceremonies. For, as it was his custom to raise moral and spiritual instructions from sensible occurrences, he took this opportunity of inviting, in the most solemn and affectionate manner, all who were in pursuit, whether of knowledge, holiness, or happiness, to come unto him, and drink, in allusion to the rite they were then employed about. Jesus stood — Probably on some eminence, where he could be seen and heard by the surrounding multitude, as the priest did who poured out the water mentioned above; and cried — “Intentâ voce, quo magis attentionem excitaret,” (Grotius,) with a loud voice, that he might excite the greater attention. If any man thirst — That is, sincerely and earnestly desire true happiness, and long for the blessings promised under the administration of the Messiah; let him come unto me — By faith. Let him believe that I am able and willing to satisfy his most ardent and enlarged desires, and rely on me to do it; and drink — That is, he shall drink; he shall receive the blessings for which he thirsts; for I am most ready freely to communicate every needful blessing, and particularly those supplies of the Spirit, which you profess sincerely and earnestly to desire. Compare Isaiah 55:1.

Ver. 37. If any man thirst, let him come to me and drink. The feast of tabernacles was held during the sultry season. Hence the Lord made a most apt and reviving improvement of the people’s thirst, and opened the fountain of life freely as the pool of Siloam. Our Saviour spake here both of the ordinary, and of the extraordinary graces of the Holy Spirit. And water is highly expressive of his operations in conveying pardon, peace, and purity to the soul that thirsts for God more than the hart, the hunted hart, for the cooling streams.

Christ is the smitten rock, whence this water flows into the believing soul; and the sprinkling of this water cleanses from all filthiness of the flesh and spirit. When Christ has washed our feet, our hands, our head, our heart, he adds, now ye are clean.

Water quenches our thirst, and the waters of grace satisfy the soul. He that drinketh of these waters shall thirst no more for the muddy streams of sin. Whom have I in heaven but thee; and there is none upon earth that I desire besides thee. He that believeth on the Lord Jesus shall never thirst. John 4:10. 6:35.

The waters of grace are also abundant. Peace flows as a river in the obedient soul. See Isaiah 48:18. The waters flow freely, without money and without price. Isaiah 55:1. They flow as a river, and extensively as the whole paradise or church of Christ. And whosoever will, may take of the water of life freely. Revelation 22:17. Yes, and as the river sprung up in the temple, Ezekiel 47., so these waters shall abound in the soul of him who is made a temple of God by regeneration. He who comes shall drink so copiously, that emanations of grace shall flow from his words and his work; yea, in the sanctuary he shall have a fountain of eloquence in his own breast.

Believer, it is happy when thy soul is favoured with times of rain or refreshing from the presence of the Lord. Only sink into the depths of humility, and into the habitual exercise of faith, and this celestial river shall make thy heart a constant paradise. Thou shalt say with Ambrose, “Where’er I go, where’er I rove, I meet the object of my love.”

37. In the last… great day—(See note on verse 2)—No festal water (type of the Spirit) was drawn from Siloam on this day, and Jesus stood forth to supply the deficit by proclaiming the outpouring of the real Holy Spirit, 37-39. A divided sentiment and struggle ensue, 40-44. The officers return disappointed to the authorities who break up in division and defeat. Jesus stood and cried—The second grand proclamation of Jesus through the crowd of fermenting parties. The commencement only of the discourse is given. Its purpose is to apply the typical waters to their now present antitype, proclaiming that the hour of their grand fulfilment has come.

V. 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 peace, joy, and love, which shall likewise flow from him to others.

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 Messiah, under the similitude of pouring out water. Zechariah 14:8.

Verse 38. 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. 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, &c., &c. The Scriptures abound in this metaphor. Psalms 36:8Psalm 36:8, 9; Isaiah 44:3, 4; Joel 2:23.

Verses 38, 39. He that believeth on me — With a living faith, and with his heart unto righteousness; as the Scripture hath said — As God in the Scriptures hath promised and attested in many places; out of his belly — From within him, from his mind and heart; shall flow rivers of living water — He shall receive spiritual blessings, or communications of divine grace, in so great an abundance, that he shall not only be refreshed and comforted himself, but shall be instrumental in refreshing and comforting others. The expression, Out of his belly shall flow rivers, is used with allusion to receptacles round springs, out of which great quantities of water flow by pipes: and the figure therefore signifies the plenitude of spiritual gifts and graces to be possessed by believers, and the happy effects which they should produce in the world. Thus the apostles and first messengers of Christ were both watered themselves and enabled to water others, Gentiles as well as Jews, not with small streams, but with large rivers of divine knowledge and grace, so that the countries, which till then had been barren, became exceeding fruitful in holiness and righteousness. Accordingly the evangelist adds, by way of explication, this spake he of the Spirit — Of the Holy Spirit’s gifts and graces; which they who believed on him should receive — Emellon lambanein, were about to receive, namely, after the resurrection and ascension of Christ, according to his promise, John 14:16; and 16:7. The extraordinary gifts of the Spirit had, in a great measure, ceased since the death of Zechariah and Malachi. They had been faintly manifested in the approach of the Messiah, as to Zechariah and Elizabeth, to Simeon and Anna, and especially to John the Baptist, who is said to have been filled with the Holy Ghost from his mother’s womb; but the full effusion of these gifts, foretold by Isaiah and Joel, took not place till after the ascension of Christ, and was yet to come. On the day of pentecost, and not before, these extraordinary gifts were communicated to the apostles, evangelists, and many other believers, to fit them for converting the world. The universality, however, of the invitation and promise here given, makes it evident that, on this occasion, our Lord had the ordinary influences of the Spirit in his eye, which the evangelist’s remark, that the Holy Ghost was not yet given, will not exclude; because, even these might at that time be said not to have been given, as they had been given but sparingly, in comparison of the plentiful distribution which was to be made of them to all believers after Christ’s ascension. Accordingly, the ordinary influences of the Spirit are often in Scripture represented as the consequences and reward of faith, Galatians 3:14; Ephesians 1:12-14.

38. Out of his belly—As the priest poured the water from the belly of the golden pitcher. Thus shall the holy power go forth from the person of every believer to convince and convert the world. But as the next verse interprets the water to be the Spirit, is it biblical to say that the Holy Spirit flows forth from the believer? In view of this objection Stier has, with much plausibility, so punctuated the text as to give the following meaning: “If any man thirst let him come unto me; and let him drink that believeth in me; as the Scripture saith, Out of his belly shall flow rivers,” etc. The flowing forth of the rivers would by this interpretation be from the person of Christ himself. The term belly, or bowels, would then be borrowed not from the pitcher but from the mountain. The mountain is the base of the temple, and so the water flows forth from the temple as the Spirit flows forth from the body of Christ, the holy living temple.

V. 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.

Verse 39. Was not yet given] dedomenon, 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, Joel 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, John 14:16-18, 26; 15:26; 16:7-15.

Verses 38, 39. He that believeth on me — With a living faith, and with his heart unto righteousness; as the Scripture hath said — As God in the Scriptures hath promised and attested in many places; out of his belly — From within him, from his mind and heart; shall flow rivers of living water — He shall receive spiritual blessings, or communications of divine grace, in so great an abundance, that he shall not only be refreshed and comforted himself, but shall be instrumental in refreshing and comforting others. The expression, Out of his belly shall flow rivers, is used with allusion to receptacles round springs, out of which great quantities of water flow by pipes: and the figure therefore signifies the plenitude of spiritual gifts and graces to be possessed by believers, and the happy effects which they should produce in the world. Thus the apostles and first messengers of Christ were both watered themselves and enabled to water others, Gentiles as well as Jews, not with small streams, but with large rivers of divine knowledge and grace, so that the countries, which till then had been barren, became exceeding fruitful in holiness and righteousness. Accordingly the evangelist adds, by way of explication, this spake he of the Spirit — Of the Holy Spirit’s gifts and graces; which they who believed on him should receive — Emellon lambanein, were about to receive, namely, after the resurrection and ascension of Christ, according to his promise, John 14:16; and 16:7. The extraordinary gifts of the Spirit had, in a great measure, ceased since the death of Zechariah and Malachi. They had been faintly manifested in the approach of the Messiah, as to Zechariah and Elizabeth, to Simeon and Anna, and especially to John the Baptist, who is said to have been filled with the Holy Ghost from his mother’s womb; but the full effusion of these gifts, foretold by Isaiah and Joel, took not place till after the ascension of Christ, and was yet to come. On the day of pentecost, and not before, these extraordinary gifts were communicated to the apostles, evangelists, and many other believers, to fit them for converting the world. The universality, however, of the invitation and promise here given, makes it evident that, on this occasion, our Lord had the ordinary influences of the Spirit in his eye, which the evangelist’s remark, that the Holy Ghost was not yet given, will not exclude; because, even these might at that time be said not to have been given, as they had been given but sparingly, in comparison of the plentiful distribution which was to be made of them to all believers after Christ’s ascension. Accordingly, the ordinary influences of the Spirit are often in Scripture represented as the consequences and reward of faith, Galatians 3:14; Ephesians 1:12-14.

Ver. 39. The Holy Ghost was not yet given, in all its plenitude of grace and gifts, as on the day of pentecost; nor yet to the gentiles, as when it fell on the devout people assembled in the house of Cornelius. Acts 10:44.

39. Holy Ghost was not yet—Not that the Holy Ghost did not yet exist. The term Holy Ghost evidently designates, here, its earthly manifestation or efficient influences, which as yet had not taken place. In this view the italic word given, supplied by the translators, is hardly needed. Glorified— The ascension of Christ was the fixed condition to the effusion of the Spirit. See note on John 16:7.

V. 40. The prophet-Whom we expect to be the forerunner of the Messiah.

Verse 40. Of a truth this is the Prophet.] The great prophet, or teacher, spoken of by Moses, Deuteronomy 18:15, which they improperly distinguished from the Messiah, John 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.

Verses 40-44. Many of the people therefore — Even the officers sent to apprehend Christ, (see verse 46,) as welt as many others of our Lord’s hearers; when they heard this saying — Namely, the gracious invitation above mentioned, which indeed was a more free declaration and promise than he commonly made, were so affected thereby, that they exclaimed, Of a truth this is the Prophet — Namely, the prophet like unto Moses, mentioned Deuteronomy 18:15. For, as the article is prefixed, it is most natural to render the expression, the prophet. And yet, as in the next verse this prophet is distinguished from the Christ; perhaps they only intended to signify that they thought one of the ancient prophets was revived. For many of the Jews supposed, that not only Elias, but also another of the prophets, would appear again among them, before the coming of the Messiah: to which opinion the question put to John, (John 1:21,) Art thou that prophet, may be considered as referring. See the note there. Others said, This is the Christ — The Messiah himself. But some said, Shall Christ come out of Galilee? — This they spoke because they were led away with a common mistake, that Jesus was born in Nazareth. Hath not the Scripture said, &c. — Is not your acknowledging a Galilean for the Messiah contrary to the Scriptures, which have determined his nativity to Bethlehem, the town of his ancestor David? But how could they forget that Jesus was born there? Had not Herod the Great given them terrible reason to remember it, by the general massacre made of all the infants in that town and neighbourhood. So there was a division among the people because of him — They were divided in their sentiments, and a warm dissension took place among them on his account. And some would have taken him — The contention was carried to such a height, that his enemies, considering him as the cause of it, and knowing on what errand the officers were come, threatened to apprehend him, and would have done it, had they not been restrained by the providence of God.

Ver. 40, 41. Many of the people therefore, when they heard this saying, said, of a truth this is the Prophet, of whom Moses wrote. Deuteronomy 18:15. Others, who had tasted the good word of God, and drank of the fountain of life, spake more boldly, and said, this is the Christ. These were the fruits of his divine discourse. His words of grace, his looks of love, had gained their hearts.

40. The people—The masses assembled from various regions to the feast. The Prophet—Referring, doubtless, to the great prophet predicted by Moses, (Deuteronomy 18:15,) which the people here do not identify with the Messiah.

Verse 41. Shall 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 deign and irreligion have established themselves, and still maintain their posts.

Verses 40-44. Many of the people therefore — Even the officers sent to apprehend Christ, (see verse 46,) as welt as many others of our Lord’s hearers; when they heard this saying — Namely, the gracious invitation above mentioned, which indeed was a more free declaration and promise than he commonly made, were so affected thereby, that they exclaimed, Of a truth this is the Prophet — Namely, the prophet like unto Moses, mentioned Deuteronomy 18:15. For, as the article is prefixed, it is most natural to render the expression, the prophet. And yet, as in the next verse this prophet is distinguished from the Christ; perhaps they only intended to signify that they thought one of the ancient prophets was revived. For many of the Jews supposed, that not only Elias, but also another of the prophets, would appear again among them, before the coming of the Messiah: to which opinion the question put to John, (John 1:21,) Art thou that prophet, may be considered as referring. See the note there. Others said, This is the Christ — The Messiah himself. But some said, Shall Christ come out of Galilee? — This they spoke because they were led away with a common mistake, that Jesus was born in Nazareth. Hath not the Scripture said, &c. — Is not your acknowledging a Galilean for the Messiah contrary to the Scriptures, which have determined his nativity to Bethlehem, the town of his ancestor David? But how could they forget that Jesus was born there? Had not Herod the Great given them terrible reason to remember it, by the general massacre made of all the infants in that town and neighbourhood. So there was a division among the people because of him — They were divided in their sentiments, and a warm dissension took place among them on his account. And some would have taken him — The contention was carried to such a height, that his enemies, considering him as the cause of it, and knowing on what errand the officers were come, threatened to apprehend him, and would have done it, had they not been restrained by the providence of God.

Ver. 40, 41. Many of the people therefore, when they heard this saying, said, of a truth this is the Prophet, of whom Moses wrote. Deuteronomy 18:15. Others, who had tasted the good word of God, and drank of the fountain of life, spake more boldly, and said, this is the Christ. These were the fruits of his divine discourse. His words of grace, his looks of love, had gained their hearts.

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

Verse 42. Where David was?] That is, where he was born, 1 Samuel 16:1, 4, and where he was before he became king in Israel.

Verses 40-44. Many of the people therefore — Even the officers sent to apprehend Christ, (see verse 46,) as welt as many others of our Lord’s hearers; when they heard this saying — Namely, the gracious invitation above mentioned, which indeed was a more free declaration and promise than he commonly made, were so affected thereby, that they exclaimed, Of a truth this is the Prophet — Namely, the prophet like unto Moses, mentioned Deuteronomy 18:15. For, as the article is prefixed, it is most natural to render the expression, the prophet. And yet, as in the next verse this prophet is distinguished from the Christ; perhaps they only intended to signify that they thought one of the ancient prophets was revived. For many of the Jews supposed, that not only Elias, but also another of the prophets, would appear again among them, before the coming of the Messiah: to which opinion the question put to John, (John 1:21,) Art thou that prophet, may be considered as referring. See the note there. Others said, This is the Christ — The Messiah himself. But some said, Shall Christ come out of Galilee? — This they spoke because they were led away with a common mistake, that Jesus was born in Nazareth. Hath not the Scripture said, &c. — Is not your acknowledging a Galilean for the Messiah contrary to the Scriptures, which have determined his nativity to Bethlehem, the town of his ancestor David? But how could they forget that Jesus was born there? Had not Herod the Great given them terrible reason to remember it, by the general massacre made of all the infants in that town and neighbourhood. So there was a division among the people because of him — They were divided in their sentiments, and a warm dissension took place among them on his account. And some would have taken him — The contention was carried to such a height, that his enemies, considering him as the cause of it, and knowing on what errand the officers were come, threatened to apprehend him, and would have done it, had they not been restrained by the providence of God.

42. Seed of David—Like many sceptical reasoners of the present day, these men ignore what they cannot confute, namely, that the descent of Jesus from David was matter of record, and his birth at Bethlehem was claimed by his followers as fact.

Verse 43. There was a division] scisma, a schism; they were divided in sentiment, and separated into parties. This is the true notion of schism.

Verses 40-44. Many of the people therefore — Even the officers sent to apprehend Christ, (see verse 46,) as welt as many others of our Lord’s hearers; when they heard this saying — Namely, the gracious invitation above mentioned, which indeed was a more free declaration and promise than he commonly made, were so affected thereby, that they exclaimed, Of a truth this is the Prophet — Namely, the prophet like unto Moses, mentioned Deuteronomy 18:15. For, as the article is prefixed, it is most natural to render the expression, the prophet. And yet, as in the next verse this prophet is distinguished from the Christ; perhaps they only intended to signify that they thought one of the ancient prophets was revived. For many of the Jews supposed, that not only Elias, but also another of the prophets, would appear again among them, before the coming of the Messiah: to which opinion the question put to John, (John 1:21,) Art thou that prophet, may be considered as referring. See the note there. Others said, This is the Christ — The Messiah himself. But some said, Shall Christ come out of Galilee? — This they spoke because they were led away with a common mistake, that Jesus was born in Nazareth. Hath not the Scripture said, &c. — Is not your acknowledging a Galilean for the Messiah contrary to the Scriptures, which have determined his nativity to Bethlehem, the town of his ancestor David? But how could they forget that Jesus was born there? Had not Herod the Great given them terrible reason to remember it, by the general massacre made of all the infants in that town and neighbourhood. So there was a division among the people because of him — They were divided in their sentiments, and a warm dissension took place among them on his account. And some would have taken him — The contention was carried to such a height, that his enemies, considering him as the cause of it, and knowing on what errand the officers were come, threatened to apprehend him, and would have done it, had they not been restrained by the providence of God.

43. A division—Some adducing, doubtless, the well known truth of his descent and birth; while others are so incensed that they are ready, if some one will only lead the way in laying hands upon him, to join in his apprehension. This failure is followed by a closing defeat, which our Evangelist proceeds to narrate.

Disappointment of the authorities that Jesus is not taken, 45-53.

Verse 44. 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, John 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! Psalms 76:10Psalm 76:10.

Verses 40-44. Many of the people therefore — Even the officers sent to apprehend Christ, (see verse 46,) as welt as many others of our Lord’s hearers; when they heard this saying — Namely, the gracious invitation above mentioned, which indeed was a more free declaration and promise than he commonly made, were so affected thereby, that they exclaimed, Of a truth this is the Prophet — Namely, the prophet like unto Moses, mentioned Deuteronomy 18:15. For, as the article is prefixed, it is most natural to render the expression, the prophet. And yet, as in the next verse this prophet is distinguished from the Christ; perhaps they only intended to signify that they thought one of the ancient prophets was revived. For many of the Jews supposed, that not only Elias, but also another of the prophets, would appear again among them, before the coming of the Messiah: to which opinion the question put to John, (John 1:21,) Art thou that prophet, may be considered as referring. See the note there. Others said, This is the Christ — The Messiah himself. But some said, Shall Christ come out of Galilee? — This they spoke because they were led away with a common mistake, that Jesus was born in Nazareth. Hath not the Scripture said, &c. — Is not your acknowledging a Galilean for the Messiah contrary to the Scriptures, which have determined his nativity to Bethlehem, the town of his ancestor David? But how could they forget that Jesus was born there? Had not Herod the Great given them terrible reason to remember it, by the general massacre made of all the infants in that town and neighbourhood. So there was a division among the people because of him — They were divided in their sentiments, and a warm dissension took place among them on his account. And some would have taken him — The contention was carried to such a height, that his enemies, considering him as the cause of it, and knowing on what errand the officers were come, threatened to apprehend him, and would have done it, had they not been restrained by the providence of God.

Verse 45. 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, &c., upon him; but the more they listened, the more they were convinced of his innocence, purity, and consummate wisdom.

Verses 45-49. Then came the officers to the chief priests, &c. — Namely, without accomplishing the purpose for which they were sent; and they — The chief priests and other members of the sanhedrim, perceiving the officers had not executed their commission; said, Why have ye not brought him — According to the orders you received from us? The officers answered, Never man spake like this man — Surely no man living ever addressed his hearers in so engaging and irresistible a manner. They seem to have intended to intimate, that, had the chief priests and Pharisees heard him themselves, his discourse must have disarmed their resentment against him. Then answered the Pharisees — Far from being softened by the account the officers gave; Are ye also deceived — Ye, who have the advantage of knowing our sentiments concerning this man? Have any of the rulers — Men of rank or eminence; or of the Pharisees — Men of learning or religion; believed on him? But this people — Oclov outov, this populace; who knoweth not the law — This ignorant rabble; so they affected to call Christ’s friends; are cursed — Are, by that ignorance, exposed to the curse of being thus seduced.

45. Then came the officers—Who were dispatched, as narrated in verse 32, by the rulers sitting in Gazith. Brought him—He was clearly to be arraigned for trial. These men would, if possible, have anticipated the hour of his death.

Verse 46. 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.

Verses 45-49. Then came the officers to the chief priests, &c. — Namely, without accomplishing the purpose for which they were sent; and they — The chief priests and other members of the sanhedrim, perceiving the officers had not executed their commission; said, Why have ye not brought him — According to the orders you received from us? The officers answered, Never man spake like this man — Surely no man living ever addressed his hearers in so engaging and irresistible a manner. They seem to have intended to intimate, that, had the chief priests and Pharisees heard him themselves, his discourse must have disarmed their resentment against him. Then answered the Pharisees — Far from being softened by the account the officers gave; Are ye also deceived — Ye, who have the advantage of knowing our sentiments concerning this man? Have any of the rulers — Men of rank or eminence; or of the Pharisees — Men of learning or religion; believed on him? But this people — Oclov outov, this populace; who knoweth not the law — This ignorant rabble; so they affected to call Christ’s friends; are cursed — Are, by that ignorance, exposed to the curse of being thus seduced.

46. Spake like this—The chagrin of the rulers at his not being brought must have been aggravated by the reason assigned. It was the effect of the speaking of Jesus upon the people (verse 32) which first alarmed them, and produced the sending of officers for his apprehension; but how much more cause of alarm have they when their very instruments are spell-bound by his utterances! And then, again… the example of the people both influenced the opinions of the officers and frightened them from apprehending Jesus.

Verses 45-49. Then came the officers to the chief priests, &c. — Namely, without accomplishing the purpose for which they were sent; and they — The chief priests and other members of the sanhedrim, perceiving the officers had not executed their commission; said, Why have ye not brought him — According to the orders you received from us? The officers answered, Never man spake like this man — Surely no man living ever addressed his hearers in so engaging and irresistible a manner. They seem to have intended to intimate, that, had the chief priests and Pharisees heard him themselves, his discourse must have disarmed their resentment against him. Then answered the Pharisees — Far from being softened by the account the officers gave; Are ye also deceived — Ye, who have the advantage of knowing our sentiments concerning this man? Have any of the rulers — Men of rank or eminence; or of the Pharisees — Men of learning or religion; believed on him? But this people — Oclov outov, this populace; who knoweth not the law — This ignorant rabble; so they affected to call Christ’s friends; are cursed — Are, by that ignorance, exposed to the curse of being thus seduced.

V. 48. Hath any of the rulers-Men of rank or eminence, or of the Pharisees-Men of learning or religion, believed on him?

Verse 48. 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.

Verses 45-49. Then came the officers to the chief priests, &c. — Namely, without accomplishing the purpose for which they were sent; and they — The chief priests and other members of the sanhedrim, perceiving the officers had not executed their commission; said, Why have ye not brought him — According to the orders you received from us? The officers answered, Never man spake like this man — Surely no man living ever addressed his hearers in so engaging and irresistible a manner. They seem to have intended to intimate, that, had the chief priests and Pharisees heard him themselves, his discourse must have disarmed their resentment against him. Then answered the Pharisees — Far from being softened by the account the officers gave; Are ye also deceived — Ye, who have the advantage of knowing our sentiments concerning this man? Have any of the rulers — Men of rank or eminence; or of the Pharisees — Men of learning or religion; believed on him? But this people — Oclov outov, this populace; who knoweth not the law — This ignorant rabble; so they affected to call Christ’s friends; are cursed — Are, by that ignorance, exposed to the curse of being thus seduced.

48. Any of the… Pharisees—The Pharisees are infallible authority for Pharisees.

V. 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.

Verse 49. This people] oJ oclov, This rabble. The common people were treated by the Pharisees with the most sovereign contempt: they were termed xrah µ[ 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.

Verses 45-49. Then came the officers to the chief priests, &c. — Namely, without accomplishing the purpose for which they were sent; and they — The chief priests and other members of the sanhedrim, perceiving the officers had not executed their commission; said, Why have ye not brought him — According to the orders you received from us? The officers answered, Never man spake like this man — Surely no man living ever addressed his hearers in so engaging and irresistible a manner. They seem to have intended to intimate, that, had the chief priests and Pharisees heard him themselves, his discourse must have disarmed their resentment against him. Then answered the Pharisees — Far from being softened by the account the officers gave; Are ye also deceived — Ye, who have the advantage of knowing our sentiments concerning this man? Have any of the rulers — Men of rank or eminence; or of the Pharisees — Men of learning or religion; believed on him? But this people — Oclov outov, this populace; who knoweth not the law — This ignorant rabble; so they affected to call Christ’s friends; are cursed — Are, by that ignorance, exposed to the curse of being thus seduced.

49. This people—By whose example and opinions you have been deterred from apprehending this impostor. Cursed—Great was the Rabbinical contempt of the commonalty who studied not the law; and even of the student of the law who did not humbly minister to the doctor. Such were dogs, people of the earth, not to be eaten with, to be excluded from all honourable offices, and accursed. The law—By the law here are meant the Jewish Scriptures, the oral traditions said to be handed down parallel with the written text from the time of writing, and the whole body of interpretations of both by the doctors. Cursed—If the people obeyed not the doctors, they were worthy to be excommunicated, to receive no earthly pity, and to descend to eternal ruin. The officers of course perceive that this curse, though professedly pronounced upon this people, really rebounds upon themselves, who are now agreeing with the people.

V. 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 knew not the law, if we pass sentence on a man before we hear him?

Verse 50. Nicodemus-being one of them] That is, a Pharisee, and a ruler of the Jews: see Clarke on “John 3:1”.

Verses 50-53. Nicodemus, he who came to Jesus by night — Having now got a little more courage; being one of them — Being present, as a member of the great council, saith to them, Doth our law judge (krinei, condemn) any man before it hear him — Before the magistrate, appointed to execute it, summon him into his presence, that he may hear from him what he has to say in his own defence; and know what he doeth — Namely, from credible witnesses? As if he had said, Do not we ourselves act as if we knew not the law, if we pass sentence on a man before we hear him? They answered — By personal reflection; the argument they could not answer, and therefore did not attempt it. For, notwithstanding that perfect knowledge of the law, and that high reverence for its precepts, which they made such boast of, they were acting directly contrary to the most essential principles of equity established by it. But, being greatly exasperated by Nicodemus’s reproof, which was the more poignant and provoking, because it was well founded; and being in a violent passion with him, for condemning their conduct, and speaking favourably of Jesus, they asked him, with an air of disdain and surprise mixed with fierceness, Art thou also of Galilee — Art thou one of his party? One of the ignorant, low faction, that has leagued to support a Galilean Messiah in opposition to the law, which has determined the Messiah’s nativity to Bethlehem? Search and look; for out of Galilee ariseth (or rather, hath arisen, as ouk eghgertai properly signifies) no prophet — They could not but know the contrary. They knew Jonah arose out of Gath-hepher; 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. Add to this, that many of the people had heard the shepherds declare, on the testimony of the angel, that he was born at Bethlehem, and had wondered at the words which had been told them by the shepherds, Luke 2:15-18. Nay, and the chief priests and Pharisees were not ignorant that the wise men from the East went to Bethlehem to worship him soon after he was born, as king of the Jews: the memory of which facts could not be lost in the space of thirty years. Here, then, we have a striking instance of the power of prejudice to shut men’s eyes against the clearest truth. Dr. Campbell, however, thinks they did not mean all that they expressed; because, when men’s passions are inflamed, they are not wont to be accurate in their words, or distinct in recollecting, on the sudden, things which make against them; and that therefore this expression of the Pharisees, whom prejudice, pride, and envy had concurred in blinding, need not appear surprising to us. And every man went unto his own house — The council separated immediately: for, being conscious that their poor answer would not bear examination, they took care, by rising up and dispersing, to prevent a reply. So that short, plain question of Nicodemus, spoiled all their measures, and for the present frustrated their designs. A word spoken in season, how good is it! especially when God gives it his blessing.

Ver. 50, 51. Nicodemus saith — doth our law judge any man before it hear him. Still timid, but sincere, he ventures to defend the Saviour, so far as to ask impartial justice; and this one word had the good effect of confounding and breaking up the murderous plot. “Every man went to his own house.”

50. Nicodemus saith—The words of Nicodemus are a model of caution, but wonderfully to the point. They would have it that no ruler believed on Jesus; but here they are met by one who dares to be his advocate. They curse the people ignorant of the law, and he convicts them of violating the law.

Verse 51. Doth our law judge any man] ton anqrwpon, 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, Deuteronomy 17:8, &c.; Deuteronomy 19:15.

Verses 50-53. Nicodemus, he who came to Jesus by night — Having now got a little more courage; being one of them — Being present, as a member of the great council, saith to them, Doth our law judge (krinei, condemn) any man before it hear him — Before the magistrate, appointed to execute it, summon him into his presence, that he may hear from him what he has to say in his own defence; and know what he doeth — Namely, from credible witnesses? As if he had said, Do not we ourselves act as if we knew not the law, if we pass sentence on a man before we hear him? They answered — By personal reflection; the argument they could not answer, and therefore did not attempt it. For, notwithstanding that perfect knowledge of the law, and that high reverence for its precepts, which they made such boast of, they were acting directly contrary to the most essential principles of equity established by it. But, being greatly exasperated by Nicodemus’s reproof, which was the more poignant and provoking, because it was well founded; and being in a violent passion with him, for condemning their conduct, and speaking favourably of Jesus, they asked him, with an air of disdain and surprise mixed with fierceness, Art thou also of Galilee — Art thou one of his party? One of the ignorant, low faction, that has leagued to support a Galilean Messiah in opposition to the law, which has determined the Messiah’s nativity to Bethlehem? Search and look; for out of Galilee ariseth (or rather, hath arisen, as ouk eghgertai properly signifies) no prophet — They could not but know the contrary. They knew Jonah arose out of Gath-hepher; 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. Add to this, that many of the people had heard the shepherds declare, on the testimony of the angel, that he was born at Bethlehem, and had wondered at the words which had been told them by the shepherds, Luke 2:15-18. Nay, and the chief priests and Pharisees were not ignorant that the wise men from the East went to Bethlehem to worship him soon after he was born, as king of the Jews: the memory of which facts could not be lost in the space of thirty years. Here, then, we have a striking instance of the power of prejudice to shut men’s eyes against the clearest truth. Dr. Campbell, however, thinks they did not mean all that they expressed; because, when men’s passions are inflamed, they are not wont to be accurate in their words, or distinct in recollecting, on the sudden, things which make against them; and that therefore this expression of the Pharisees, whom prejudice, pride, and envy had concurred in blinding, need not appear surprising to us. And every man went unto his own house — The council separated immediately: for, being conscious that their poor answer would not bear examination, they took care, by rising up and dispersing, to prevent a reply. So that short, plain question of Nicodemus, spoiled all their measures, and for the present frustrated their designs. A word spoken in season, how good is it! especially when God gives it his blessing.

Ver. 50, 51. Nicodemus saith — doth our law judge any man before it hear him. Still timid, but sincere, he ventures to defend the Saviour, so far as to ask impartial justice; and this one word had the good effect of confounding and breaking up the murderous plot. “Every man went to his own house.”

51. Doth our law—The law prescribed that the accused should be heard before judges. Deuteronomy 17:8. Nicodemus does not, indeed, defend Jesus; he only puts in an estopment upon their procedure against him.

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

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 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.

Verse 52. 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?

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 2 Kings 14:25, compared with Joshua 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.

Verses 50-53. Nicodemus, he who came to Jesus by night — Having now got a little more courage; being one of them — Being present, as a member of the great council, saith to them, Doth our law judge (krinei, condemn) any man before it hear him — Before the magistrate, appointed to execute it, summon him into his presence, that he may hear from him what he has to say in his own defence; and know what he doeth — Namely, from credible witnesses? As if he had said, Do not we ourselves act as if we knew not the law, if we pass sentence on a man before we hear him? They answered — By personal reflection; the argument they could not answer, and therefore did not attempt it. For, notwithstanding that perfect knowledge of the law, and that high reverence for its precepts, which they made such boast of, they were acting directly contrary to the most essential principles of equity established by it. But, being greatly exasperated by Nicodemus’s reproof, which was the more poignant and provoking, because it was well founded; and being in a violent passion with him, for condemning their conduct, and speaking favourably of Jesus, they asked him, with an air of disdain and surprise mixed with fierceness, Art thou also of Galilee — Art thou one of his party? One of the ignorant, low faction, that has leagued to support a Galilean Messiah in opposition to the law, which has determined the Messiah’s nativity to Bethlehem? Search and look; for out of Galilee ariseth (or rather, hath arisen, as ouk eghgertai properly signifies) no prophet — They could not but know the contrary. They knew Jonah arose out of Gath-hepher; 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. Add to this, that many of the people had heard the shepherds declare, on the testimony of the angel, that he was born at Bethlehem, and had wondered at the words which had been told them by the shepherds, Luke 2:15-18. Nay, and the chief priests and Pharisees were not ignorant that the wise men from the East went to Bethlehem to worship him soon after he was born, as king of the Jews: the memory of which facts could not be lost in the space of thirty years. Here, then, we have a striking instance of the power of prejudice to shut men’s eyes against the clearest truth. Dr. Campbell, however, thinks they did not mean all that they expressed; because, when men’s passions are inflamed, they are not wont to be accurate in their words, or distinct in recollecting, on the sudden, things which make against them; and that therefore this expression of the Pharisees, whom prejudice, pride, and envy had concurred in blinding, need not appear surprising to us. And every man went unto his own house — The council separated immediately: for, being conscious that their poor answer would not bear examination, they took care, by rising up and dispersing, to prevent a reply. So that short, plain question of Nicodemus, spoiled all their measures, and for the present frustrated their designs. A word spoken in season, how good is it! especially when God gives it his blessing.

52. Thou… of Galilee?—It was easier to assail him with personality than to meet his plea. Nicodemus was doubtless a Jerusalemite, but as a taunt they make him a Galilean. Search and look—Into the records of Scripture or later history. No prophet—So that Jesus can make no claim to the prophetic character. This sounds very much like a proverb aptly quoted as authority in the case. As a proverb it was admissibly true; for though some five or six ancient prophets were natives of that territory, none had there arisen since it became Galilee. It is to be noted that they use the present tense. As to the older history, John is not responsible for the accuracy of these angry Pharisees, who were in a mood to stretch the truth to gain a point.

V. 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 when God gives it his blessing.

Verse 53. And every man went, &c.] 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.

The following in the left-hand column, is a literal translation of the whole as it stands in the Codex Bezæ. That on the right is a connected view of it from other manuscripts.

John 7:53; 8:1-11.

From the Codex Bezæ. From other MSS. John 7:53. And every one went to his own house.

53. And every one went away to his own people. (ta idia autou) Al. place. John 8:1. And Jesus went to the mount of Olives.

1. And Jesus went out to the mount of Olives.

2. But he came again early into

the temple, and all the people

came unto him.

2. But very early in the morning Jesus came again into the temple, and all the people came; and having sat down he taught them.

3. And the scribes and

Pharisees brought a woman

unto him, taken in sin; and,

setting her in the midst,

3. And the chief priests and the Pharisees bring unto him a woman taken in adultery; and, having set her in the midst,

4. The priests say unto him,

tempting him, that they might

have an accusation against him,

Teacher, this woman was taken

committing adultery, in the

very act:

4. They spoke, tempting him, Teacher, we found this one committing adultery, in the very act:

5. Now Moses, in the law, gave

orders to stone such: but what

dost thou say now?

5. And in the law Moses commanded us to stone such: What dost thou say concerning her?

6. But Jesus, having stooped

down, wrote with his finger

upon the ground.

6. But this they spoke tempting him, that they might find an accusation against him: but he, knowing it, stooped down, (Al. bowed down,) and wrote with his finger upon the ground, seeming as if he did not hear. (Al. pretending.)

7. But as they continued asking

he lifted up himself, and said

unto them, Let him who is

without sin among you first cast

a stone at her.

7. But as they continued asking him, having looked up, he saith, Let him who is without sin among you, first cast a stone at her.

8. And stooping down again, he

wrote with his finger upon the

ground.

8. And stooping down again, he wrote with his finger upon the ground. (the sins of every one of them.)

9. And each of the of Jews went

out, beginning from the oldest,

so that all went out: and he was

left alone, the woman being in

the midst.

9. And each one of them went out, (Al. and hearing these things they departed one by one,) beginning from the oldest; and Jesus was left alone, and the woman in the midst of them.

10. And Jesus lifting up

himself, said to the woman,

Where are they? Hath no one

condemned thee?

10. Jesus therefore looking up, saw her, and said, Woman, where are thy accusers? Hath no one condemned thee?

11. Then she said unto him, No

one, sir. Then he said, Neither

do I condemn thee; go, and

from this time sin no more.

11. Then she said, No one, sir. And Jesus said, Neither will I judge thee; go away, and henceforth sin no more.

See the notes on this account in the following chapter. ST. JOHN

Verses 50-53. Nicodemus, he who came to Jesus by night — Having now got a little more courage; being one of them — Being present, as a member of the great council, saith to them, Doth our law judge (krinei, condemn) any man before it hear him — Before the magistrate, appointed to execute it, summon him into his presence, that he may hear from him what he has to say in his own defence; and know what he doeth — Namely, from credible witnesses? As if he had said, Do not we ourselves act as if we knew not the law, if we pass sentence on a man before we hear him? They answered — By personal reflection; the argument they could not answer, and therefore did not attempt it. For, notwithstanding that perfect knowledge of the law, and that high reverence for its precepts, which they made such boast of, they were acting directly contrary to the most essential principles of equity established by it. But, being greatly exasperated by Nicodemus’s reproof, which was the more poignant and provoking, because it was well founded; and being in a violent passion with him, for condemning their conduct, and speaking favourably of Jesus, they asked him, with an air of disdain and surprise mixed with fierceness, Art thou also of Galilee — Art thou one of his party? One of the ignorant, low faction, that has leagued to support a Galilean Messiah in opposition to the law, which has determined the Messiah’s nativity to Bethlehem? Search and look; for out of Galilee ariseth (or rather, hath arisen, as ouk eghgertai properly signifies) no prophet — They could not but know the contrary. They knew Jonah arose out of Gath-hepher; 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. Add to this, that many of the people had heard the shepherds declare, on the testimony of the angel, that he was born at Bethlehem, and had wondered at the words which had been told them by the shepherds, Luke 2:15-18. Nay, and the chief priests and Pharisees were not ignorant that the wise men from the East went to Bethlehem to worship him soon after he was born, as king of the Jews: the memory of which facts could not be lost in the space of thirty years. Here, then, we have a striking instance of the power of prejudice to shut men’s eyes against the clearest truth. Dr. Campbell, however, thinks they did not mean all that they expressed; because, when men’s passions are inflamed, they are not wont to be accurate in their words, or distinct in recollecting, on the sudden, things which make against them; and that therefore this expression of the Pharisees, whom prejudice, pride, and envy had concurred in blinding, need not appear surprising to us. And every man went unto his own house — The council separated immediately: for, being conscious that their poor answer would not bear examination, they took care, by rising up and dispersing, to prevent a reply. So that short, plain question of Nicodemus, spoiled all their measures, and for the present frustrated their designs. A word spoken in season, how good is it! especially when God gives it his blessing.

53. Every man went—These words are of the same disputed character as the first eleven verses of the following chapter, upon which see our notes.