John 7

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1. At the Feast of Tabernacles in Jerusalem He exclaims, If anyone thirsts, let him come to me and drink. His Enemies Regard Him as a Demon-possessed Pretender.) TDc.BestWidthc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data )%-8 1 3 2 7 1 3 8 0 0 ch. 8 ) TDc.BestWidthWc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ��-8 1 3 2 7 1 3 8 0 0
2. At This Same Feast (or immediately afterward) He Exhorts the Woman Taken in Adultery: Go and from now on sin no more ; and the Multitudes: I am the light of the world. His Enemies Are Ready to Stone Him.) TDc.BestWidthc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data )%-8 1 3 2 7 1 3 8 0 0 ch. 9 ) TDc.BestWidthWc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data C?-8 1 3 2 7 1 3 8 0 0
3. He Heals the Man Born Blind, to Whom in Love He Reveals Himself as the Son of Man. His Enemies Have Decided to Unsynagogue Those Who Accept Him.) TDc.BestWidthc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data +’-8 1 3 2 7 1 3 8 0 0 ch. 10 ) TDc.BestWidthWc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data OK-8 1 3 2 7 1 3 8 0 0
4. He Reveals Himself as the Good Shepherd and also (at the Feast of Dedication) as the Christ, One with the Father. His Enemies Again Seek to Stone Him.) 7 1 3 8 0 0 7:1 5 ) 6 1 3 8 0 0 7 ) 7 1 -1 9 0 0 1 And after these things Jesus was going about in Galilee, for he did not wish to go about in Judea because the Jews were seeking to kill him. 2 Now the feast of the Jews, that of Tabernacles, drew near. 3 So his brothers said to him. Leave here and go to Judea, in order that your disciples also may view the works which you are doing. 4 For no one does anything in secret when he seeks to be known to the public. If you do these things, show yourself to the world. ��) -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1”

1. 7 1 -1 9 0 0 �� 5 For even his brothers did not believe in him. ) 6 1 3 8 0 0 7:1. And after these things.) 7 1 -1 9 0 0 The events which occurred during the period April October of the year 29 a.d. are by John summarized in one verse: And after these things Jesus was going to Galilee, for he did not wish to go about in Judea because the Jews were seeking to kill him (7:1). In Matthew, Mark, and Luke we have the detailed account of the happenings which belong to this half year of Christ s ministry. We may call it the Retirement Ministry; see Mark, Chapters 7 9. John says that during these months ) 6 1 -1 9 0 0 Jesus was going about in Galilee.) 7 1 -1 9 0 “tw://bible.?id=41.8.1|AUTODETECT|” This is in harmony with the account as given in the Synoptics, which indicates that the Lord went from Capernaum in Galilee to the borders of Tyre and Sidon, traversing a large section of Galilee; then departing from Galilee in crossing over to Decapolis; went back again to Galilee (Dalmanutha); left it again for the region of Cesarea Philippi; and finally, covering another large stretch of Galilean territory, went on his way back to Capernaum. Here and there, however, it is not immediately clear whether these various journeys are described in chronological order 13 1 -1 9 0 “tw://bible.?id=41.8.1|AUTODETECT|” Mk. 8:1) 7 1 -1 9 0 0 : in those days ). A glance at the map would seem to indicate that they are. What characterizes the period is that to a large extent Jesus ) 8 1 -1 9 0 0 withdrew himself) 7 1 -1 9 0 0 8 1 -1 9 0 0 Retirement) 7 1 -1 9 0 0 Ministry) from the Capernaum multitudes, to be with his disciples. ) 6 1 -1 9 0 0 For he did not wish to go about in Judea because the Jews were seeking to kill him.) 7 1 -1 9 0 0 Here is a continuation of the plot which was mentioned for the first time in 5:18; see Vol. I, p. 196. Now although the Lord had come from heaven for the very purpose of laying down his life, he knew that the exact moment when in accordance with the eternal counsel of God this must take place had not yet arrived. Hence, he remained in the northern regions of the country during this period. It is also true, of course, that a positive motive guided the steps of the Master: he wanted to reveal his glory unto the salvation of sinners in this northern territory, and he desired to avail himself of this opportunity of relative retirement to instruct his disciples with reference to his coming suffering. ) 6 1 3 8 0 0

2. Now the feast of the Jews, that of Tabernacles, drew near.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=3.23.33-3.23.44|AUTODETECT|” But when October was finally approaching, a question must have occurred to the minds of those who knew Jesus; namely, was it his plan to go to Jerusalem in order to attend the very important pilgrim-feast of Tabernacles (Dwelling in Booths)? On this feast see ) 13 1 -1 9 0 “tw://bible.?id=3.23.33-3.23.44|AUTODETECT|” Lev. 23:33 44) 7 1 -1 9 0 “tw://bible.?id=4.29.0|AUTODETECT|” and ) 13 1 -1 9 0 “tw://bible.?id=4.29.0|AUTODETECT|” Numbers 29) 7 1 -1 9 0 0 . It was celebrated from the fifteenth to the twenty-first or twenty-second day of the seventh month, which approximates our October. It was a feast of thanksgiving for the vintage. But besides being a harvest-festival it was also a joyful commemoration of the divine guidance granted to the forefathers in their wilderness-journey. Following hard upon the day of Atonement, the idea of joy after redemption was naturally very prominent. In a decreased daily scale a special sacrifice of seventy bullocks was made. The temple-trumpets were blown on each day. There was the ceremony of the outpouring of water, drawn from Siloam, ) 8 1 -1 9 0 0 in commemoration) 7 1 -1 9 0 “tw://bible.?id=2.17.1-2.17.7|AUTODETECT|” of the refreshing stream which had come forth miraculously out of the rock at Meribah 13 1 -1 9 0 “tw://bible.?id=2.17.1-2.17.7|AUTODETECT|” Ex. 17:1 7) 7 1 -1 9 0 0 ), and ) 8 1 -1 9 0 0 in anticipation) 7 1 -1 9 0 “tw://bible.?id=4.14.14|AUTODETECT|” of blessings both for Israel and for the world. There was the illumination of the inner court of the temple, where the light of the grand candelabra reminded one of the pillar of fire by night which had served as a guide through the desert 13 1 -1 9 0 “tw://bible.?id=4.14.14|AUTODETECT|” Num. 14:14) 7 1 -1 9 0 “tw://bible.?id=3.23.43|AUTODETECT|” ). There was a torch-parade. And above all, everywhere in and around Jerusalem, in the street, the square, and even on the roofs of the houses booths were erected. These leafy dwellings provided shelter for the pilgrims who came from every direction to attend this feast. But most of all they too were reminders of the wilderness-life of the ancestors 13 1 -1 9 0 “tw://bible.?id=3.23.43|AUTODETECT|” Lev. 23:43) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 It is rather generally assumed that John mentions this feast because he is about to report certain sayings of Jesus that were connected with its ceremonies (7:37; 8:12; 9:7). ) 6 1 3 8 0 0 3 5.) 7 1 -1 9 0 “tw://bible.?id=40.13.55|AUTODETECT|” When it appears that Jesus is not in a hurry to attend the feast, his brothers James, Joseph, Simon, and Judas (or Jude), ) 13 1 -1 9 0 “tw://bible.?id=40.13.55|AUTODETECT|” Matt. 13:55) 7 1 -1 9 0 0 begin to criticize him. They view his present behavior as being inconsistent. On the one hand, so they reason, Jesus is aiming at a high public office. Yet, on the other hand, he remains behind in Galilee, while the public is already on its way to Jerusalem. ) 6 1 -1 9 0 0 So his brothers said to him, Leave here and go to Judea, in order that your disciples also may view the works which you are doing. For no one does anything in secret when he seeks to be known to the public. If you do these things, show yourself to the world.) 7 1 -1 9 0 0 In Jerusalem Jesus will be in the limelight. His followers, having gathered in Jerusalem from every direction, will thus receive an opportunity to see his miracles. If Jesus is doing these mighty works, which fact as such these brothers do not call into question, then let him show himself to the world. Jesus must attain to glory and fame ) 8 1 -1 9 0 0 by means of a mighty demonstration of power) 7 1 -1 9 0 0 . That is the way they see it. ) 7 1 3 8 0 0 The reason why they see it that way is, as stated in verse 5, ) 6 1 -1 9 0 0 For even his brothers did not believe in him.) 7 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” It is certain that they did not see in him the Messiah who was to prove himself as such by means of suffering and the cross! Their Messianic conception was, in a sense, similar to that of the crowd which had partaken of the bread-cakes (6:15). It was thoroughly earthly and materialistic. Strictly speaking, it does not even follow that these brothers took Jesus to be the Messiah in any sense whatever. The story merely shows that they were charging him with inconsistency, and that they, in common with so many others, harbored secular ideas with reference to the coming and office of the Messiah. After Christ s resurrection the attitude of these brothers changed completely 13 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” Acts 1:14) 7 1 -1 9 0 0 ). ) 7 2 3 8 0 0 7:6 13 ) 6 Jesus then said to them, For me the proper time is not yet here, but for you the time is always suitable.��) -2 1 0 0 0 0 0 0 _ftnref2 9 1 -1 9 0 “#_ftn2”

2. 7 1 -1 9 0 0 �� 7 The world cannot hate you, but me it hates because I testify concerning it, that its works are wicked. 8 Go up to the feast yourselves. I am not yet going up to this feast, because for me the proper time has not yet arrived.��) -2 1 0 0 0 0 0 0 _ftnref3 9 1 -1 9 0 “#_ftn3”
3. 7 1 -1 9 0 0 �� 9 Having said these things to them, he remained in Galilee. 10 But after his brothers had gone up to the feast, then he also went up, not publicly but as it were in secret. 11 Now the Jews were looking for him at the feast, and were saying, Where is he? 12 And there was much murmuring about him among the crowds. Some were saying, He is a good man, but others were saying, No, on the contrary, he is leading the people astray. 13 Nevertheless, for fear of the Jews no one was speaking publicly about him. ) 6 1 3 8 0 0 7:6. Jesus then said to them, For me the proper time is not yet here, but for you the time is always suitable.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Jesus speaks about the proper time (������ in distinction from ������; even in the Koine this distinction has not entirely vanished). He says that the proper moment has not yet arrived for him. However, the question may be asked: The proper moment to do what: to go up to the feast, or: to manifest himself to the world? The preceding context permits either interpretation. However, the succeeding context permits only ) 8 1 -1 9 0 0 one) 7 1 -1 9 0 0 explanation. When Jesus says (verse 6b), & but for you the time is always suitable , he can only mean, You can go up ) 8 1 -1 9 0 0 to the feast) 7 1 -1 9 0 0 at any time. Therefore, it is certainly very probable that also in verse 6a what he means is this: For me the proper time ) 8 1 -1 9 0 0 to go up to the feast) 7 1 -1 9 0 0 is not yet here. This conclusion is also in harmony with verse 8 (second clause) where, regardless of the reading one adopts (whether �P� or �T��) Jesus speaks twice about going up to the feast. Hence, verse 6 definitely shows that for ) 8 1 -1 9 0 0 every) 7 1 -1 9 0 0 deed and action of the Lord (not only for his death on the cross) there is a definite moment, determined from all eternity in the plan of God. See also vol. I, p. 115. The will of Jesus being in complete accord with this eternal counsel of God, he naturally waits for the proper moment to arrive. For the brothers of Jesus there were no such considerations. They had no such conscious contact with the clock of God s eternal counsel. Besides, they were as yet unbelievers. Hence, Jesus says, & but for you the time is always suitable. ) 7 1 3 8 0 0 When the further question is asked; namely, Why was it that Jesus delayed going up to the feast? the answer probably lies in this direction: had he gone up at once, with the firstcomers, there would have been ample time for the Sanhedrin to plan his arrest ) 8 1 -1 9 0 0 at this time,) 7 1 -1 9 0 0 so as to put him to death ) 8 1 -1 9 0 0 now) 7 1 -1 9 0 0 . But Jesus knew that his death as the Lamb of God must take place at the time of the next Passover, not during this feast of Tabernacles. Hence, he delays. ) 6 1 3 8 0 0 7.) 7 1 -1 9 0 0 The brothers had said, Show yourself to the world. From ) 8 1 -1 9 0 0 their) 7 1 -1 9 0 0 point of view that is understandable, as Jesus also now says, ) 6 1 -1 9 0 0 The world cannot hate you, but me it hates.& ) 7 1 -1 9 0 0 The ) 8 1 -1 9 0 0 world) 7 1 -1 9 0 0 (A ������; see Vol. I, p. 79) is here the realm of evil, mankind alienated from the life of God, and manifesting open hostility to God and his Anointed. This world is represented by Jerusalem s religious hierarchy. Inasmuch as the brothers of Jesus at this time did not believe in him (7:5), the world, of course, could not hate them. Cf. 15:18, 19; 17:14. It hated the Christ; the reason being: ) 6 1 -1 9 0 0 because I testify concerning it, that its works are wicked.) 7 1 -1 9 0 0 For that testimony see 2:14 16; 3:19, 20; 5:30 47. ) 6 1 3 8 0 0 8, 9.) 7 1 -1 9 0 0 Jesus continues: ) 6 1 -1 9 0 0 Go up to the feast yourselves. I am not yet going up to this feast, because for me the proper time has not yet arrived) 7 1 -1 9 0 0 (literally, has not yet become full: the lower compartment of the hourglass of God s providence is not yet filled). Jesus differs by a whole heaven from his brothers. In going up to the feast, their purpose, however religious it may be, is yet altogether worldly. So, let them go up by themselves. On ) 8 1 -1 9 0 0 going up) 7 1 -1 9 0 0 to Jerusalem see Vol. I, p. 122. For the reason already stated, the proper time has not yet arrived for Jesus to go up. He will go, but not immediately. ) 7 1 3 8 0 0 This explanation is very simple, and suits the entire context. However, a real difficulty has been created by reading not instead of not yet in verse 8. We are then confronted with this puzzle: Jesus says, I go not up unto this feast -2 1 0 0 0 0 0 0 _ftnref4 10 1 -1 9 0 “#_ftn4” A.R.V.) 7 1 -1 9 0 0 ); yet a little later he does go up (verse 10). Once having established this as the reading to be followed, all kinds of explanations are attempted. According to some, when Jesus said, I go not up, he meant, I am not going up ) 8 1 -1 9 0 0 in order to manifest myself as the Messiah) 7 1 -1 9 0 0 . That I will do at a later feast. According to others, verse 8 must be interpreted on this fashion: I am not going up ) 8 1 -1 9 0 0 publicly,) 7 1 -1 9 0 0 but secretly. These commentators appeal to verse 10. Still others believe that Jesus changed his mind or that the Father changed his mind for him. All of these unnatural explanations can be avoided by simply adopting for this verse the reading upon which the ) -2 1 0 0 0 0 0 0 _ftnref5 10 1 -1 9 0 “#_ftn5” A.V.) 7 1 -1 9 0 0 is based: I go not up ) 8 1 -1 9 0 0 yet) 7 1 -1 9 0 0 unto this feast. The textual evidence is about equal.��) -2 1 0 0 0 0 0 0 _ftnref6 9 1 -1 9 0 “#_ftn6”
4. 7 1 -1 9 0 0 �� The context (verses 6, 9, 10) is certainly all in favor of the reading which has not yet (�T��) instead of not . Jesus has already indicated (verse 6) that the proper time to attend the feast has not yet arrived for him. Hence, ) 6 1 -1 9 0 0 having said these things he remained) 7 1 -1 9 0 0 a little while longer ) 6 1 -1 9 0 0 in Galilee.) 7 1 -1 9 0 0 But after his brothers had gone up, he goes up also (verse 10). Into this context the reading not yet in verse 8 fits beautifully. Why create a difficulty when there is no need for one? There certainly are problems enough in exegesis without creating additional ones. ) 6 1 3 8 0 0 10.) 7 1 -1 9 0 0 So Jesus remained in Galilee for a while. ) 6 1 -1 9 0 0 But after his brothers had gone up to the feast, then he also went up, not publicly but as it were in secret.) 7 1 -1 9 0 0 Just how did Jesus go up to Jerusalem ) 8 1 -1 9 0 0 in secret?) 7 1 -1 9 0 0 The answers vary. Some are of the opinion that this was the only possible way Jesus was able to go, because the roads were deserted by this time, seeing that the busy caravans of pilgrims, including the brothers of Jesus, had already arrived in the capital. But if the explanation is so altogether obvious, then why is the fact mentioned at all? Others are inclined to think that Jesus was accompanied only by his disciples, chose the less traveled roads, journeyed only or mainly by night, and did not publicly announce his departure from Galilee or his arrival in Jerusalem. Something on that order, no doubt, is what is meant by the statement that Jesus went up ) 8 1 -1 9 0 0 in secret) 7 1 -1 9 0 0 . ) 6 1 3 8 0 0

11. Now the Jews,) 7 1 -1 9 0 0 consisting mainly or exclusively of the religious leaders of Jerusalem who were hostile to Jesus, had been expecting him earlier. They ) 6 1 -1 9 0 0 were looking for him at the feast and were saying) 7 1 -1 9 0 0 again and again, ) 6 1 -1 9 0 0 Where is he?) 7 1 -1 9 0 0 Their intentions, in view of 5:18 and 7:25, cannot have been friendly. Yet 9:22 and 11:49 53 are still future. ) 6 1 3 8 0 0
12. And there was much murmuring about him among the crowds.) 7 1 -1 9 0 0 Among the crowds which had been streaming into the city from every direction the opinion was definitely divided, just as it was in Galilee 8 1 -1 9 0 0 many,) 7 1 -1 9 0 0 not all, had deserted him), though the present multitudes, coming not only from Galilee but from every section of the Holy Land and from all the countries of the Diaspora, were perhaps more evenly divided in their sentiments. ) 6 1 -1 9 0 0 Some) 7 1 -1 9 0 0 people ) 6 1 -1 9 0 0 were saying, He is a good man,) 7 1 -1 9 0 0 aiming to do good, morally upright, not a deceiver. ) 6 1 -1 9 0 0 Others,) 7 1 -1 9 0 0 however, differed very sharply (note �T, ���), and ) 6 1 -1 9 0 0 were saying, No, on the contrary, he is leading the people astray.) 7 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” Cf. ) 13 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” Lk. 23:2) 7 1 -1 9 0 “tw://bible.?id=42.23.5|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=42.23.5|AUTODETECT|”

5. 7 1 -1 9 0 0 . They saw in Jesus a mere demagogue, a man to be shunned, a false prophet, one who was interested in getting the crowd or mob (�x� D����) on his side, ingratiating himself with the multitudes for selfish purposes. ) 6 1 3 8 0 0

13. Nevertheless, for fear of the Jews, no one was speaking publicly about him.) 7 1 -1 9 0 0 These contrasting opinions, however, were uttered in whispers. As long as the Sanhedrin had not yet pronounced an official verdict, no one dared to speak out openly. Cf. 9:22. No one dared to stick his neck out. Saying the wrong word in public might mean expulsion from the synagogue. Very powerful was the dreaded hierarchical machine in Jerusalem. It was fast becoming a curse for the religious life of Israel. There have been somewhat similar curses since that day. Great was the muttering and the mumbling among the crowds. The whereabouts and the character of Jesus were the center of interest. ) 7 2 3 8 0 0 7:14 24 ) 14 Now when the feast was already half over, Jesus went up to the temple and started to teach. 15 The Jews therefore were amazed and said, How can this fellow know letters without an education? 16 So Jesus answered them, and said, My teaching is not mine but his who sent me. 17 If anyone is willing to do his will, he shall know concerning the teaching whether it is of God or whether I am (merely) expressing my own views.��) -2 1 0 0 0 0 0 0 _ftnref7 9 1 -1 9 0 “#_ftn7”

5. 7 1 -1 9 0 0 �� 18 He who (merely) expresses his own views is seeking his own glory. He who seeks the glory of him who sent him, this one is truly reliable, and there is in him nothing false. 19 Did not Moses give you the law? Yet none of you keeps the law. Why are you seeking to kill me? 20 The crowd answered, You have a demon! Who is seeking to kill you? 21 Jesus answered and said to them, ) 8 1 -1 9 0 0 One) 7 1 -1 9 0 0 deed I did, and you are all amazed. 22 It is for that reason (that I say to you), Moses gave you the rite of circumcision not that it originated with Moses but with the fathers and on the sabbath you circumcize a person. 23 If a person receives circumcision on the sabbath in order that the law of Moses may not be broken, are you angry at me because I made a man completely well on the sabbath?��) -2 1 0 0 0 0 0 0 _ftnref8 9 1 -1 9 0 “#_ftn8”
6. 7 1 -1 9 0 0 �� 24 Stop judging superficially, but render just judgment. ) 6 1 3 8 0 0 7:14, 15. Now when the feast was already half over, Jesus went up to the temple and started to teach.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=3.23.26|AUTODETECT|” All of a sudden Jesus appeared in the temple. The feast which lasted fully a week 13 1 -1 9 0 “tw://bible.?id=3.23.26|AUTODETECT|” Lev. 23:26) 7 1 -1 9 0 0 ) was already half over . With so many pilgrims present in Jerusalem, many of whom were sufficiently interested in Jesus and sympathetic toward him that harming him might have led to difficulties for those in charge, really ) 8 1 -1 9 0 0 adequate) 7 1 -1 9 0 “tw://bible.?id=40.5.1|AUTODETECT|” preparations for his arrest were no longer possible. Clumsy, last-minute efforts in this direction led to nothing, as we shall see (7:32, 45 52). Jesus then, having found a convenient place for himself (perhaps in the court of the Gentiles?) sat down, as was the customary posture of those who taught 13 1 -1 9 0 “tw://bible.?id=40.5.1|AUTODETECT|” Matt. 5:1) 7 1 -1 9 0 “tw://bible.?id=40.5.2|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=40.5.2|AUTODETECT|”
7. 7 1 -1 9 0 0 ; but cf. 7:37). A crowd of listeners quickly gathered, whom he started to instruct. This time there was no miracle, as on the previous (recorded) occasion (chapter 5). But the people will soon discover that whatever the Lord does is amazing, his teaching as well as his miracles. ) 7 1 3 8 0 0 Presently some of the hostile leaders joined the audience. They listened for a while. Then, startled by the character and contents of the words which they heard, these men, who were never ready to admit any true greatness on the part of the Lord, were able to contain themselves no longer. ) 6 1 -1 9 0 0 The Jews therefore were amazed) 7 1 -1 9 0 0 about his audacity. Their anger exploded in a vituperative exclamation concerning Jesus, ) 6 1 -1 9 0 0 and they said) 7 1 -1 9 0 0 to the crowd: ) 6 1 -1 9 0 0 How can this fellow know letters without an education?) 7 1 -1 9 0 0 Jesus had never received instruction in any of the rabbinical schools. In present-day language, one might say that he had failed to receive his degree at an accredited institution. Therefore, whatever he said must be wrong! He did not know letters 8 1 -1 9 0 0 letters) 7 1 -1 9 0 “tw://bible.?id=48.6.11|AUTODETECT|” of the alphabet, ) 13 1 -1 9 0 “tw://bible.?id=48.6.11|AUTODETECT|” Gal. 6:11) 7 1 -1 9 0 0 ; b. an ) 8 1 -1 9 0 0 epistle,) 7 1 -1 9 0 “tw://bible.?id=44.28.21|AUTODETECT|” ) 13 1 -1 9 0 “tw://bible.?id=44.28.21|AUTODETECT|” Acts 28:21) 7 1 -1 9 0 0 ; c. ) 8 1 -1 9 0 0 Scriptures,) 7 1 -1 9 0 “tw://bible.?id=55.3.15|AUTODETECT|” ) 13 1 -1 9 0 “tw://bible.?id=55.3.15|AUTODETECT|” II Tim. 3:15) 7 1 -1 9 0 0 ; finally, as here, ) 8 1 -1 9 0 0 learning;) 7 1 -1 9 0 0 however, Jewish learning was mainly focussed on the sacred writings and their interpretation). The implication was that Jesus was simply uttering his own private opinions about religious matters; and, therefore, that one should refuse to listen to him any longer. ) 6 1 3 8 0 0 16.) 7 1 -1 9 0 0 In his answer Jesus shows that the critics had failed completely to think of the possibility that the contents of his teaching might have been derived from another source, far superior to any Jewish seminary. As the ) 8 1 -1 9 0 0 critics) 7 1 -1 9 0 0 saw it, there were only two possibilities: either, Jesus must have been enrolled as a regular student in a rabbinical school; or else, he is simply spouting his own ideas. And whereas they knew that the first of these alternatives was definitely out, the second must be the truth. ) 6 1 -1 9 0 0 So Jesus answered them and said, My teaching is not mine, but his who sent me.) 7 1 -1 9 0 0 Not taught by man, nor self-taught, but instructed by God himself, that was his answer. On Jesus as the One ) 8 1 -1 9 0 0 sent) 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” by God see vol. I, pp. 142, 150, 208. Not only had he derived the contents of his teaching from his Father in heaven, but he had also been divinely commissioned to convey it to the people on earth. Let his enemies take note of this fact; namely, that in rejecting him and his message they are rejecting God himself 13 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” Matt. 10:40) 7 1 -1 9 0 0 ). ) 6 1 3 8 0 0 17, 18.) 7 1 -1 9 0 0 Jesus then lays down a basic principle: he stipulates the qualifications which one should possess before he is able, in a measure, to evaluate Christ s teaching. Anyone who wishes to do this must a. have the proper disposition (verse 17); b. aim at the proper ideal (verse 18). ) 7 1 3 8 0 0 He must have the proper disposition of heart and mind: ) 6 1 -1 9 0 0 If anyone is willing to do his will, he shall know concerning the teaching whether it is of God or whether I am (merely) expressing my own views.) 7 1 -1 9 0 0 If there be no true desire to obey the will of God as expressed in his Word, true knowledge (both intellectual and experiential) will not be found. This introduces the interesting question: Just how are the various elements of Christian experience related to each other? In general it may be said that, according to the teaching of Christ and the apostles, ) 8 1 -1 9 0 0 knowledge) 7 1 -1 9 0 “tw://bible.?id=43.17.26|AUTODETECT|” (concerning Christ and the facts of redemption: implying, of course, a knowledge of misery) comes first. When we try to trace our love for God in Christ to its source, we discover that it resulted from the contemplation of the facts of the Gospel and from our interpretation of the significance of these facts. Nevertheless, we hasten to add: knowledge as such never produces love. It results in love when the Holy Spirit applies this knowledge to the heart; i.e., when he creates in the heart a response to the love of Christ, the knowledge of which is already present in the mind. Now this love, in turn, expresses itself in deeds of obedience: If you love me, you will keep my commandments. The fundamental relation between the three is, therefore: a. knowledge, b. love, c. obedience. Cf. ) 13 1 -1 9 0 “tw://bible.?id=43.17.26|AUTODETECT|” John 17:26) 7 1 -1 9 0 “tw://bible.?id=43.14.15|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=43.14.15|AUTODETECT|” 14:15) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 Yet, this representation is in need of qualification. Each of the elements (knowledge, love, obedience), once present in any slight degree, enriches, intensifies, deepens the others. There is a constant interaction, each influencing the other two. In fact, the three are so closely related that none is complete in and by itself alone. Thus, not only does knowledge, applied by the Holy Spirit, lead to love; but love, in turn, is the indispensable prerequisite of full-grown knowledge. Hence, at times we find the opposite order: instead of ) 8 1 -1 9 0 0 knowledge) 7 1 -1 9 0 0 & ) 8 1 -1 9 0 0 love,) 7 1 -1 9 0 0 we find ) 8 1 -1 9 0 0 love) 7 1 -1 9 0 0 & ) 8 1 -1 9 0 0 knowledge) 7 1 -1 9 0 “tw://bible.?id=49.3.17|AUTODETECT|” . Cf. ) 13 1 -1 9 0 “tw://bible.?id=49.3.17|AUTODETECT|” Eph. 3:17) 7 1 -1 9 0 0 . Similarly, instead of the order according to which obedience is last (as in 14:15), we also find the order in which it is first. This, of course, is the way in which the sequence is expressed in the passage which we are now studying (7:17): If anyone is willing to do his will, he shall know concerning the teaching whether it is of God or whether I am (merely) expressing my own views. Here we have: 1. obedience (willingness to do God s will) and 2. knowledge. ) 7 1 3 8 0 0 The only logical conclusion, in view of these various and (at first glance) seemingly 8 1 -1 9 0 0 really) 7 1 -1 9 0 0 ) conflicting representations, is this: when we speak of ) 8 1 -1 9 0 0 knowledge, love and obedience,) 7 1 -1 9 0 0 we are not thinking of three altogether separate experiences, but of one single, comprehensive experience in which the three are united in such a manner that each contributes its share, and all cooperate unto man s salvation and God s glory. This experience is ) 8 1 -1 9 0 0 personal) 7 1 -1 9 0 0 in character. Hence, we can no longer speak of the primacy of the intellect or of the primacy of the emotions or of the primacy of the will, but of the primacy of the sovereign grace of God influencing and transforming the entire personality for the glory of God. ) 7 2 3 8 0 0 Knowledge, therefore, will never be sanctified to the heart and lead to true discernment of the divine character and origin of Christ s teaching unless the willingness to do God s will is present first of all. When the latter is present, one will immediately perceive that the base charge of the Jews namely, that Jesus was merely expressing his own private opinions is utterly false. ) Now one who has the proper disposition (verse 17) will also aim at the proper ideal (verse 18): ) 6 1 -1 9 0 0 He who (merely) expresses his own views is seeking his own glory. He who seeks the glory of him who sent him, this one is truly reliable, and there is in him nothing false.) 7 1 -1 9 0 0 On this passage see 5:41 44. If this glory of God be the listener s ideal, he will also be able to detect whether it is the speaker s ideal. Would a self-appointed prophet do what Jesus is always doing (cf. 5:19; 7:16; 17:4); i.e., would he show in all his words and actions that he is seeking the glory of his Sender? Would not one who is merely uttering his own private opinions be doing the exact opposite; i.e., would he not seek his own glory? These words serve a double purpose: a. they show the utter groundlessness of the scoffing remark of the leaders, How can this fellow know letters without an education? and b. they expose the sin of these leaders. ) 8 1 -1 9 0 0 They) 7 1 -1 9 0 “tw://bible.?id=40.27.18|AUTODETECT|” were the very people who were always seeking to promote their own glory, even to such an extent that six months after this feast of Tabernacles their envy caused them to deliver up Jesus to be crucified 13 1 -1 9 0 “tw://bible.?id=40.27.18|AUTODETECT|” Matt. 27:18) 7 1 -1 9 0 0 ). They just could not take it that there was such an interest in Jesus on the part of the crowds. Hence, while ) 8 1 -1 9 0 0 he) 7 1 -1 9 0 0 was the truly reliable (�����) One, in whom there was no deceit of any kind, ) 8 1 -1 9 0 0 they) 7 1 -1 9 0 0 were the ones whose religion, in spite of all their outward show of zeal for the law, was nothing but a false pretense. ) 6 1 3 8 0 0 19.) 7 1 -1 9 0 0 Jesus exposes this hypocrisy even more thoroughly when he asks the rhetorical question: ) 6 1 -1 9 0 0 Did not Moses give you the law?) 7 1 -1 9 0 “tw://bible.?id=40.23.2|AUTODETECT|” Indeed, these very men were constantly boasting about being disciples of Moses (9:28), and sitting in Moses seat 13 1 -1 9 0 “tw://bible.?id=40.23.2|AUTODETECT|” Matt. 23:2) 7 1 -1 9 0 0 ). They had received the Torah (the whole law: civil, ceremonial, moral, with emphasis on the latter as summarized in the Ten Commandments) through the mediation of Moses. Jesus continues: ) 6 1 -1 9 0 0 Yet none of you keeps the law. Why are you seeking to kill me?) 7 1 -1 9 0 0 The offended One is now taking the offensive. The double denunciation, aimed at the leaders, comes like a thunderbolt and a lightning flash. It shows that Jesus was at this very moment reading the hearts of these men. He knew that while they tried to pose as the guardians of the law of Moses, a law which is summarized in the one word ) 8 1 -1 9 0 0 love,) 7 1 -1 9 0 0 they had hatred and murder in their hearts (cf. 5:18). But the terrible charge, the devastating accusation, is aimed not only (though especially) at the leaders. Jesus knows that the citizens of Jerusalem are going to join with them by and by, and so will others (7:30, 44), until finally, a half year from now, the entire mob, gathered in Jerusalem from everywhere, will shout, Let him be crucified. To be neutral with respect to Christ is not even possible. Hence, the question Why are you seeking to kill me? is, in a sense, meant for the entire audience. ) 6 1 3 8 0 0

20. The crowd answered, You have a demon! Who is seeking to kill you?) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Nevertheless, among the assembled multitudes which consist of hostile leaders (Pharisees, scribes), pilgrims from everywhere, and citizens of Jerusalem (cf. verses 14, 20, 25, respectively, for the three classes) there are those who have no conscious desire at this present moment to put Jesus to death. We can imagine how they, consisting, no doubt, mostly of people who had come from afar, felt themselves aggrieved by the question of Jesus. While their cheeks are glowing with indignation, they burst out with the exclamation, You have a demon! Who is seeking to kill you? They feel certain that an evil spirit must have taken possession of his mind, and must have made him insane. This crowd of pilgrims evidently did not know that the leaders at Jerusalem had already in their hearts planned to put him out of the way.

People are usually slow to catch on to the plots of religious leaders for whom they have high respect. The story enacted here in Jerusalem has, on a smaller scale, been repeated many times in history. For example, a few leaders, holding high office, filled with envy, plot the ruin of this or that person. Very cleverly they lay their plans. Their plot succeeds. The people in general never realize what has happened.

If the intended victim of the leaders envy would ever have told them in plain language, These leaders are plotting my ruin, they would have replied: Man, you have a demon or at least a persecution-complex! Nobody is trying to harm you in any way. ) 6 1 3 8 0 0 21 24.) 7 1 -1 9 0 0 Jesus, however, proves his point. The plot to kill him had entered the hearts and minds of the leaders in connection with the healing of the man at the pool, as is definitely stated in 5:18. ) 6 1 -1 9 0 0 Jesus answered and said to them, ) 11 1 -1 9 0 0 One) 6 1 -1 9 0 0 deed I did, and you are all amazed.) 7 1 -1 9 0 0 To be sure, Jesus had also performed other deeds of healing in Jerusalem (2:23; 4:45); but this ) 8 1 -1 9 0 0 one) 7 1 -1 9 0 0 deed the cure of the paralytic at Bethzatha (5:1 18; see vol. I, pp. 187 197) , performed on the sabbath, had been the immediate occasion for the plot against his life. The miracle itself, but especially the attendant circumstances (that it was done on the sabbath and that on the sabbath the man had been ordered to carry his mat), had caused general amazement. It must be borne in mind that neither here nor in verse 15 of this chapter does amazement necessarily imply approbation. ) 7 1 3 8 0 0 Now in view of the fact that the reaction of the people had not been one of true, living faith but rather of adverse criticism (especially among the leaders), the Lord continues: ) 6 1 -1 9 0 0 It is for that reason that I say to you) 7 1 -1 9 0 0 (��p ����� is probably elliptical here��) -2 1 0 0 0 0 0 0 _ftnref9 9 1 -1 9 0 “#_ftn9” 7) 7 1 -1 9 0 0 ��), ) 6 1 -1 9 0 0 Moses gave you the rite of circumcision not that it originated with Moses but with the fathers and on the sabbath you circumcise a person.) 7 1 -1 9 0 “tw://bible.?id=3.12.1-3.12.3|AUTODETECT|” To show them the weakness of their criticism of his deed, as if it had been sabbath-violation, this circumcision-ordinance is here introduced. Though this rite became an ordinance for Israel by virtue of its inclusion in the Mosaic legislation 13 1 -1 9 0 “tw://bible.?id=3.12.1-3.12.3|AUTODETECT|” Lev. 12:1 3) 7 1 -1 9 0 “tw://bible.?id=1.17.9-1.17.14|AUTODETECT|” ), yet it was practised long before Moses, in the days of the fathers who preceded him 13 1 -1 9 0 “tw://bible.?id=1.17.9-1.17.14|AUTODETECT|” Gen. 17:9 14) 7 1 -1 9 0 “tw://bible.?id=1.17.23-1.17.27|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=1.17.23-1.17.27|AUTODETECT|” 23 27) 7 1 -1 9 0 “tw://bible.?id=1.21.4|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=1.21.4|AUTODETECT|” 21:4) 7 1 -1 9 0 0 ). The Jews, in their zeal for the law of Moses, were prone to forget that certain important religious practices were in vogue long before his time; hence, Jesus adds the parenthetical clause. Now according to the law which governed this religious rite, a male child had to be circumcised ) 8 1 -1 9 0 0 on the eighth day) 7 1 -1 9 0 0 after its birth. The point which Jesus stresses is this: even if that eighth day happens to be a sabbath, the child is, nevertheless, circumcised. He continues, bringing home his argument in such a manner that its cogency is immediately clear: ) 6 1 -1 9 0 0 If a person receives circumcision on the sabbath in order that the law of Moses may not be broken, are you angry at me because I made a man completely well on the sabbath?) 7 1 -1 9 0 0 If ) 8 1 -1 9 0 0 ceremonial cleansing) 7 1 -1 9 0 0 of ) 8 1 -1 9 0 0 one member) 7 1 -1 9 0 0 of the body (the procreative member) is permitted on the sabbath, then would ) 8 1 -1 9 0 0 actual healing) 7 1 -1 9 0 0 of ) 8 1 -1 9 0 0 the entire body) 7 1 -1 9 0 “tw://bible.?id=41.2.27|AUTODETECT|” (yes, of the entire man, body and soul) be forbidden on the sabbath, giving the people righteous cause for anger against the Healer? The argument is, of course, unanswerable. The sabbath was made for man; not man for the sabbath 13 1 -1 9 0 “tw://bible.?id=41.2.27|AUTODETECT|” Mk. 2:27) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 What the people (both the leaders and the rest) should do is this: they should calmly reflect on these matters. They should cease being so rash in their judgments. Hence, Jesus said, ) 6 1 -1 9 0 0 Stop judging superficially) 7 1 -1 9 0 0 (���� D���; literally: according to appearance), ) 6 1 -1 9 0 0 but render just judgment.) 7 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” Compare the somewhat similar thought expressed so beautifully in ) 13 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” I Sam. 16:7) 7 1 -1 9 0 0 b: For Jehovah sees not as man sees; for man looks on the outward appearance, but Jehovah looks on the heart. ) 7 2 3 8 0 0 7:25 29 ) 25 Some of the people of Jerusalem therefore were saying, Is not this the man whom they are seeking to kill? 26 Now look! He is speaking openly, and they say nothing to him. Surely, the rulers have not really become convinced that he is the Christ, have they? 27 Yet we know where this man is from; but when the Christ comes, no one will know where he comes from. 28 So Jesus cried out, teaching in the temple and saying, So you know me; and you know where I am from! But I have not come of my own accord; on the contrary, he who sent me is the Real One, but him you do not know. 29 I do know him, because I am from his presence, and he sent me. ) 6 1 3 8 0 0 7:25 27.) 7 1 -1 9 0 0 The reaction of the Sanhedrin-members has been recorded in 7:15; that of the crowd (mostly pilgrims) in 7:20. We now hear from the citizens of Jerusalem (7:25 27). These were better informed with respect to the real intentions of the leaders, who had their headquarters in their own city. Also, they were not as friendly to Jesus as were many of the pilgrims from afar. The Jerusalemites were greatly surprised about the fact that no one had tried to stop Jesus when he had flung his terrible accusations in the teeth of his opponents (verse 19), and, in addition, had charged them and their followers with most glaring inconsistency (verses 21 24). To be sure, there had been a momentary interruption, an ejaculation of anger (verse 20), but that was all. Jesus had been allowed to continue his revolutionary teaching. ) 7 1 3 8 0 0 In this light we can understand the statement: ) 6 1 -1 9 0 0 Some of the people therefore said, Is not this the man whom they are seeking to kill? Now look! He is speaking ) 11 1 -1 9 0 0 openly) 7 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” (�������� from ��� and �����; hence, telling all, keeping back nothing, a term which in the form of ���p ��������� has a beautiful meaning in ) 13 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” Heb. 4:16) 7 1 -1 9 0 0 ), ) 6 1 -1 9 0 0 and they) 7 1 -1 9 0 0 (those in charge of the temple, its ritual, services, etc.) ) 6 1 -1 9 0 0 say nothing to him.) 7 1 -1 9 0 0 A possibility flashes across their minds, but is almost immediately dismissed: ) 6 1 -1 9 0 0 Surely, the rulers have not really become convinced that he is the Christ, have they? Yet we know where this man is from; but when the Christ comes, no one will know where he is from.) 7 1 -1 9 0 0 The opinion of the rulers! That was the all-important thing, for these men had the right to cast dissenters out of the synagogue, a most terrible punishment (cf. 7:13; 7:48; 9:22; 9:34; and 12:42). But how can it be explained that, in the face of such dreadful accusations which Jesus had hurled against them, they allowed him to proceed as if nothing had happened? Could it be that ) 8 1 -1 9 0 0 they had really come to know) 7 1 -1 9 0 0 (������, actually become convinced) that he is the Christ? But no, that could not be. Hence, the question is cast in a form which expects a negative answer, even though the door of doubt is kept slightly ajar (������ �����). The idea of some to the effect that these people of Jerusalem are asking the question in the attitude of ridicule hardly seems to harmonize with the calm manner of discourse the weighing of arguments pro and con which appears in verse 27. The suggestion of the Jerusalemites that the rulers might have arrived at the conclusion that this was really the Christ vanishes before the objection that the place of origin of this man, Jesus, is well-known; but that the whence of the genuine Messiah would be unknown. ) 7 1 3 8 0 “tw://bible.?id=40.2.3-40.2.5|AUTODETECT|” Did not everybody know that Jesus came from Nazareth in Galilee, and that he was a son of Joseph and Mary! We find something similar in 6:42 and in 7:41, 42. Hence, the possibility that he might be the Christ was immediately ruled out. According to the present chapter of John s Gospel there were two opinions among the Jews regarding the origin of the expected Messiah: a. according to some, no one would know where he came from (7:27); b. according to others, he would be born in Bethlehem 13 1 -1 9 0 “tw://bible.?id=40.2.3-40.2.5|AUTODETECT|” Matt. 2:3 5) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 The first of these ideas that Messiah would appear very suddenly, as if from nowhere seems to have been a piece of popular theology, probably based upon inferences from certain passages in the Apocrypha 8 1 -1 9 0 0 clearly) 7 1 -1 9 0 0 stated in any of those books).��) -2 1 0 0 0 0 0 0 _ftnref10 9 1 -1 9 0 “#_ftn10” 8) 7 1 -1 9 0 0 �� The second idea (as the given references indicate) was correct, and was the official position of the Sanhedrin. On either score, however, since everybody knew where Jesus came from, namely, from Nazareth in Galilee, he could not be the true Messiah! ) 6 1 3 8 0 0 28.) 7 1 -1 9 0 0 How thoroughly wrong they were! And how this woeful ignorance concerning his real origin must have pained the Lord! Stirred to the very depths of his being, Jesus ) 6 1 -1 9 0 0 cried out) 7 1 -1 9 0 0 (������) this too belonged to his teaching in the temple : ) 6 1 -1 9 0 0 So, you know me, and you know where I am from!) 7 1 -1 9 0 0 One can also read the exclamation as a question; thus: So you know me, and you know where I am from? Either way, the meaning is the same. Jesus ridicules the very idea that these biased, legalistic materialistic citizens of Jerusalem would actually ) 8 1 -1 9 0 0 know) 7 1 -1 9 0 0 him and his origin! And when he now says So, you know me, and you know where I am from! he means, That is what you ) 8 1 -1 9 0 0 think! ) 7 1 -1 9 0 0 We do not accept the interpretation of those who exclude the idea of irony, and who believe that Jesus actually meant to say that these citizens of the capital knew him and his origin inasmuch as they knew that he came from Nazareth in Galilee. We cannot accept this, for the following reasons: ) 7 1 3 8 0 0 a. In that case would not the Lord be hiding his ) 8 1 -1 9 0 0 real) 7 1 -1 9 0 0 origin (namely, that he came from heaven and was born, according to prophecy, in Bethlehem); and would he not, therefore, become partly responsible for the notion that he could not be the Christ? Besides, his childhood in Nazareth does not constitute a cogent argument either for or against his exalted character and origin. Hence, we cannot believe that ) 8 1 -1 9 0 0 Jesus) 7 1 -1 9 0 0 would in all seriousness bring up that subject. ) 7 1 3 8 0 0 b. Jesus himself again and again declares, either explicitly or by implication, that the people ) 8 1 -1 9 0 0 do not) 7 1 -1 9 0 0 know him or his origin (8:19, 42, 43; see also 3:11; 5:18, 37, 38; 6:42, 60 62; 8:55 59; and cf. 14:9). Would he then say the very opposite here (7:28)? Also, notice that in the last clause of verse 28 Jesus tells these people that they do not know God. Is it logical then to suppose that he would say in the same verse: But you do actually know me ? Cf. 8:19! ) 7 2 3 8 0 0 c. Failure to see the sparkling, lively character of our Lord s conversation the notion, for example, that it would have been far below his dignity and glorious majesty ever to use irony or ridicule has led to mistakes in exegesis again and again. See what has been said about this in connection with 5:31; vol. I, pp. 205, 206. ) d. The fact that when Jesus spoke these words, he was deeply stirred, so that he ) 8 1 -1 9 0 0 cried out,) 7 1 -1 9 0 0 harmonizes beautifully with the idea that what we have here is not a calm statement of fact but an exclamation of the character: So you know me, and you know where I am from! In the light of this stinging ridicule it is not too difficult to understand that the persons addressed were anxious to have Jesus arrested (7:30). ) 7 1 3 8 0 0 e. Finally, we must bear in mind that the leaders and some of the Jerusalemites regarded Jesus as a deceiver, an impostor; as one who most certainly ) 8 1 -1 9 0 0 could not be) 7 1 -1 9 0 0 the Messiah (7:12, 27, 41, 42). Is it logical, then, to assume that Jesus would say to such people that they actually knew him and knew where he came from? ) 7 1 3 8 0 0 With John Calvin (and many others: Godet, Weizs�cker, L�cke, Lenski) we believe, therefore, that Jesus here employs irony.��) -2 1 0 0 0 0 0 0 _ftnref11 9 1 -1 9 0 “#_ftn11” 9) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 These same people who were so certain that Jesus could not be the promised Messiah regarded him as a self-appointed prophet. Hence, in refutation Jesus says, ) 6 1 -1 9 0 0 But I have not come of my own accord; on the contrary, he who sent me is the Real One, and him you do not know.) 7 1 -1 9 0 0 Instead of having come of his own accord, Jesus was the divinely commissioned One, having been sent by the Father, as is taught in many a passage of the Fourth Gospel (5:30; 8:28; 12:49; 14:10). Moreover, the people must not think that the Sender is a mere figment of the imagination, a subjective notion; on the contrary, he is the Real One (�������), but he is the very One whom the people do not know (cf. 8:19, 55), although they imagine that they know him very well. ) 6 1 3 8 0 0 29.) 7 1 -1 9 0 0 Jesus continues: ) 11 1 -1 9 0 0 I) 6 1 -1 9 0 0 do know him, because I am from him) 7 1 -1 9 0 0 (or: from his presence), ) 6 1 -1 9 0 0 and he sent me.) 7 1 -1 9 0 0 There is some doubt about the correct reading, whether this be I am ) 8 1 -1 9 0 0 from) 7 1 -1 9 0 0 him or I am ) 8 1 -1 9 0 0 with) 7 1 -1 9 0 0 him. However, the context clearly shows that the question that was in the minds of all was this: Who is Jesus, and where is he ) 8 1 -1 9 0 0 from? ) 7 1 -1 9 0 0 Thus in verse 27 and again in verse 28. Besides, the idea that Jesus is the One who came ) 8 1 -1 9 0 0 from) 7 1 -1 9 0 0 God is rather common in John (1:14; 6:46; 16:27; 17:8). Of course, the One who came ) 8 1 -1 9 0 0 from) 7 1 -1 9 0 0 God was at one time 8 1 -1 9 0 0 always) with) 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” him. And because the Son was with the Father and came forth from him, he knows him thoroughly 13 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 7 1 -1 9 0 0 ). Let there be no doubt about this in the minds of the hearers. On the side of the Jerusalem critics there is conceit and error, all of this born of unbelief. Their syllogism was as follows: ) 7 4 3 8 0 0 Major Premise: No one will know where the real Messiah comes from. ) Minor Premise: We know where Jesus comes from. ) Conclusion: Hence, Jesus cannot be the real Messiah. ) Given the major and the minor premise, the conclusion follows logically. But the major premise was false; the minor premise was false: the conclusion was false. Over against their delusions Jesus, who comes straight from God and was commissioned by him, proclaims the truth; namely, that he is, indeed, the Christ, and that he, he ) 8 1 -1 9 0 0 alone,) 7 1 -1 9 0 0 knows the Father thoroughly. ) 7 2 3 8 0 0 7:30, 31 ) 30 Therefore they were anxious to arrest him, but no one laid a hand on him, because his hour had not yet come. 31 But many of the people believed in him, and said, When the Christ comes, he surely will not do more signs than this man has done, will he? ) 6 1 3 8 0 0 7:30.) 7 1 -1 9 0 0 Jesus had made the loftiest claims with respect to his own person and origin, had exposed to ridicule the pretended knowledge of the Jerusalemites, and had told them in blunt, unmistakable language that they did not even know God (7:28, 29)! So we are not surprised to read: ) 6 1 -1 9 0 0 Therefore they were anxious��) -2 1 0 0 0 0 0 0 _ftnref12 12 1 -1 9 0 “#_ftn12” 10) 6 1 -1 9 0 0 �� to arrest him.) 7 1 -1 9 0 0 Why did they not carry out their wish? Did fear of those pilgrims who were favorably disposed to Jesus restrain them? Verse 31 seems to point in that direction (see also 7:12 a). The deeper reason for this failure to capture Jesus at this time is stated in words which have a familiar ring in the Fourth Gospel: ) 6 1 -1 9 0 0 But no one laid a hand on him) 7 1 -1 9 0 “tw://bible.?id=40.26.50|AUTODETECT|” 13 1 -1 9 0 “tw://bible.?id=40.26.50|AUTODETECT|” Matt. 26:50) 7 1 -1 9 0 0 ) ) 6 1 -1 9 0 0 because his hour had not yet come.) 7 1 -1 9 0 0 For this last clause see on 2:4. Though surrounded by danger the anger of these Jerusalemites, the hostile desire and power of the leaders , Jesus was in reality free from all danger, because it was not the will of God that he should die at this time.��) -2 1 0 0 0 0 0 0 _ftnref13 9 1 -1 9 0 “#_ftn13” 11) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 31. But many of the people) 7 1 -1 9 0 0 (no doubt, mostly pilgrims) ) 6 1 -1 9 0 0 believed in him.) 7 1 -1 9 0 “tw://bible.?id=44.8.13|AUTODETECT|” This does not necessarily indicate true, living faith, however. They probably were ready to accept Jesus as the political Messiah of their dreams. They based their attitude upon the miracles which they had seen or about which they had been hearing such glowing reports. Cf. 2:23; 4:45, 48; ) 13 1 -1 9 0 “tw://bible.?id=44.8.13|AUTODETECT|” Acts 8:13) 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” . They expected that the Messiah at his coming would perform miracles 13 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” Is. 35:5) 7 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” 6) 7 1 -1 9 0 “tw://bible.?id=40.11.2-40.11.5|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=40.11.2-40.11.5|AUTODETECT|” Matt. 11:2 5) 7 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” ) and that he would restore the kingdom to Israel 13 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” Acts 1:6) 7 1 -1 9 0 0 ). In the light of what Jesus has all along been doing they are ready to accept him as being this kind of a Messiah. ) 6 1 -1 9 0 0 And they were saying, When the Christ comes, he surely will not do more) 7 1 -1 9 0 0 8 1 -1 9 0 0 greater)) 7 1 -1 9 0 0 ) 6 1 -1 9 0 0 signs than this man has done, will he?) 7 1 -1 9 0 0 A negative answer is expected. ) 7 2 3 8 0 0 7:32 36 ) 32 The Pharisees heard the crowd mumbling these things about him; so the chief priests and Pharisees sent officers in order that they might arrest him. 33 So Jesus said, Yet a little while am I with you, and then I go to him who sent me. 34 You will seek me, but you will not find me, and where I am you cannot come. 35 The Jews therefore said to one another, Where does this fellow intend to go, that we shall not find him? He surely does not intend to go to the Diaspora among the Greeks, and teach the Greeks, does he? 36 What does he mean by saying, You will seek me, but you will not find me, and Where I am you cannot come ? ) 6 1 3 8 0 0 7.32. The Pharisees heard the crowd mumbling these things about him; so the chief priests and Pharisees sent officers in order that they might arrest him.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=42.23.12|AUTODETECT|” As the Pharisees saw it, things were beginning to look very serious. People were actually beginning to regard this impostor as the true Messiah. The mumbling of voices which expressed these sentiments had been heard. Intervention was necessary. It could not be delayed any longer. So these guardians of the law reveal their anxiety to the members of the priestly families (mostly Sadducees). Agreement is soon reached. Mutual archenemies Pharisees and Sadducees are entirely willing to unite in their common opposition to Jesus 13 1 -1 9 0 “tw://bible.?id=42.23.12|AUTODETECT|” Lk. 23:12) 7 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” Acts 4:27) 7 1 -1 9 0 0 ). Whether an actual Sanhedrin-session was held at ) 8 1 -1 9 0 0 this) 7 1 -1 9 0 0 time (as in 7:45 52, and in 11:47) we do not know. The agreement may have been of a less formal character. At any rate, the opposition against Jesus reaches a new stage here: the sinister desire, expressed in 5:18, begins to be put into effect. The men who should have been most zealous in their defence of Christ and his kingdom actually send officers (Q�������: under-rowers; hence, servants, officers) to arrest the Messiah! ) 6 1 3 8 0 0 33.) 7 1 -1 9 0 0 But Jesus shows that the counsel of God must be carried out. ) 6 1 -1 9 0 0 So,) 7 1 -1 9 0 0 with serenity and majesty, calm and unperturbed, ) 6 1 -1 9 0 0 Jesus said) 7 1 -1 9 0 0 (addressing himself to the entire assembled multitude, but especially to the leaders who are present): ) 6 1 -1 9 0 0 Yet a little while I am with you, and then I go to him who sent me.) 7 1 -1 9 0 0 Cf. 16:16 19. Jesus knows that he will be on earth a little while longer; i.e., one half year (from October of the year 29 to April of the year 30; from feast of Tabernacles to feast of Passover). He will then return to his Sender, having fully accomplished the task that had been entrusted to him. ) 6 1 3 8 0 0 34.) 7 1 -1 9 0 0 In a statement full of mystery the Lord continues: ) 6 1 -1 9 0 0 You will seek me, but you will not find me.) 7 1 -1 9 0 “tw://bible.?id=1.27.30-1.27.38|AUTODETECT|” Cf. 13:33 36. The Jewish nation, in its despair, will seek deliverance, but it will then be too late. Think of the despair of Esau 13 1 -1 9 0 “tw://bible.?id=1.27.30-1.27.38|AUTODETECT|” Gen. 27:30 38) 7 1 -1 9 0 “tw://bible.?id=58.12.17|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=58.12.17|AUTODETECT|” Heb. 12:17) 7 1 -1 9 0 “tw://bible.?id=30.8.11|AUTODETECT|” ); of the men regarding whom Amos writes his prophecy of woe: Behold, the days come, saith the Lord Jehovah, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah. And they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of Jehovah, and shall not find it 13 1 -1 9 0 “tw://bible.?id=30.8.11|AUTODETECT|” Am. 8:11) 7 1 -1 9 0 “tw://bible.?id=30.8.12|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=30.8.12|AUTODETECT|” 12) 7 1 -1 9 0 “tw://bible.?id=20.1.24-20.1.28|AUTODETECT|” ). Cf. also ) 13 1 -1 9 0 “tw://bible.?id=20.1.24-20.1.28|AUTODETECT|” Prov. 1:24 28) 7 1 -1 9 0 0 . Not finding him, they will die in their sins (8:21). ) 7 1 3 8 0 0 When Jesus adds: ) 6 1 -1 9 0 0 And where I am you cannot come,) 7 1 -1 9 0 0 he means this: I am going to the Father; but you have rejected the Father by rejecting me. Hence, where I am you cannot come. In the presence of the Father there is no room for those who have refused to accept the Son. ) 7 1 3 8 0 “tw://bible.?id=19.95.8-19.95.11|AUTODETECT|” The warning implied in these words is, of course, very clear. It is the warning of ) 13 1 -1 9 0 “tw://bible.?id=19.95.8-19.95.11|AUTODETECT|” Ps. 95:8 11) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 Thus Jesus clearly showed that, regardless of whatever the Jews might be planning, he would die at the appointed time, and that in his death the divine purpose, far from being frustrated, would be carried out: by means of the cross he would attain unto the crown; he would reach the glory that awaited him in heaven after the accomplishment of his mediatorial task on earth. ) 6 1 3 8 0 0 35, 36.) 7 1 -1 9 0 0 But as in all previous cases so also now: this significant mashal was given a crassly literal interpretation. From the reaction of ) 6 1 -1 9 0 0 the Jews) 7 1 -1 9 0 0 it appears immediately that they have failed to see in the words of Jesus a disclosure of their own dreadful state of sin and its inevitable consequences. Lightheartedly casting aside the implied warning, they ) 6 1 -1 9 0 0 therefore said to one another: Where does this fellow intend to go, that we shall not find him? He surely does not intend to go to the Diaspora among the Greeks, and teach the Greeks, does he? What does he mean by saying, You will seek me, but you will not find me, and Where I am you cannot come?) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=44.8.1|AUTODETECT|” They were mocking. Was it the intention of Jesus, after his work in Judea had ended in disappointment, to go to the Dispersion 13 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” Acts 8:1) 7 1 -1 9 0 “tw://bible.?id=44.8.4|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=44.8.4|AUTODETECT|” 4) 7 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” Jas. 1:1) 7 1 -1 9 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” ) of the Jews among the Greeks? In various regions of the earth Jews were living among the Greeks and other heathen peoples 13 1 -1 9 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” Acts 2:9 11) 7 1 -1 9 0 0 ). When the evangelist mentions ) 8 1 -1 9 0 0 Greeks,) 7 1 -1 9 0 “tw://bible.?id=44.6.1|AUTODETECT|” he does not mean Greek-speaking Jews 13 1 -1 9 0 “tw://bible.?id=44.6.1|AUTODETECT|” Acts 6:1) 7 1 -1 9 0 “tw://bible.?id=44.9.29|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.9.29|AUTODETECT|” 9:29) 7 1 -1 9 0 0 ) but people who belong to the Hellenic stock. Was the intention of Jesus to work among the scattered Jews, and when also this work issued in failure, then to labor among the Greeks themselves? ) 7 3 3 8 0 0 They do not realize that what they are saying in derision contains a glorious prophecy. Indeed, the Greeks will take an interest in the Gospel (see 12:20). And the tidings of salvation will be spread throughout the earth, and the kingdom of the Lord will be established, and & the scoffers will seek & in vain! ) 7:37 39 ) 37 Now on the last, the great day of the feast, Jesus was standing and cried out, saying, If any one thirsts, let him come to me and drink. 38 He who believes in me, as the scripture says, From within him shall flow rivers of living water. 39 Now this he said about the Spirit, which those were to receive who believed in him. For as yet the Spirit was not present, because Jesus was not yet glorified. ) 6 1 3 8 0 0 7:37 38. Now on the last, the great day of the feast, Jesus was standing and cried out, saying, If any man thirst, let him come unto me and drink. He who believes in me, as the scripture says, From within him shall flow rivers of living water.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 From midway the feast (7:14) the story now advances to its last day. It is not certain whether this last day indicates the seventh or the eighth day (i.e., whether it refers to the twenty-first or to the twenty-second of the seventh month). There were seven days of regular feasting which were characterized, among other things, by dwelling in booths, by bringing offerings on a diminishing scale 8 1 -1 9 0 0 thirteen) 7 1 -1 9 0 0 young bullocks; on the second day, ) 8 1 -1 9 0 0 twelve) 7 1 -1 9 0 0 young bullocks; on the third day, ) 8 1 -1 9 0 0 eleven;) 7 1 -1 9 0 “tw://bible.?id=4.29.12-4.29.34|AUTODETECT|” etc.; see ) 13 1 -1 9 0 “tw://bible.?id=4.29.12-4.29.34|AUTODETECT|” Num. 29:12 34) 7 1 -1 9 0 0 ), and by fetching water from the pool of Siloam. The eighth day was a day of rest, of solemn assembly or holy convocation. ) 7 3 3 8 0 0 Although many commentators show preference for either the seventh or eighth day, on the basis of the available evidence it would seem to be the part of wisdom to leave this question undecided. ) In favor of the eighth day as being the one to which reference is made here in 7:37 the following arguments have been presented: ) 1. Not only do the Old Testament passages mention this eighth day, but during the intertestamentary period and afterward it became customary to speak of this feast as one of ) 8 1 -1 9 0 0 eight) 7 1 -1 9 0 0 days. Thus, II Macc. 10:6: And they kept (the feast) eight days with gladness, and Flavius Josephus, ) 8 1 -1 9 0 0 Antiquities of the Jews) 7 1 -1 9 0 0 III, x, 4: And keep a festival for eight days. ) 7 1 3 8 0 “tw://bible.?id=3.23.36|AUTODETECT|” 2. The designation the last, the great day of the feast accords better with the eighth than with the seventh day; for the eighth day marked the close not only of the feast of Tabernacles but of the entire great cycle of annual, religious festivals. The LXX 13 1 -1 9 0 “tw://bible.?id=3.23.36|AUTODETECT|” Lev. 23:36) 7 1 -1 9 0 0 ) calls this day the ������, i.e., the finale or closing festival. ) 7 1 3 8 0 0 3. As the water-pouring ceremony took place on each of the seven regular feast-days ) 8 1 -1 9 0 0 but not on the eighth) 7 1 -1 9 0 0 [this, however, is not admitted by all], this very lack which characterized that eighth day furnished a most fitting reason for Christ s exclamation, If any man thirsts, let him come to me and drink. ) 7 2 3 8 0 0 Those who favor the opposite theory that 7:37 refers to the seventh day argue as follows: ) 1. It may be confidently assumed that the language of 7:37 is rooted in the soil of the Old Testament rather than in that of the Apocrypha and of Josephus. Now in the Old Testament the eighth day is always reckoned separately, while the feast itself is said to last ) 8 1 -1 9 0 0 seven) 7 1 -1 9 0 “tw://bible.?id=3.23.39|AUTODETECT|” days: You shall keep the feast of Jehovah seven days 13 1 -1 9 0 “tw://bible.?id=3.23.39|AUTODETECT|” Lev. 23:39) 7 1 -1 9 0 “tw://bible.?id=4.29.2|AUTODETECT|” ); And you shall keep a feast unto Jehovah seven days 13 1 -1 9 0 “tw://bible.?id=4.29.2|AUTODETECT|” Num. 29:2) 7 1 -1 9 0 “tw://bible.?id=16.8.18|AUTODETECT|” ); And they kept the feast seven days 13 1 -1 9 0 “tw://bible.?id=16.8.18|AUTODETECT|” Neh. 8:18) 7 1 -1 9 0 0 ). The last day ) 8 1 -1 9 0 0 of the feast) 7 1 -1 9 0 0 (7:37) is, therefore, the seventh day. ) 7 1 3 8 0 0 2. This was ) 8 1 -1 9 0 0 the great day) 7 1 -1 9 0 “tw://bible.?id=19.118.25|AUTODETECT|” of the feast. The seventh day was, indeed, great, for: a. On this one day there were seven processions around the altar; on preceding days only one per day. b. In these processions the priests chanted, O then, work now salvation, Jehovah! O Jehovah, send now prosperity 13 1 -1 9 0 “tw://bible.?id=19.118.25|AUTODETECT|” Ps. 118:25) 7 1 -1 9 0 0 ). Hence, the seventh day, when this passage was chanted so many times, is called the day of ) 8 1 -1 9 0 0 The Great Hosannah) 7 1 -1 9 0 0 . ) 7 3 3 8 0 0 3. Not only was this the last day of the regular series of diminishing sacrifices, and the last day of drawing water from Siloam, but it was also the last day of dwelling in booths. On the afternoon of this day the booths were dismantled, and the feast ended. The holy convocation on the eighth day was not a part of the feast proper. The last day of the feast is, therefore the seventh day. ) What is far more important to remember in connection with the events of this day whether it be regarded as the seventh or as the eighth day of the feast is the fact that the Lord, far from turning himself away from the multitudes, many of whom in one way or another had rejected him, extended his gracious invitation: If any one thirst, let him come to me and drink. ) Prophecy was being fulfilled in a most remarkable manner. About five and one half centuries earlier Haggai had been urging the returned remnant to resume the work of rebuilding the temple. In order to encourage those who deplored the insignificant look of the new building even in its very beginnings, this prophet was used as the vehicle for the utterance of the following message of Jehovah, a word full of comfort and cheer: ) 7 1 3 8 0 “tw://bible.?id=37.2.6-37.2.9|AUTODETECT|” Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations; and the desire of all nations shall come; and I will fill this house with glory, saith Jehovah of hosts. The silver is mine, and the gold is mine, saith Jehovah of hosts. The latter glory of this house shall be greater than the former, saith Jehovah of hosts; and in this place will I give peace, saith Jehovah of hosts 13 1 -1 9 0 “tw://bible.?id=37.2.6-37.2.9|AUTODETECT|” Hag. 2:6 9) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 This passage, which in its deepest implications is a glorious Messianic prophecy, must have been uttered not far away from ) 8 1 -1 9 0 0 the very place) 7 1 -1 9 0 0 where Jesus stood now; i.e., more than five centuries later. The ) 8 1 -1 9 0 0 time) 7 1 -1 9 0 0 when it was spoken is also most remarkable. Haggai delivered this message of encouragement ) 8 1 -1 9 0 0 in the seventh month, on the twenty-first day of the month. ) 7 1 -1 9 0 0 And when Jesus in a measure fulfilled this prophecy and sought to persuade the thirsty ones to come to himself and drink, it was again ) 8 1 -1 9 0 0 the seventh month, the twenty-first or twenty-second day of the month!) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=23.12.3|AUTODETECT|” Although it cannot be demonstrated with mathematical certainty, it must be regarded as very probable that the invitation uttered by Jesus (7:37) had some connection with the drawing of water from the pool of Siloam. On each of the seven feast-days a priest would fill a golden pitcher with water from this pool. Accompanied by a solemn procession, he would return to the temple and amid the sounding of trumpets and the shouting of rejoicing multitudes he would pour it through a funnel which led to the base of the altar of burntoffering. The people were in a jubilant mood. Not only did this ceremony remind them of the blessings granted to the forefathers in the wilderness (the water from the rock), but it also pointed forward to the spiritual bounties of the Messianic age. Their minds, hearts, and voices were occupied with such passages as ) 13 1 -1 9 0 “tw://bible.?id=23.12.3|AUTODETECT|” Is. 12:3) 7 1 -1 9 0 0 , Therefore with joy shall you draw water from the wells of salvation. In their right hand they held a branch of myrtle, a willow-twig, and a bough of the palm-tree; in the left, a citron or similar fruit. The desert-life of the ancestors passed in review. The festival resembled a historical pageant. And the citrons, though not intended for that purpose, came in handy when a worldly highpriest would try to improve upon the established ritual of the feast, as Alexander Janneus (104 78 b.c.) discovered to his dismay when he was pelted with them. ) 7 1 3 8 0 “tw://bible.?id=19.118.0|AUTODETECT|” Now it may have been immediately after the completion of the symbolic rite of water-pouring and the chanting of the familiar lines from ) 13 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” Ps. 118) 7 1 -1 9 0 0 , or else it may have been on the day when, according to many, no such ceremony took place, that the voice of Jesus was heard loud and clear: If any one thirst, let him come to me and drink. It was as if he wanted to say, Do you not realize that this water points to me, and that all these reminders of the life of your fathers in the wilderness lose their most vital significance apart from me? ) 7 1 3 8 0 0 At this point we should pay some attention to a departure from the usual translation of verses 37 and 38. In reality, this is a matter that concerns the punctuation of the Greek, and the supposedly wrong vocalization of the original Aramaic. That the words of 7:37, spoken by Jesus to a large gathering of Jews in the temple, were actually uttered in Aramaic is granted. This, of course, does not necessarily imply that what is given in our Greek New Testament rests upon a ) 8 1 -1 9 0 0 written) 7 1 -1 9 0 0 Aramaic original. Certain Aramaic scholars among whom we wish to mention especially C. F. Burney and C. C. Torrey��) -2 1 0 0 0 0 0 0 _ftnref14 9 1 -1 9 0 “#_ftn14” 12) 7 1 -1 9 0 0 �� have assailed the passage as found in the Greek New Testament, and, by implication, the translations that are based upon it. Torrey speaks of the text as it has come down to us as being miserable nonsense. He refers to the absurd reading of our Greek version. For 7:37, 38 Torrey proposes the following: ) 7 3 3 8 0 0 Whoever thirsts, let him come to me, and let him drink who believes on me. As the scripture says, Out of the midst of Her (i.e., Jerusalem) shall flow rivers of living water. ) We have carefully studied Torrey s argument, but we cannot agree. Our objections to it and our reasons for clinging to the Greek text are as follows: ) 1. ) 8 1 -1 9 0 0 In the original) 7 1 -1 9 0 0 (though not in Torrey s English translation) the two subjects of this supposed parallelism are dissimilar in structure (��� & A ��������). ) 7 1 3 8 0 0 2. It would seem to follow from Torrey s translation that whoever thirsts and who believes are synonymous. But according to 6:35 the believer is exactly the one who will in no way ever get thirsty. The believer is the person who has quenched his thirst by coming to Christ, the True Fountain. He is the one who has stilled his hunger by coming to Christ, the True Bread. ) 7 1 3 8 0 “tw://bible.?id=19.46.4|AUTODETECT|” 3. As to the latter part of verse 38, it is true that in the Old Testament the river of life is found in the city of God 13 1 -1 9 0 “tw://bible.?id=19.46.4|AUTODETECT|” Psalms 46:4) 7 1 -1 9 0 “tw://bible.?id=26.47.1|AUTODETECT|” ) and issues forth out from under the threshold of its temple 13 1 -1 9 0 “tw://bible.?id=26.47.1|AUTODETECT|” Ezek. 47:1) 7 1 -1 9 0 “tw://bible.?id=43.7.38|AUTODETECT|” ); but that in the Greek text of ) 13 1 -1 9 0 “tw://bible.?id=43.7.38|AUTODETECT|” John 7:38) 7 1 -1 9 0 0 these waters are pictured as flowing from the hearts of individual believers. However, is it not true that Old Testament passages are often given a slightly different application in the New? Besides, if these waters stream forth from the city of God, do they not necessarily issue from the hearts of individual believers? Do not the latter collectively constitute the true city of God ? ) 7 1 3 8 0 0 4. That the Greek text which requires from within ) 8 1 -1 9 0 0 him ) 7 1 -1 9 0 0 8 1 -1 9 0 0 her ) 7 1 -1 9 0 0 ) is correct, so that the reference is to the individual believer, also agrees with the immediately following context, which is still speaking about those .& who believed in him. ) 7 1 3 8 0 0 5. The Greek text and the translation based upon it are in exact accord with 4:14: But whoever drinks the water that I shall give him will in no way be thirsty again forever, but the water that I shall give him ) 8 1 -1 9 0 0 will become within him a spring of water that keeps on bubbling up unto everlasting life. ) 7 1 -1 9 0 0 We have heard (4:14) about the spring of water within the believer s heart. We are now told (7:38) that from within him the rivers of living water flow forth. What could be more consistent? The Lord, in complete consistency with the very figure which he himself introduced previously, gives it a new application. ) 7 1 3 8 0 0 For the reasons given we abide by the Greek text as it is. In a land where water is not always within reach and the heat can at times make one feel very uncomfortable, water is the one thing needful in the physical realm.��) -2 1 0 0 0 0 0 0 _ftnref15 9 1 -1 9 0 “#_ftn15” 13) 7 1 -1 9 0 0 �� It is, therefore, a fit symbol of salvation, everlasting life. Metaphorically speaking, in a sense ) 8 1 -1 9 0 0 all men) 7 1 -1 9 0 0 are thirsty; i.e., by nature all lack the water of life. In another sense, ) 8 1 -1 9 0 0 those only) 7 1 -1 9 0 0 are thirsty who have been regenerated and have received the inner call. As a result of the operation of God s sovereign grace within their hearts, these feel the need of the spiritual water. Though, accordingly, the well-meant invitation leaves all the listeners responsible, only those ) 8 1 -1 9 0 0 given) 7 1 -1 9 0 0 to Jesus by the Father will actually come and drink. In the words let him come to me and drink, we have two imperatives which should be regarded as aoristic presents. When a person drinks of the Fountain, Christ, he never thirsts again (4:14; 6:35). This has been expressed beautifully in the following lines of the familiar hymn: ) 7 8 3 8 0 0 I heard the voice of Jesus say, ) Behold, I freely give ) The living water, thirsty one, ) Stoop down and drink, and live. ) I came to Jesus, and I drank ) Of that life-giving stream! ) My thirst was quenched, my soul revived, ) And now I live in him. ) 7 1 3 8 0 “tw://bible.?id=23.55.1|AUTODETECT|” With this passage (7:37, 38) should be compared ) 13 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” Is. 55:1) 7 1 -1 9 0 “tw://bible.?id=23.55.2|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=23.55.2|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” Rev. 22:17) 7 1 -1 9 0 0 . The nominative absolute, so that we have in verse 38: ) 8 1 -1 9 0 0 He who believes in me) 7 1 -1 9 0 “tw://bible.?id=66.3.12|AUTODETECT|” & from within him is not at all unusual in the writings of John 13 1 -1 9 0 “tw://bible.?id=66.3.12|AUTODETECT|” Rev. 3:12) 7 1 -1 9 0 “tw://bible.?id=66.3.21|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=66.3.21|AUTODETECT|” 21) 7 1 -1 9 0 “tw://bible.?id=20.11.25|AUTODETECT|” ). Since these words were originally spoken in Aramaic, we can expect constructions of this nature. See vol. I, pp. 63, 64. Although there is not any Old Testament passage which is the exact equivalent of what is found here, it is certainly not difficult to discover the basic idea waters flowing forth from Zion (or from its citizens) as a blessing to others expressed in several passages: ) 13 1 -1 9 0 “tw://bible.?id=20.11.25|AUTODETECT|” Prov. 11:25) 7 1 -1 9 0 “tw://bible.?id=20.18.4|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=20.18.4|AUTODETECT|” 18:4) 7 1 -1 9 0 “tw://bible.?id=26.47.1-26.47.12|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=26.47.1-26.47.12|AUTODETECT|” Ezek. 47:1 12) 7 1 -1 9 0 “tw://bible.?id=38.8.14|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=38.8.14|AUTODETECT|” Zech. 8:14) 7 1 -1 9 0 “tw://bible.?id=43.7.38|AUTODETECT|” . Particularly, the last two passages are very clear in this respect, and may have been in the mind of Jesus when he uttered the contents of ) 13 1 -1 9 0 “tw://bible.?id=43.7.38|AUTODETECT|” John 7:38) 7 1 -1 9 0 “tw://bible.?id=19.46.4|AUTODETECT|” . There are also other passages which show certain similarities to this one. The resemblance may be in the presence of the river within Zion, or in the emphasis on the abundance of the waters, or in the connection that is established between the waters (as the symbol) and the Spirit (as the One signified): ) 13 1 -1 9 0 “tw://bible.?id=19.46.4|AUTODETECT|” Ps. 46:4) 7 1 -1 9 0 “tw://bible.?id=19.46.5|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=19.46.5|AUTODETECT|” 5) 7 1 -1 9 0 “tw://bible.?id=23.58.11|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=23.58.11|AUTODETECT|” Is. 58:11) 7 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” 13 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” Is. 55:1) 7 1 -1 9 0 “tw://bible.?id=23.44.3|AUTODETECT|” ); and ) 13 1 -1 9 0 “tw://bible.?id=23.44.3|AUTODETECT|” Is. 44:3) 7 1 -1 9 0 0 . Taking all these passages together, the clause ) 8 1 -1 9 0 0 As the scripture says ) 7 1 -1 9 0 0 is entirely justified. ) 7 1 3 8 0 0 The general idea of the passage is, of course, perfectly clear: not only do those who drink from the Fountain, Christ, receive lasting satisfaction ) 8 1 -1 9 0 0 for themselves) 7 1 -1 9 0 0 everlasting life, salvation full and free (the idea expressed in 4:14), but in addition, life in a bounteous manner communicates itself ) 8 1 -1 9 0 0 to others. The blessed one becomes, by God s sovereign grace, a channel of abundant blessings to others) 7 1 -1 9 0 0 . The church proclaims the message of salvation to the world, so that the elect from every clime and nation are gathered in. ) 6 1 3 8 0 0 39.) 7 1 -1 9 0 0 This, as is clear from the entire New Testament particularly from the book of Acts became a reality in a special sense on and after the outpouring of the Holy Spirit on the day of Pentecost. For the meaning of ) 8 1 -1 9 0 0 Spirit) 7 1 -1 9 0 0 see on 13:21. When that Spirit, as a Person, made the new Zion his central dwelling-place, the church became international. Hence, we are not surprised to read: ) 6 1 -1 9 0 0 Now this he said about the Spirit, which those were to receive who believed in him.) 7 1 -1 9 0 0 To be sure, the third person of the Trinity ) 8 1 -1 9 0 0 existed) 7 1 -1 9 0 0 from all eternity, and caused his influence to be felt long before Pentecost (cf. 3:3, 5); but ) 6 1 -1 9 0 0 as yet the Spirit was not present) 7 1 -1 9 0 0 (’� is equal to ����� here), in the sense already indicated; the reason being ) 6 1 -1 9 0 0 because Jesus was not yet glorified.) 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Just as believers cannot become the greatest possible blessing to the world until the Holy Spirit comes upon them 13 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 7 1 -1 9 0 “tw://bible.?id=23.44.3|AUTODETECT|” ), so also that Spirit could not come until Jesus was glorified (see on 16:7). The Old Testament connects the issuing forth of streams of blessing with the coming of the Spirit. Clearest is ) 13 1 -1 9 0 “tw://bible.?id=23.44.3|AUTODETECT|” Is. 44:3) 7 1 -1 9 0 0 . ) 7 2 3 8 0 0 7:40 44 ) 40 So some of the people, having listened to these words, said, This is indeed the prophet. 41 Others said, This is the Christ. But some said, Surely, the Christ does not come out of Galilee, does he? 42 Has not the scripture said that the Christ comes out of the seed of David and from Bethlehem, the village where David lived? 43 So there was a division among the crowd because of him. 44 Some of them wanted to arrest him, but no one laid hold on him. ) 6 1 3 8 0 0 7:40 42. So some of the people, having listened to these words, said, This is indeed the prophet.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” The effect of the words of tender invitation varied. Some said, This is indeed the prophet. Whether they saw in this prophet 13 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” Deut. 18:15 18) 7 1 -1 9 0 0 ) the Christ, is not certain. See also on 1:21. ) 6 1 -1 9 0 0 Others,) 7 1 -1 9 0 0 however, were far more definite. They ) 6 1 -1 9 0 0 said, This is the Christ.) 7 1 -1 9 0 0 They accepted Jesus as the promised Messiah. But again, this does not mean that all of those who said this accepted him with a living faith as the One who came to save his people from their sin! A third group is convinced that Jesus cannot be the Christ at all. We read, ) 6 1 -1 9 0 0 But some said, Surely, the Christ does not come out of Galilee, does he?) 7 1 -1 9 0 0 It was a question which anticipated a ) 8 1 -1 9 0 0 negative) 7 1 -1 9 0 0 answer. It was followed by a corresponding one, expecting a ) 8 1 -1 9 0 0 positive) 7 1 -1 9 0 0 reply: ) 6 1 -1 9 0 0 Has not the scripture said that the Christ comes out of the seed of David and from Bethlehem, the village where David lived?) 7 1 -1 9 0 0 Note the following: ) 7 2 3 8 0 0

1. The objection raised by these people was the same as in 6:42 and 7:27. The objectors should have presented their difficulty to Jesus. Failing to do so, they must be accounted as guilty of rejecting him. ) 2. ) 8 1 -1 9 0 0 The major premise) 7 1 -1 9 0 “tw://bible.?id=42.1.5|AUTODETECT|” namely, that the Christ comes out of the seed of David and from Bethlehem, the village where David lived was entirely correct. Although certain orthodox commentators deny the former and believe 13 1 -1 9 0 “tw://bible.?id=42.1.5|AUTODETECT|” Lk. 1:5) 7 1 -1 9 0 “tw://bible.?id=42.1.36|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=42.1.36|AUTODETECT|”

36. 7 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” ) that Jesus (according to his human nature) and his mother Mary did not descend from David, this is, nevertheless, the uniform teaching of Scripture: ) 13 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” II Sam. 7:12) 7 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|”
37. 7 1 -1 9 0 “tw://bible.?id=44.2.30|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=44.2.30|AUTODETECT|” Acts 2:30) 7 1 -1 9 0 “tw://bible.?id=45.1.3|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=45.1.3|AUTODETECT|” Rom. 1:3) 7 1 -1 9 0 “tw://bible.?id=55.2.8|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=55.2.8|AUTODETECT|” II Tim. 2:8) 7 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” Rev. 5:5) 7 1 -1 9 0 0 .��) -2 1 0 0 0 0 0 0 _ftnref16 9 1 -1 9 0 “#_ftn16”
38. 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” �� It is also true, of course, that the Messiah was to be born in Bethlehem, according to prophecy 13 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 7 1 -1 9 0 “tw://bible.?id=40.2.6|AUTODETECT|” ). This was the official Sanhedrin interpretation of that famous prophecy, and it was correct! See ) 13 1 -1 9 0 “tw://bible.?id=40.2.6|AUTODETECT|” Matt. 2:6) 7 1 -1 9 0 0 . But ) 8 1 -1 9 0 0 the minor premise) 7 1 -1 9 0 0 this man, Jesus, though probably of Davidic lineage, was not born in Bethlehem but in Galilee was wrong. Hence, ) 8 1 -1 9 0 0 the conclusion) 7 1 -1 9 0 0 he cannot be the Christ was also wrong. ) 6 1 3 8 0 0 43, 44. So there was a division among the crowd because of him.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The result of the expression of these three opinions was a division or ) 8 1 -1 9 0 0 schism) 7 1 -1 9 0 0 (������) among the people. ) 6 1 -1 9 0 0 Some of them wanted to arrest him ) 7 1 -1 9 0 0 cf. 7:30 ) 6 1 -1 9 0 0 but no one laid hold on him.) 7 1 -1 9 0 0 For this see on 7:32. But officers had already been sent to arrest Jesus; which introduces us to the next paragraph: ) 7 2 3 8 0 0 7:45 52 ) 45 So the officers came back to the chief priests and Pharisees, who said to them, Why did you not bring him? 46 The officers answered, Never did a man speak as this man speaks. 47 The Pharisees, therefore, answered them, It surely cannot be that you also have been led astray? 48 None of the rulers or of the Pharisees believed in him, did they? 49 But this rabble that does not know the law, accursed are they! 50 Nicodemus, one of their number, the one who had come to him previously, said, 51 Our law does not judge a man before giving him a hearing and learning what he is doing, does it? ��) -2 1 0 0 0 0 0 0 _ftnref17 9 1 -1 9 0 “#_ftn17”
39. 7 1 -1 9 0 0 �� 52 They answered and said to him, You are not also, perhaps, from Galilee, are you? Search and see that out of Galilee there arises no prophet. ) 6 1 3 8 0 0 7:45 49. So the officers came back to the chief priests and Pharisees, who said to them, Why did you not bring him?) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The officers now return. What is described in this closing paragraph must have taken place in an official meeting of the Sanhedrin. What immediately arrested the attention of the council was that the officers returned ) 8 1 -1 9 0 0 empty-handed;) 7 1 -1 9 0 0 i.e., without Jesus. Thoroughly perplexed the superiors exclaimed: Why did you not bring him? In their reply ) 6 1 -1 9 0 0 the officers) 7 1 -1 9 0 0 show a. that they had been deeply impressed by the words of Jesus (perhaps, because he emphasized the grace of God, as in 7:37, rather than the work of man); and b. that they had the courage to admit this. They ) 6 1 -1 9 0 0 answered, Never did a man speak as this man speaks.) 7 1 -1 9 0 0 In a state of violent agitation the Pharisees, when they notice that Jesus has overawed those who had been sent to arrest him and that he has cast a spell over them, burst out with an exclamation full of scorn, an accusation characterized by sarcasm: ) 6 1 3 8 0 0 The Pharisees, therefore, answered them, It surely cannot be that you also have been led astray? None of the rulers or of the Pharisees believed in him, did they? But this rabble that does not know the law, accursed are they!) 7 1 -1 9 0 0 Note the following: ) 7 1 3 8 0 0

1. When the officers said, Never did a man speak as this man speaks, they meant: ) 8 1 -1 9 0 0 so divinely,) 7 1 -1 9 0 0 with such unaffected grace and truth and therefore so convincingly and so effectively. But the Sanhedrists change this into: ) 8 1 -1 9 0 0 so cleverly,) 7 1 -1 9 0 0 with such a sinister purpose ) 8 1 -1 9 0 0 to lead astray) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0
2. The Pharisees try to impress upon these underlings, who had not made a special study of the law, that it was wrong for them to have a mind of their own. Questions touching the identity and character of the Messiah should have been left entirely to ) 8 1 -1 9 0 0 the experts!) 7 1 -1 9 0 0 ) 7 1 3 8 0 0
3. With disdain these Jewish leaders, who see their power slipping away from them, look down upon the unlettered crowds, the people of the soil, the mere rabble, the riffraff. The basic idea of the Pharisees was that the study of the law is able to make one wise and pious. Hence, the crowd must be ignorant and wicked. ) 6 1 3 8 0 0 50 52.) 7 1 -1 9 0 0 Opposition arises, however, within their own camp: ) 6 1 -1 9 0 0 Nicodemus, one of their number, the man who had come to him previously) 7 1 -1 9 0 0 see on 3:1 21 , ) 6 1 -1 9 0 0 said, Our law does not judge a man before giving) 7 1 -1 9 0 0 ) 6 1 -1 9 0 0 him a hearing and learning what he is doing, does it?) 7 1 -1 9 0 0 It is remarkable that immediately after the Pharisees have asserted by implication that surely none of the leaders have believed in Jesus as the Christ, one of their own number speaks favorably about him. Perhaps even more noteworthy is the fact that the men who have just a moment before denounced the rabble because of their ignorance of the law now have their own ignorance exposed! Or if not ignorance, then something worse: ) 8 1 -1 9 0 0 unwillingness) 7 1 -1 9 0 “tw://bible.?id=2.23.1|AUTODETECT|” to obey the law in this one, particular case; namely, the case of Jesus. The hasty verdict of the Sanhedrists, a judgment which implied that in their eyes he was a deceiver (7:47), worthy of arrest (7:32) and even of death (5:18), was a gross violation of a basic human law observed even among pagans confirmed by a Mosaic ordinance 13 1 -1 9 0 “tw://bible.?id=2.23.1|AUTODETECT|” Ex. 23:1) 7 1 -1 9 0 “tw://bible.?id=5.1.16|AUTODETECT|” ; ) 13 1 -1 9 0 “tw://bible.?id=5.1.16|AUTODETECT|” Deut. 1:16) 7 1 -1 9 0 “tw://bible.?id=5.1.17|AUTODETECT|” , ) 13 1 -1 9 0 “tw://bible.?id=5.1.17|AUTODETECT|”

17. 7 1 -1 9 0 0 ), to the effect that Justice must be impartial and must always give a man a fair hearing before condemning him! It has been said that Nicodemus acted rather weakly in this instance. He merely asked a question. But it must be noted that Nicodemus was being opposed by a large and very powerful machine in the religious world. Nicodemus showed great courage, though it is true that he had not yet risen to the pinnacle of Christian confession. ) 7 1 3 8 0 0 It is with evident scorn and indignation that ) 6 1 -1 9 0 0 they) 7 1 -1 9 0 0 (the Pharisees) ) 6 1 -1 9 0 0 answered and said to him, You are not also, perhaps, from Galilee, are you? Search and see that out of Galilee there arises no prophet.) 7 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” The accusation implied in the question of Nicodemus namely, that these men who pride themselves on being the guardians of the law are themselves breaking the law was unanswerable. A defence was simply impossible. The leaders should have admitted it. But instead of admitting the charge of one of their number they chose to ignore it and to give him an answer which implied that they regarded him as being insincere. It must be that he, too, hailed from Galilee! Out of Galilee came Jesus, and out of Galilee came some of the people who regarded him as being at least the prophet of ) 13 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” Deut. 18:15 18) 7 1 -1 9 0 0 . And in Galilee the law was not studied as in Jerusalem! A curse upon those Galileans! ) 7 1 3 8 0 “tw://bible.?id=12.14.25|AUTODETECT|” In their deep-seated wrath, a wrath born of jealousy, the Pharisees even commit a rather serious error. They challenge Nicodemus to search the Scriptures. If he does this, he will soon discover that Galilee never produces any prophet (hence, certainly not the Messiah). They forgot about Jonah 13 1 -1 9 0 “tw://bible.?id=12.14.25|AUTODETECT|” II Kings 14:25) 7 1 -1 9 0 “tw://bible.?id=32.1.1|AUTODETECT|” ; cf. ) 13 1 -1 9 0 “tw://bible.?id=32.1.1|AUTODETECT|” Jonah 1:1) 7 1 -1 9 0 0 ) and perhaps also about Hosea and Nahum (cf. Capernaum; according to some: village of Nahum, the prophet), and about the fact that Scripture simply does not reveal the place of origin of every prophet. Thus, the Christ was again rejected. In fact, the attitude of the leaders, moved by envy, had become even more bitter than before. But the attempt of the Sanhedrin to arrest him at this time failed completely. ) 8 1 3 8 0 0 Synthesis of Chapter 7) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 See the Outline on p. 2. ) 8 1 -1 9 0 0 The Son of God Earnestly Exhorting Sinners to Repent. At the Feast of Tabernacles in Jerusalem He Exclaims to the Multitudes in the Temple: If any one thirsts, let him come to me and drink. He is Bitterly Resisted by His Enemies.) 7 1 -1 9 0 0 ) 7 6 3 8 0 0 The Galilean Ministry is ended. Then came six months of relative withdrawal (called the Retirement Ministry), spent in the northern regions of the country. With 7:2 begins the account of the Later Judean Ministry, which lasted from October to December of the year 29 a.d., and which included Christ s appearance in Jerusalem at the feast of Tabernacles and at that of Dedication. Under the general theme: ) The Son of God, attending the feast of Tabernacles at Jerusalem, makes his urgent appeal, but is bitterly resisted by his enemies we have the following subdivisions: ) 1. His deliberate delay in attending the feast ) 2. The divided sentiment at the feast among the people who were expecting him to attend ) 3. The reaction to his sudden appearance; reaction of: ) a. ) 8 1 -1 9 0 0 The leaders.) 7 1 -1 9 0 0 Already filled with anger against him because of the happenings at Bethzatha, their hostility increases in bitterness when they notice that he not only confirms his earlier exalted claims but also exposes their inconsistent reasoning anent the sabbath, and that within the crowd there is considerable sentiment in his favor. Hence, they make an abortive attempt to arrest him. ) 7 1 3 8 0 0 b. ) 8 1 -1 9 0 0 Some of the citizens of Jerusalem.) 7 1 -1 9 0 0 These reject him because they know where he comes from. ) 7 1 3 8 0 0 c. ) 8 1 -1 9 0 0 Many of the pilgrims.) 7 1 -1 9 0 0 On the basis of his signs they regard him as being the Messiah. ) 7 4 3 8 0 0

4. His urgent appeal (tender invitation, earnest exhortation). ) a. Its contents (verses 37, 38, with explanatory remark in verse 40). ) b. Its reception: ) (1) ) 8 1 -1 9 0 0 By the crowds.) 7 1 -1 9 0 0 The sentiment was divided. Some said: This is the prophet ; others, This is the Christ ; still others, Surely, the Christ does not come out of Galilee, does he? ) 7 1 3 8 0 0 (2) ) 8 1 -1 9 0 0 By the officers) 7 1 -1 9 0 0 who had been sent to arrest him: Never did a man speak as this man speaks. ) 7 1 3 8 0 0 (3) ) 8 1 -1 9 0 0 By the Pharisees,) 7 1 -1 9 0 0 in an official Sanhedrin-session. In a sneering criticism addressed to the officers who had failed to arrest him, these Pharisees show that they regard him as one who leads astray the accursed rabble (riffraff) that does not know the law. ) 7 1 3 8 0 0 (4) ) 8 1 -1 9 0 0 By Nicodemus.) 7 1 -1 9 0 0 In an appeal to the law he defends Jesus right to a full and fair hearing. ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” 1 ) 7 1 -1 9 0 0 I D; see Vol. I, pp. 40, 41. ) -2 1 0 0 0 0 0 0 _ftn2 9 1 3 8 0 “#_ftnref2” 2 ) 7 1 -1 9 0 0 Literally: but your proper time is always ready. ) -2 1 0 0 0 0 0 0 _ftn3 9 1 3 8 0 “#_ftnref3” 3 ) 7 1 -1 9 0 0 Literally: because my proper time has not yet been made full. ) -2 1 0 0 0 0 0 0 _ftn4 10 1 3 8 0 “#_ftnref4” A.R.V. ) 7 1 -1 9 0 0 American Standard Revised Version ) -2 1 0 0 0 0 0 0 _ftn5 10 1 3 8 0 “#_ftnref5” A.V. ) 7 1 -1 9 0 0 Authorized Version (King James) ) -2 1 0 0 0 0 0 0 _ftn6 9 1 3 8 0 “#_ftnref6”

4. 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The external evidence for �T�� is by no means less than that for �P�. A. T. Robertson, who in his ) 8 1 -1 9 0 0 Introduction to the Textual Criticism of the New Testament) 7 1 -1 9 0 0 , New York, 1925, pp. 162, 169, 173, 176, 180, 182, 198, and 209, defends �P�, admits that, if there be any difference, the balance of textual support is in favor of �T��, which is favored by B, W, L, T, etc.; �P� by Aleph, D, K, M, etc. The oldest versions are divided. So, with no appreciable help from textual evidence, those who, nevertheless, support �P� resort to internal evidence; particularly, to the rule: ) 8 1 3 8 0 0 That) 7 1 -1 9 0 0 reading is to be preferred which best explains the origin of the others. In practice this usually amounts to accepting the more difficult reading. It is argued that a scribe would more likely substitute �T�� for the difficult �P� than vice versa, and that, accordingly, �P� is probably right. However, others have felt we believe correctly that the rule, though of great value, should not be pressed too far. When the less difficult word in this case �T�� has the clear support of the context, as we have shown, the argument based upon internal evidence loses its force. Hence, with Westcott and Hort, Nestle until (and including) the edition of 1936, and Grosheide, ) 8 1 -1 9 0 0 Het Heilig Evangelie Volgens Johannes) 7 1 -1 9 0 0 , Kommentaar op het Nieuwe Testament, Amsterdam, 1950, vol. I, p. 501, footnote 1, we accept �T�� in the second (as well as in the third) clause of 7:8. ) -2 1 0 0 0 0 0 0 _ftn7 9 1 3 8 0 “#_ftnref7” 5 ) 7 1 -1 9 0 0 Literally: or whether I speak of myself. IIIB2; see Vol. I, p. 44. ) -2 1 0 0 0 0 0 0 _ftn8 9 1 3 8 0 “#_ftnref8” 6 ) 7 1 -1 9 0 0 IAB; see Vol. I, p. 40. ) -2 1 0 0 0 0 0 0 _ftn9 9 1 3 8 0 “#_ftnref9” 7 ) 7 1 -1 9 0 0 The phrase would be redundant if construed with verse 21. Besides, it generally occurs ) 8 1 -1 9 0 0 at the beginning) 7 1 -1 9 0 0 of a clause (1:31; 5:16, 18; 6:65; 8:47; 9:23, 10:17; 12:18, 27, 39; 13:11; 15:19; 16:15; and 19:11); and in the sense of therefore as here it is not always followed by causal A�� (cf. 1:31; 9:23; 12:27; 19:11). Ellipsis is not uncommon in the Fourth Gospel. ) -2 1 0 0 0 0 0 0 _ftn10 9 1 3 8 0 “#_ftnref10” 8 ) 7 1 -1 9 0 0 See, however, A. T. Robertson, ) 8 1 -1 9 0 0 Word Pictures in the New Testament) 7 1 -1 9 0 0 , New York and London, 1932, vol. V, p. 127. ) -2 1 0 0 0 0 0 0 _ftn11 9 1 3 8 0 “#_ftnref11” 9 ) 7 1 -1 9 0 0 John Calvin. ) 8 1 -1 9 0 0 Ioannis Calvini in Evangelium Ioannis Commentarii) 7 1 -1 9 0 0 , Berolini (apud Guilelmum Thome), 1553; vol. III, p. 145: Acerbis verbis in corum temeritatem invehitur, quod superbe sibi in falsa opinione placentes a veri notitia se excluderent, acsi diceret, Vos omnia cognoscendo nihil tandem cognoscitis..& Ironice loquitur quum dicit ) 8 1 -1 9 0 0 me nostis, et nostis unde sim, a me ipso non veni) 7 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn12 12 1 3 8 0 “#_ftnref12” 10 ) 7 1 -1 9 0 0 Probably conative (������). ) -2 1 0 0 0 0 0 0 _ftn13 9 1 3 8 0 “#_ftnref13” 11 ) 7 1 -1 9 0 0 John Calvin, ) 8 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 p. 146: Res difficilis creditu, quod tot fortuitis casibus obnoxii, tot hominum ferarumque inuriis et insidiis expositi, tot obsessi morbis, simus tamen extra omnem periculorum aleam nisi quum evocare nos Deus volet: sed cum diffidentia nostra luctandum. ) -2 1 0 0 0 0 0 0 _ftn14 9 1 3 8 0 “#_ftnref14” 12 ) 7 1 -1 9 0 0 C. F. Burney, ) 8 1 -1 9 0 0 The Aramaic Origin of the Fourth Gospel) 7 1 -1 9 0 0 , Oxford, 1922, p. 109; C. C. Torrey, ) 8 1 -1 9 0 0 Our Translated Gospels) 7 1 -1 9 0 0 , New York and London, 1936, pp. 108 111; same author, ) 8 1 -1 9 0 0 The Four Gospels, A New Translation) 7 1 -1 9 0 0 , New York and London, 1933, pp. 200, 201. ) -2 1 0 0 0 0 0 0 _ftn15 9 1 3 8 0 “#_ftnref15” 13 ) 7 1 -1 9 0 0 See G. Dalman, ) 8 1 -1 9 0 0 Jesus-Jeshua) 7 1 -1 9 0 0 ; translated by Paul P. Levertoff; New York, 1929, pp. 208, 209. ) -2 1 0 0 0 0 0 0 _ftn16 9 1 3 8 0 “#_ftnref16” 14 ) 7 1 -1 9 0 0 See discussion of the Genealogy of Jesus in my ) 8 1 -1 9 0 0 Bible Survey) 7 1 -1 9 0 0 , Grand Rapids, Mich., third edition, 1952, pp. 135 139. ) -2 1 0 0 0 0 0 0 _ftn17 9 1 3 8 0 “#_ftnref17” 15 ) 7 1 -1 9 0 0 Conditional sentence in 7:37 is IIIB3! see Vol. I, p. 44; the one in 7:51 is III A 2; see Vol. I, pp. 41, 43.)