John 7

1 in Galilee. After the events narrated in ch. vi. our Lord remained in Galilee, probably at least six months; for the Feast of Tabernacles (2) was held in October, six months after the Passover mentioned in vi. 4, to which He appears not to have gone up. The language of His brethren in ver. 3 implies that lately He had not attended the festivals. He is now about to quit Galilee for the last time. In x. 22 He is in Jerusalem in the winter; whence He retires to Persea, and there He probably remained until His last Passover.

the Jews. See note on i. 19.

2 feast of Tabernacles. See Lev. xxiii. 34. “The Jews’ feast,” because of Gentile readers: cp. vi. 1, 4.

3. His brethren. See note, Acts i. 14.

4 in secret. In a part of the land so obscure as Galilee. The nature of Christ’s claims required that He should be “known openly.” Was this the right way to secure such an end?

show. “Manifest,” as R.V. (so i. 31).

5. For neither did His brethren believe in Him. They appear to have admitted the fact of His miracles: but they neither understood nor sympathised with His true character and mission.

6. My time is not yet come, etc. I have a great work to do in a hostile and ungodly world (7); and must choose my time (season) for manifesting myself, so as best to fulfil my mission. You have no such work to do, and no such enmity to meet.

8. I go not up yet. “I am not going up”; i.e., not when and as you wish.

10 in secret. That is, privately, avoiding the great concourse of travellers with which the roads to Jerusalem would then be thronged: see Luke ii. 44, and note. The Twelve probably went too (see ix. 2), but perhaps not in one company.

11 sought. Jesus had become the subject of much notice at Jerusalem: partly in consequence of His former miracles there (see ii. 23; iv. 45; v.), and the fame of His miracles in Galilee.

12 murmuring. “Muttering.” “The crowd disputed about him hotly” (Moffatt).

he deceiveth the people. “He leadeth the multitude astray,” R.V.

13 no man. That is, none of those who favour Him.

15-24. These verses are placed by Moffatt at the end of ch. v., as their “original position in the Gospel.”

15 letters. That is, learning; especially Scripture learning. The surprise of the Jews seems to show that Jesus had not hitherto taught publicly at Jerusalem. They wonder that one who had not been brought up in any of their schools should take upon himself the office of teacher.

16. My doctrine. That is, My teaching. On this verse see ch. v. 19, 20.

17. If any man will, etc. Rather, “If any man is willing, i.e., heartily desirous, to do His will.” The aspiration for moral and spiritual excellence leads to Christ, in whom the ideal is fulfilled; the effort to obey also guides to Him, as the soul perceives in Him the secret of strength. So the “teaching” is recognised as Divine.

18 no unrighteousness. That is, no falsehood, the opposite of the “true.”

20. Thou hast a devil (demon). You speak madly, like a man possessed: see x. 20. This is said by “the people,” who had come up to the feast, and were not aware of the designs of the rulers (25).

21. Jesus answered, etc. Our Lord having, in 16-18, spoken of His teaching, now proceeds to justify His works; particularly the healing of the cripple at Bethesda on the sabbath (ch. v.).

one work. A single act of mine, in apparent violation of your sabbath rules, astonishes you. Why, you yourselves constantly violate the sabbath rules, to obey a Mosaic command, in circumcising on that day! If you do this to fulfil an outward rite, surely I may do it to fulfil the law of love: see notes on Matt. xii. 6, 8.

24 according to the appearance. That is, Do not judge superficially, as you do in your ideas about sabbath-breaking.

25 them of Jerusalem. As distinguished from “the people” (20).

26. Do the rulers know, etc.? Rather, “Is it really the opinion of the rulers that this man is the Christ?” etc.; i.e., “Have they changed their views and purpose respecting him, or why do they allow him to go on teaching thus publicly?”

27 we know, etc. Both the human ancestry and the birthplace of the Messiah were known from prophecy: see Matt. ii. 1-6, and notes. But it was a prevalent notion that He would appear in an unexpected manner, so that His origin would at first be unknown.

28 cried. He spoke out loudly and boldly.

Ye both know me, etc. You do indeed know something of me and my origin; and yet I am not come of myself, but there is a true, a real Person who sent me forth, whom you know not. This bold avowal might well lead any who were open to conviction to believe on Him (31).

32 the Pharisees and the chief priests. The acting members of the Sanhedrin.

35 the Gentiles. I.k., “the Greeks,” amongst whom chiefly the Jews were dispersed: cp. 1 Pet. i. 1.

teach the Gentiles. That is, if rejected by us Jews. They could hardly believe that any Jewish teacher would instruct the Gentiles.

37 that great [day] of the feast. It is said that on the eighth day of the Feast of Tabernacles there was a solemn assembly; but that on this day the water mentioned in the note on Lev. xxiii. 34 was not brought into the sanctuary “because the eighth day marked the entrance into Canaan, the water-drawing ceased. On this day the springs of the promised land gave their waters to the people; an emblem of the spiritual blessing which Jehovah had promised to His people. To this symbolical performance the words of Jesus evidently refer” (Lange).

If any man thirst. Any unsatisfied soul. drink. This figurative expression is explained by the word “believe” in the next verse (cp. iv. 10).

38 as the Scripture hath said. Our Lord appears to refer (cp. Matt. ii. 23, and note) not to one passage of Scripture, but to several; such as Isa. iviii. 11; Ezek. xlvii. 1-12; Joel iii. 18; Zech. xiv. 8, on which see notes.

out of his belly. “Out of his body.” From his inmost self: see Prov. xx. 27. He who truly believes in Jesus shall possess within himself an inward spring of Divine life (see iv. 14), the fulness of which shall stream forth to bless others also.

39 the Holy Ghost was not yet [given]. That is, the manifestation of the Spirit was not yet: cp. xiv. 16, 26; xvi. 7; Acts ii. 33.

40 the Prophet. See i. 21, and note.

41. Shall Christ come, etc.? The question in the original is scornfully emphatic: “What! doth the Christ come out of Galilee?” R.V.

42 out of the town (village) of Bethlehem. Such was actually the fact; but these Jews were ignorant of it.

45. Then came the officers. Rather, as R.V., “The officers therefore came”; i.e., because no

49 this people. “This multitude” or mob.

50. Nicodemus. See iii. 1, 2, and note. His simple appeal marks the second stage in his progress to earnest and avowed discipleship (xix. 39).

51. Doth our law judge, etc.? This just but gentle remonstrance by a member of their own body only gives occasion to fresh display of malignity, in bitter taunts and reckless assertions which they knew to be false.

52 out of Galilee ariseth no prophet. An assertion made in the heat of debate, and needing to be qualified. Jonah was of Galilee, Hosea was of the northern kingdom. Nahum and Amos, too, were possibly Galileans; and Abel-meholah, the home of Elisha, was also in the north.

world will first crucify me, and “then” it will know me: ep. xvi. 7-11.