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Chapter 7

John 7

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¹After these things, Iesus walked in Galile, and woulde not walke in Iudea: for the Iewes sought to kill him.

²Nowe the Iewes feast of the Tabernacles was at hande.

³His brethren therefore sayde vnto him, Depart hence, and goe into Iudea, that thy disciples may see thy woorkes that thou doest.

⁴For there is no man that doeth any thing secretely, and hee himselfe seeketh to be famous. If thou doest these things, shewe thy selfe to the worlde.

⁵For as yet his brethren beleeued not in him.

⁶Then Iesus saide vnto them, My time is not yet come: but your time is alway readie.

⁷The world can not hate you: but me it hateth, because I testifie of it, that the workes thereof are euill.

⁸Go ye vp vnto this feast: I wil not go vp yet vnto this feast: for my time is not yet fulfilled.

⁹These things he sayde vnto them, and abode still in Galile.

¹⁰But assoone as his brethren were gone vp, then went hee also vp vnto the feast, not openly, but as it were priuilie.

¹¹Then the Iewes sought him at the feast, and saide, Where is hee?

¹²And much murmuring was there of him among the people. Some said, He is a good man: other sayd, Nay: but he deceiueth the people.

¹³Howbeit no man spake openly of him for feare of the Iewes.

¹⁴Nowe when halfe the feast was done, Iesus went vp into the Temple and taught.

¹⁵And the Iewes marueiled, saving, Howe knoweth this man the Scriptures, seeing that hee neuer learned!

¹⁶Iesus answered them, and saide, My doctrine is not mine, but his that sent me.

¹⁷If any man will doe his will, he shall knowe of the doctrine, whether it be of God, or whether I speake of my selfe.

¹⁸Hee that speaketh of himselfe, seeketh his owne glorie: but hee that seeketh his glory that sent him, the same is true, and no vnrighteousnes is in him.

¹⁹Did not Moses giue you a Law, and yet none of you keepeth the lawe? Why goe ye about to kill me?

²⁰The people answered, and said, Thou hast a deuil: who goeth about to kill thee?

²¹Iesus answered, and saide to them, I haue done one worke, and ye all maruaile.

²²Moses therefore gaue vnto you circumcision, (not because it is of Moses, but of the fathers) and ye on the Sabbath day circumcise a man.

²³If a man on the Sabbath receiue circumcision, that the Lawe of Moses should not be broken, be ye angrie with me, because I haue made a man euery whit whole on the Sabbath day?

²⁴Iudge not according to the appearance, but iudge righteous iudgement.

²⁵Then saide some of them of Hierusalem, Is not this he, whom they goe about to kill?

²⁶And beholde, he speaketh openly, and they say nothing to him: doe the rulers know in deede that this is in deede that Christ?

²⁷Howbeit we know this man whence he is: but when that Christ commeth, no man shall knowe whence he is.

²⁸Then cried Iesus in the Temple as hee taught, saying, Ye both knowe mee, and knowe whence I am: yet am I not come of my selfe, but he that sent me, is true, whome ye knowe not.

²⁹But I knowe him: for I am of him, and he hath sent me.

³⁰Then they sought to take him, but no man layde handes on him, because his houre was not yet come.

³¹Now many of the people beleeued in him, and said, When that Christ commeth, will he doe moe miracles then this man hath done?

³²The Pharises heard that the people murmured these thinges of him, and the Pharises, and high Priestes sent officers to take him.

³³Then saide Iesus vnto them, Yet am I a little while with you, and then goe I vnto him that sent mee.

³⁴Ye shall seeke me, and shall not finde me, and where I am, can ye not come.

³⁵Then saide the Iewes amongs themselues, Whither will he goe, that we shall not finde him? Will he goe vnto them that are dispersed among the Grecians, and teache the Grecians?

³⁶What saying is this that hee saide, Ye shall seeke mee, and shall not finde mee? and where I am, cannot ye come?

³⁷Nowe in the last and great day of the feast, Iesus stoode and cried, saying, If any man thirst, let him come vnto me, and drinke.

³⁸Hee that beleeueth in mee, as saith the Scripture, out of his bellie shall flowe riuers of water of life.

³⁹(This spake hee of the Spirite which they that beleeued in him, should receiue: for the holy Ghost was not yet giuen, because that Iesus was not yet glorified.)

⁴⁰So many of the people, when they heard this saying, said, Of a trueth this is that Prophet.

⁴¹Other saide, This is that Christ: and some said, But shall that Christ come out of Galile?

⁴²Saith not the Scripture that that Christ shall come of the seede of Dauid, and out of the towne of Beth-leem, where Dauid was?

⁴³So was there dissension among the people for him.

⁴⁴And some of them would haue taken him, but no man layde handes on him.

⁴⁵Then came the officers to the hie Priests and Pharises, and they said vnto them, Why haue ye not brought him?

⁴⁶The officers answered, Neuer man spake like this man.

⁴⁷Then answered them the Pharises, Are yee also deceiued?

⁴⁸Doeth any of the rulers, or of the Pharises beleeue in him?

⁴⁹But this people, which know not the Law, are cursed.

⁵⁰Nicodemus said vnto them, (he that came to Iesus by night, and was one of them.)

⁵¹Doth our Law iudge a man before it heare him, and knowe what he hath done?

⁵²They answered, and said vnto him, Art thou also of Galile? Searche and looke: for out of Galile ariseth no Prophet.

⁵³And euery man wet vnto his owne house.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Introduction

Jesus continues in Galilee, Joh 7:1. He is desired to go to the feast of tabernacles, Joh 7:2-5. His answer, Joh 7:6-9. He goes up, and the Jews seek him at the feast, Joh 7:10-13. He teaches in the temple, Joh 7:14-24. The Jews are confounded by his preaching, Joh 7:25-27. He continues to teach; they wish to slay him, Joh 7:28-30. Many of the people believe on him, Joh 7:31. The Pharisees murmur, and our Lord reasons with them, Joh 7:32-36. His preaching on the last day of the feast, Joh 7:37-39. The people are greatly divided in their opinions concerning him, Joh 7:40-44. The officers, who were sent by the Pharisees to take him, return, and because they did not bring him, their employers are offended, Joh 7:45-49. Nicodemus reasons with them, Joh 7:50-53.

Verse 1

After these things - St. John passes from the preceding discourse of our Lord, which he delivered a little before the passover, Joh 6:4, to the Feast of Tabernacles, which happened six months after, and thus omits many things mentioned by the other evangelists, which our blessed Lord said and did during that time. He had already gone over Galilee four or five times; and he continued there, because he found that the hatred of the Jews was such that they would kill him if they could meet with him in Judea; and his time to suffer was not yet come. For he would not walk in Jewry - Instead of this, some MSS., versions, and fathers read, ουγαρ ειχεν εξουσιαν, he had not authority, or liberty to walk, etc. That is, he was no longer tolerated, and could not preach publicly in Judea, but at the risk of his life. He found greater scope for the exercise of his important ministry in Galilee than in Judea, as the chief priests, etc., were continually plotting his death.

Verse 2

Feast of tabernacles - This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our September, and the first half of October. This month was the seventh of the ecclesiastical, and first of the civil, year. The feast took its name from the tents which were erected about the temple, in public places, in courts, and on the flat roofs of their houses, and in gardens; in which the Jews dwelt for eight days, in commemoration of the forty years during which their fathers dwelt in the wilderness. It was one of the three solemn annual feasts in which all the males were obliged, by the law, to appear at Jerusalem. This feast was celebrated in the following manner. All the people cut down branches of palm trees, willows, and myrtles, (and tied them together with gold and silver cords, or with ribbons), which they carried with them all day, took them into their synagogues, and kept them by them while at prayers. On the other days of the feast they carried them with them into the temple and walked round the altar with them in their hands, singing, Hosanna! i.e. Save, we beseech thee! - the trumpets sounding on all sides. To this feast St. John seems to refer, Rev 7:9, Rev 7:10, where he represents the saints standing before the throne, with palm branches in their hands, singing, Salvation to God, etc. On the seventh day of the feast, they went seven times round the altar, and this was called Hosanna rabba, the great Hosanna. See the notes on Mat 21:9. But the ceremony at which the Jews testified most joy was that of pouring out the water, which was done on the eighth day of the feast. A priest drew some water out of the pool Siloam, in a golden vessel, and brought it into the temple; and at the time of the morning sacrifice, while the members of the sacrifice were on the altar, he went up and poured this water mingled with wine upon it, the people all the while singing, with transports of joy, Isa 12:1-6, especially Isa 12:6 : With joy shall ye draw water out of the wells of salvation. To this part of the ceremony, our Lord appears to allude in Joh 7:37, of this chapter. During this feast many sacrifices were offered. On the first day, besides the ordinary sacrifices, they offered, as a burnt-offering, thirteen calves, two rams, and fourteen lambs with the offerings of flour and the libations of wine that were to accompany them. They offered also a goat for a sin-offering. On all the succeeding days they offered the same sacrifices, only abating one of the calves each day, so that when the seventh day came, they had but seven calves to offer. On the eighth day, which was kept with greater solemnity than the rest, they offered but one calf, one ram, and seven lambs, for a burnt-offering, and one goat for a sin-offering, with the usual offerings and libations. On this day, they also offered in the temple the first fruits of their latter crops, or of those things which come latest to maturity. During the feast, the 113th, 114th, 115th, 116th, 117th, 118th, and 119th Psalms were sung. Leo of Modena says that, though Moses appointed but eight days, yet custom and the devotion of the people have added a ninth to it, which is called the joy of the law, because that on it they complete the reading of the Pentateuch. See Calmet's Com. and Dict., and father Lamy. For the law relative to this institution, see Lev 23:39, Lev 23:40 (note), etc., and the notes there; and Num 29:16, etc.

Verse 3

His brethren - said - It is generally supposed that these were the children of the sisters of his mother Mary; but some of the ancients have stated that Joseph had several children by a former wife. See the account of the evangelist prefixed to this Gospel. No solid proof can be alleged against this; nor can we pretend to say that these were not the children of Joseph and Mary. Our blessed Lord, it is true, was her first born, while she was yet a virgin; but no man can prove that he was her last. It is an article of faith, in the Popish Church, to believe in the perpetual virginity of Mary; and in this respect, without any reason, several Protestants seem to be Papists. However this may be, it is certain that the Hebrews gave the name of brethren to all the relatives of a particular family. See Gen 31:32, Gen 31:46. That thy disciples also may see - That is, the disciples which he had made two years and six months before, at the Passover: Joh 2:23.

Verse 4

No man that doeth any thing in secret, etc. - They took it for granted that Christ was influenced by the same spirit which themselves felt; and that therefore he should use every opportunity of exhibiting himself to the public, that he might get into repute; and they hoped that a part of his honor would be reflected back upon themselves, as being his near relations. They seem to have said: "It is too little to employ thyself in working miracles in Galilee, in the country, and in small villages, among an ignorant and credulous people, from whom thou canst not get much credit: go to Jerusalem, the capital, and among the learned doctors, in the presence of the whole nation assembled at this feast, work thy miracles, and get thyself a name."

Verse 5

Neither did his brethren believe in him - They did not receive him as the promised Messiah; but, having seen so many of his miracles, they could not but consider him as an eminent prophet. They supposed that, if he were the Messiah, he would wish to manifest himself as such to the world; and, because he did not do so, they did not believe that he was the salvation of Israel.

Verse 6

My time is not yet come - It is probable our Lord meant no more than this, that he had some business to transact before he could go to Jerusalem; but his brethren, having nothing to hinder them might set off immediately. Others think he speaks of his passion: My time of suffering is not yet come: as ye are still in friendship with the world, ye need not be under any apprehension of danger: ye may go when ye please. The first sense I think is the best.

Verse 7

The world cannot hate you - The Jews will not persecute you, because ye are in their sentiments and interests. Ye also expect a worldly Messiah. But me it hateth - Because I condemn its injustice, its pride, its ambition, and its maxims, by my life and doctrine. It is very likely that the term world means here the Jewish people only: this is an acceptation in which ὑ κοσμος frequently occurs in this Gospel. See on John 17 (note).

Verse 8

I go not up yet unto this feast - Porphyry accuses our blessed Lord of falsehood, because he said here, I will not go to this feast, and yet afterwards he went; and some interpreters have made more ado than was necessary, in order to reconcile this seeming contradiction. To me the whole seems very simple and plain. Our Lord did not say, I will not go to this feast; but merely, I go not yet, ουπω, or am not going, i.e. at present; because, as he said Joh 7:6, and repeats here, his time was not yet come - he had other business to transact before he could go. And it is very likely that his business detained him in Galilee till the feast was half over: for we do not find him at Jerusalem till the middle of the feast, Joh 7:14, i.e. till the feast had been begun four days. He might also be unwilling to go at that time, there being such a great concourse of people on the road to Jerusalem, and his enemies might say that he had availed himself of this time and multitude in order to excite sedition.

Verse 10

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

Verse 11

Then the Jews sought him - By Jews here are to be understood the scribes, Pharisees, and rulers of the people, and not the inhabitants of the province of Judea. It appears, from the following verses, that many of the people were prejudiced in his favor, but they dared not to own it publicly for fear of the Jews, i.e. for fear of the rulers of the people.

Verse 12

Some said, He is a good man - The multitude were divided in their opinions concerning him: those who knew him best said, He is a good man. Those who spoke according to the character given him by the priests, etc., said, Nay; but he deceiveth the people. Those who spoke evil of him spoke out, because they had the rulers on their side; but those who spoke good of him were obliged to do it in private, because they feared these rulers. Calumny and slander are among the privileged orders; they stalk abroad with their thousand brazen mouths, and blast the reputation of the followers of God. Benevolence and candor are only on sufferance; and a whisper in secret is the most they are permitted to give in behalf of Christ and his followers, whose laws and maxims condemn a vicious world, and goad it to revenge.

Verse 14

The midst of the feast - Though the canons required him to be there on the first day, for the performance of a great variety of rites, yet, as these were in general the invention of their doctors, he might think it very proper neither to attend nor perform them.

Verse 15

How knoweth this man letters, having never learned? - The Jewish learning consisted in the knowledge of their own scriptures, and the traditions of their elders. In this learning our blessed Lord excelled. No person ever spoke with more grace and dignity, or knew better how to make a more proper use, or a happier application, of Jewish allegories and parables; because none ever penetrated the sense of the Scriptures as he did; none ever cited them more successfully, or ever showed their accomplishment in so complete and satisfactory a manner. As these branches of learning were taught at the Jewish schools, and our Lord had never attended there, they were astonished to find him excelling in that sort of learning, of which they themselves professed to be the sole teachers.

Verse 16

My doctrine is not mine - Our blessed Lord, in the character of Messiah, might as well say, My doctrine is not mine, as an ambassador might say, I speak not my own words, but his who sent me: and he speaks these words to draw the attention of the Jews from the teaching of man to the teaching of God; and to show them that he was the promised Messiah, the very person on whom, according to the prophet, (Isa 11:2), the Spirit of Jehovah - the Spirit of wisdom, counsel, understanding, might, and knowledge, should rest.

Verse 17

If any man wilt do his will, etc. - I will give you a sure rule by which ye may judge of my doctrine: If you really wish to do the will of God, begin the practice of it; and take my doctrine, and apply it to all that you know God requires of man; and if you find one of my precepts contrary to the nature, perfections, and glory of God, or to the present or eternal welfare of men, then ye shall be at liberty to assert that my doctrine is human and erroneous, and God has not sent me. But if, on the contrary, ye find that the sum and substance of my preaching is, That men shall love God with all their heart, soul, mind, and strength, and their neighbor as themselves; and that this doctrine must bring glory to God in the highest, while it produces peace and good will among men; then acknowledge that God has visited you, and receive me as the Messiah promised to your fathers.

Verse 18

He that speaketh of himself, etc. - I will give you another rule, whereby you shall know whether I am from God or not: If I speak so as to procure my own glory, to gratify vanity, or to secure and promote my secular interests, then reject me as a deceiver and as a false prophet. But if I act only to promote the glory of God, to induce all men to love and obey him; if I propose nothing but what leads to the perfection of his law, and the accomplishment of its ordinances, you cannot help acknowledging me at least for a true prophet; and, if you add to this the proofs which I have given of my mission and power, you must acknowledge me as the mighty power of God, and the promised Messiah. And no unrighteousness is in him - Or, there is no falsehood in him: so the word αδικια should be translated here; and it is frequently used by the Septuagint for שקר sheker, a lie, falsehood, etc. See in Psa 52:3; Psa 119:29, Psa 119:69, Psa 119:104, Psa 119:163; Psa 144:8. This is its meaning in Rom 2:8; where αδικια, falsehood, is put in opposition to αληθεια, truth.

Verse 19

Did not Moses give you the law, etc. - The scribes and Pharisees announced our Lord to the multitude as a deceiver; and they grounded their calumny on this, that he was not an exact observer of the law, for he had healed a man on the Sabbath day, Joh 5:9, Joh 5:10; and consequently must be a false prophet. Now they insinuated, that the interests of religion required him to be put to death: 1. As a violator of the law; and, 2. as a false prophet and deceiver of the people. To destroy this evil reasoning, our Lord speaks in this wise: If I deserve death for curing a man on the Sabbath, and desiring him to carry home his bed, which you consider a violation of the law, you are more culpable than I am, for you circumcise a child on the Sabbath, which requires much more bustle, and is of so much less use than what I have done to the infirm man. But, if you think you do not violate the law by circumcising a child on the Sabbath, how can you condemn me for having cured one of yourselves, who has been afflicted thirty and eight years? If you consider my conduct with the same eye with which you view your own, far from finding any thing criminal in it, you will see much reason to give glory to God. Why, therefore, go ye about to kill me, as a transgressor of the law, when not one of yourselves keeps it?

Verse 20

Thou hast a devil - The crowd, who made this answer, were not in the secret of the chief priests. They could not suppose that any person desired to put him to death for healing a diseased man; and therefore, in their brutish manner, they say, Thou hast a demon - thou art beside thyself, and slanderest the people, for none of them desires to put thee to death. The Codex Cyprius (K), four others, and the margin of the later Syriac, attribute this answer to the Jews, i.e. those who were seeking his life. If the reading, therefore, of οἱ Ιουδαιοι, the Jews, be received instead of ὁ οχλος, the multitude, it serves to show the malice of his enemies in a still stronger light: for, fearing lest their wish to put him to death might not be gratified, and that his teaching should prevail among the common people; to ruin his credit, and prevent his usefulness, they give out that he was possessed by a demon; and that, though he might be pitied as a miserable man, yet he must not be attended to as a teacher of righteousness. Malice and envy are ever active and indefatigable, leaving no stone unturned, no mean unused, that they may win the object of their resentment. See the note on Joh 7:26.

Verse 21

I have done one work - That of curing the impotent man, already referred to. See Joh 5:9. And ye all marvel - or, ye all marvel because of this. Some have δια τουτο, in connection with θαυμαζετε, which the common pointing makes the beginning of the next verse, and which, in our common version, is translated therefore; but this word conveys no meaning at all, in the connection in which it is thus placed. Proof of this construction Kypke gives from Themistius, Strabo, and Aelian. All the eminent critics are on the side of this arrangement of the words.

Verse 22

But of the fathers - That is, it came from the patriarchs. Circumcision was not, properly speaking, one of the laws of the Mosaic institution, it having been given at first to Abraham, and continued among his posterity till the giving of the law: Gen 17:9, Gen 17:10, etc. Ye - circumcise a man - That is, a male child: for every male child was circumcised when eight days old; and if the eighth day after its birth happened to be a Sabbath, it was nevertheless circumcised, that the law might not be broken, which had enjoined the circumcision to take place at that time, Lev 12:3. From this and several other circumstances it is evident that the keeping of the Sabbath, even in the strictest sense of the word, ever admitted of the works of necessity and mercy to be done on it; and that those who did not perform such works on that day, when they had opportunity, were properly violators of every law founded on the principles of mercy and justice. If the Jews had said, Why didst thou not defer the healing of the sick man till the ensuing day? He might have well answered, Why do ye not defer the circumcising of your children to the ensuing day, when the eighth day happens to be a Sabbath? - which is a matter of infinitely less consequence than the restoration of this long-afflicted man.

Verse 23

Every whit whole - The law of circumcision required the removal of a small portion of flesh, which was considered a blot and reproach among the Hebrews, because it confounded them with the nations who were not in covenant with God. Christ, to this, opposes the complete cure of the infirm man, who was diseased throughout his whole body: if the one was permitted on the Sabbath day, for the reason already alleged, surely the other had stronger reasons to recommend it. Some think that the original words, ὁλον ανθρωπον, should be translated, the whole man; and that the meaning is, that the blessed Savior made him whole both in body and soul. This makes the miracle the greater, and shows still more forcibly the necessity of doing it without delay. Battier ap. Wets. supposes that, instead of ὁλον, χωλον should be read - I have made a Maimed man whole; but there is no countenance for this reading in any of the MSS., versions, or fathers.

Verse 24

Judge not according to the appearance - Attend to the law, not merely in the letter, but in its spirit and design. Learn that the law which commands men to rest on the Sabbath day is subordinate to the law of mercy and love, which requires them to be ever active to promote God's glory in the comfort and salvation of their fellow creatures; and endeavor to judge of the merit or demerit of an action, not from the first impression it may make upon your prejudices but from its tendency, and the motives of the person, as far as it is possible for you to acquaint yourselves with them; still believing the best, where you have no certain proof to the contrary.

Verse 26

That this is the very Christ? - In most of the common printed editions αληθως is found, the Very Christ; but the word is wanting in BDKLTX, twenty-two others, several editions; all the Arabic, Wheelock's Persic, the Coptic, Sahidic, Armenian, Slavonic, Vulgate, and all the Itala but one, Origen, Epiphanius, Cyril, Isidore, Pelusian, and Nonnus. Grotius, Mill, Bengel, and Griesbach, decide against it. Bishop Pearce says, I am of opinion that this second αληθως, in this verse, should be omitted, it seeming quite unnecessary, if not inaccurate, when the words αληθως εγνωσαν, had just preceded it. Calmet observes that the multitude which heard our Lord at this time was composed of three different classes of persons: 1. The rulers, priests, and Pharisees, declared enemies of Christ. 2. The inhabitants of Jerusalem, who knew the sentiments of their rulers concerning him. 3. The strangers, who from different quarters had come up to Jerusalem to the feast, and who heard Christ attentively, being ignorant of the designs of the rulers, etc., against him. Our Lord addresses himself in this discourse principally to his enemies. The strange Jews were those who were astonished when Christ said, Joh 7:20, that they sought to kill him, having no such design themselves, and not knowing that others had. And the Jews of Jerusalem were those who, knowing the disposition of the rulers, and seeing Christ speak openly, no man attempting to seize him, addressed each other in the foregoing words, Do the rulers know indeed that this is the Christ? imagining that the chief priests, etc., had at last been convinced that Jesus was the Messiah.

Verse 27

No man knoweth whence he is - The generality of the people knew very well that the Messiah was to be born in Bethlehem, in the city, and of the family, of David; see Joh 7:42. But, from Isa 53:8, Who shall declare his generation? they probably thought that there should be something so peculiarly mysterious in his birth, or in the manner of his appearing, that no person could fully understand. Had they considered his miraculous conception, they would have felt their minds relieved on this point. The Jews thought that the Messiah, after his birth, would hide himself for some considerable time; and that when he began to preach no man should know where he had been hidden, and whence he had come. The rabbins have the following proverb: Three things come unexpectedly: 1. A thing found by chance. 2. The sting of a scorpion: and, 3. The Messiah. It was probably in reference to the above that the people said, No man knoweth whence he is. However, they might have spoken this of his parents. We know that the Messiah is to be born in Bethlehem, of the family of David; but no man can know his parents: therefore they rejected him: Joh 6:42, Is not this Jesus, the son of Joseph, whose father and mother we know?

Verse 28

Ye both know me, and ye know whence I am - Perhaps they should be read interrogatively: Do ye both know me, and know whence I am? Our Lord takes them up on their own profession, and argues from it. Since you have got so much information concerning me, add this to it, to make it complete; viz. that I am not come of myself; am no self-created or self-authorized prophet; I came from God: - the testimony of John the Baptist, the descent of the Holy Ghost, the voice from heaven, the purity and excellence of my doctrine, and the multitude of my miracles, sufficiently attest this. Now, God is true who has borne testimony to me; but ye know him not, therefore it is that this testimony is disregarded.

Verse 29

But I know him: for I am from him - Instead of εἰμὶ, I am, some editions, the Syriac Hieros. read εἷμι, I came, according to the Attics. Nonnus confirms this reading by paraphrasing the word by εληλυθα, I came. As the difference between the two words lies only in the accents, and as these are not found in ancient MSS., it is uncertain which way the word was understood by them: nor is the matter of much moment; both words amount nearly to the same meaning and εἷμι, I came, seems too refined.

Verse 31

Will he do more miracles - It was the belief of the Jews, and they founded it upon Isa 35:5, that, when the Messiah came, he would do all kinds of miracles; and, in order that they might have the fullest proof of the Divine mission of Christ, it had pleased God to cause miracles to cease for between four and five hundred years, and that John the Baptist himself had not wrought any. His miracles, therefore, were a full proof of his Divine mission.

Verse 32

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

Verse 33

Yet a little while am I with you - As he knew that the Pharisees had designed to take and put him to death, and that in about six months from this time, as some conjecture, he should be crucified, he took the present opportunity of giving this information to the common people, who were best disposed towards him, that they might lay their hearts to his teaching, and profit by it, while they had the privilege of enjoying it. The word αυτοις, to them, in the beginning of this verse, is wanting in BDEGHLMS, more than eighty others, both the Syriac, later Persic, Coptic, Sahidic, Armenian, Gothic, Slavonic, Saxon, most copies of the Vulgate and the Itala. It is omitted also by Euthymius, Theophylact, Augustin, and Bede. Our Lord did not speak these words to the officers who came to apprehend him, as αυτοις here implies, but to the common people, merely to show that he was not ignorant of the designs of the Pharisees, though they had not yet been able to put them into practice.

Verse 34

Ye shall seek me, and shall not find me - When the Roman armies come against you, you will vainly seek for a deliverer. But ye shall be cut off in your sins, because ye did not believe in me; and where I am - in the kingdom of glory, ye cannot come; for nothing that is unholy shall enter into the new Jerusalem. In this, and the thirty-sixth verse, εἰμὶ, I am, is read by several εἷμι, I came, as in the twenty-ninth verse; and in these two last places the Ethiopic, Arabic, three copies of the Itala, Nonnus, and Theophylact, agree. See the note on Joh 7:29.

Verse 35

The dispersed among the Gentiles - Or Greeks. By the dispersed, are meant here the Jews who were scattered through various parts of that empire which Alexander the Great had founded, in Greece, Syria, Egypt, and Asia Minor, where the Greek language was used, and where the Jewish Scriptures in the Greek version of the Septuagint were read. Others suppose that the Gentiles themselves are meant - others, that the ten tribes which had been long lost are here intended.

Verse 37

In the last day, that great day of the feast - This was the eighth day, and was called the great day, because of certain traditional observances, and not on account of any excellence which it derived from the original institution. On the seven days they professed to offer sacrifices for the seventy nations of the earth, but on the eighth day they offered sacrifices for Israel; therefore the eighth day was more highly esteemed than any of the others. It is probably to this that the evangelist refers when he calls the last day the great day of the feast. See the account of the feast of tabernacles, in the note on Joh 7:2 (note). It was probably when they went to draw water from the pool Siloam, and while they were pouring it out at the foot of the altar, that our Lord spoke these words; for, as that ceremony pointed out the gracious influences of the Holy Spirit, our Lord, who was the fountain whence it was to proceed, called the people to himself, that, by believing on him, they might be made partakers of that inestimable benefit.

Verse 38

He that believeth on me, as the Scripture hath said - He who receives me as the Messiah, according to what the Scripture has said concerning me; my person, birth, conduct, preaching, and miracles, being compared with what is written there as ascertaining the true Messiah. Out of his belly - from his heart and soul; for in his soul shall this Spirit dwell. Living water - As a true spring is ever supplied with water from the great deep, with which it has communication, so shall the soul of the genuine believer be supplied with light, life, love, and liberty, and all the other graces of the indwelling Spirit, from the indwelling Christ. The Jews frequently compare the gifts and influences of the Holy Spirit to water in general - to rain, fountains, wells, rivers, etc., etc. The Scriptures abound in this metaphor. Psa 36:8, Psa 36:9; Isa 44:3, Isa 44:4; Joe 2:23.

Verse 39

Was not yet given - Δεδομενον, given is added by the Codex Vaticanus, (B.) the Syriac, all the Persic, later Syriac with an asterisk, three copies of the Slavonic, Vulgate, and all the Itala but three; and several of the primitive fathers. The word seems necessary to the completion of the sense. Certain measures of the Holy Spirit had been vouchsafed from the beginning of the world to believers and unbelievers: but that abundant effusion of his graces spoken of by Joel, Joe 2:28, which peculiarly characterized the Gospel times, was not granted till after the ascension of Christ: 1. Because this Spirit in its plenitude was to come in consequence of his atonement; and therefore could not come till after his crucifixion. 2. It was to supply the place of Christ to his disciples and to all true believers; and therefore it was not necessary till after the removal of his bodily presence from among them. See our Lord's own words, Joh 14:16-18, Joh 14:26; Joh 15:26; Joh 16:7-15.

Verse 40

Of a truth this is the Prophet - The great prophet, or teacher, spoken of by Moses, Deu 18:15, which they improperly distinguished from the Messiah, Joh 7:41. Some no doubt knew that by the prophet, the Messiah was meant; but others seem to have thought that one of the ancient prophets should be raised from the dead, and precede the appearing of the Messiah.

Verse 41

Shalt Christ come out of Galilee? - As the prophets had declared that the Messiah was to come from the tribe of Judah, and from the family of David, and should be born in the city of Bethlehem, these Jews, imagining that Christ had been born in Galilee, concluded that he could not be the Messiah. Had they examined the matter a little farther, they would have found that he had his birth exactly as the prophets had foretold; but, for want of this necessary examination, they continued in unbelief, and rejected the Lord that bought them. Many still lose their souls nearly in the same way. They suffer themselves to be led away by common report, and become prejudiced against the truth, refuse to give it a fair hearing, or to examine for themselves. It is on this ground that deism and irreligion have established themselves, and still maintain their posts.

Verse 42

Where David was? - That is, where he was born, Sa1 16:1, Sa1 16:4, and where he was before he became king in Israel.

Verse 43

There was a division - Σχισμα, a schism; they were divided in sentiment, and separated into parties. This is the true notion of schism.

Verse 44

Would have taken him - Or, they wished to seize him. And this they would have done, and destroyed him too at that time, had they been unanimous; but their being divided in opinion, Joh 7:43, was the cause, under God, why his life was at that time preserved. How true are the words of the prophet: The wrath of man shall praise thee; and the remainder thereof thou wilt restrain! Psa 76:10.

Verse 45

Then came the officers - They had followed him for several days, seeking for a proper opportunity to seize on him, when they might fix some charge of sedition, etc., upon him; but the more they listened, the more they were convinced of his innocence, purity, and consummate wisdom.

Verse 46

Never man spake like this man - Though these officers had gone on the errand of their masters, they had not entered into their spirit. They were sent to apprehend a seditious man, and a false prophet. They came where Jesus taught; they found him to be a different person to the description they received from their masters, and therefore did not attempt to touch or molest him. No doubt they expected when they told their employers the truth, that they would have commended them, and acknowledged their own mistake: but these simple people were not in the secret of their masters' malice. They heard, they felt, that no man ever spoke with so much grace, power, majesty, and eloquence. They had never heard a discourse so affecting and persuasive. So Jesus still speaks to all who are simple of heart. He speaks pardon - he speaks holiness - he speaks salvation to all who have ears to hear. No man ever did or can speak as he does. He teaches The Truth, the whole Truth, and nothing but the Truth.

Verse 48

Have any of the rulers - believed on him? - Very few. But is this a proof that he is not of God? No, truly. If he were of the world, the world would love its own. The religion of Christ has been in general rejected by the rulers of this world. A life of mortification, self-denial, and humility, does not comport with the views of those who will have their portion in this life. It has ever been a mark of the truth of God that the great, the mighty, and the wise have in general rejected it. They are too much occupied with this world to attend to the concerns of the next.

Verse 49

This people - Ὁ οχλος, This rabble. The common people were treated by the Pharisees with the most sovereign contempt: they were termed עם הארץ am ha-arets, people of the earth; and were not thought worthy to have a resurrection to eternal life. Wagenseil and Schoettgen have given many proofs of the contempt in which the common people were held by the Pharisees. Those who were disciples of any of the rabbins were considered as being in a much better state. When they paid well, they purchased their masters' good opinion.

Verse 50

Nicodemus - being one of them - That is, a Pharisee, and a ruler of the Jews: see on Joh 3:1 (note).

Verse 51

Doth our law judge any man - Τον ανθρωπον, the man, i.e. who is accused. Perhaps Nicodemus did not refer so much to any thing in the law of Moses, as to what was commonly practiced among them. Josephus says, Ant. b. xiv. c. 9. s. 3, That the law has forbidden any man to be put to death, though wicked, unless he be first condemned to die by the Sanhedrin. It was probably to this law, which is not expressly mentioned in the five books of Moses, that Nicodemus here alludes. See laws relative to this point, Deu 17:8, etc.; Deu 19:15.

Verse 52

Art thou also of Galilee? - They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, Which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are? Search, and look - Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet. Neither the Messiah, nor any other prophet, has ever proceeded from Galilee, nor ever can. This conclusion, says Calmet, was false and impertinent: false, because Jonah was of Gathheper, in Galilee: see Kg2 14:25, compared with Jos 19:13. The Prophet Nahum was also a Galilean, for he was of the tribe of Simeon; and some suppose that Malachi was of the same place. The conclusion was false, because there not having been a prophet from any particular place was no argument that there never could be one, as the place had not been proscribed.

Verse 53

And every man went, etc. - The authority and influence of Nicodemus, in this case, was so great that the Sanhedrin broke up without being able to conclude any thing. As the feast was now ended, they were not obliged to continue any longer in or about Jerusalem; and therefore all returned to their respective dwellings. This verse and the first eleven verses of the following chapter are wanting in several MSS. Some of those which retain the paragraph mark it with obelisks, as a proof of spuriousness. Those which do retain it have it with such a variety of reading as is no where else found in the sacred writings. Professor Griesbach leaves the whole paragraph in the text with notes of doubtfulness. Most of the modern critics consider it as resting on no solid authority.

Introduction

CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53) After these things--that is, all that is recorded after Joh 5:18. walked in Galilee--continuing His labors there, instead of going to Judea, as might have been expected. sought to kill him--referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4 --being the third since His ministry began, if the feast mentioned in Joh 5:1 was a Passover.

Verse 2

feast of tabernacles . . . at hand--This was the last of the three annual festivals, celebrated on the fifteenth of the seventh month (September). (See Lev 23:33, &c.; Deu 16:13, &c.; Neh 8:14-18).

Verse 3

His brethren said--(See on Mat 13:54-56). Depart . . . into Judea, &c.--In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Act 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")

Verse 6

My time is not yet come--that is, for showing Himself to the world. your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"

Verse 10

then went he . . . not openly--not "in the (caravan) company" [MEYER]. See on Luk 2:44. as it were in secret--rather, "in a manner secretly"; perhaps by some other route, and in a way not to attract notice.

Verse 11

Jews--the rulers. sought him--for no good end. Where is He?--He had not been at Jerusalem for probably a year and a half.

Verse 12

much murmuring--buzzing. among the people--the multitudes; the natural expression of a Jewish writer, indicating without design the crowded state of Jerusalem at this festival [WEBSTER and WILKINSON]. a good man . . . Nay . . . deceiveth the people--the two opposite views of His claims, that they were honest, and that they were an imposture.

Verse 13

none spake openly of him--that is, in His favor, "for fear of the [ruling] Jews."

Verse 14

about the midst of the feast--the fourth or fifth day of the eight, during which it lasted. went up into the temple and taught--The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.

Verse 15

How knoweth . . . letters--learning (Act 26:24). having never learned--at any rabbinical school, as Paul under Gamaliel. These rulers knew well enough that He had not studied under any human teacher--an important admission against ancient and modern attempts to trace our Lord's wisdom to human sources [MEYER]. Probably His teaching on this occasion was expository, manifesting that unrivalled faculty and depth which in the Sermon on the Mount had excited the astonishment of all.

Verse 16

doctrine . . . not mine, &c.--that is, from Myself unauthorized; I am here by commission.

Verse 17

If any man will do his will, &c.--"is willing," or "wishes to do." whether . . . of God, or . . . of myself--from above or from beneath; is divine or an imposture of Mine. A principle of immense importance, showing, on the one hand, that singleness of desire to please God is the grand inlet to light on all questions vitally affecting one's eternal interests, and on the other, that the want of his, whether perceived or not, is the chief cause of infidelity amidst the light of revealed religion.

Verse 18

seeketh his own glory--(See on Joh 5:41-44).

Verse 19

Did not Moses, &c.--that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.

Verse 20

The people answered, Thou hast a devil: who goeth about to kill thee?--This was said by the multitude, who as yet had no bad feeling to Jesus, and were not in the secret of the plot hatching, as our Lord knew, against Him.

Verse 21

I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, Joh 5:16, Joh 5:18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.

Verse 22

Moses . . . gave unto you circumcision, &c.--Though servile work was forbidden on the sabbath, the circumcision of males on that day (which certainly was a servile work) was counted no infringement of the Law. How much less ought fault to be found with One who had made a man "every whit whole"--or rather, "a man's entire body whole"--on the sabbath-day? What a testimony to the reality of the miracle, none daring to meet the bold appeal.

Verse 24

Judge not, &c.--that is, Rise above the letter into the spirit of the law.

Verse 25

some of them of Jerusalem--the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.

Verse 26

Do the rulers know, &c.--Have they got some new light in favor of His claims?

Verse 27

Howbeit we know this man, &c.--This seems to refer to some current opinion that Messiah's origin would be mysterious (not altogether wrong), from which they concluded that Jesus could not be He, since they knew all about His family at Nazareth.

Verse 28

cried Jesus--in a louder tone, and more solemn, witnessing style than usual. Ye both, &c.--that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself." but he that sent me is true, &c.--Probably the meaning is, "He that sent Me is the only real Sender of any one."

Verse 30

sought to take . . . none laid hands--their impotence being equal to their malignity.

Verse 31

When Christ cometh, will he, &c.--that is, If this be not the Christ, what can the Christ do, when He does come, which has not been anticipated and eclipsed by this man? This was evidently the language of friendly persons, overborne by their spiteful superiors, but unable to keep quite silent.

Verse 32

heard that the people murmured--that mutterings to this effect were going about, and thought it high time to stop Him if He was not to be allowed to carry away the people.

Verse 33

Yet a little while, &c.--that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"--referring not to any penitential, but to purely selfish cries in their time of desperation.

Verse 35

Whither will he go, &c.--They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.

Verse 37

the last day, that great day of the feast--the eighth (Lev 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Isa 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [OLSHAUSEN]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [LIGHTFOOT]. Jesus stood--On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"JESUS stood," probably in some elevated position. and cried--as if making proclamation in the audience of all the people. If any man thirst, let him come unto me, and drink!--What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13-14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mat 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the BREAD of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "HO, EVERY ONE THAT THIRSTETH, COME YE TO THE WATERS, AND HE THAT HATH NO MONEY!" &c. (Isa 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " MY LORD AND MY GOD!"

Verse 38

as the scripture hath said--These words belong to what follows, "Out of his belly, as the scripture hath said, shall flow," &c. referring not to any particular passage, but to such as Isa 58:11; Joe 3:18; Zac 14:8; Eze 47:1-12; in most of which the idea is that of waters issuing from beneath the temple, to which our Lord compares Himself and those who believe in Him. out of his belly--that is, his inner man, his soul, as in Pro 20:27. rivers of living water--(See on Joh 4:13). It refers primarily to the copiousness, but indirectly also to the diffusiveness, of this living water to the good of others.

Verse 39

this spake he of the Spirit--who, by His direct personal agency, opens up this spring of living waters in the human spirit (Joh 3:6), and by His indwelling in the renewed soul ensures their unfailing flow. they that believe, &c.--As the Holy Ghost is, in the redemption of man, entirely at the service of Christ, as His Agent, so it is only in believing connection with Christ that any one "receives" the Spirit. for the Holy Ghost was not yet given--Beyond all doubt the word "given," or some similar word, is the right supplement. In Joh 16:7 the Holy Ghost is represented not only as the gift of Christ, but a gift the communication of which was dependent upon His own departure to the Father. Now as Christ was not yet gone, so the Holy Ghost was not yet given. Jesus not yet glorified--The word "glorified" is here used advisedly, to teach the reader not only that the departure of Christ to the Father was indispensable to the giving of the Spirit, but that this illustrious Gift, direct from the hands of the ascended Saviour, was God's intimation to the world that He whom it had cast out, crucified, and slain, was "His Elect, in whom His soul delighted," and that it was through the smiting of that Rock that the waters of the Spirit--for which the Church was waiting, and with pomp at the feast of tabernacles proclaiming its expectation--had gushed forth upon a thirsty world.

Verse 40

Many . . . when they heard this . . . said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."

Verse 41

Others said, This is the Christ--(See on Joh 1:21). Shall Christ come out of Galilee?

Verse 42

scripture said . . . of the seed of David, and out of . . . Bethlehem, &c.--We accept this spontaneous testimony to our David-descended, Bethlehem-born Saviour. Had those who gave it made the inquiry which the case demanded, they would have found that Jesus "came out of Galilee" (Joh 7:41) and "out of Bethlehem" both, alike in fulfilment of prophecy as in point of fact. (Mat 2:23; Mat 4:13-16).

Verse 44

would have taken him; but, &c.--(See on Joh 7:30).

Verse 45

Then came the officers--"sent to take him" (Joh 7:32). Why . . . not brought him?--already thirsting for their Victim, and thinking it an easy matter to seize and bring Him.

Verse 46

Never man spake like this man--Noble testimony of unsophisticated men! Doubtless they were strangers to the profound intent of Christ's teaching, but there was that in it which by its mysterious grandeur and transparent purity and grace, held them spellbound. No doubt it was of God that they should so feel, that their arm might be paralyzed, as Christ's hour was not yet come; but even in human teaching there has sometimes been felt such a divine power, that men who came to kill them (for example, ROWLAND HISS) have confessed to all that they were unmanned.

Verse 47

ye also deceived--In their own servants this seemed intolerable.

Verse 48

any of the rulers or . . . Pharisees believed--"Many of them" did, including Nicodemus and Joseph, but not one of these had openly "confessed Him" (Joh 12:42), and this appeal must have stung such of them as heard it to the quick.

Verse 49

But this people--literally, "multitude," meaning the ignorant rabble. (Pity these important distinctions, so marked in the original of this Gospel, should not be also in our version.) knoweth not the law--that is, by school learning, which only subverted it by human traditions. are cursed--a cursed set (a kind of swearing at them, out of mingled rage and scorn).

Verse 50

Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.

Verse 51

Doth our law, &c.--a very proper, but all too tame rejoinder, and evidently more from pressure of conscience than any design to pronounce positively in the case. "The feebleness of his defense of Jesus has a strong contrast in the fierceness of the rejoinders of the Pharisees" [WEBSTER and WILKINSON].

Verse 52

thou of Galilee--in this taunt expressing their scorn of the party. Even a word of caution, or the gentlest proposal to inquire before condemning, was with them equivalent to an espousal of the hated One. Search . . . out of Galilee . . . no prophet--Strange! For had not Jonah (of Gath-hepher) and even Elijah (of Thisbe) arisen out of Galilee? And there it may be more, of whom we have no record. But rage is blind, and deep prejudice distorts all facts. Yet it looks as if they were afraid of losing Nicodemus, when they take the trouble to reason the point at all. It was just because he had "searched," as they advised him, that he went the length even that he did.

Verse 53

every man went unto his own home--finding their plot could not at that time be carried into effect. Is your rage thus impotent, ye chief priests? Next: John Chapter 8

Introduction

After these things Jesus walked in Galilee,.... That is, after he had fed the five thousand with five loaves and two fishes, near Bethsaida; and had had that long discourse with the Jews at Capernaum, concerning himself, as the bread of life, and about eating his flesh, and drinking his blood; and had been up to the feast of the passover at Jerusalem, said to be nigh, when he went over the sea of Galilee, Joh 6:4; otherwise the above places were in Galilee: but the case seems to be this, that after he had been at Capernaum, he went to Jerusalem, to keep the passover; and finding that the Jews still sought to take away his life, he returned to Galilee, and "walked" there; he did not sit still, or lie at home, and live an inactive indolent life, but went about from place to place, preaching the Gospel, and healing diseases; he walked, and walked about; but not as the enemy of souls, seeking to do all mischief, but to do all good, to the bodies and souls of men: for he would not walk in Jewry; in the land of Judea, where he had been, and tarried, and made disciples; but being rejected and ill treated, he left them; which was a prelude of the Gospel being taken from them, and carried to another people; which afterwards took place, in the times of the apostles: his reason for it was, because the Jews sought to kill him; for healing a man on the sabbath day, and for asserting his equality with God: not that he was afraid to die, but his time was not come; and he had work to do for the glory of God, and the good of men; and therefore it was both just and prudent to withdraw and preserve his life; for like reasons he advised his disciples, when persecuted in one city, to flee to another: and very lawful and advisable it is for good men, when their lives are in danger, to make use of proper means to preserve them, for further usefulness in the cause of God, and for the benefit of men.

Verse 2

Now the Jews' feast of tabernacles was at hand. Which began on the fifteenth day of the month Tisri, which answers to part of our September; when the Jews erected tents or booths, in which they dwelt, and ate their meals during this festival; and which was done, in commemoration of the Israelites dwelling in booths in the wilderness; and was typical of Christ's tabernacling in human nature; and an emblem of the saints dwelling in the earthly houses and tabernacles of their bodies, in this their wilderness and pilgrimage state. Some assign other reasons of this feast, as that it was appointed in commemoration of the divine command, for building the tabernacle; and others, that it was instituted in memory of the protection of the people of Israel under the cloud, as they travelled through the wilderness; by which they were preserved, as in a tent or booth; and to this inclines the Targum of Onkelos, on Lev 23:43, which paraphrases the words thus, "That your generations may know, that in the shadow of the clouds, I caused the children of Israel to dwell, when I brought them out of the land of Egypt": and one of the Jewish commentators (a) suggests, that the reason why the first place the Israelites pitched at, when they came out of Egypt, was called Succoth, which signifies "tents", or "tabernacles", is, because there they were covered with the clouds of glory: but the true reason of this feast is that which is first given, as is clear from Lev 23:43, and because they were obliged to dwell in tents, as soon as they came out of Egypt, therefore the first place they encamped at, was called "Succoth", or tabernacles, Exo 12:37. This feast was not kept at the time of year the people came out of Egypt; for that was at the time of the passover; but was put off, as it seems, to a colder season of the year; and which was not so convenient for dwelling in booths; lest it should be thought they observed this feast for the sake of pleasure and recreation, under the shade of these bowers; which, as appears from Neh 8:15, were made of olive, pine, myrtle, and palm branches, and branches of thick trees; and were fixed, some on the roofs of their houses, others in their courts, and in the courts of the house of God; and others in the streets: an account of the sacrifices offered at this feast, is given in Num 29:13, in which may be observed, that on the first day thirteen young bullocks were offered; on the second, twelve; on the third, eleven; on the fourth, ten; on the fifth, nine; on the sixth, eight; and on the seventh, seven; and on the eighth, but one. The Jews, in their Misna, have a treatise called "Succa", or the "Tabernacle", in which they treat of this feast; and which contains various traditions, concerning their booths, their manner of living in them, and other rites and usages observed by them, during this festival: they are very particular about the measure and form, and covering of their booths; a booth might not be higher than twenty cubits, nor lower than ten hands' breadth; and its breadth might not be less than seven hands' breadth by seven; but it might he carried out as wide as they pleased (b), provided it had three sides: they might not cover their booths with anything, but what grew out of the earth, or was rooted up from thence; nor with anything that received uncleanness, or was of an ill smell, or anything that was fallen and faded (c): into these booths they brought their best goods, their best bedding, and all their drinking vessels, &c. and left their houses empty; for here was their fixed dwelling; they only occasionally went into their houses (d); for here they were obliged to dwell day and night, and eat all their meals, during the seven days of the feast; and however, it was reckoned praiseworthy, and he was accounted the most religious, who ate nothing out of his booth (e); they were indeed excused when it was rainy weather, but as soon as the rain was over, they were obliged to return again (f) and besides, their dwelling and sleeping, and eating and drinking, in their booths, there were various other rites which were performed by them; as particularly, the carrying of palm tree branches in their hands, or what they call the "Lulab"; which was made up of branches of palm tree, myrtle, and willow, bound up together in a bundle, which was carried in the right hand, and a pome citron in the left; and as they carried them, they waved them three times towards the several quarters of the world; and every day they went about the altar once, with these in their hands, saying the words in Psa 118:25, "Save now, I beseech thee, O Lord, O Lord I beseech thee, send now prosperity": and on the seventh day, they went about the altar seven times (g): also there were great illuminations in the temple; at the going out of the first day of the feast, they went down to the court of the women; they made a great preparation (i.e. as Bartenora explains it, they set benches round it, and set the women above, and the men below); and there were golden candlesticks there, and at the head of them four golden basins, and four ladders to every candlestick; and four young priests had four pitchers of oil, that held a hundred and twenty logs, which they put into each basin; and of the old breeches and girdles of the priests, they made wicks, and with them lighted them; and there was not a court in Jerusalem, which was not lighted with that light; and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise (h); and this continued the six nights following (i): there was also, on everyone of these days, another custom observed; which was that of fetching water from the pool of Siloah, and pouring it with wine upon the altar, which was attended with great rejoicing; of which; see Gill on Joh 7:37, to which may be added, the music that was used during the performance of these rites; at the illumination in the court of the women, there were harps, psalteries, cymbals, and other instruments of music, playing all the while; and two priests with trumpets, who sounded, when they had the signal; and on every day, as they brought water from Siloah to the altar, they sounded with trumpets, and shouted; the great "Hallel", or hymn, was sung all the eight days, and the pipe was blown, sometimes five days, and sometimes six (k); and even on all the eight days; and the whole was a feast of rejoicing, according to Lev 23:40. (a) Baal Hatturim in Numb. xxxiii. 5. (b) Misn. Succa, c. 1. sect. 1. Maimon. Hilch. Succa, c. 4. sect. 1. (c) Misn. Succa, sect. 4, 5, 6. Maimon. ib. c. 5. sect. 1, 2, &c. (d) Maimon. ib. c. 6. sect. 5. (e) Misn. ib. c. 2. sect. 5, 6. Maimon. ib. sect. 6, 7. (f) Maimon. ib. sect. 10. (g) Misn. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23. (h) Misn. Succa, c. 5. sect 2, 3, 4. (i) Maimon. ib. c. 8. sect. 12. (k) Misn. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3.

Verse 3

That is, the brethren of Jesus, as the Syriac and Persic versions express it; who were not James and Joses, and Simon and Judas, the sons of Alphaeus, the brother of Joseph, the husband of Mary, so called, Mat 13:55, for some of these were of the number of the twelve; and all of them believers in Christ; whereas these his brethren were not. The Jew (l) therefore is mistaken, who supposed the above persons are here intended; and objects this their unbelief to Jesus, as if they knew him too well to give him any credit; whereas they did believe in him, and abode by him to the last; and some of them, if not all, suffered death for his sake. They therefore are to be understood of some distant relations of Mary or Joseph, that dwelt at Nazareth, or Capernaum, or in some of those parts; and the feast of tabernacles being at hand, they put him upon going up to it, being willing to be rid of him: saying, depart hence: which is the language of carnal men, who desire not the company of Christ, nor the knowledge of his ways; and like the Gergesenes, who preferred their swine to Christ, and desired him to depart out of their coasts: and go into Judea; among his most inveterate enemies, who sought to take away his life; and which doubtless they knew; which showed a quite different regard to him, from that of his true disciples, Joh 11:7, for which they give some plausible reasons: that thy disciples also may see the works that thou doest: meaning not his twelve disciples, who were now with him, but the disciples he had made, and baptized in Judea, Joh 4:1. Or his disciples in the several parts of the land, who would all be at Jerusalem, at the feast of tabernacles; and so, should he go, would have an opportunity of seeing his miracles, and thereby be the more confirmed in the faith of him, (l) R. Isaac Chizzuk Emuna, par. 2. c. 45. p. 434, 435.

Verse 4

For there is no man that doeth anything in secret,.... For so they reckoned his doing miracles in such a corner of the land, and in so obscure a place as Galilee: and he himself seeketh to be known openly; suggesting hereby, that Christ was an ambitious person, and sought popular applause, and honour and glory from men, when nothing was more foreign from him; see Joh 5:41. If thou do these things; for they question whether the miracles he wrought were real; and suspected that they were deceptions of the sight, and delusions; or at least they questioned their being done by him; and rather thought that they were done by diabolical influence, by Beelzebub the prince of devils: but if they were real ones, they advise him, saying, shew thyself to the world; or do these openly, and in the presence of the great men of the world; the princes of it, the rulers of the people, the chief priests and sanhedrim; and before all the males of Israel; who at this feast would come up from all parts of the land, and are for their multitude called the world: the reason of this their advice was, that if his miracles were real, and he was the person he would be thought to be, the doing of them before such, would gain him great credit and esteem; and if not, he might be detected by such numbers, and by men of such penetration as were among them.

Verse 5

For neither did his brethren believe in him. At first they might take to him, and embrace him as the Messiah, and expect he would set up a temporal kingdom; in which they might hope, on account of their relation to him, according to the flesh to enjoy great honours and privileges; but finding that he was not inclined to anything of that nature, and talked in a quite different way, they grew sick of him, and rejected him, as the Messiah; so, little regard is to be had, or confidence placed, in carnal descent from, or alliance to the best of men; as to Abraham, or any other true believer, if they have not the same grace, or the same faith as such have; and which comes not by blood, or natural generation, but by the free favour of God; for it matters not, if men have known Christ, or have been allied to him after the flesh, unless they are new creatures in him; they may be the one, and not the other; even the carnal brethren of Christ, and yet not believers in him; and it is only such who are so in a spiritual sense, that are regarded by him, Mat 12:49. . John 7:6 joh 7:6 joh 7:6 joh 7:6Then Jesus said unto them,.... In answer to their solicitations and arguments used with him, to go up to the feast: my time is not yet come; meaning, not the time of his death, or of his exaltation and glorification, or of the showing of himself forth unto the world; though all this was true; but of his going up to this feast; as appears from Joh 7:8; but your time is always ready; intimating, they might go at any time; their lives were not in any danger, as his was, and had nothing to consult about the preservation of them; it was all one to them when they went up, whether before the feast, that they might be ready for it, or at the beginning, middle, or end of it, as to any notice that would be taken of them, unless they should be guilty of an omission of their duty; but not on any other account; which was not his case.

Verse 6

The world cannot hate you,.... Because they were of the world, belonged to it; they were like unto it, and every like loves its like; and they were the world's own, and therefore instead of being hated, were loved by it; and they walked according to the course of it; and wicked men not only take pleasure in sin, but in them that do it: but me it hateth; though without a cause; that is, without a just cause, or reason; a cause there was, and it follows: because I testify of it, that the works thereof are evil; even those works of it, which were reckoned good works; Christ bore his testimony of these, that they were evil; being done either not according to the command of God, but the traditions of the elders; or not from a right principle, as of faith and love, nor to a right end, as the glory of God; but only to be seen of men: and very severely did he inveigh against the pride, covetousness, hypocrisy, and uncleanness of the Scribes and Pharisees: and so he continued to do, and this drew upon him their hatred and ill will.

Verse 7

Go we up unto this feast,.... Suggesting, that he would not have them stay for him, or hinder themselves on his account: he encourages them to go up, and observe this festival; for the ceremonial law was not yet abolished; and though they were carnal men, and did not understand what it typified: and so unregenerate persons ought to attend on the outward means, as the hearing of the word, &c. though they do not understand it; it may be God may make use of it, for the enlightening of their minds; and blessed are they that wait at Wisdom's gates, and there find Christ, and life and salvation by him: I go not up yet unto this feast; this clause, in one of Beza's copies, is wholly left out; and in some, the word "this" is not read; and in others it is read, "I go not up unto this feast"; leaving out the word "yet"; and so read the Vulgate Latin and Ethiopic versions; and the Persic version only, "I do not go up"; which occasioned Porphyry, that great enemy of Christianity, to reproach Christ, as guilty of inconstancy, or of an untruth, since he afterwards did go up: but in almost all the ancient copies the word is read; and so it is by Chrysostom and Nonnus; and to the same sense the Syriac and Arabic versions render it, "I do not go up now to this feast"; that is, just at that very time, that very day or hour: which is entirely consistent with what is afterwards said, for my time is not yet full come; not to die, or to be glorified, but to go up to the feast.

Verse 8

When he had said these words unto them,.... Had exhorted them to go up to the feast, and told them that he should not go yet, and the reason of it: he abode still in Galilee; and went not up with his brethren, nor at all at present; showing hereby a firmness and resolution of mind, not using lightness of speech; and his words being not yea, and nay, but all of a piece, and by which he abode.

Verse 9

But when his brethren were gone up,.... To the feast, as all the Oriental versions read, from the next clause: then went he also up unto the feast; the Ethiopic version reads, "he went up that day"; which is very likely, and no ways contrary to what is said, in Joh 7:14; for though he did not go up to the temple to teach, till the middle of the feast, he might be up at the feast sooner: and according to the law, it was necessary that he should be there on the first and second days, and keep the Chagigah, and make his appearance in the court; though there was a provision made for such that failed, the canon runs thus (m); "he that does not make his festival sacrifice, on the first good day of the feast, may make it throughout the whole feast, and on the last good day of the feast; and if the feast passes, and he has not made the festival sacrifice, he is not obliged to a compensation; and of this it is said, Ecc 1:15, "That which is crooked cannot be made straight"; &c.'' But however, whatever day he went on, he went up not openly, but as it were in secret: as he was made under the law, and came to fulfil all righteousness, it was necessary that he should observe every precept, and fulfil the whole law: and therefore he went up to this feast; yet in the most private manner, that he might escape those who would lie in wait for him, and sought to kill him: and this he did, not through fear of death, but because his hour was not yet come; this was not the feast he was to suffer at, but the passover following; which when near at hand, he went up to it, and entered Jerusalem in the most public manner. (m) Misn. Chagiga, c. 1. sect. 6. Maimon. Hilch. Chagiga, c. 2. sect. 4, 5, 6, 7.

Verse 10

Then the Jews sought him at the feast,.... Some to take him and kill him, and others to hear his doctrine, and see his miracles: for all expected him at the feast, knowing it was always his custom, as it was his duty, as an Israelite, to attend at it: and said, where is he? not naming his name; either through contempt, which might be the case of the far greater part; or through fear of the Jews; or because that he was so well known.

Verse 11

And there was much murmuring among the people concerning him,.... There was a general whisper, and a private controversy and contention among the people about him, upon inquiry being made after him: for some said he is a good man; a man of a good principle, of a good life and conversation; and who is good, kind, and beneficent, both to the bodies and souls of men; preaches good doctrine, and does many good things: others said: nay, or denied him to be a good man: but he deceiveth the people; drawing them off from the law of Moses, teaching them to break the sabbath, setting himself up for the Messiah, and asserting himself to be the son of God.

Verse 12

Howbeit, no man spoke openly of him,.... So loud as to be overheard, at least by many, but in a secret and whispering way; or did not speak with freedom, or all their mind, what they really thought of him, nor with courage and boldness: for fear the Jews; for fear of being mobbed by them, or up and prosecuted, or turned out of the synagogue; for a law was made, that whoever confessed him, should be so used; and this deterred persons from expressing the true sentiments of their minds about him.

Verse 13

Now about the midst of the feast,.... About the fourth day of it, for it lasted eight days; this might be on the sabbath day, which sometimes was , "in the middle of the feast" (n); and the rather, since it follows, Jesus went up into the temple; as the Lord and proprietor of it, and as was his usual method; he had for some reasons kept himself retired till now, and now he appeared publicly: and taught the people his doctrine; he expounded the Scriptures, gave the true sense of them, and instructed the people out of them. (n) Misa. Succa, c. 5. sect. 5.

Verse 14

And the Jews marvelled,.... Both at the matter, and manner of his doctrine; it was such, as never man spake; his words were so gracious, and there were such truth and evidence in them, and they were delivered with such power and authority, that they were astonished at them: saying, how knoweth this man letters? or "the Scriptures", as the Arabic and Persic versions render it; which are called "holy letters", Ti2 3:15; according to which, the sense is, that they were surprised at his knowledge of the Scriptures, that he should be conversant with them, and be able to interpret them, and give the sense and meaning of them, in so full and clear a manner, as he did: or else the sense is, how came this man to be such a learned man? whence has he this wisdom, and all this learning which he shows? as in Mat 13:54. So a learned man is in Isa 29:11, said to be one that , , "knows letters", as the Septuagint there translate the Hebrew text; but how Christ should know them, or be a learned man, having never learned, was surprising to them: that is, he had not had a liberal education, but was brought up to a trade; he was not trained up at the feet of any of their Rabbins, in any of their universities, or schools of learning; and in which they were certainly right. Modern Jews pretend to say he had a master, whom they sometimes call Elchanan (o), but most commonly they make him to be R. Joshua ben Perachiah (p): with whom they say, he fled into Alexandria in Egypt, for fear of Jannai the king: and one of their writers (q), on this account, charges the evangelist with a falsehood: but who are we to believe, the Jews who lived at the same time with Jesus, and knew his education and manner of life, or those that have lived ages since? (o) Toldos Jesu, p. 5. (p) Juchasin, fol. 159. 1. Ganz Tzemach David, par. 1, fol. 21. 1. & 24. (q) R. Isaac Chizzuk Emuna, par. 2. c. 46. p. 435.

Verse 15

Jesus answered them and said,.... Having heard them express their surprise, and state their objection: my doctrine is not mine: it was his, as he was God; as such, he was the author of it, it was from him, by the revelation of him; and it was of him, or he was the subject of it, as Mediator; it respected his person as God-man, his offices, as prophet, priest, and King, and his grace, righteousness; and salvation; and it was his, as preached by him as man; it came by him, and first began to be spoken by him; and was so spoken by him, as it never was before, or since: but it was not human; it was not acquired by him, as man; he did not learn it of man; he needed no human teachings; he increased in wisdom without them, from his infancy: they said right, in saying he had never learned; the spirit of wisdom and knowledge rested on high, and the treasures of them were hid in him; nor was it a device or invention of his, as man; it was not from himself as such, but it was from heaven, from his Father: wherefore he adds, but his that sent me; thereby intimating, that it was of God, and was communicated to him by his Father; from whom he received it, and from whom he had a commission to preach it; so that his doctrine was that wisdom which comes from above, and is pure and peaceable, divine and heavenly, and ought to be received by men.

Verse 16

If any man will do his will,.... Meaning, not one that perfectly fulfils the law, which is the good, and perfect, and acceptable will of God; for there is no man that does this, or can do it; nor is it so said here, "if any man do his will", but "if any man will do" it; that is, is desirous of doing it; who has it wrought in him both to will and do, of the good pleasure of God, by his grace and Spirit; with whom to will is present, though, he has not power to perform, and so is a spiritual man; and who believes in the Lord Jesus Christ, which is one branch of the will of God; and who depends upon the Spirit and grace of God, and acts from a principle of love to God, and in the exercise of faith on Christ: he shall know of the doctrine, whether it be of God, or whether I speak of myself; not a man of mere natural knowledge and learning, or a man of theory and speculation, is a judge of doctrine; but he that leans not to his own understanding, and implores the assistance of the Divine Spirit, and who is for reducing doctrine into practice: he knows by the efficacy of the doctrine upon his heart, and the influence it has on his life and conversation; by its coming not in word only, but in power; and by its working effectually in him, whether it is divine or human, of God or of man.

Verse 17

He that speaketh of himself,..... What he himself has devised, and is a scheme of his own; for which he has no divine warrant and commission: seeketh his own glory; honour and applause from men; as did the Scribes and Pharisees, who taught for doctrines the commandments of men, the traditions of the elders, their own glosses upon the law, and their own decisions and determinations: and as did the false teachers, who had nothing else in view but themselves, their worldly interest, or vain glory; these suited their doctrines to the minds and lusts of men, in order to gain their point: but he that seeketh his glory that sent him; that gave him in commission what he should say and speak, and his only; as did Christ, and so his apostles after him: the same is true, and no unrighteousness is in him; he is an upright and faithful man, and what he says is truth; he brings true doctrine along with him, and there is no fraud or imposture in him; nor any insincerity "in his heart", as the Syriac and Persic versions render it; nor any dishonesty in his conduct; he is no cheat or deceiver; was he, he would seek his own glory and interest; but as he appears to be a man of no design, his doctrine is to be depended on and received; and such was Christ.

Verse 18

Did not Moses give you the law,.... After Christ had vindicated himself and his doctrine, he proceeds to reprove the Jews for their breaking the law, which contained the will of God: by which it appeared, that they were no proper judges of his doctrine, though they cavilled at it: the question he puts could not be denied by them; for though, properly speaking, God was the lawgiver, yet inasmuch as it was delivered by Moses, it is ascribed to him, and said to come by him; and it was put into his hands, to be delivered by him, peculiarly to the people of Israel; and being given to the Jewish fathers, not only for themselves, but for their posterity in ages to come, is said to be given to the then present generation; and may be understood, either of the whole system of laws, moral, ceremonial, and, judicial, belonging to that people; or else of the particular law, concerning the keeping of the sabbath, which was a peculiar law of Moses, and proper to the children of Israel only: and yet none of you keepeth the law; though they boasted of it as a singular privilege, and rested in it, and their obedience to it for life and salvation, yet daily broke it in various instances, in thought, word, or deed; yea, those that sat in Moses's chair, and taught it, did not observe and do what they taught; nor could the most holy and righteous man among them perfectly keep it: and many of them, who were most forward to censure others, for the violation of it, paid the least regard to it; and particularly to the law of the sabbath, which both priests and people transgressed, in one point or another, every sabbath day: wherefore our Lord reasons with them, why go ye about to kill me? an harmless and innocent man, who never injured you in your persons and properties; and which is a proof of their not keeping that body of laws Moses gave them, since "thou shalt not kill" is one of them: though rather this may refer to the law of the sabbath, and the sense he, that since Moses had given them the law of the sabbath, and they did not keep it themselves, why should they seek to take away his life, for what they pretended was a breach of it? for our Lord here, as appears by what follows, refers to what they sought to do, above a year and a half ago, and still continued to seek after; namely, to kill him, because he had healed a man on the sabbath day, Joh 5:16.

Verse 19

The people answered and said,.... These seem to be the country people, who came from Galilee and other parts, who knew nothing of the designs of the Jerusalem Jews upon him; nor were they his downright enemies at least, but rather seemed to favour him, and were on his side, though greatly provoked to hear him talk after this manner: thou hast a devil; or art possessed with one; thou talkest like one of the demoniacs, like a madman, one beside thyself; whom the devil has so much power over, and has so deprived of thy senses, that thou knowest not what thou sayest: who goeth about to kill thee? no man; for they could not believe that any man, or body of men, would be so wicked, as to attempt to take away the life of so harmless a person, and who did so much good both to the bodies and souls of men.

Verse 20

Jesus answered and said unto them,.... Taking no notice of their passion, reproach, and blasphemy; but proceeding upon the thing he had in view, and which he was determined to reassume, and vindicate himself in; I have done one work; that is, on the sabbath day; meaning, his cure of the man that had had a disorder eight and thirty years, who lay at Bethesda's pool; which single action, they charged with being a breach of the sabbath, he mentions with a view to their many, and daily violations of it: and ye all marvel; at it, as a thing unheard of, as a most shocking piece of iniquity, as an intolerable evil; wondering that any man should have the front, to bid another take up his bed and walk, on the sabbath day: they did not marvel at the miracle that was wrought; but were amazed, offended, and disturbed, at its being done on the sabbath day.

Verse 21

Moses therefore gave unto you circumcision,.... The command of circumcision, which he renewed and established, Lev 12:3; (not because, or that it is of Moses; originally, or that he was the first giver of it, for it was enjoined before his time; this is a correction of what is before said, giving a more accurate account of the rise of circumcision: but of the fathers); Abraham, Isaac, and Jacob, to whom it was enjoined by God, and who practised it before the times of Moses; so that this command was in force before him, and obligatory upon the descendants of Abraham, before he delivered it; and would have been, if he had never mentioned it; though the Jews say (r), "we do not circumcise because Abraham our father, on whom be peace, circumcised himself and his household, but because the holy blessed God commanded us by Moses, that we should be circumcised, as Abraham our father was circumcised.'' But no doubt it would have been binding on them, if Moses had said nothing about it; the command to Abraham is so express, for the circumcision of his male offspring, Gen 17:10; however, it being both of Moses and of the fathers, laid a very great obligation on the Jews to observe it: and ye on the sabbath day, circumcise a man; a male child, as they did, when the eighth day fell on a sabbath day; for the law of circumcision was before the law of the sabbath, and therefore was not to be made void by it, nor was it made void by it; and so much is intimated by our Lord's observing, that it was not of Moses, but of the fathers; and this is the reason which the Karaite Jews give for circumcision on the sabbath day: for (s). "say they, because it is a former command, from the time of Abraham our father, on whom be peace, before the giving of the law of the sabbath, , "they circumcise on the sabbath day", and when the command of the sabbath afterwards took place, it was not possible it should disannul circumcision on the sabbath day; and for the same reason, they also allow the sacrifice of the passover to be done on the sabbath day, because it is a command which went before the command of the sabbath.'' And this was also the sense and practice of the other Jews: thus citing the law of Moses in Lev 12:3. "And in the eighth day, the flesh of his foreskin shall be circumcised", by way of gloss upon it add, , "and even on the sabbath day" (t); and on the same text another writer observes (u), that by Gematry, every day is fit for circumcision. R. Jose says (w), "they do all things necessary to circumcision, on the sabbath day.'' R. Abika says (x), "all work that can be done on the evening of the sabbath, does not drive away the sabbath; but circumcision, which cannot be done on the evening of the sabbath, drives away the sabbath: they do all things necessary to circumcision; they circumcise, and make bare, and suck, and put (on the wound) a plaster and cummin; and which, if not bruised on the evening of the sabbath, they may chew with their teeth.'' Also it is allowed of (y), to "wash the infant on the third day of circumcision, which happens to be on the sabbath.'' Moreover, a case is put after this manner (z); "if a man has two infants, one to be circumcised after the sabbath, and the other to be "circumcised on the sabbath", and forgets, and circumcises that, that was to be after the sabbath, on the sabbath, he is guilty of sin; if one is to be circumcised in the evening of the sabbath, and the other on the sabbath, and he forgets, and circumcises that which should be on the evening of the sabbath, on the sabbath, R. Eliezer pronounces him guilty, but R, Joshua absolves him.'' And we have an instance (a) of "R. Sheshana, the son of R. Samuel bar Abdimo, that when he was to be circumcised, it was the sabbath day, and they forgot the razor; and they inquired of R. Meni and R. Isaac ben Eleazar, and it was drove off to another day.'' From all which it appears, that circumcision on the sabbath day, was a common practice, and which confirms the assertion of Christ. (r) Maimon. in Misn. Cholin, c. 7. sect. 6. (s) R. Eliaha in Adderet apud Trigland. de Sect. Karaeorum, c. 9. p. 134. (t) T. Bab. Sabbat, fol. 132. 1. Mitzvot Tora, pr. Affirm. 28. (u) Baal Hatturim in Lev. xii. 3. (w) Misna Sabbat, c. 18. sect. 3. (x) Misna Sabbat, c. 19. sect. 1, 2. T. Bab. Pesachim, fol. 69. 2. Maimon. Hilchot Milah, c. 2. sect. 6, 7. (y) Ib. sect. 3. Bereshit Rabba, sect. 8. fol. 70. 3. Maimon. ib. sect. 6. (z) Ib. sect. 4. T. Bab. Ceritot, fol. 19. 2. (a) Juchasin, fol. 105. 2.

Verse 22

If a man on the sabbath day receive circumcision,.... As it was certain in many instances he did: that the law of Moses might not be broken; either the law concerning circumcision, which confirmed the law given to Abraham, and required it should be on the eighth day, let it fall when it would, even on a sabbath day; and therefore on that day, male children received circumcision, that that law might be kept, and not be broken: or else the law concerning the sabbath; and the sense be, if circumcision was administered on the sabbath day, "without breaking the law of Moses", as some render the words, which commanded the observation of the sabbath, are ye angry at me; and pursue me with so much wrath and bitterness, because I have made a man every whit whole on the sabbath day? or "a man that was whole, sound on the sabbath day"; who was wholly, or all over disordered, every limb of whom shook with the palsy: or as some think the sense is, he was made every whit whole, both in soul and body; and then the argument is, if it was, no breach of the sabbath to make a wound, and lay a plaster on it, as in circumcision; it would be no violation of it, nor ought any to be offended with it, that Christ should heal a diseased man, who was so in every part of his body, and restore health to his soul likewise and nothing is more common with the Jews than to say, the danger of life, and , "the preservation of the soul", or life, drive away the sabbath (b). (b) T. Bab. Sabbat, fol. 132. 1.

Verse 23

Judge not according to the appearance,.... Or through respect of persons, and so as to please men, the Scribes and Pharisees; who had condemned the action of Christ, in curing the diseased man on the sabbath day, and sought to kill him for it: but judge righteous judgment; give your sense and judgment of things, according to the truth and evidence of them; and do not find fault with that, which you yourselves allow of, and which Moses and his law, and your own practices, justify.

Verse 24

Then said some of them of Jerusalem,.... Who were inhabitants of Jerusalem, and so are distinguished from the people, Joh 7:20, who came up out of the country to the feast; so Jose ben Jochanan is called , "a man of Jerusalem" (c); that is, an inhabitant of it: now these men living in the city, knew more of the temper and disposition, the designs and attempts, of the chief priests, Scribes, and elders, to take away the life of Christ; and therefore say, is not this he whom they seek to kill? they knew that they had formed a design to kill him, ever since the passover before the last; when he wrought the miracle referred to in the text, and that they had been ever since plotting against his life, and were now at this feast seeking an opportunity to lay hold on him and kill him. (c) Pirke Abot, c. 1. sect. 4, 5.

Verse 25

But lo, he speaketh boldly,.... And with great freedom, and openly and publicly in the temple, as if he had a licence from the chief priests for so doing: and they say nothing to him; do not contradict him, or forbid him speaking; he goes on without control; though he takes great liberty in charging the Jews with an intention to kill him, in arguing from their practices in vindication of himself, and in suggesting that they judged in favour of men, and not according to the truth of things. Do the rulers know indeed that this is the very Christ? have they changed their minds concerning him, and so their conduct towards him? are they convinced, and do they know by plain demonstrations, and full proof, that he is really the Messiah that has been promised of old, and long expected?

Verse 26

Howbeit, we know this man whence he is,.... They signify, that if the rulers had altered their minds, and had gone into the belief of Jesus of Nazareth being the Messiah, they should not follow them in it, for this reason; because they knew from whence he came; meaning not so much the place of his birth, which they supposed was Galilee, and Nazareth in Galilee, in which they were mistaken, as the manner of his birth, which they could account for: they pretended to know his extract, that he was the son of Joseph and Mary, that he was begotten in wedlock, and was born as other persons are; there was no difficulty with them in accounting for his coming into the world, no more than any other ordinary person; his descent from Joseph and Mary was well known to them, and to be accounted for in a rational way, and therefore concluded he could not be the Messiah: but when Christ cometh, no man knoweth whence he is; they knew the place from whence he was to come; so the chief priests and Scribes did, Mat 2:4; and so did these Jews, Joh 7:42. They knew he would come from Bethlehem, and they knew that he would come out of the seed of David; but then he was to be born of a virgin, according to Isa 7:14, and such a coming into the world was not to be known, reasoned upon, and accounted for: wherefore since Jesus, according to the notion of these men, came into the world in the common and ordinary way, they thought they had an invincible argument against his being the Messiah; and therefore, let their rulers do what they would, for their parts, they were determined to reject him: and because it could not be known from whence the Messiah should come; hence the ancient Jews used to call him the seed which comes from another place; not from the place from whence seed ordinarily comes, from the loins of men, but from some other place they knew not where: their words are very remarkable on that passage in Gen 4:25, "and she called his name Seth, for God hath appointed me another seed", &c. This observation is made by R. Tanchuma, in the name of R. Samuel (d); says he, "she has respect to that seed, which is he that comes, , "from another place", and what is this? this is the King Messiah.'' And elsewhere (e), the same Rabbi observes on those words in Gen 19:32, "that we may preserve seed of our father": it is not written, "that we may preserve a son of our father", but "that we may preserve seed of our father"; that seed which is he that comes from "another place"; and what is this? this is the King Messiah. The modern Jews (f) endeavour to explain away the sense of this phrase, "another seed", as if it regarded strange seed; and that the sense of the expression is only, that the Messiah should spring from the family of Moab, and from Ruth the Moabitess: nor is their sense what Aquinas (g) at tributes to the Jewish Rabbins, "that the more noble part of that mass, of which Adam was made, remained untouched (by sin), and was afterwards transfused into Seth; and so through all descending from him, unto Joakim, or Eliakim, or Heli, the father of the virgin, out of which the body of the blessed Virgin was made:'' which is no other than a Popish device, fathered upon the Jews, and made for the sake of the, Virgin Mary, rather than for the sake of Christ. But their meaning is, that Christ should not be gotten of man, or come into the world in the ordinary way of generation, but should be born of a virgin; and so it could not be known, and accounted for from whence he was, or from whence that seed was of which he was made. The angel gives the best account of this in Luk 1:35, a body was prepared for Christ by the Lord; it was conceived by the power of the Holy Ghost; his birth of a virgin was miraculous; it is beyond the comprehension of men, and cannot explained by any mortal; from whence he is it cannot be said; no man can be pointed to as his father; all that can be said is, he was made of a woman, a virgin. (d) Bereshit Rabba, sect. 23. fol. 20. 4. Midrash Ruth, fol. 36. 1. (e) Bereshit Rabba, sect. 51. fol. 46. 1. Midrash Ruth, fol. 35. 4. (f) Mattanot Cehunah & Jade Moseh in ib. (g) In 3 sent distinct. 3. art. 2.

Verse 27

Then cried Jesus in the temple as he taught,.... Overhearing the reasonings of these men, however, knowing what they said; so the Persic version adds, "having secretly known this"; exalted his voice as he was teaching in the temple, and in the midst of his discourse, publicly before all the people, in the temple, spoke out with a loud voice, that all might hear: saying, ye both know me, and ye know whence I am; some, as the Ethiopic version, read these words by way of interrogation, "do ye both know me, and do ye know from whence I am?" no; you do not. Or they may be considered as an ironical concession; yes, you know me, and you know whence I am; you know me to be Jesus of Nazareth, but you are wrong, I am not of Nazareth; you suppose I come, from Galilee, but that is your ignorance; you take me to be the real son of Joseph, to be begotten by him on Mary, but that is your mistake: such is your knowledge of me: you know me indeed who I am, and from whence I come. And I am not come of myself; into this world, by incarnation, or the assumption of human nature, to work out the salvation of men; the Father called him to it, and he agreeing to do it, was in the fulness of time sent about it; this was not a device of his own, or an honour he took to himself; he was not alone in it; it was a mutual agreement between him and his Father, in consequence of which he was sent and came. But he that sent me is true; to the covenant he made with Christ, and to the promises he made to the fathers of the Old Testament, concerning the mission of his Son; and he is true to be believed, in the testimonies he gave of him, particularly by a voice from heaven, declaring him his beloved Son. Whom ye know not; so that notwithstanding all their boasted knowledge of him, they knew not his Father, from whence he came, and by whom he was sent; and notwithstanding also their boasted knowledge of the one, only, true, and living God, see Rom 2:17; yet they knew him not in a spiritual sense; they knew him not in Christ, nor as the Father of Christ; they knew neither the Father nor the Son: and this their ignorance of both was the reason of their hatred of Christ, and of his followers, Joh 15:21.

Verse 28

But I know him,.... His nature and perfections, his purposes and promises, his council and covenant, his mind and will; and indeed none knows him but he, and those to whom he pleases to reveal him; and there is good reason why he should have intimate and perfect knowledge of him: for I am from him; being the only begotten of him, and as such lay in his bosom, and knew him, and his whole heart, and was privy to all of him, and that that is within him; and he hath sent me; in an office capacity to redeem his people. This is the original descent of Christ, which the Jews knew not, though they pretended to know him, and whence he was.

Verse 29

Then they sought to take him,.... By force, and carry him before the sanhedrim, in order to be tried and condemned as a blasphemer, being enraged to hear him claim a descent from God, whom they took to be a mere man, the son of Joseph the carpenter: but no man laid hands on him; though they had a good will to it, they had no power to do it, being restrained by the, secret providence of God from it, and awed by the majesty of Christ, which showed itself in his looks and words; and perhaps also they might be afraid of the people, lest they should rise in his favour; and so every man being fearful of being the first that should seize him, no man did: however, so it was ordered by divine providence, that he should not be apprehended at, this time, because his hour was not yet come; to suffer and die, to depart out of this world, and go to the Father: there was a precise time fixed for this in the council and covenant of God, by mutual compact, called "due time"; as his coming into the world is called "the fulness of time"; nor could he die before that time, and therefore no man was suffered to lay hands on him, whatever good will he had to it. And there is a time for every man's death, nor can any man die before that time, or live beyond it; see Ecc 3:2; and this is the sense of the ancient Jews; for they say (h), "a man before his years, or his time, does not die;'' that is, before he comes to the years appointed for him: and they ask (i), "who is there that goes before his time? i.e. dies before his time?'' And it is said (k) of a certain person who was in his house, and , "his time was come"; and he died without sickness: though it must be owned some of them were otherwise minded, and say (l), that death, by the hand of heaven, or God, shortens a man's years; and that there are some reasons for which righteous men depart out of this world before their time is come; and particularly of Enoch they say, God took him before his time was come (m). (h) T. Bab. Yebamot, fol. 114. 2. & Sanhedrin, fol. 29. 1. & Bava Metzia, fol. 85. 1. (i) T. Bab. Chagiga, fol. 4. 2. (k) Zohar in Exod. fol. 71. 4. (l) Piske Tosephot. Sabbat, art. 113. (m) Zohar in Exod. fol. 4. 4.

Verse 30

And many of the people believed on him,.... Whilst some were displeased at his doctrine, others were induced by his miracles to believe on him, as an extraordinary person, if not the Messiah; and these were the common people, especially those that came out of the country; for the city Jews, and above all the rulers, were very averse to him: and it is easy to observe, that faith in Christ, and true religion, spread and flourish most among the meaner sort of people. And said, when Christ cometh, will he do more miracles than these which this man hath done? referring not so much to the miracles many of them might have seen done by him in other parts of Judea, and in Galilee; nor only to those he had done in the preceding feasts at Jerusalem, but to those that were done by him now, though not recorded by the evangelist. The Jews expected many miracles to be wrought by the Messiah when he came, and they had good reason for it from Isa 35:5. To these Christ sends John the Baptist, and the Jews, for proofs of his being the Messiah, Mat 11:4; and by these he was approved of God as such, Act 2:23. And it is certain that the ancient Jews expected miracles in the days of the Messiah. "Says R. Simeon to Eleazar his son, Eleazar, at the time that the King Messiah is raised up, how many "signs and other wonders" will be done in the world? a little after, from that day all the signs, and "wonders", and "mighty works", which the holy blessed God did in Egypt, he will do to the Israelites, as it is said, Mic 7:15, "according to the days of thy coming out of the land of Egypt, will I show unto him marvellous things" (n).'' So the Targumist on Isa 53:8 paraphrases thus, "from afflictions and punishment he will deliver our captivity, and "the wonderful things" which shall be done for us in his days, who can tell?'' It is true indeed that the modern Jews have laid aside such expectations, and pretend they were not looked for formerly. Maimonides says (o), "let it not enter into thy heart, that the King Messiah hath need to do signs and wonders (as that he shall renew things in the world, or raise the dead, and the like; these are things which fools speak of); the thing is not so.'' And he instances in Ben Coziba, who set up for the Messiah, of whom R. Akiba, and the rest of the wise men of that age, did not require a sign or miracle: yet this same writer elsewhere says (p), that "all nations shall make peace with the Messiah, and serve him, because of his great righteousness, and the miracles which shall be done by him.'' (n) Zohar in Exod. fol. 3. 4. & 4. 2. (o) Hilchot Melakim, c. 11. sect. 3. (p) In Misn. Sanhedrin, c. 11. sect. 1.

Verse 31

The Pharisees heard that the people murmured,.... Or whispered, privately talked among themselves: such things concerning him; as that surely he must be the Messiah, since such wonderful things were done by him, and might also express some uneasiness and surprise, that the rulers did not receive him as such: and the Pharisees, and the chief priests, sent officers to take him: and bring him before the sanhedrim, by them to be condemned, and so a stop be put to the people's receiving him, and believing in him as the Messiah; fearing, that should things go on at this rate, their principles and practices would be rejected, and their persons and authority be brought into contempt.

Verse 32

Then said Jesus unto them,.... To the officers that were sent to take him, and other unbelieving Jews that were about him: yet a little while am I with you; no longer than till the next passover, which was but about half a year at most: this he might say, partly to quicken the attention of the people to him, to make the best use and improvement of his ministry whilst they had it, since in a little time he would be removed from them; and partly to suggest to the officers that were sent to take him, that they, and their masters, need not have given themselves that trouble, for in a short time he should be gone from them, and till that time he should continue in spite of them. And then I go unto him that sent me; still confirming his mission from God, expressing his death by going, and as being voluntary, and signifying his glory and happiness after it.

Verse 33

Ye shall seek me,.... That is, the Messiah, who he was; meaning, that after his departure they should be in great distress, and be very much on the inquiry after, and solicitous for the coming of the Messiah, to be a Redeemer and Deliverer of them out of their troubles: and shall not find me; no Messiah will appear, no Saviour will be sent, no Redeemer will come to relieve them; they shall inquire, and look for one in vain, as they did. And where I am, thither ye cannot come; intimating hereby, that not only their temporal estate and condition would be very distressed and miserable, but also their eternal estate; since they should not be able to come where he would be in his human nature, and where he now was as a divine person, namely, in heaven.

Verse 34

Then said the Jews among themselves,.... That is, the unbelieving, scoffing Jews; it may be the officers, at least some of them, that were sent to take him: whither will he go that we shall not find him? what distant, or obscure part of the world will he betake himself to, and there hide himself, that so he cannot be found? will he go unto the dispersed among the Gentiles? or Greeks; and so may design the Jews, who were scattered abroad in the times of the Grecian monarchy, under the successors of Alexander, and particularly Antiochus, in distinction from the Babylonish dispersion; or the strangers scattered through Pontus Galatia, &c. to whom Peter writes, Pe1 1:1. The Arabic version renders it, "the sect of the Greeks" by which the Hellenistic Jews seem to be meant: or the Jews in general, wherever, and by whomsoever scattered, who might be thought to be more ignorant than the Jews in Judea, and therefore more easily to be imposed upon: hence, in a flouting manner, they inquire, whether he will go to those when he is rejected by them. The Syriac and Ethiopic versions read, "will he go into the countries, or country of the Gentiles"; into Heathen countries, not to the Jews there, but to the Gentiles themselves: and teach the Gentiles? suggesting, that he was more fit to be a teacher of them, than of the Jews, and might meet with more encouragement and success among them, who would not be able to detect him.

Verse 35

What manner of saying is this that he said,.... It is not easy to be understood; and if that is not meant, which is suggested, what should he mean by saying, ye shall seek me, and shall not find me, and where I am, thither ye cannot come? repeating the words of Christ just now expressed by him.

Verse 36

In the last day, that great day of the feast,.... That is, of tabernacles, as appears from Joh 7:2, which was usually called "the feast", in distinction from the passover and Pentecost (q); and the eighth day of it was called , "the last day of the feast" (r), as here: and it was a "great day", being, as is said in Lev 23:36, an holy convocation, a solemn assembly, in which no servile work was done, and in which an offering was made by fire unto the Lord. According to the traditions of the Jews, fewer sacrifices were offered on this day than on the rest; for on the first day they offered thirteen bullocks, and lessened one every day; so that on the seventh, day, there was but seven offered, and on the eighth day but one, when the priests returned to their lots, as at other feasts (s); but notwithstanding the Jews make out this to be the greater day for them, since the seventy bullocks offered on the other seven days, were for the seventy nations of the world; but the one bullock, on the eighth day, was peculiarly for the people of Israel (t): and besides, they observe, that there were several things peculiar on this day, as different from the rest; as the casting of lots, the benediction by itself, a feast by itself, an offering by itself, a song by itself, and a blessing by itself (u): and on this day they had also the ceremony of drawing and pouring water, attended with the usual rejoicings as on other days; the account of which is this (w): "the pouring out of water was after this manner; a golden pot, which held three logs, was tilled out of Siloah, and when they came to the water gate, they blew (their trumpets) and shouted, and blew; (then a priest) went up by the ascent of the altar, and turned to the left hand, (where) were two silver basins--that on the west side was filled with water, and that on the east with wine; he poured the basin of water into that of wine, and that of wine into that of water.'' At which time there were great rejoicing, piping, and dancing, by the most religious and sober people among the Jews; insomuch that it is said (x), that "he that never saw the rejoicing of the place of drawing of water, never saw any rejoicing in his life.'' And this ceremony, they say (y), is a tradition of Moses from Mount Sinai, and refers to some secret and mysterious things; yea, they plainly say, that it has respect to the pouring forth of the Holy Ghost (z). "Says R. Joshua ben Levi, why is its name called the place of drawing water? because, from thence , "they draw the Holy Ghost", as it is said, "and ye shall draw water with joy out of the wells of salvation", Isa 12:3.'' Moreover, it was on this day they prayed for the rains for the year ensuing: it is asked (a), "from what time do they make mention of the powers of the rains (which descend by the power of God)? R. Eliezer says, from the first good day of the feast (of tabernacles); R. Joshua says, from the last good day of the feast.--They do not pray for the rains, but near the rains;'' that is, the time of rains; and which, one of their commentators says (b), is the eighth day of the feast of tabernacles; for from the feast of tabernacles, thenceforward is the time of rains. The Jews have a notion, that at this feast the rains of the ensuing year were fixed: hence they say (c), that "at the feast of tabernacles judgment is made concerning the waters;'' or a decree or determination is made concerning them by God. Upon which the Gemara (d) has these words, "wherefore does the law say pour out water on the feast of tabernacles? Says the holy blessed God, pour out water before me, that the rains of the year may be blessed unto you.'' Now when all these things are considered, it will easily be seen with what pertinency our Lord expresses himself on this day, with respect to the effusion of the gifts and graces of the Spirit of God, as follows: Jesus stood and cried; he now stood up, whereas at other times he used to sit, and spoke with a loud voice, both to show his fervour and earnestness, and that all might hear: saying, if any man thirst, let him come to me and drink. This is to be understood not of a natural thirst, though the allusion is to it, which is very painful and distressing; as the instances of the Israelites in the wilderness, Samson after he had slain the Philistines, and our Lord upon the cross, show; much less a sinful thirst, a thirst after the riches, honours, and pleasures of this life; but a spiritual thirst, or a thirst after spiritual things, after salvation by Christ, and a view of interest in it, free and full pardon of sin through him, justification by his righteousness, a greater degree of knowledge of him, more communion with him, and conformity to him, and after the sincere milk of the word, and the breasts of Gospel ordinances: and such that thirst after these things, and eagerly desire them, and are in pain and uneasiness without them, as a man is, who has a violent thirst upon him, are such as are regenerated and quickened by the Spirit of God, and are made sensible of themselves, and of their state and condition by nature. Now these Christ invites to come unto him, not to Moses and his law, moral or ceremonial, and to obedience to them, and works of righteousness done by them, to any creature, or creature acts; for these are cisterns without water, where no true peace, joy, righteousness, and salvation are to be had; but to himself, who is the fountain of gardens, the well of living waters, and who is as rivers of water in a dry land, to thirsty souls: and when come to him, which is by believing in him, they are encouraged to drink; that is, to take of the water of life freely, or to take of his grace freely; salvation by him is of free grace, and the pardon of sin is according to the riches of grace, and justification is freely by his grace, and so all other blessings; and of this they may drink abundantly, or they may partake of it largely: there is a fulness of grace in Christ, and there is an abundance of it communicated to his people; it is exceeding abundant; it flows, and overflows, and may be drank of to satisfaction, till their souls are as a watered garden, and they are satisfied with the goodness of the Lord. (q) Shirshashirim Rabba, fol. 5. 3. & 7. 3. (r) Misn. Bava Metzia, c. 7. sect. 6. & Maimon. in ib. (s) Bartenora in Misn. Succa, c. 5. sect. 6. (t) T. Bab. Succa, fol. 55. 2. Bemidbar Rabba, sect. 21. fol. 231. 1. (u) T. Bab. Succa, fol. 48. 1. (w) Misn. Succa, c. 4. sect. 9. (x) Misn. Succa, c. 5. sect. 1, 4. (y) T. Zebachim, fol. 110. 2. Maimon. in Misn. Succa, c. 4. sect. 9. & Hilthot Tamidin, c. 10. sect. 6. (z) T. Hieros. Succa, fol. 55. 1. Bereshit Rabba, sect. 70. fol. 62. 3. & Midrash Ruth, fol. 32. 2. Caphtor, fol. 52. 1. (a) Misn. Taanith, c. 1. sect. 1, 2. (b) Bartenora, in ib. (c) Misn. Roshhashana, c. 1. sect. 2. (d) T. Bab. Roshhashana, fol. 16. 1.

Verse 37

He that believeth on me,.... Which explains what is meant by coming to Christ, and drinking; for these acts are no other than for a man to go out of himself to Christ, and live by faith on him, and his grace. To which what follows is a great encouragement; as the Scripture hath said: some refer these words to the preceding clause concerning believing in Christ, which the writings of the Old Testament speak of, as in Deu 18:15, and the sense is, that he that believes on Christ, the object of faith the Scripture points at, and in him, as that directs and requires; that believes in him as the mighty God, and as the prophet, priest, and King, and as the only foundation of the church, and lives by faith upon him, as just men do, then out of his belly shall flow rivers of living water, though rather they belong to what follows; and do not design any particular place of Scripture; for no such one is to be found, where the following passage is expressed in so many words; but all those Scriptures which speak of grace, under the metaphors of water, and abundance of water, as rivers and floods of water, and of the effusion of the Holy Spirit, under such figurative expressions, such as Isa 41:17. Hence the Syriac version reads in the plural number, "as the Scriptures hath said"; referring to more than one: "out of his belly shall flow rivers of living water"; the grace of the Spirit of God is signified by water, because it is of a cleansing and purifying nature, as faith and hope are, having to do with the blood of Christ, which cleanses from all sin; and because it fructifies and causes the saints, as trees of righteousness, to grow, and bring forth fruit; and especially because it is cooling to those who are scorched with the heat of a fiery law, and very refreshing to thirsty souls: and it is called "living" water, because by it dead sinners are quickened, drooping saints are revived, and comforted; spiritual life in them is maintained and supported, and it springs up to, and issues in eternal life: and it is expressed by "rivers" of living water, because of the abundance of it in regeneration, justification, and pardon; it is grace for grace, abundance of grace believers receive from Christ; and from him, in whom those large measures of grace are, they "flow out" again, even "out of his belly": from within him, out of his heart, the seat of it, by his lips, both in prayer to God, and in conversation with the saints, to whom he communicates his rich experiences of grace, to their comfort, and the glory of God: for grace is of a diffusive and communicative nature; out of the abundance of the heart, the mouth speaketh: and also it flows out by his life and conversation, which is sober, righteous, and godly; and this the grace of God teaches and influences: and this grace, as it is permanent and lasting itself, even perpetual, and always abiding; so it continues to flow, and to show itself in its acts and effects, in one way or another. The Jews ought not to find fault with Christ's using such expressions, mystically understood, since they, comparing Moses and the Messiah together, say, "as the first Redeemer caused a well to spring up, so the last Redeemer shall cause waters to spring up, according to Joe 3:18 (e).'' (e) Midrash Kohelet, fol. 63. 2.

Verse 38

But this spake he of the Spirit,.... These are the words of the evangelist, explaining the figurative expressions of Christ; showing, that by rivers of living water, he meant the Spirit in his gifts and graces; and which is the plain sense of the passages referred to by him, particularly Isa 44:3, and which, as before observed, the Jews supposed were intimated by their drawing and pouring water at the feast of tabernacles. Which they that believe on him should receive; the apostles, and others, that had believed in Christ, and had received the Spirit, as a spirit of regeneration and sanctification; as a spirit of illumination and conversion; as a spirit of faith and adoption; but on the day of Pentecost they were to receive a larger, even an extraordinary measure of his gifts and grace, to qualify them for greater work and service: for the Holy Ghost was not yet given; the word "given" is not in the original text; but is very properly supplied, as it is in the Vulgate Latin, Syriac, and Persic versions. The Arabic version renders it, "for the Holy Ghost was not yet come"; he was; he was in being as a divine person, equal with the Father and Son, so he was from everlasting; and he had been bestowed in his grace upon the Old Testament saints, and rested in his gifts upon the prophets of that dispensation; but, as the Jews themselves confess (f), "after the death of the latter prophets, Haggai, Zachariah, and Malachi, the Holy Ghost removed from Israel.'' And they expressly say, be was not there in the time of the second temple. Maimonides says (g), "they made the Urim and Thummim in the second temple, to complete the eight garments (of the priests) though they did not inquire by them; and why did they not inquire by them? because the Holy Ghost was not there; and every priest that does not speak by the Holy Ghost, and the Shekinah, does not dwell upon him, they do not inquire by him.'' They observe (h) there were five things in the first temple which were not in the second, and they are these, "the ark with the mercy seat, and cherubim, the fire (from heaven), and the Shekinah, , "and the Holy Ghost", and the Urim and Thummim.'' Now, though he had removed, he was to return again; but as yet the time was not come, at least for the more plentiful donation of him: the reason of which was, because that Jesus was not yet glorified; he had not as yet gone through his state of humiliation; he had not yet suffered, and died, and rose again, and ascended, and sat down at the right hand of God; for the Holy Spirit was to come upon his departure, and in consequence of his sufferings and death, and being made sin, and a curse for his people; and through his mediation and intercession, and upon his exaltation at the Father's right hand; when being made, and declared Lord and Christ, this should be notified by the effusion of his Spirit; see Act 2:33. (f) T. Bab. Yoma, fol. 9. 2. Sota, fol. 48. 2. & Sanhedrin, fol. 11. 1. (g) Hilchot Cele Hamikdash, c. 10. sect. 10. Vid. T. Bab. Yoma, fol. 73. 2. (h) T. Bab. Yoma, fol. 21. 2. Vid. Jarchi & Kimchi in Hagg. i. 8.

Verse 39

Many of the people therefore,.... Of the common people, and it may be chiefly those that came out of the country: when they heard this saying; or discourse of Christ, on the last and great day of the feast, relating to the large measure of grace, and the effusion of the Spirit on him, that believed: said, of a truth this is the prophet; spoken of in Deu 18:15, which some understood not of the Messiah, but of some extraordinary prophet distinct from him, who should come before him, or about the same time; or they imagined he was one of the old prophets raised from the dead, whom they also expected about the times of the Messiah: or their sense might only be, that he was a prophet, which was true, though not all the truth; they had some knowledge, though but small; and they spake of him, though but as children in understanding.

Verse 40

Others said, this is the Christ,.... The true Messiah, which they concluded, not only from the miracles, Joh 7:31, but from his speaking of rivers of living water flowing from him that believes in him; for the same prophecy that speaks of miracles to be performed in the times of the Messiah, speaks also of waters breaking out in the wilderness, and streams in the desert, of the parched ground becoming a pool, and the thirsty land springs of water, Isa 35:5. But some said, shall Christ come out of Galilee? as they supposed Jesus did; and because he was educated at Nazareth, and Capernaum was his city, and he chiefly conversed, preached, and wrought his miracles in these parts, they concluded that he was born there; and therefore object this to his being the true Messiah. For if they did not mean this, according to their own accounts, the Messiah was to be in Galilee, and to be first revealed there; for they affirm (i) this in so many words, that , "the King Messiah shall be revealed in the land of Galilee"; accordingly Jesus, the true Messiah, as he was brought up in Galilee, though not born there, so he first preached there, and there wrought his first miracle; here he chiefly was, unless at the public feasts; and here he manifested himself to his disciples after his resurrection. (i) Zohar in Gen. fol. 74. 3. & in Exod. fol. 3. 3. & 4. 1.

Verse 41

Hath not the Scripture said,.... These objectors were those who were accounted the more wise and knowing; who were conversant with the Scriptures, and pretended at least to a large knowledge of them: that Christ cometh out of the seed of David; that he should be a rod out of the stem of Jesse, and a branch out of his roots; that he should be one out of David's loins, and of the fruit of his body, referring to Isa 11:1, which was very true, and what was commonly known, and expected among the Jews, that the Messiah should be David's son, as Jesus of Nazareth was, Act 13:23; and out of the town of Bethlehem where David was? where his parents lived, and he was born; and, according to Jerom (k), he was buried here. The account he gives of this city, where he himself for some time lived, "is Bethlehem, the city of David, in the lot of the tribe of Judah, in which our Lord and Saviour was born, is six miles from Aelia, (i.e. Jerusalem) to the south, by the way which leads to Hebron, where also is showed the sepulchre of Jesse and David.'' In which may be observed likewise the exact distance of this place from Jerusalem; which, according to Josephus (l), at least as he is generally understood, was but twenty furlongs: and, according to Justin (m), thirty five: but that this is the true distance, is clear from the old Jerusalem Itinerary (n), and which agrees with Jerom about the sepulchre of David; for not far from it is the monument of Ezekiel, Asaph, Job, Jesse, David, and Solomon: however, it is certain that David was born here, and therefore it is called his city; and from hence the Messiah was to come; and here Jesus, the true Messiah, was born, and which the Jews themselves own; See Gill on Mat 2:1, See Gill on Luk 2:4; and in vain it is for them to expect the Messiah from thence, where none of their nation live, nor have lived, for many hundreds of years; being particularly forbid by Adrian, after he had subdued them, living in or near Jerusalem, and also Bethlehem. Tertullian (o) refers to this when he thus argues with them, and very justly, and strongly; "if he is not yet born, who, it is said, shall come forth a ruler out of Bethlehem, of the tribe of Judah, he must come (says he) out of the tribe of Judah and from Bethlehem; but we now observe, that no one of the stock of Israel remains in Bethlehem, because it is forbidden that anyone of the Jews should continue on the border of that country--how shall the governor be born in Judea, come forth from Bethlehem, as the divine books of the Prophets declare, when there is none of Israel left there at this day, of whose lineage Christ can be born?--how shall he come out of Bethlehem, when there is none in Bethlehem of the stock of Israel?'' And the passage they had in view, is Mic 5:2. Now these very things they object to Jesus being the Messiah, were what were fulfilled in him, and proved him to be the person; for his supposed father, and real mother Mary, were of the house and lineage of David; and though he was conceived at Nazareth, and brought up there, yet by a remarkable providence, which brought Joseph and Mary to Bethlehem, he was born there, Luk 2:4. (k) De locis Hebraicis, fol. 89. E. (l) Antiqu. l. 7. c. 12. sect. 4. (m) Apolog. 2. p. 75. (n) In Reland. Palestina illustrata, l. 2. c. 4. p. 416. Vid. c. 9. p. 445. & l. 3. p. 645. (o) Adv. Judaeos, c. 13. p. 224, 225.

Verse 42

So there was a division among the people concerning him. Some, though they did not go so far as to believe him to be the Messiah, yet took him to be a prophet, and a very extraordinary one; others made no difficulty to assert him to be the Christ; and others objected to it on account of the country from whence he came, and so fulfilled the words of Christ, Luk 12:51. . John 7:44 joh 7:44 joh 7:44 joh 7:44And some of them would have taken him,.... Some of the latter sort, who did not believe he was the Messiah; who were the most averse to him, and hot and furious against him; these were for seizing him at once in a violent manner, and for carrying him before the sanhedrim, as an impostor and blasphemer to be examined and tried, and judged by them, to whom it belonged to judge and determine concerning such persons: but no man laid hands on him; though they had a good will to it, no man had power to do it; they were held back and restrained by the providence of God; and were diverted from it upon one consideration or another; either fearing the people, or being awed by the majesty of Christ's countenance, or words; the true reason of which was, that which is before given, that his hour was not yet come.

Verse 43

Then came the officers to the chief priests and Pharisees,.... Who were assembled together in council, as the great sanhedrim of the nation; who were sitting and expecting Jesus to be brought before them. The same officers they sent to take him, Joh 7:32, returned to them without him; for though they were sent on that errand which they intended to have performed, yet they were not on the side of those who were for seizing him by force, nor of those who objected to his being the Messiah; but rather took part with those who affirmed he was the Messiah; or at least looked upon him to be some extraordinary prophet: and they said unto them; that is, the chief priests and Pharisees said to the officers; the Syriac version reads, "the priests said unto them": why have ye not brought him? They mention not the name of Jesus by way of contempt, and knowing that the officers would easily understand them; though the Persic version expresses it, reading the words thus, "why have ye not brought Jesus?" seeing them returned without him, they were transported with rage and fury, and fell upon them in a fierce and furious manner, for disobeying their orders, who had sat there waiting some time: and hoping, and not doubting, but they should have him in their hands, whose blood they were thirsting after: wherefore it was a great disappointment to them, and much enraged them to see them come without him.

Verse 44

The officers answered,.... Very honestly and uprightly, making use of no shifts and excuses; as that they could not find him, or could not come at him, because of the multitude about him, or that they were afraid of the people, lest they should rise upon them, and stone them, and rescue Jesus; which would have carried a show of probability, and have brought them off; but they tell the naked truth, never man spake like this man; not Moses, the spokesman of the people of Israel; nor David, the anointed of the God of Jacob, the sweet Psalmist of Israel; nor Solomon, the wisest of men; nor that sublime and evangelical prophet Isaiah; nor any of the other prophets; nor John Baptist his forerunner, the voice of one crying in the wilderness: never man spoke words for matter like him; such gracious words, or words, and doctrines of grace, which so fully express the grace of God, and are so grateful to men; such as free justification by his righteousness, full pardon by his blood, peace and reconciliation by his sacrifice, the liberty captives from the bondage of sin, Satan, and the law, and spiritual and eternal salvation by him: never man spoke such words of truth, as he who is full of truth, and truth itself did: or such words of wisdom, who is the wisdom of God, on whom the spirit of wisdom rested, and in whom are hid all the treasures of wisdom and knowledge; nor such wholesome and salutary words, which nourish up unto eternal life. Nor did ever any speak words for form and manner, as he did; words so apt and pertinent, with such propriety, beauty, and gracefulness, with such majesty and authority, and with such power and efficacy; which at once charmed the ear, affected the heart; carried evidence and conviction with them, enlightened the understanding, and fastened attention to them; which was the case with these men, so that they had not power to execute their commission. He delivered such excellent things, and in such a charming manner, they could not find in their hearts to use any violence towards him; or be the means of bringing him into any trouble or danger. The Syriac, Arabic, and Persic versions read, "never man spake as this man speaks".

Verse 45

Then answered them the Pharisees, are ye also deceived? As well as the common people; you that have been so long in our service, and should know better; or who, at least, should have taken the sense of your superiors, and should have waited to have had their opinion and judgment of him, and been determined by that, and not so hastily have joined with a deluded set of people. It was the common character of Christ, and his apostles, and so of all his faithful ministers in all succeeding ages, that they were deceivers, and the people that followed them deceived, a parcel of poor deluded creatures, carried aside by their teachers; when, on the other hand, they are the deceived ones, who live in sin, and indulge themselves in it; or who trust in themselves that they are righteous; who think they are something, when they are nothing; who imagine, that touching the righteousness of the law, they are blameless, are free from sin, and need no repentance; who follow the traditions and commandments of men: whereas these cannot be deceived, who follow Christ, the way, the truth, and the life, and his faithful ministers, who show unto men the way of salvation. Then answered them the Pharisees, are ye also deceived? As well as the common people; you that have been so long in our service, and should know better; or who, at least, should have taken the sense of your superiors, and should have waited to have had their opinion and judgment of him, and been determined by that, and not so hastily have joined with a deluded set of people. It was the common character of Christ, and his apostles, and so of all his faithful ministers in all succeeding ages, that they were deceivers, and the people that followed them deceived, a parcel of poor deluded creatures, carried aside by their teachers; when, on the other hand, they are the deceived ones, who live in sin, and indulge themselves in it; or who trust in themselves that they are righteous; who think they are something, when they are nothing; who imagine, that touching the righteousness of the law, they are blameless, are free from sin, and need no repentance; who follow the traditions and commandments of men: whereas these cannot be deceived, who follow Christ, the way, the truth, and the life, and his faithful ministers, who show unto men the way of salvation. John 7:48 joh 7:48 joh 7:48 joh 7:48Have any of the rulers,.... In the sanhedrim, or of the synagogues; or the civil magistrates, the noble, rich, and wealthy: or of the Pharisees, believed on him; men famous for wisdom, learning, and holiness. It must be owned, there were but very few of this sort, and perhaps not an instance of this kind had as yet occurred to them; there was Nicodemus, who is mentioned in the context, who was both a ruler and a Pharisee; and Joseph of Arimathea, a rich counsellor; but they neither of them openly showed themselves to be the disciples of Christ till his death: and besides these, there were some women, as Joanna, the wife of Chuza, Herod's steward, Susanna, and some other women, who ministered to him of their substance; but the far greater part of his followers were poor and illiterate: and this has been the common case of those that have believed in Jesus, for the most part, ever since, and therefore should not be a stumbling to any. God is pleased to hide the great things of the Gospel from the wise and prudent, the rich and noble, and preach and reveal them to the poor and foolish: nor is a doctrine a whit the truer for being espoused by the rich, and wise men of this world, but rather to be suspected on that account.

Verse 46

But this people who knoweth not the law are cursed. With great contempt they style the followers of Jesus "this people"; the common people, the dregs of them, the refuse of the earth; and whom they call, , "the people of the earth", in distinction from the wise men, and their disciples: and when they speak the best of them, their account is this (p); "one of the people of the earth is one that has moral excellencies, but not intellectual ones; that is, there is in him common civility, but the law is not in him;'' as here, "who knoweth not the law": they always reckon them very ignorant. Says one (q) of their writers, "they that are without knowledge are the multitude.'' And elsewhere it is said (r), "the old men of the people of the earth, when they grow old their knowledge is disturbed (or is lost), as it is said, Job 12:20, but so it is not with the old men of the law, when they grow old, their knowledge rests upon them, as it is said, Job 12:12, "with the ancient is wisdom".'' Upon which one of the commentators (s) has this gloss; "these are the disciples of the wise men; for the people of the earth, what wisdom is there in them?'' By the "law" here, is meant either the written law of Moses, which the Pharisees boasted of, and of their knowledge of it, as having the key of knowledge to open it; as understanding the true sense, and capable of giving a right interpretation of it, to the people; though they themselves were wretchedly ignorant of it, as appears by their false glosses on it, refuted by our Lord in Mat 5:17; or else the oral law is here intended, which they pretended was given by word of mouth to Moses, and handed down to posterity from one to another; and this lay among the doctors: they tell us (t), that Moses received it at Sinai, and delivered it to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets to the men of the great synagogue (Ezra's), the last of which was Simeon the just: Antigonus, a man of Socho, received it from him; and Jose ben Joezer, and Jose ben Jochanan, received it from him; and Joshua ben Perachia, (whom they sometimes say was the master of Jesus of Nazareth,) and Nittai the Arbelite, received it from them; by whom it was delivered to Judah ben Tabia, and Simeon ben Shetach; and from them it was received by Shemaiah, and Abtalion, who delivered it to Hillell, and Shammai; who, or whose scholars, were, at this time, when these words were spoken, the present possessors of it, and taught it their disciples in their schools: and thus it was handed down from one to another, until the times of R. Judah, who collected the whole of the traditions of the elders together, and published it under the title of the Misna; and then, as Maimonides says (u), it was revealed to all Israel; whereas before it was but in a few hands, who instructed others in it; but as for the common people, they knew little of it, especially of the nice distinctions and decisions of it; and these people were always had in great contempt by the wise men: they would not receive a testimony from them, nor give one for them, nor deliver a secret to them, nor proclaim anything of theirs that was lost, nor walk with them in the way, nor make a guardian of any of them (w). The people of the earth were not reckoned holy or religious (x), but generally profane and wicked; that they were abandoned to sin, rejected of God, and to be cast off by men; yea, they will not allow that they shall rise again at the last day, unless it be for the sake of some wise men they are allied unto, or have done some service for. They say (y). "whoever ministers in the light of the law, the light of the law will quicken him; but whoever does not minister in the light of the law, the light of the law will not quicken him--though it is possible for such an one to cleave to the Shekinah--for everyone that marries his daughter to a scholar of a wise man, or makes merchandise for the disciples of the wise men, and they receive any advantage from his goods, this brings on him what is written, as if he cleaved to the Shekinah.'' Thus we see in what contempt the common people were with the learned doctors, and what an opinion these men had of the followers of Christ; though, in truth, they were not so ignorant of the law as themselves: they knew the spirituality of it, that it reached to the thoughts of the heart, as well as to external actions; they knew what it required, and their own impotence to answer its demands; they knew the wrath, terror, and curses of it, and that Christ only was the fulfilling end of it, for righteousness to those that believed in him: and they were far from being cursed persons: they were blessed with all spiritual blessings: with the pardon of their sins, and the justification of their persons; with grace and peace in their souls, and would be introduced as the blessed of the Father into his kingdom and glory. (p) Maimon. in Pirke Abot, c. 2. sect. 5. & c. 5. sect. 7. (q) Abarbinel in proph. post. fol. 473. (r) Misn. Kenim, c. 3. sect. 6. Vid. T. Bab. Sabbat, fol. 152. 1. (s) Bartenora in Misn. ib. (t) Pirke Abot, c. 1. sect. 1-12. (u) Praefat. ad Yad Hazaka. (w) Buxtorf. Lex. Talmud. col. 1626. (x) Ib. Florileg. Heb. p. 276. (y) T. Bab. Cetubot, fol. 111. 2.

Verse 47

Nicodemus saith unto them,.... To the Jewish sanhedrim, who were running down Christ, and his followers, in great wrath and fury: he that came to Jesus by night; see Joh 3:1; being one of them; a member of the sanhedrim.

Verse 48

Doth our law judge any man,.... Or condemn any man; or can any man be lawfully condemned: before it hear him: what he has to say for himself; is this the usual process in our courts? or is this a legal one to condemn a man unheard? and know what he doth? what his crimes are. This he said, having a secret respect for Christ, though he had not courage enough openly to appear for him.

Verse 49

They answered and said unto him,.... Being displeased with him, and as reproaching him, though they could not deny, or refute what he said: art thou also of Galilee? a follower of Jesus of Galilee, whom, by way of contempt, they called the Galilean, and his followers Galilaeans, as Julian the apostate after them did; for otherwise they knew that Nicodemus was not of the country of Galilee; search and look; into the histories of former times, and especially the Scriptures: for out of Galilee ariseth no prophet; but this is false, for Jonah the prophet was of Gathhepher, which was in the tribe of Zebulun, which tribe was in Galilee; see Kg2 14:25. And the Jews (z) themselves say, that Jonah, the son of Amittai, was, of "Zebulun", and that his father was of Zebulun, and his mother was of Asher (a); both which tribes were in Galilee: and if no prophet had, as yet, arose from thence, it did not follow that no one should arise: besides, there is a prophecy in which it was foretold, that a prophet, and even the Messiah, the great light, should arise in Galilee; see Isa 9:1; and they themselves say, that the Messiah should be revealed in Galilee; See Gill on Joh 7:41. (z) T. Hieros. Succa, fol. 55. 1, (a) Bereshit Rabba, sect. 98. fol. 85. 4.

Verse 50

And every man went unto his own house. The officers not bringing Jesus with them, and the sanhedrim being posed with Nicodemus, broke up without doing any business, and every member of it went home: this we may suppose was about the time of the evening sacrifice: for "the great sanhedrim sat from the time of the morning daily sacrifice, to the time of the evening daily sacrifice (b):'' and it is said (c), that "after the evening daily sacrifice, the sanhedrim went, "to their own houses";'' as they now did, and not to their booths, the feast of tabernacles being now over. (b) Maimon. Hilchot Sanhedrin, c. 3. sect. 1. (c) Piske Tosephot Sanhedrin, art. 35. Next: John Chapter 8

Introduction

In this chapter we have, I. Christ's declining for some time to appear publicly in Judea (Joh 7:1). II. His design to go up to Jerusalem at the feast of tabernacles, and his discourse with his kindred in Galilee concerning his going up to this feast (Joh 7:2-13). III. His preaching publicly in the temple at that feast. 1. In the midst of the feast (Joh 7:14, Joh 7:15). We have his discourse with the Jews, (1.) Concerning his doctrine (Joh 7:16-18). (2.) Concerning the crime of sabbath-breaking laid to his charge (Joh 7:19-24). (3.) Concerning himself, both whence he came and whither he was going (Joh 7:25-36). 2. On the last day of he feast. (1.) His gracious invitation to poor souls to come to him (Joh 7:37-39). (2.) The reception that it met with. [1.] Many of the people disputed about it (Joh 7:40-44). [2.] The chief priests would have brought him into trouble for it, but were first disappointed by their officers (Joh 7:45-49) and then silenced by one of their own court (Joh 7:50-53).

Verse 1

We have here, I. The reason given why Christ spent more of his time in Galilee than in Judea (Joh 7:1): because the Jews, the people in Judea and Jerusalem, sought to kill him, for curing the impotent man on the sabbath day, Joh 5:16. They thought to be the death of him, either by a popular tumult or by a legal prosecution, in consideration of which he kept at a distance in another part of the country, very much out of the lines of Jerusalem's communication. It is not said, He durst not, but, He would not, walk in Jewry; it was not through fear and cowardice that he declined it, but in prudence, because his hour was not yet come. Note, 1. Gospel light is justly taken away from those that endeavour to extinguish it. Christ will withdraw from those that drive him from them, will hide his face from those that spit in it, and justly shut up his bowels from those who spurn at them. 2. In times of imminent peril it is not only allowable, but advisable, to withdraw and abscond for our own safety and preservation, and to choose the service of those places which are least perilous, Mat 10:23. Then, and not till then, we are called to expose and lay down our lives, when we cannot save them without sin. 3. If the providence of God casts persons of merit into places of obscurity and little note, it must not be thought strange; it was the lot of our Master himself. He who was fit to have sat in the highest of Moses's seats willingly walked in Galilee among the ordinary sort of people. Observe, He did not sit still in Galilee, nor bury himself alive there, but walked; he went about doing good. When we cannot do what and where we would, we must do what and where we can. II. The approach of the feast of tabernacles (Joh 7:2), one of the three solemnities which called for the personal attendance of all the males at Jerusalem; see the institution of it, Lev 23:34, etc., and the revival of it after a long disuse, Neh 8:14. It was intended to be both a memorial of the tabernacle state of Israel in the wilderness, and a figure of the tabernacle state of God's spiritual Israel in this world. This feast, which was instituted so many hundred years before, was still religiously observed. Note, Divine institutions are never antiquated, nor go out of date, by length of time: nor must wilderness mercies ever be forgotten. But it is called the Jews' feast, because it was now shortly to be abolished, as a mere Jewish thing, and left to them that served the tabernacle. III. Christ's discourse with his brethren, some of his kindred, whether by his mother or his supposed father is not certain; but they were such as pretended to have an interest in him, and therefore interposed to advise him in his conduct. And observe, 1. Their ambition and vain-glory in urging him to make a more public appearance than he did: "Depart hence," said they, "and go into Judea (Joh 7:3), where thou wilt make a better figure than thou canst here." (1.) They give two reasons for this advice: [1.] That it would be an encouragement to those in and about Jerusalem who had a respect for him; for, expecting his temporal kingdom, the royal seat of which they concluded must be at Jerusalem, they would have had the disciples there particularly countenanced, and thought the time he spent among his Galilean disciples wasted and thrown away, and his miracles turning to no account unless those at Jerusalem saw them. Or, "That thy disciples, all of them in general, who will be gathered at Jerusalem to keep the feast, may see thy works, and not, as here, a few at one time and a few at another." [2.] That it would be for the advancement of his name and honour: There is no man that does any thing in secret if he himself seeks to be known openly. They took it for granted that Christ sought to make himself known, and therefore thought it absurd for him to conceal his miracles: "If thou do these things, if thou be so well able to gain the applause of the people and the approbation of the rulers by thy miracles, venture abroad, and show thyself to the world. Supported with these credentials, thou canst not fail of acceptance, and therefore it is high time to set up for an interest, and to think of being great." (2.) One would not think there was any harm in this advice, and yet the evangelist noted it is an evidence of their infidelity: For neither did his brethren believe in him (Joh 7:5), if they had, they would not have said this. Observe, [1.] It was an honour to be of the kindred of Christ, but no saving honour; they that hear his word and keep it are the kindred he values. Surely grace runs in no blood in the world, when not in that of Christ's family. [2.] It was a sign that Christ did not aim at any secular interest, for then his kindred would have struck in with him, and he would have secured them first. [3.] There were those who were akin to Christ according to the flesh who did believe in him (three of the twelve were his brethren), and yet others, as nearly allied to him as they, did not believe in him. Many that have the same external privileges and advantages do not make the same use of them. But, (3.) What was there amiss in the advice which they gave him? I answer, [1.] It was a piece of presumption for them to prescribe to Christ, and to teach him what measures to take; it was a sign that they did not believe him able to guide them, when they did not think him sufficient to guide himself. [2.] They discovered a great carelessness about his safety, when they would have him go to Judea, where they knew the Jews sought to kill him. Those that believed in him, and loved him, dissuaded him from Judea, Joh 11:8. [3.] Some think they hoped that if his miracles were wrought at Jerusalem the Pharisees and rulers would try them, and discover some cheat in them, which would justify their unbelief. So. Dr. Whitby. [4.] Perhaps they were weary of his company in Galilee (for are not all these that speak Galileans?) and this was, in effect, a desire that he would depart out of their coasts. [5.] They causelessly insinuate that he neglected his disciples, and denied them such a sight of his works as was necessary to the support of their faith. [6.] They tacitly reproach him as mean-spirited, that he durst not enter the lists with the great men, nor trust himself upon the stage of public action, which, if he had any courage and greatness of soul, he would do, and not sneak thus and skulk in a corner; thus Christ's humility, and his humiliation, and the small figure which his religion has usually made in the world, have been often turned to the reproach of both him and it. [7.] They seem to question the truth of the miracles he wrought, in saying, "If thou do these things, if they will bear the test of a public scrutiny in the courts above, produce them there." [8.] They think Christ altogether such a one as themselves, as subject as they to worldly policy, and as desirous as they to make a fair show in the flesh; whereas he sought not honour from men. [9.] Self was at the bottom of all; they hoped, if he would make himself as great as he might, they, being his kinsmen, should share in his honour, and have respect paid them for his sake. Note, First, Many carnal people go to public ordinances, to worship at the feast, only to show themselves, and all their care is to make a good appearance, to present themselves handsomely to the world. Secondly, Many that seem to seek Christ's honour do really therein seek their own, and make it serve a turn for themselves. 2. The prudence and humility of our Lord Jesus, which appeared in his answer to the advice his brethren gave him, Joh 7:6-8. Though there were so many base insinuations in it, he answered them mildly. Note, Even that which is said without reason should be answered without passion; we should learn of our Master to reply with meekness even to that which is most impertinent and imperious, and, where it is easy to find much amiss, to seem not to see it, and wink at the affront. They expected Christ's company with them to the feast, perhaps hoping he would bear their charges: but here, (1.) He shows the difference between himself and them, in two things: - [1.] His time was set, so was not theirs: My time is not yet come, but your time is always ready. Understand it of the time of his going up to the feast. It was an indifferent thing to them when they went, for they had nothing of moment to do either where they were, to detain them there, or where they were going, to hasten them thither; but every minute of Christ's time was precious, and had its own particular business allotted to it. He had some work yet to do in Galilee before he left the country: in the harmony of the gospels betwixt this motion made by his kindred and his going up to this feast comes in the story of his sending forth the seventy disciples (Luk 10:1, etc.), which was an affair of very great consequence; his time is not yet, for that must be done first. Those who live useless lives have their time always ready; they can go and come when they please. But those whose time is filled up with duty will often find themselves straitened, and they have not yet time for that which others can do at any time. Those who are made the servants of God, as all men are, and who have made themselves the servants of all, as all useful men have, must not expect not covet to be masters of their own time. The confinement of business is a thousand times better than the liberty of idleness. or, it may be meant of the time of his appearing publicly at Jerusalem; Christ, who knows all men and all things, knew that the best and most proper time for it would be about the middle of the feast. We, who are ignorant and short-sighted, are apt to prescribe to him, and to think he should deliver his people, and so show himself now. The present time is our time, but he is fittest to judge, and, it may be, his time is not yet come; his people are not yet ready for deliverance, nor his enemies ripe for ruin; let us therefore wait with patience for his time, for all he does will be most glorious in its season. [2.] His life was sought, so was not theirs, Joh 7:7. They, in showing themselves to the world, did not expose themselves: "The world cannot hate you, for you are of the world, its children, its servants, and in with its interests; and no doubt the world will love its own;" see Joh 15:19. Unholy souls, whom the holy God cannot love, the world that lies in wickedness cannot hate; but Christ, in showing himself to the world, laid himself open to the greatest danger; for me it hateth. Christ was not only slighted, as inconsiderable in the world (the world knew him not), but hated, as if he had been hurtful to the world; thus ill was he requited for his love to the world: reigning sin is a rooted antipathy and enmity to Christ. But why did the world hate Christ? What evil had he done to it? Had he, like Alexander, under colour of conquering it, laid it waste? "No, but because" (saith he) "I testify of it, that the works of it are evil." Note, First, The works of an evil world are evil works; as the tree is, so are the fruits: it is a dark world, and an apostate world, and its works are works of darkness and rebellion. Secondly, Our Lord Jesus, both by himself and by his ministers, did and will both discover and testify against the evil works of this wicked world. Thirdly, It is a great uneasiness and provocation to the world to be convicted of the evil of its works. It is for the honour of virtue and piety that those who are impious and vicious do not care for hearing of it, for their own consciences make them ashamed of the turpitude there is in sin and afraid of the punishment that follows after sin. Fourthly, Whatever is pretended, the real cause of the world's enmity to the gospel is the testimony it bears against sin and sinners. Christ's witnesses by their doctrine and conversation torment those that dwell on the earth, and therefore are treated so barbarously, Rev 11:10. But it is better to incur the world's hatred, by testifying against its wickedness, than gain its good-will by going down the stream with it. (2.) He dismisses them, with a design to stay behind for some time in Galilee (Joh 7:8): Go you up to this feast, I go not up yet. [1.] He allows their going to the feast, though they were carnal and hypocritical in it. Note, Even those who go not to holy ordinances with right affections and sincere intentions must not be hindered nor discouraged from going; who knows but they may be wrought upon there? [2.] He denies them his company when they went to the feast, because they were carnal and hypocritical. Those who go to ordinances for ostentation, or to serve some secular purpose, go without Christ, and will speed accordingly. How sad is the condition of that man, though he reckon himself akin to Christ, to whom he saith, "Go up to such an ordinance, Go pray, Go hear the word, Go receive the sacrament, but I go not up with thee? Go thou and appear before God, but I will not appear for thee," as Exo 33:1-3. But, if the presence of Christ go not with us, to what purpose should we go up? Go you up, I go not up. When we are going to, or coming fRom. solemn ordinances, it becomes us to be careful what company we have and choose, and to avoid that which is vain and carnal, lest the coal of good affections be quenched by corrupt communication. I go not up yet to this feast; he does not say, I will not go up at all, but not yet. There may be reasons for deferring a particular duty, which yet must not be wholly omitted or laid aside; see Num 9:6-11. The reason he gives is, My time is not yet fully come. Note, Our Lord Jesus is very exact and punctual in knowing and keeping his time, and, as it was the time fixed, so it was the best time. 3. Christ's continuance in Galilee till his full time was come, Joh 7:9. He, saying these things to them (tauta de eipōn) abode still in Galilee; because of this discourse he continued there; for, (1.) He would not be influenced by those who advised him to seek honour from men, nor go along with those who put him upon making a figure; he would not seem to countenance the temptation. (2.) He would not depart from his own purpose. He had said, upon a clear foresight and mature deliberation, that he would not go up yet to this feast, and therefore he abode still in Galilee. It becomes the followers of Christ thus to be steady, and not to use lightness. 4. His going up to the feast when his time was come. Observe, (1.) When he went: When his brethren were gone up. He would not go up with them, lest they should make a noise and disturbance, under pretence of showing him to the world; whereas it agreed both with the prediction and with his spirit not to strive nor cry, nor let his voice be heard in the streets, Isa 42:2. But he went up after them. We may lawfully join in the same religious worship with those with whom we should yet decline an intimate acquaintance and converse; for the blessing of ordinances depends upon the grace of God, and not upon the grace of our fellow-worshippers. His carnal brethren went up first, and then he went. Note, In the external performances of religion it is possible that formal hypocrites may get the start of those that are sincere. Many come first to the temple who are brought thither by vain-glory, and go thence unjustified, as he, Luk 18:11. It is not, Who comes first? that will be the question, but, Who comes fittest? If we bring our hearts with us, it is no matter who gets before us. (2.) How he went, ōs en kruptō - as if he were hiding himself: not openly, but as it were in secret, rather for fear of giving offence than of receiving injury. He went up to the feast, because it was an opportunity of honouring God and doing good; but he went up as it were in secret, because he would not provoke the government. Note, Provided the work of God be done effectually, it is best done when done with least noise. The kingdom of God need not come with observation, Luk 17:20. We may do the work of God privately, and yet not do it deceitfully. 5. The great expectation that there was of him among the Jews at Jerusalem, Joh 7:11-14. Having formerly come up to the feasts, and signalized himself by the miracles he wrought, he had made himself the subject of much discourse and observation. (1.) They could not but think of him (Joh 7:11): The Jews sought him at the feast, and said, Where is he? [1.] The common people longed to see him there, that they might have their curiosity gratified with the sight of his person and miracles. They did not think it worth while to go to him into Galilee, though if they had they would not have lost their labour, but they hoped the feast would bring him to Jerusalem, and then they should see him. If an opportunity of acquaintance with Christ come to their door, they can like it well enough. They sought him at the feast. When we attend upon God in his holy ordinances, we should seek Christ in them, seek him at the gospel feasts. Those who would see Christ at a feast must seek him there. Or, [2.] Perhaps it was his enemies that were thus waiting an opportunity to seize him, and, if possible, to put an effectual stop to his progress. They said, Where is he? pou esin ekeinos - where is that fellow? Thus scornfully and contemptibly do they speak of him. When they should have welcomed the feast as an opportunity of serving God, they were glad of it as an opportunity of persecuting Christ. Thus Saul hoped to slay David at the new moon, Sa1 20:27. Those who seek opportunity to sin in solemn assemblies for religious worship profane God's ordinances to the last degree, and defy him upon his own ground; it is like striking within the verge of the court. (2.) The people differed much in their sentiments concerning him (Joh 7:12): There was much murmuring, or muttering rather, among the people concerning him. The enmity of the rulers against Christ, and their enquiries after him, caused him to be so much the more talked of and observed among the people. This ground the gospel of Christ has got by the opposition made to it, that it has been the more enquired into, and, by being every where spoken against, it has come to be every where spoken of, and by this means has been spread the further, and the merits of his cause have been the more searched into. This murmuring was not against Christ, but concerning him; some murmured at the rulers, because they did not countenance and encourage him: others murmured at them, because they did not silence and restrain him. Some murmured that he had so great an interest in Galilee; others, that he had so little interest in Jerusalem. Note, Christ and his religion have been, and will be, the subject of much controversy and debate, Luk 12:51, Luk 12:52. If all would agree to entertain Christ as they ought, there would be perfect peace; but, when some receive the light and others resolve against it, there will be murmuring. The bones in the valley, while they were dead and dry, lay quiet; but when it was said unto them, Live, there was a noise and a shaking, Eze 37:7. But the noise and rencounter of liberty and business are preferable, surely, to the silence and agreement of a prison. Now what were the sentiments of the people concerning him? [1.] Some said, he is a good man. This was a truth, but it was far short of being the whole truth. He was not only a good man, but more than a man, he was the Son of God. Many who have no ill thoughts of Christ have yet low thoughts of him, and scarcely honour him, even when they speak well of him, because they do not say enough; yet indeed it was his honour, and the reproach of those who persecuted him, that even those who would not believe him to be the Messiah could not but own he was a good man. [2.] Others said, Nay, but he deceiveth the people; if this had been true, he had been a very bad man. The doctrine he preached was sound, and could not be contested; his miracles were real, and could not be disproved; his conversation was manifestly holy and good; and yet it must be taken for granted, notwithstanding, that there was some undiscovered cheat at the bottom, because it was the interest of the chief priests to oppose him and run him down. Such murmuring as there was among the Jews concerning Christ there is still among us: the Socinians say, He is a good man, and further they say not; the deists will not allow this, but say, He deceived the people. Thus some depreciate him, others abuse him, but great is the truth. [3.] They were frightened by their superiors from speaking much of him (Joh 7:13): No man spoke openly of him, for fear of the Jews. Either, First, They durst not openly speak well of him. While any one was at liberty to censure and reproach him, none durst vindicate him. Or, Secondly, They durst not speak at all of him openly. Because nothing could justly be said against him, they would not suffer any thing to be said of him. It was a crime to name him. Thus many have aimed to suppress truth, under colour of silencing disputes about it, and would have all talk of religion hushed, in hopes thereby to bury in oblivion religion itself.

Verse 14

Here is, I. Christ's public preaching in the temple (Joh 7:14): He went up into the temple, and taught, according to his custom when he was at Jerusalem. His business was to preach the gospel of the kingdom, and he did it in every place of concourse. His sermon is not recorded, because, probably, it was to the same purport with the sermons he had preached in Galilee, which were recorded by the other evangelists. For the gospel is the same to the plain and to the polite. But that which is observable here is that it was about the midst of the feast; the fourth or fifth day of the eight. Whether he did not come up to Jerusalem till the middle of the feast, or whether he came up at the beginning, but kept private till now, is not certain. But, Query, Why did he not go to the temple sooner, to preach? Answer, 1. Because the people would have more leisure to hear him, and, it might be hoped, would be better disposed to hear him, when they had spent some days in their booths, as they did at the feast of tabernacles. 2. Because he would choose to appear when both his friends and his enemies had done looking for him; and so give a specimen of the method he would observe in his appearances, which is to come at midnight, Mat 25:6. But why did he appear thus publicly now? Surely it was to shame his persecutors, the chief priests and elders. (1.) By showing that, though they were very bitter against him, yet he did not fear them, nor their power. See Isa 50:7, Isa 50:8. (2.) By taking their work out of their hands. Their office was to teach the people in the temple, and particularly at the feast of tabernacles, Neh 8:17, Neh 8:18. But they either did not teach them at all or taught for doctrines the commandments of men, and therefore he goes up to the temple and teaches the people. When the shepherds of Israel made a prey of the flock it was time for the chief Shepherd to appear, as was promised. Eze 34:22, Eze 34:23; Mal 3:1. II. His discourse with the Jews hereupon; and the conference is reducible to four heads: 1. Concerning his doctrine. See here, (1.) How the Jews admired it (Joh 7:15): They marvelled, saying, How knoweth this man letters, having never learned? Observe here, [1.] That our Lord Jesus was not educated in the schools of the prophets, or at the feet of the rabbin; not only did not travel for learning, as the philosophers did, but did not make any use of the schools and academies in his own country. Moses was taught the learning of the Egyptians, but Christ was not taught so much as the learning of the Jews; having received the Spirit without measure, he needed not receive any knowledge from man, or by man. At the time of Christ's appearing, learning flourished both in the Roman empire and in the Jewish church more than in any age before or since, and in such a time of enquiry Christ chose to establish his religion, not in an illiterate age, lest it should look like a design to impose upon the world; yet he himself studied not the learning then in vogue. [2.] That Christ had letters, though he had never learned them; was mighty in the scriptures, though he never had any doctor of the law for his tutor. It is necessary that Christ's ministers should have learning, as he had; and since they cannot expect to have it as he had it, by inspiration, they must take pains to get it in an ordinary way. [3.] That Christ's having learning, though he had not been taught it, made him truly great and wonderful; the Jews speak of it here with wonder. First, Some, it is likely, took notice of it to his honour: He that had no human learning, and yet so far excelled all that had, certainly must be endued with a divine knowledge. Secondly, Others, probably, mentioned it in disparagement and contempt of him: Whatever he seems to have, he cannot really have any true learning, for he was never at the university, nor took his degree. Thirdly, Some perhaps suggested that he had got his learning by magic arts, or some unlawful means or other. Since they know not how he could be a scholar, they will think him a conjurer. (2.) What he asserted concerning it; three things: - [1.] That his doctrine is divine (Joh 7:16): My doctrine is not mine, but his that sent me. They were offended because he undertook to teach though he had never learned, in answer to which he tells them that his doctrine was such as was not to be learned, for it was not the product of human thought and natural powers enlarged and elevated by reading and conversation, but it was a divine revelation. As God, equal with the Father, he might truly have said, My doctrine is mine, and his that sent me; but being now in his estate of humiliation, and being, as Mediator, God's servant, it was more congruous to say, "My doctrine is not mine, not mine only, nor mine originally, as man and mediator, but his that sent me; it does not centre in myself, nor lead ultimately to myself, but to him that sent me." God had promised concerning the great prophet that he would put his words into his mouth (Deu 18:18), to which Christ seems here to refer. Note, It is the comfort of those who embrace Christ's doctrine, and the condemnation of those who reject it, that it is a divine doctrine: it is of God and not of man. [2.] That the most competent judges of the truth and divine authority of Christ's doctrine are those that with a sincere and upright heart desire and endeavour to do the will of God (Joh 7:17): If any man be willing to do the will of God, have his will melted into the will of God, he shall know of the doctrine whether it be of God or whether I speak of myself. Observe here, First, What the question is, concerning the doctrine of Christ, whether it be of God or no; whether the gospel be a divine revelation or an imposture. Christ himself was willing to have his doctrine enquired into, whether it were of God or no, much more should his ministers; and we are concerned to examine what grounds we go upon, for, if we be deceived, we are miserably deceived. Secondly, Who are likely to succeed in this search: those that do the will of God, at least are desirous to do it. Now see, 1. Who they are that will do the will of God. They are such as are impartial in their enquiries concerning the will of God, and are not biassed by any lust or interest, and such as are resolved by the grace of God, when they find out what the will of God is, to conform to it. They are such as have an honest principle of regard to God, and are truly desirous to glorify and please him. 2. Whence it is that such a one shall know of the truth of Christ's doctrine. (1.) Christ has promised to give knowledge to such; he hath said, He shall know, and he can give an understanding. Those who improve the light they have, and carefully live up to it, shall be secured by divine grace from destructive mistakes. (2.) They are disposed and prepared to receive that knowledge. He that is inclined to submit to the rules of the divine law is disposed to admit the rays of divine light. To him that has shall be given; those have a good understanding that do his commandments, Psa 111:10. Those who resemble God are most likely to understand him. [3.] That hereby it appeared that Christ, as a teacher, did not speak of himself, because he did not seek himself, Joh 7:18. First, See here the character of a deceiver: he seeketh his own glory, which is a sign that he speaks of himself, as the false Christs and false prophets did. Here is the description of the cheat: they speak of themselves, and have no commission nor instructions from God; no warrant but their own will, no inspiration but their own imagination, their own policy and artifice. Ambassadors speak not of themselves; those ministers disclaim that character who glory in this that they speak of themselves. But see the discovery of the cheat; by this their pretensions are disproved, they consult purely their own glory; self-seekers are self-speakers. Those who speak from God will speak for God, and for his glory; those who aim at their own preferment and interest make it to appear that they had no commission form God. Secondly, See the contrary character Christ gives of himself and his doctrine: He that seeks his glory that sent him, as I do, makes it to appear that he is true. 1. He was sent of God. Those teachers, and those only, who are sent of God, are to be received and entertained by us. Those who bring a divine message must prove a divine mission, either by special revelation or by regular institution. 2. He sought the glory of God. It was both the tendency of his doctrine and the tenour of his whole conversation to glorify God. 3. This was a proof that he was true, and there was no unrighteousness in him. False teachers are most unrighteous; they are unjust to God whose name they abuse, and unjust to the souls of men whom they impose upon. There cannot be a greater piece of unrighteousness than this. But Christ made it appear that he was true, that he was really what he said he was, that there was no unrighteousness in him, no falsehood in his doctrine, no fallacy nor fraud in his dealings with us. 2. They discourse concerning the crime that was laid to his charge for curing the impotent man, and bidding him carry his bed on the sabbath day, for which they had formerly prosecuted him, and which was still the pretence of their enmity to him. (1.) He argues against them by way of recrimination, convicting them of far worse practices, Joh 7:19. How could they for shame censure him for a breach of the law of Moses, when they themselves were such notorious breakers of it? Did not Moses give you the law? And it was their privilege that they had the law, no nation had such a law; but it was their wickedness that none of them kept the law, that they rebelled against it, and lived contrary to it. Many that have the law given them, when they have it do not keep it. Their neglect of the law was universal: None of you keepeth it: neither those of them that were in posts of honour, who should have been most knowing, nor those who were in posts of subjection, who should have been most obedient. They boasted of the law, and pretended a zeal for it, and were enraged at Christ for seeming to transgress it, and yet none of them kept it; like those who say that they are for the church, and yet never go to church. It was an aggravation of their wickedness, in persecuting Christ for breaking the law, that they themselves did not keep it: "None of you keepeth the law, why then go ye about to kill me for not keeping it?" Note, Those are commonly most censorious of others who are most faulty themselves. Thus hypocrites, who are forward to pull a mote out of their brother's eye, are not aware of a beam in their own. Why go ye about to kill me? Some take this as the evidence of their not keeping the law: "You keep not the law; if you did, you would understand yourselves better than to go about to kill me for doing a good work." Those that support themselves and their interest by persecution and violence, whatever they pretend (though they may call themselves custodes utriusque tabulae - the guardians of both tables), are not keepers of the law of God. Chemnitius understands this as a reason why it was time to supersede the law of Moses by the gospel, because the law was found insufficient to restrain sin: "Moses gave you the law, but you do not keep it, nor are kept by it from the greatest wickedness; there is therefore need of a clearer light and better law to be brought in; why then do you aim to kill me for introducing it?" Here the people rudely interrupted him in his discourse, and contradicted what he said (Joh 7:20): Thou has a devil; who goes about to kill thee? This intimates, [1.] The good opinion they had of their rulers, who, they think, would never attempt so atrocious a thing as to kill him; no, such a veneration they had for their elders and chief priests that they would swear for them they would do no harm to an innocent man. Probably the rulers had their little emissaries among the people who suggested this to them; many deny that wickedness which at the same time they are contriving. [2.] The ill opinion they had of our Lord Jesus: "Thou hast a devil, thou art possessed with a lying spirit, and art a bad man for saying so;" so some: or rather, "Thou art melancholy, and art a weak man; thou frightenest thyself with causeless fears, as hypochondriacal people are apt to do." Not only open frenzies, but silent melancholies, were then commonly imputed to the power of Satan. "Thou art crazed, has a distempered brain." Let us not think it strange if the best of men are put under the worst of characters. To this vile calumny our Saviour returns no direct answer, but seems as if he took no notice of it. Note, Those who would be like Christ must put up with affronts, and pass by the indignities and injuries done them; must not regard them, much less resent them, and least of all revenge them. I, as a deaf man, heard not. When Christ was reviled, he reviled not again, (2.) He argues by way of appeal and vindication. [1.] He appeals to their own sentiments of this miracle: "I have done one work, and you all marvel, Joh 7:21. You cannot choose but marvel at it as truly great, and altogether supernatural; you must all own it to be marvellous." Or, "Though I have done but one work that you have any colour to find fault with, yet you marvel, you are offended and displeased as if I had been guilty of some heinous or enormous crime." [2.] He appeals to their own practice in other instances: "I have done one work on the sabbath, and it was done easily, with a word's speaking, and you all marvel, you make a mighty strange thing of it, that a religious man should dare do such a thing, whereas you yourselves many a time do that which is a much more servile work on the sabbath day, in the case of circumcision; if it be lawful for you, nay, and your duty, to circumcise a child on the sabbath day, when it happens to be the eighth day, as no doubt it is, much more was it lawful and good for me to heal a diseased man on that day." Observe, First, The rise and origin of circumcision: Moses gave you circumcision, gave you the law concerning it. Here, 1. Circumcision is said to be given, and (Joh 7:23) they are said to receive it; it was not imposed upon them as a yoke, but conferred upon them as a favour. Note, The ordinances of God, and particularly those which are seals of the covenant, are gifts given to men, and are to be received as such. 2. Moses is said to give it, because it was a part of that law which was given by Moses; yet, as Christ said of the manna (Joh 6:32), Moses did not give it them, but God; nay, and it was not of Moses first, but of the fathers, Joh 7:22. Though it was incorporated into the Mosaic institution, yet it was ordained long before, for it was a seal of the righteousness of faith, and therefore commenced with the promise four hundred and thirty years before, Gal 3:17. The church membership of believers and their seed was not of Moses or his law, and therefore did not fall with it; but was of the fathers, belonged to the patriarchal church, and was part of that blessing of Abraham which was to come upon the Gentiles, Gal 3:14. Secondly, The respect paid to the law of circumcision above that of the sabbath, in the constant practice of the Jewish church. The Jewish casuists frequently take notice of it, Circumcisio et ejus sanatio pellit sabbbatum - Circumcision and its cure drive away the sabbath; so that if a child was born one sabbath day it was without fail circumcised the next. If then, when the sabbath rest was more strictly insisted on, yet those works were allowed which were in ordine ad spiritualia - for the keeping up of religion, much more are they allowed now under the gospel, when the stress is laid more upon the sabbath work. Thirdly, The inference Christ draws hence in justification of himself, and of what he had done (Joh 7:23): A man-child on the sabbath day receives circumcision, that the law of circumcision might not be broken; or, as the margin reads it, without breaking the law, namely, of the sabbath. Divine commands must be construed so as to agree with each other. "Now, if this be allowed by yourselves, how unreasonable are you, who are angry with me because I have made a man every whit whole on the sabbath day!" emoi cholate. The word is used only here, from chogē - fel, gall. They were angry at him with the greatest indignation; it was a spiteful anger, anger with gall in it. Note, It is very absurd and unreasonable for us to condemn others for that in which we justify ourselves. Observe the comparison Christ here makes between their circumcising a child and his healing a man on the sabbath day. 1. Circumcision was but a ceremonial institution; it was of the fathers indeed, but not from the beginning; but what Christ did was a good work by the law of nature, a more excellent law than that which made circumcision a good work. 2. Circumcision was a bloody ordinance, and made sore; but what Christ did was healing, and made whole. The law works pain, and, if that work may be done on the sabbath day, much more a gospel work, which produces peace. 3. Especially considering that whereas, when they had circumcised a child, their care was only to heal up that part which was circumcised, which might be done and yet the child remain under other illnesses, Christ had made this man every whit whole, holon anthrōpon hugiē - I have made the whole man healthful and sound. The whole body was healed, for the disease affected the whole body; and it was a perfect cure, such as left no relics of the disease behind; nay, Christ not only healed his body, but his soul too, by that admonition, Go, and sin no more, and so indeed made the whole man sound, for the soul is the man. Circumcision indeed was intended for the good of the soul, and to make the whole man as it should be; but they had perverted it, and turned it into a mere carnal ordinance; but Christ accompanied his outward cures with inward grace, and so made them sacramental, and healed the whole man. He concludes this argument with that rule (Joh 7:24): Judge not according to the appearance, but judge righteous judgment. This may be applied, either, First, In particular, to this work which they quarrelled with as a violation of the law. Be not partial in your judgment; judge not, kat' opsin - with respect of persons; knowing faces, as the Hebrew phrase is, Deu 1:17. It is contrary to the law of justice, as well as charity, to censure those who differ in opinion from us as transgressors, in taking that liberty which yet in those of our own party, and way, and opinion, we allow of; as it is also to commend that in some as necessary strictness and severity which in others we condemn as imposition and persecution. Or, Secondly, In general, to Christ's person and preaching, which they were offended at and prejudiced against. Those things that are false, and designed to impose upon men, commonly appear best when they are judged of according to the outward appearance, they appear most plausible prima facie - at the first glance. It was this that gained the Pharisees such an interest and reputation, that they appeared right unto men (Mat 23:27, Mat 23:28), and men judged of them by that appearance, and so were sadly mistaken in them. "But," saith Christ, "be not too confident that all are real saints who are seeming ones." With reference to himself, his outward appearance was far short of his real dignity and excellency, for he took upon him the form of a servant (Phi 2:7), was in the likeness of sinful flesh (Rom 8:3), had no form nor comeliness, Isa 53:2. So that those who undertook to judge whether he was the Son of God or no by his outward appearance were not likely to judge righteous judgment. The Jews expected the outward appearance of the Messiah to be pompous and magnificent, and attended with all the ceremonies of secular grandeur; and, judging of Christ by that rule, their judgment was from first to last a continual mistake, for the kingdom of Christ was not to be of this world, nor to come with observation. If a divine power accompanied him, and God bore him witness, and the scriptures were fulfilled in him, though his appearance was ever so mean, they ought to receive him, and to judge by faith, and not by the sight of the eye. See Isa 11:3, and Sa1 16:7. Christ and his doctrine and doings desire nothing but righteous judgment; if truth and justice may but pass the sentence, Christ and his cause will carry the day. We must not judge concerning any by their outward appearance, not by their titles, the figure they make in the world, and their fluttering show, but by their intrinsic worth, and the gifts and graces of God's Spirit in them. 3. Christ discourses with them here concerning himself, whence he came, and whither he was going, Joh 7:25-36. (1.) Whence he came, Joh 7:25-31. In the account of this observe, [1.] The objection concerning this stated by some of the inhabitants of Jerusalem, who seem to have been of all others most prejudiced against him, Joh 7:25. One would think that those who lived at the fountain-head of knowledge and religion should have been most ready to receive the Messiah: but it proved quite contrary. Those that have plenty of the means of knowledge and grace, if they are not made better by them, are commonly made worse; and our Lord Jesus has often met with the least welcome from those that one would expect the best from. But it was not without some just cause that it came into a proverb, The nearer the church the further from God. These people of Jerusalem showed their ill-will to Christ, First, By their reflecting on the rulers, because they let him alone: Is not this he whom they seek to kill? The multitude of the people that came up out of the country to the feast did not suspect there was any design on foot against him, and therefore they said, Who goes about to kill thee? Joh 7:20. But those of Jerusalem knew the plot, and irritated their rulers to put it into execution: "Is not this he whom they seek to kill? Why do they not do it then? Who hinders them? They say that they have a mind to get him out of the way, and yet, lo, he speaketh boldly, and they say nothing to him; do the rulers know indeed that this is the very Christ?" Joh 7:26. Here they slyly and maliciously insinuate two things, to exasperate the rulers against Christ, when indeed they needed to spur. 1. That by conniving at his preaching they brought their authority into contempt. "Must a man that is condemned by the sanhedrim as a deceiver be permitted to speak boldly, without any check or contradiction? This makes their sentence to be but brutem fulmen - a vain menace; if our rulers will suffer themselves to be thus trampled upon, they may thank themselves if none stand in awe of them and their laws." Note, The worst of persecutions have often been carried on under colour of the necessary support of authority and government. 2. That hereby they brought their judgment into suspicion. Do they know that this is the Christ? It is spoken ironically, "How came they to change their mind? What new discovery have they lighted on? They give people occasion to think that they believe him to be the Christ, and it behoves them to act vigorously against him to clear themselves from the suspicion." Thus the rulers, who had made the people enemies to Christ, made them seven times more the children of hell than themselves, Mat 23:15. When religion and the profession of Christ's name are out of fashion, and consequently out of repute, many are strongly tempted to persecute and oppose them, only that they may not be thought to favour them and incline to them. And for this reason apostates, and the degenerate offspring of good parents, have been sometimes worse than others, as it were to wipe off the stain of their profession. It was strange that the rulers, thus irritated, did not seize Christ; but his hour was not yet come; and God can tie men's hands to admiration, though he should not turn their hearts. Secondly, By their exception against his being the Christ, in which appeared more malice than matter, Joh 7:27. "If the rulers think him to be the Christ, we neither can nor will believe him to be so, for we have this argument against it, that we know this man, whence he is; but when Christ comes no man knows whence he is." Here is a fallacy in the argument, for the propositions are not body ad idem - adapted to the same view of the subject. 1. If they speak of his divine nature, it is true that when Christ comes no man knows whence he is, for he is a priest after the order of Melchizedek, who was without descent, and his goings forth have been from of old, from everlasting, Mic 5:2. But then it is not true that as for this man they knew whence he was, for they knew not his divine nature, nor how the Word was made flesh. 2. If they speak of his human nature, it is true that they knew whence he was, who was his mother, and where he was bred up; but then it is false that ever it was said of the Messiah that none should know whence he was, for it was known before where he should be born, Mat 2:4, Mat 2:5. Observe, (1.) How they despised him, because they knew whence he was. Familiarity breeds contempt, and we are apt to disdain the use of those whom we know the rise of. Christ's own received him not, because he was their own, for which very reason they should the rather have loved him, and been thankful that their nation and their age were honoured with his appearance. (2.) How they endeavoured unjustly to fasten the ground of their prejudice upon the scriptures, as if they countenanced them, when there was no such thing. Therefore people err concerning Christ, because they know not the scripture. [2.] Christ's answer to this objection, Joh 7:28, Joh 7:29. First, He spoke freely and boldly, he cried in the temple, as he taught, he spoke this louder than the rest of his discourse, 1. To express his earnestness, being grieved for the hardness of their hearts. There may be a vehemency in contending for the truth where yet there is no intemperate heat nor passion. We may instruct gainsayers with warmth, and yet with meekness. 2. The priests and those that were prejudiced against him, did not come near enough to hear his preaching, and therefore he must speak louder than ordinary what he will have them to hear. Whoever has ears to hear, let him hear this. Secondly, His answer to their cavil is, 1. By way of concession, granting that they did or might know his origin as to the flesh: "You both know me, and you know whence I am. You know I am of your own nation, and one of yourselves." It is no disparagement to the doctrine of Christ that there is that in it which is level to the capacities of the meanest, plain truths, discovered even by nature's light, of which we may say, We know whence they are. "You know me, you think you know me; but you are mistaken; you take me to be the carpenter's son, and born at Nazareth, but it is not so." 2. By way of negation, denying that that which they did see in him, and know of him, was all that was to be known; and therefore, if they looked no further, they judged by the outward appearance only. They knew whence he came perhaps, and where he had his birth, but he will tell them what they knew not, from whom he came. (1.) That he did not come of himself; that he did not run without sending, nor come as a private person, but with a public character. (2.) That he was sent of his Father; this is twice mentioned: He hath sent me. And again, "He hath sent me, to say what I say, and do what I do." This he was himself well assured of, and therefore knew that his Father would bear him out; and it is well for us that we are assured of it too, that we may with holy confidence go to God by him. (3.) That he was from his Father, par' autou eimi - I am from him; not only sent from him as a servant from his master, but from him by eternal generation, as a son from his father, by essential emanation, as the beams from the sun. (4.) That the Father who sent him is true; he had promised to give the Messiah, and, though the Jews had forfeited the promise, yet he that made the promise is true, and has performed it. He had promised that the Messiah should see his seed, and be successful in his undertaking; and, though the generality of the Jews reject him and his gospel, yet he is true, and will fulfil the promise in the calling of the Gentiles. (5.) That these unbelieving Jews did not know the Father: He that sent me, whom you know not. There is much ignorance of God even with many that have a form of knowledge; and the true reason why people reject Christ is because they do not know God; for there is such a harmony of the divine attributes in the work of redemption, and such an admirable agreement between natural and revealed religion, that the right knowledge of the former would not only admit, but introduce, the latter. (6.) Our Lord Jesus was intimately acquainted with the Father that sent him: but I know him. He knew him so well that he was not at all in doubt concerning his mission from him, but perfectly assured of it; nor at all in the dark concerning the work he had to do, but perfectly apprized of it, Mat 11:27. [3.] The provocation which this gave to his enemies, who hated him because he told them the truth, Joh 7:30. They sought therefore to take him, to lay violent hands on him, not only to do him a mischief, but some way or other to be the death of him; but by the restraint of an invisible power it was prevented; nobody touched him, because his hour was not yet come; this was not their reason why they did it not, but God's reason why he hindered them from doing it. Note, First, The faithful preachers of the truths of God, though they behave themselves with ever so much prudence and meekness, must expect to be hated and persecuted by those who think themselves tormented by their testimony, Rev 11:10. Secondly, God has wicked men in a chain, and, whatever mischief they would do, they can do no more than God will suffer them to do. The malice of persecutors is impotent even when it is most impetuous, and, when Satan fills their hearts, yet God ties their hands. Thirdly, God's servants are sometimes wonderfully protected by indiscernible unaccountable means. Their enemies do not do the mischief they designed, and yet neither they themselves nor any one else can tell why they do not. Fourthly, Christ had his hour set, which was to put a period to his day and work on earth; so have all his people and all his ministers, and, till that hour comes, the attempts of their enemies against them are ineffectual, and their day shall be lengthened as long as their Master has any work for them to do; nor can all the powers of hell and earth prevail against them, until they have finished their testimony. [4.] The good effect which Christ's discourse had, notwithstanding this, upon some of his hearers (Joh 7:31): Many of the people believed on him. As he was set for the fall of some, so for the rising again of others. Even where the gospel meets with opposition there may yet be a great deal of good done, Th1 2:2. Observe here, First, Who they were that believed; not a few, but many, more than one would have expected when the stream ran so strongly the other way. But these many were of the people, ek tou ochlou - of the multitude, the crowd, the inferior sort, the mob, the rabble, some would have called them. We must not measure the prosperity of the gospel by its success among the great ones; nor much ministers say that they labour in vain, though none but the poor, and those of no figure, receive the gospel, Co1 1:26. Secondly, What induced them to believe: the miracles which he did, which were not only the accomplishment of the Old Testament prophecies (Isa 35:5, Isa 35:6), but an argument of a divine power. He that had an ability to do that which none but God can do, to control and overrule the powers of nature, no doubt had authority to enact that which none but God can enact, a law that shall bind conscience, and a covenant that shall give life. Thirdly, How weak their faith was: they do not positively assert, as the Samaritans did, This is indeed the Christ, but they only argue, When Christ comes will he do more miracles than these? They take it for granted that Christ will come, and, when he comes, will do many miracles. "Is not this he then? In him we see, though not all the worldly pomp we have fancied, yet all the divine power we have believed the Messiah should appear in; and therefore why may not this

Verse 37

In these verses we have, I. Christ's discourse, with the explication of it, Joh 7:37-39. It is probable that these are only short hints of what he enlarged upon, but they have in them the substance of the whole gospel; here is a gospel invitation to come to Christ, and a gospel promise of comfort and happiness in him. Now observe, 1. When he gave this invitation: On the last day of the feast of tabernacles, that great day. The eighth day, which concluded that solemnity, was to be a holy convocation, Lev 23:36. Now on this day Christ published this gospel-call, because (1.) Much people were gathered together, and, if the invitation were given to many, it might be hoped that some would accept of it, Pro 1:20. Numerous assemblies give opportunity of doing the more good. (2.) The people were now returning to their homes, and he would give them this to carry away with them as his parting word. When a great congregation is to be dismissed, and is about to scatter, as here, it is affecting to think that in all probability they will never come all together again in this world, and therefore, if we can say or do any thing to help them to heaven, that must be the time. It is good to be lively at the close of an ordinance. Christ made this offer on the last day of the feast. [1.] To those who had turned a deaf ear to his preaching on the foregoing days of this sacred week; he will try them once more, and, if they will yet hear his voice, they shall live. [2.] To those who perhaps might never have such another offer made them, and therefore were concerned to accept of this; it would be half a year before there would be another feast, and in that time they would many of them be in their graves. Behold now is the accepted time. 2. How he gave this invitation: Jesus stood and cried, which denotes, (1.) His great earnestness and importunity. His heart was upon it, to bring poor souls in to himself. The erection of his body and the elevation of his voice were indications of the intenseness of his mind. Love to souls will make preachers lively. (2.) His desire that all might take notice, and take hold of this invitation. He stood, and cried, that he might the better be heard; for this is what every one that hath ears is concerned to hear. Gospel truth seeks no corners, because it fears no trials. The heathen oracles were delivered privately by them that peeped and muttered; but the oracles of the gospel were proclaimed by one that stood, and cried. How sad is the case of man, that he must be importuned to be happy, and how wonderful the grace of Christ, that he will importune him! Ho, every one, Isa 55:1. 3. The invitation itself is very general: If any man thirst, whoever he be, he is invited to Christ, be he high or low, rich or poor, young or old, bond or free, Jew or Gentile. It is also very gracious: "If any man thirst, let him come to me and drink. If any man desires to be truly and eternally happy, let him apply himself to me, and be ruled by me, and I will undertake to make him so." (1.) The persons invited are such as thirst, which may be understood, either, [1.] Of the indigence of their cases; either as to their outward condition (if any man be destitute of the comforts of this life, or fatigued with the crosses of it, let his poverty and afflictions draw him to Christ for that peace which the world can neither give nor take away), or as to their inward state: "If any man want spiritual blessings, he may be supplied by me." Or, [2.] Of the inclination of their souls and their desires towards a spiritual happiness. If any man hunger and thirst after righteousness, that is, truly desire the good will of God towards him, and the good work of God in him. (2.) The invitation itself: Let him come to me. Let him not go to the ceremonial law, which would neither pacify the conscience nor purify it, and therefore could not make the comers thereunto perfect, Heb 10:1. Nor let him go to the heathen philosophy, which does but beguile men, lead them into a wood, and leave them there; but let him go to Christ, admit his doctrine, submit to his discipline, believe in him; come to him as the fountain of living waters, the giver of all comfort. (3.) The satisfaction promised: "Let him come and drink, he shall have what he comes for, and abundantly more, shall have that which will not only refresh, but replenish, a soul that desires to be happy." 4. A gracious promise annexed to this gracious call (Joh 7:38): He that believeth on me, out of his belly shall flow - (1.) See here what it is to come to Christ: It is to believe on him, as the scripture hath said; it is to receive and entertain him as he is offered to us in the gospel. We must not frame a Christ according to our fancy, but believe in a Christ according to the scripture. (2.) See how thirsty souls, that come to Christ, shall be made to drink. Israel, that believed Moses, drank of the rock that followed them, the streams followed; but believers drink of a rock in them, Christ in them; he is in them a well of living water, Joh 4:14. Provision is made not only for their present satisfaction, but for their continual perpetual comfort. Here is, [1.] Living water, running water, which the Hebrew language calls living, because still in motion. The graces and comforts of the Spirit are compared to living (meaning running) water, because they are the active quickening principles of spiritual life, and the earnests and beginnings of eternal life. See Jer 2:13. [2.] Rivers of living water, denoting both plenty and constancy. The comfort flows in both plentifully and constantly as a river; strong as a stream to bear down the oppositions of doubts and fears. There is a fulness in Christ of grace for grace. [3.] These flow out of his belly, that is, out of his heart or soul, which is the subject of the Spirit's working and the seat of his government. There gracious principles are planted; and out of the heart, in which the Spirit dwells, flow the issues of life, Pro 4:23. There divine comforts are lodged, and the joy that a stranger doth not intermeddle with. He that believes has the witness in himself, Jo1 5:10. Sat lucis intus - Light abounds within. Observe, further, where there are springs of grace and comfort in the soul that will send forth streams: Out of his belly shall flow rivers. First, Grace and comfort will produce good actions, and a holy heart will be seen in a holy life; the tree is known by its fruits, and the fountain by its streams. Secondly, They will communicate themselves for the benefit of others; a good man is a common good. His mouth is a well of life, Pro 10:11. It is not enough that we drink waters out of our own cistern, that we ourselves take the comfort of the grace given us, but we must let our fountains be dispersed abroad, Pro 5:15, Pro 5:16. Those words, as the scripture hath said, seem to refer to some promise in the Old Testament to this purport, and there are many; as that God would pour out his Spirit, which is a metaphor borrowed from waters (Pro 1:23; Joe 2:28; Isa 44:3; Zac 12:10); that the dry land should become springs of water (Isa 41:18); that there should be rivers in the desert (Isa 43:19); that gracious souls should be like a spring of water (Isa 58:11); and the church a well of living water, Sol 4:15. And here may be an allusion to the waters issuing out of Ezekiel's temple, Eze 47:1. Compare Rev 22:1, and see Zac 14:8. Dr. Lightfoot and others tell us it was a custom of the Jews, which they received by tradition, the last day of the feast of tabernacles to have a solemnity, which they called Libatio aquae - The pouring out of water. They fetched a golden vessel of water from the pool of Siloam, brought it into the temple with sound of trumpet and other ceremonies, and, upon the ascent to the altar, poured it out before the Lord with all possible expressions of joy. Some of their writers make the water to signify the law, and refer to Isa 12:3; Isa 55:1. Others, the Holy Spirit. And it is thought that our Saviour might here allude to this custom. Believers shall have the comfort, not of a vessel of water fetched from a pool, but of a river flowing from themselves. The joy of the law, and the pouring out of the water, which signified this, are not to be compared with the joy of the gospel in the wells of salvation. 5. Here is the evangelist's exposition of this promise (Joh 7:39): This spoke he of the Spirit: not of any outward advantages accruing to believers (as perhaps some misunderstood him), but of the gifts, graces, and comforts of the Spirit. See how scripture is the best interpreter of scripture. Observe, (1.) It is promised to all that believe on Christ that they shall receive the Holy Ghost. Some received his miraculous gifts (Mar 16:17, Mar 16:18); all receive his sanctifying graces. The gift of the Holy Ghost is one of the great blessings promised in the new covenant (Act 2:39), and, if promised, no doubt performed to all that have an interest in that covenant. (2.) The Spirit dwelling and working in believers is as a fountain of living running water, out of which plentiful streams flow, cooling and cleansing as water, mollifying and moistening as water, making them fruitful, and others joyful; see Joh 3:5. When the apostles spoke so fluently of the things of God, as the Spirit gave them utterance (Act 2:4), and afterwards preached and wrote the gospel of Christ with such a flood of divine eloquence, then this was fulfilled, Out of his belly shall flow rivers. (3.) This plentiful effusion of the Spirit was yet the matter of a promise; for the Holy Ghost was not yet given, because Jesus was not yet glorified. See here [1.] That Jesus was not yet glorified. It was certain that he should be glorified, and he was ever worthy of all honour; but he was as yet in a state of humiliation and contempt. He had never forfeited the glory he had before all worlds, nay, he had merited a further glory, and, besides his hereditary honours, might claim the achievement of a mediatorial crown; and yet all this is in reversion. Jesus is now upheld (Isa 42:1), is now satisfied (Isa 53:11), is now justified (Ti1 3:16), but he is not yet glorified. And, if Christ must wait for his glory, let not us think it much to wait for ours. [2.] That the Holy Ghost was not yet given. oupō gar hēn pneuma - for the Holy Ghost was not yet. The Spirit of God was from eternity, for in the beginning he moved upon the face of the waters. He was in the Old Testament prophets and saints, and Zacharias and Elisabeth were both filled with the Holy Ghost. This therefore must be understood of the eminent, plentiful, and general effusion of the Spirit which was promised, Joe 2:28, and accomplished, Act 2:1, etc. The Holy Ghost was not yet given in that visible manner that was intended. if we compare the clear knowledge and strong grace of the disciples of Christ themselves, after the day of Pentecost, with their darkness and weakness before, we shall understand in what sense the Holy Ghost was not yet given; the earnests and first-fruits of the Spirit were given, but the full harvest was not yet come. That which is most properly called the dispensation of the Spirit did not yet commence. The Holy Ghost was not yet given in such rivers of living water as should issue forth to water the whole earth, even the Gentile world, not in the gifts of tongues, to which perhaps this promise principally refers. [3.] That the reason why the Holy Ghost was not given was because Jesus was not yet glorified. First, The death of Christ is sometimes called his glorification (Joh 13:31); for in his cross he conquered and triumphed. Now the gift of the Holy Ghost was purchased by the blood of Christ: this was the valuable consideration upon which the grant was grounded, and therefore till this price was paid (though many other gifts were bestowed upon its being secured to be paid) the Holy Ghost was not given. Secondly, There was not so much need of the Spirit, while Christ himself was here upon earth, as there was when he was gone, to supply the want of him. Thirdly, The giving of the Holy Ghost was to be both an answer to Christ's intercession (Joh 14:16), and an act of his dominion; and therefore till he is glorified, and enters upon both these, the Holy Ghost is not given. Fourthly, The conversion of the Gentiles was the glorifying of Jesus. When certain Greeks began to enquire after Christ, he said, Now is the Son of man glorified, Joh 12:23. Now the time when the gospel should be propagated in the nations was not yet come, and therefore there was as yet no occasion for the gift of tongues, that river of living water. But observe, though the Holy Ghost was not yet given, yet he was promised; it was now the great promise of the Father, Act 1:4. Though the gifts of Christ's grace are long deferred, yet they are well secured: and, while we are waiting for the good promise, we have the promise to live upon, which shall speak and shall not lie. II. The consequents of this discourse, what entertainment it met with; in general, it occasioned differences: There was a division among the people because of him, Joh 7:43. There was a schism, so the word is; there were diversities of opinions, and those managed with heat and contention; various sentiments, and those such as set them at variance. Think we that Christ came to send peace, that all would unanimously embrace his gospel? No, the effect of the preaching of his gospel would be division, for, while some are gathered to it, others will be gathered against it; and this will put things into a ferment, as here; but this is no more the fault of the gospel than it is the fault of a wholesome medicine that it stirs up the peccant humours in the body, in order to the discharge of them. Observe what the debate was: - 1. Some were taken with him, and well affected to him: Many of the people, when they heard this saying, heard him with such compassion and kindness invite poor sinners to him, and with such authority engage to make them happy, that they could not but think highly of him. (1.) Some of them said, O, a truth this is the prophet, that prophet whom Moses spoke of to the fathers, who should be like unto him; or, This is the prophet who, according to the received notions of the Jewish church, is to be the harbinger and forerunner of the Messiah; or, This is truly a prophet, one divinely inspired and sent of God. (2.) Others went further, and said, This is the Christ (Joh 7:41), not the prophet of the Messiah, but the Messiah himself. The Jews had at this time a more than ordinary expectation of the Messiah, which made them ready to say upon every occasion, Lo, here is Christ, or Lo, he is there; and this seems to be only the effect of some such confused and floating notions which caught at the first appearance, for we do not find that these people became his disciples and followers; a good opinion of Christ is far short of a lively faith in Christ; many give Christ a good word that give him no more. These here said, This is the prophet, and this is the Christ, but could not persuade themselves to leave all and follow him; and so this their testimony to Christ was but a testimony against themselves. 2. Others were prejudiced against him. No sooner was this great truth started, that Jesus is the Christ, than immediately it was contradicted and argued against: and this one thing, that his rise and origin were (as they took it for granted) out of Galilee, was thought enough to answer all the arguments for his being the Christ. For, shall Christ come out of Galilee? Has not the scripture said that Christ comes of the seed of David? See here, (1.) A laudable knowledge of the scripture. They were so far in the right, that the Messiah was to be a rod out of the stem of Jesse (Isa 11:1), that out of Bethlehem should arise the Governor, Mic 5:2. This even the common people knew by the traditional expositions which their scribes gave them. Perhaps the people who had these scriptures so ready to object against Christ were not alike knowing in other parts of holy writ, but had had these put into their mouths by their leaders, to fortify their prejudices against Christ. Many that espouse some corrupt notions, and spend their zeal in defence of them, seem to be very ready in the scriptures, when indeed they know little more than those scriptures which they have been taught to pervert. (2.) A culpable ignorance of our Lord Jesus. They speak of it as certain and past dispute that Jesus was of Galilee, whereas by enquiring of himself, or his mother, or his disciples, or by consulting the genealogies of the family of David, or the register at Bethlehem, they might have known that he was the Son of David, and a native of Bethlehem; but this they willingly are ignorant of. Thus gross falsehoods in matters of fact, concerning persons and things, are often taken up by prejudiced and partial men, and great resolves founded upon them, even in the same place and the same age wherein the persons live and the things are done, while the truth might easily be found out. 3. Others were enraged against him, and they would have taken him, Joh 7:44. Though what he said was most sweet and gracious, yet they were exasperated against him for it. Thus did our Master suffer ill for saying and doing well. They would have taken him; they hoped somebody or other would seize him, and, if they had thought no one else would, they would have done it themselves. They would have taken him; but no man laid hands on him, being restrained by an invisible power, because his hour was not come. As the malice of Christ's enemies is always unreasonable, so sometimes the suspension of it is unaccountable.

Verse 45

The chief priests and Pharisees are here in a close cabal, contriving how to suppress Christ; though this was the great day of the feast, they attended not the religious services of the day, but left them to the vulgar, to whom it was common for those great ecclesiastics to consign and turn over the business of devotion, while they thought themselves better employed in the affairs of church-policy. They sat in the council-chamber, expecting Christ to be brought a prisoner to them, as they had issued out warrants for apprehending him, Joh 7:32. Now here we are told, I. What passed between them and their own officers, who returned without him, re infecta - having done nothing. Observe, 1. The reproof they gave the officers for not executing the warrant they gave them: Why have you not brought him? He appeared publicly; the people were many of them disgusted, and would have assisted them in taking him; this was the last day of the feast, and they would not have such another opportunity; "why then did you neglect your duty?" It vexed them that those who were their own creatures, who depended on them, and on whom they depended, into whose minds they had instilled prejudices against Christ, should thus disappoint them. Note, Mischievous men fret that they cannot do the mischief they would, Psa 112:10; Neh 6:16. 2. The reason which the officers gave for the non-execution of their warrant: Never man spoke like this man, Joh 7:46. Now, (1.) This was a very great truth, that never any man spoke with that wisdom, and power, and grace, that convincing clearness, and that charming sweetness, wherewith Christ spoke; none of the prophets, no, not Moses himself. (2.) The very officers that were sent to take him were taken with him, and acknowledged this. Though they were probably men who had no quick sense of reason or eloquence, and certainly had no inclination to think well of Jesus, yet so much self-evidence was there in what Christ said that they could not but prefer him before all those that sat in Moses's seat. Thus Christ was preserved by the power God has upon the consciences even of bad men. (3.) They said this to their lords and masters, who could not endure to hear any thing that tended to the honour of Christ and yet could not avoid hearing this. Providence ordered it so that this should be said to them, that it might be a vexation in their sin and an aggravation of their sin. Their own officers, who could not be suspected to be biassed in favour of Christ, are witnesses against them. This testimony of theirs should have made them reflect upon themselves, with this thought, "Do we know what we are doing, when we are hating and persecuting one that speaks so admirably well?" 3. The Pharisees endeavour to secure their officers to their interest, and to beget in them prejudices against Christ, to whom they saw them begin to be well affected. They suggest two things: - (1.) That if they embrace the gospel of Christ they will deceive themselves (Joh 7:47): Are you also deceived? Christianity has, from its first rise, been represented to the world as a great cheat upon it, and they that embraced it as men deceived, then when they began to be undeceived. Those that looked for a Messiah in external pomp thought those deceived who believed in a Messiah that appeared in poverty and disgrace; but the event declares that none were ever more shamefully deceived, nor put a greater cheat upon themselves, than those who promised themselves worldly wealth and secular dominion with the Messiah. Observe what a compliment the Pharisees paid to these officers: "Are you also deceived? What! men of your sense, and thought, and figure; men that know better than to be imposed upon by every pretender and upstart teacher?" They endeavour to prejudice them against Christ by persuading them to think well of themselves. (2.) That they will disparage themselves. Most men, even in their religion, are willing to be governed by the example of those of the first rank; these officers therefore, whose preferments, such as they were, gave them a sense of honour, are desired to consider, [1.] That, if they become disciples of Christ, they go contrary to those who were persons of quality and reputation: "Have any of the rulers, or of the Pharisees, believed on him? You know they have not, and you ought to be bound up by their judgment, and to believe and do in religion according to the will of your superiors; will you be wiser than they?" Some of the rulers did embrace Christ (Mat 9:18; Joh 4:53), and more believed in him, but wanted courage to confess him (Joh 12:42); but, when the interest of Christ runs low in the world, it is common for its adversaries to represent it as lower than really it is. But it was too true that few, very few, of them did. Note, First, The cause of Christ has seldom had rulers and Pharisees on its side. It needs not secular supports, nor proposes secular advantages, and therefore neither courts nor is courted by the great men of this world. Self-denial and the cross are hard lessons to rulers and Pharisees. Secondly, This has confirmed many in their prejudices against Christ and his gospel, that the rulers and Pharisees have been no friends to them. Shall secular men pretend to be more concerned about spiritual things than spiritual men themselves, or to see further into religion than those who make its study their profession? If rulers and Pharisees do not believe in Christ, they that do believe in him will be the most singular, unfashionable, ungenteel people in the world, and quite out of the way of preferment; thus are people foolishly swayed by external motives in matters of eternal moment, are willing to be damned for fashion-sake, and to go to hell in compliment to the rulers and Pharisees. [2.] That they will link themselves with the despicable vulgar sort of people (Joh 7:43): But this people, who know not the law, are cursed, meaning especially those that were well-affected to the doctrine of Christ. Observe, First, How scornfully and disdainfully they speak of them: This people. It is not laos, this lay-people, distinguished from them that were the clergy, but ochlos outos, this rabble-people, this pitiful, scandalous, scoundrel people, whom they disdained to set with the dogs of their flock though God had set them with the lambs of his. If they meant the commonalty of the Jewish nation, they were the seed of Abraham, and in covenant with God, and not to be spoken of with such contempt. The church's common interests are betrayed when any one part of it studies to render the other mean and despicable. If they meant the followers of Christ, though they were generally persons of small figure and fortune, yet by owning Christ they discovered such a sagacity, integrity, and interest in the favours of Heaven, as made them truly great and considerable. Note, As the wisdom of God has often chosen base things, and things which are despised, so the folly of men has commonly debased and despised those whom God has chosen. Secondly, How unjustly they reproach them as ignorant of the word of God: They know not the law; as if none knew the law but those that knew it from them, and no scripture-knowledge were current but what came out of their mint; and as if none knew the law but such as were observant of their canons and traditions. Perhaps many of those whom they thus despised knew the law, and the prophets too, better than they did. Many a plain, honest, unlearned disciple of Christ, by meditation, experience, prayers, and especially obedience, attains to a more clear, sound, and useful knowledge of the word of God, than some great scholars with all their wit and learning. Thus David came to understand more than the ancients and all his teachers, Psa 119:99, Psa 119:100. If the common people did not know the law, yet the chief priests and Pharisees, of all men, should not have upbraided them with this; for whose fault was it but theirs, who should have taught them better, but, instead of that, took away the key of knowledge? Luk 11:52. Thirdly, How magisterially they pronounce sentence upon them: they are cursed, hateful to God, and all wise men; epikatartoi - an execrable people. It is well that their saying they were cursed did not make them so, for the curse causeless shall not come. It is a usurpation of God's prerogative, as well as great uncharitableness, to say of any particular persons, much more of any body of people, that they are reprobates. We are unable to try, and therefore unfit to condemn, and our rule is, Bless, and curse not. Some think they meant no more than that the people were apt to be deceived and made fools of; but they use this odious word, They are cursed, to express their own indignation, and to frighten their officers from having any thing to do with them; thus the language of hell, in our profane age, calls every thing that is displeasing cursed, and damned, and confounded. Now, for aught that appears, these officers had their convictions baffled and stifled by these suggestions, and they never enquire further after Christ; one word from a ruler or Pharisee will sway more with many than the true reason of things, and the great interests of their souls. II. What passed between them and Nicodemus, a member of their own body, Joh 7:50, etc. Observe, 1. The just and rational objection which Nicodemus made against their proceedings. Even in their corrupt and wicked sanhedrim God left not himself quite without witness against their enmity; nor was the vote against Christ carried nemine contradicente - unanimously. Observe, (1.) Who it was that appeared against them; it was Nicodemus, he that came to Jesus by night, being one of them, Joh 7:50. Observe, concerning him, [1.] That, though he had been with Jesus, and taken him for his teacher, yet he retained his place in the council, and his vote among them. Some impute this to his weakness and cowardice, and think it was his fault that he did not quit his place, but Christ had never said to him, Follow me, else he would have done as others that left all to follow him; therefore it seems rather to have been his wisdom not immediately to throw up his place, because there he might have opportunity of serving Christ and his interest, and stemming the tide of the Jewish rage, which perhaps he did more than we are aware of. He might there be as Hushai among Absalom's counsellors, instrumental to turn their counsels into foolishness. Though we must in no case deny our Master, yet we may wait for an opportunity of confessing him to the best advantage. God has his remnant among all sorts, and many times finds, or puts, or makes, some good in the worst places and societies. There was Daniel in Nebuchadnezzar's court, and Nehemiah in Artaxerxes's. [2.] That though at first he came to Jesus by night, for fear of being known, and still continued in his post; yet, when there was occasion, he boldly appeared in defence of Christ, and opposed the whole council that were set against him. Thus many believers who at first were timorous, and ready to flee at the shaking of a leaf, have at length, by divine grace, grown courageous, and able to laugh at the shaking of a spear. Let none justify the disguising of their faith by the example of Nicodemus, unless, like him, they be ready upon the first occasion openly to appear in the cause of Christ, though they stand alone in it; for so Nicodemus did here, and Joh 19:39. (2.) What he alleged against their proceedings (Joh 7:51): Doth our law judge any man before it hear him (akousē par' autou - hear from himself) and know what he doeth? By no means, nor doth the law of any civilized nation allow it. Observe, [1.] He prudently argues from the principles of their own law, and an incontestable rule of justice, that no man is to be condemned unheard. Had he urged the excellency of Christ's doctrine or the evidence of his miracles, or repeated to them his divine discourse with him (ch. 3), it had been but to cast pearls before swine, who would trample them under their feet, and would turn again and rend him; therefore he waives them. [2.] Whereas they had reproached the people, especially the followers of Christ, as ignorant of the law, he here tacitly retorts the charge upon themselves, and shows how ignorant they were of some of the first principles of the law, so unfit were they to give law to others. [3.] The law is here said to judge, and hear, and know, when magistrates that govern and are governed by it judge, and hear, and know; for they are the mouth of the law, and whatsoever they bind and loose according to the law is justly said to be bound and loosed by the law. [4.] It is highly fit that none should come under the sentence of the law, till they have first by a fair trial undergone the scrutiny of it. Judges, when they receive the complaints of the accuser, must always reserve in their minds room for the defence of the accused, for they have two ears, to remind them to hear both sides; this is said to be the manner of the Romans, Act 25:18. The method of our law is Oyer and Terminer, first to hear and then to determine. [5.] Persons are to be judged, not by what is said of them, but by what they do. Our law will not ask what men's opinions are of them, or out-cries against them, but, What have they done? What overt-acts can they be convicted of? Sentence must be given, secundum allegata et probata - according to what is alleged and proved. Facts, and not faces, must be known in judgment; and the scale of justice must be used before the sword of justice. Now we may suppose that the motion Nicodemus made in the house upon this was, That Jesus should be desired to come and give them an account of himself and his doctrine, and that they should favour him with an impartial and unprejudiced hearing; but, though none of them could gainsay his maxim, none of them would second his motion. 2. What was said to this objection. Here is no direct reply given to it; but, when they could not resist the force of his argument, they fell foul upon him, and what was to seek in reason they made up in railing and reproach. Note, It is a sign of a bad cause when men cannot bear to hear reason, and take it as an affront to be reminded of its maxims. Whoever are against reason give cause to suspect that reason is against them. See how they taunt him: Art thou also of Galilee? Joh 7:52. Some think he was well enough served for continuing among those whom he knew to be enemies to Christ, and for his speaking no more on the behalf of Christ than what he might have said on behalf of the greatest criminal - that he should not be condemned unheard. Had he said, "As for this Jesus, I have heard him myself, and know he is a teacher come from God, and you in opposing him fight against God," as he ought to have said, he could not have been more abused than he was for this feeble effort of his tenderness for Christ. As to what they said to Nicodemus, we may observe, (1.) How false the grounds of their arguing were, for, [1.] They suppose that Christ was of Galilee, and this was false, and if they would have been at the pains of an impartial enquiry they would have found it so. [2.] They suppose that because most of his disciples were Galileans they were all such, whereas he had abundance of disciples in Judea. [3.] They suppose that out of Galilee no prophet had risen, and for this appeal to Nicodemus's search; yet this was false too: Jonah was of Gath-hepher, Nahum an Elkoshite, both of Galilee. Thus do they make lies their refuge. (2.) How absurd their arguings were upon these grounds, such as were a shame to rulers and Pharisees. [1.] Is any man of worth and virtue ever the worse for the poverty and obscurity of his country? The Galileans were the seed of Abraham; barbarians and Scythians are the seed of Adam; and have we not all one Father? [2.] Supposing no prophet had risen out of Galilee, yet it is not impossible that any should arise thence. If Elijah was the first prophet of Gilead (as perhaps he was), and if the Gileadites were called fugitives, must it therefore be questioned whether he was a prophet or no? 3. The hasty adjournment of the court hereupon. They broke up the assembly in confusion, and with precipitation, and every man went to his own house. They met to take counsel together against the Lord and his Anointed, but they imagined a vain think; and not only he that sits in heaven laughed at them, but we may sit on earth and laugh at them too, to see all the policy of the close cabal broken to pieces with one plain honest word. They were not willing to hear Nicodemus, because they could not answer him. As soon as they perceived they had one such among them, they saw it was to no purpose to go on with their design, and therefore put off the debate to a more convenient season, when he was absent. Thus the counsel of the Lord is made to stand, in spite of the devices in the hearts of men.

Verse 1

7:1-52 This chapter is another account of Jesus during a Jewish festival, the Festival of Shelters. Jesus used elements of the festival to reveal his true identity to his Jewish compatriots and to show that he had fulfilled the festival’s essential meaning (see 7:37-39; 8:12).

Verse 2

7:2 Jewish men were required to come to the Temple for the Festival of Shelters (Exod 23:14-17; Deut 16:16), an annual seven-day autumn harvest festival in Jerusalem six months after Passover (John 6:4). People lived in temporary shelters for the seven days as a reminder of the tents Israel used for forty years in the wilderness.

Verse 3

7:3-5 Jesus’ brothers (see also Mark 3:31) reminded him of his religious obligation to celebrate the festival. Their words were cynical because at this time they didn’t believe in him (John 7:5).

Verse 6

7:6-8 Jesus said that it was not the right time for him to go publicly to Jerusalem, although he later went secretly (7:10; cp. study note on 12:23).

Verse 15

7:15 The leaders wanted Jesus to show his credentials. Jesus had not been trained under a rabbi but was taught by his heavenly Father (cp. Peter and John, Acts 4:13; contrast Paul, Acts 22:3).

Verse 17

7:17 Those who truly want to do the will of God receive and accept Jesus and his teaching (see also 5:42-47). Those who focus on the world, by contrast, are not receptive to Christ.

Verse 19

7:19 Moses gave you the law, but none of you obeys it! The Jewish leaders were proud of the law of Moses, but ironically, in trying to kill Jesus, they were breaking the law (Exod 20:13).

Verse 20

7:20 You’re demon possessed! See 8:48-52; 10:20-21.

Verse 22

7:22 The law required circumcision on the eighth day (Lev 12:3) and permitted a boy to be circumcised even if that day fell on the Sabbath. Jesus argued as a rabbi would, from “the lesser to the greater,” using circumcision as a precedent for healing, both of which are religious works.

Verse 27

7:27 Some of the crowd thought that since they could trace Jesus’ earthly origins, he could not be the Messiah. They believed that the Messiah would simply appear.

Verse 29

7:29 I come from him: Jesus sidestepped the speculation (7:27, 40-44) about his earthly origins and focused on his heavenly origins. His astounding claim provoked the religious leaders to try to arrest him for blasphemy (7:30; cp. 10:30-33).

Verse 30

7:30 Jesus’ opponents failed to arrest him because in God’s sovereign plan, his time, when he would be glorified on the cross, had not yet come (see study note on 12:23; see also 10:17-18; 18:6-8). All four arrest scenes in 7:1–8:59 stress that Jesus was in control, not the Jewish leaders.

Verse 32

7:32-36 Jesus announced his return to the one who sent him, the Father in heaven (17:1-7). However, the Pharisees misunderstood, thinking he was leaving Judea to go among Gentiles (whom Pharisees would never visit). • The leaders would not find Jesus after his ascension. • you cannot go where I am going: These Pharisees, still in darkness, could not enter heaven, so Jesus would be beyond their reach there.

Verse 37

7:37-38 living water: See 4:10-14. A water ceremony was held each day during the Festival of Shelters, with prayer for God to send rain in the late autumn. The final day, called “the great day,” was the climax of the festival, when the ceremony was repeated seven times. Water was poured over the altar as Levites sang Isa 12:3 (see Zech 14:8; see also Mishnah Sukkah ch 4). • Anyone who is thirsty may come to me! Jesus fulfilled an essential element in the Festival of Shelters. He himself is the source of living water, available to anyone who believes.

Verse 39

7:39 In Jesus’ crucifixion and resurrection, his life and the Spirit were poured out (see 19:34; 20:22).

Verse 41

7:41-42 These Jews, different from the crowd (7:25-27) who thought the Messiah would appear mysteriously, believed the prophecy that the Messiah would be from Bethlehem of Judea (see Mic 5:2). However, they stumbled over the fact that Jesus seemed to be from Galilee, where he grew up.

Verse 45

7:45-52 The story concludes with the Jewish leaders frustrated and the world divided over Jesus (cp. 7:25-27, 31-32). • guards returned: See 7:32.

Verse 49

7:49-51 Nicodemus was probably in the process of coming to faith (see 3:1-21; 19:38-42). Contrary to the implication of 7:48, some of the Pharisees—not just the ignorant crowd—believed in Jesus.

Verse 52

7:52 no prophet ever comes from Galilee! The Jewish leaders were apparently unaware that Jesus had been born in Bethlehem of Judea, not in Galilee (see Matt 2:1; Luke 2:1-7).

Verse 53

7:53–8:11 This story, a later addition to the Gospel of John, does not appear in the earliest Greek manuscripts. However, it is likely an authentic story from Jesus’ life.

A Grain of Wheat

(Hebrews) 4-Repentance

The Voice of the Holy Spirit

Grieving the Spirit

(Pdf Book) My All for Him / 5 Chapters

The Holy Spirit Gives Power

Poor, Blind, Beggarly Believer

From Negative to Positive

Testimony - Part 2

Rivers of Living Water

John 7:37

I Wish That You Were Cold or Hot

Jesus Above All

The Spirit and the Bride Say Come

The Meaning of Life - 4. From Negative to Positive Believing

(Pdf Book) the Spirit of Truth

(John) 11 - the Light Refused

A Friend With God

(Revelation - Part 7): The Rainbow Round the Throne

Inexhaustible Resources in Christ

Broken Cisterns

The Man Who Kept Looking Up

Resources for Christian Living

(First Baptist Church) #8 - the Work of the Holy Spirit

The Greatest Prayer

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 10

Verse 11

Verse 12

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 26

Verse 27

Verse 28

Verse 29

Verse 31

Verse 32

Verse 33

Verse 34

Verse 35

Verse 37

Verse 38

Verse 39

Verse 40

Verse 41

Verse 42

Verse 43

Verse 44

Verse 45

Verse 46

Verse 48

Verse 49

Verse 50

Verse 51

Verse 52

Verse 53

Introduction

Verse 2

Verse 3

Verse 6

Verse 10

Verse 11

Verse 12