John 7:26
Verse
Context
Is Jesus the Christ?
25Then some of the people of Jerusalem began to say, “Isn’t this the man they are trying to kill?26Yet here He is, speaking publicly, and they are not saying anything to Him. Have the rulers truly recognized that this is the Christ?27But we know where this man is from. When the Christ comes, no one will know where He is from.”
Sermons
David Wilkerson
W.H. Griffith ThomasSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
Do the rulers know, &c.--Have they got some new light in favor of His claims?
John Gill Bible Commentary
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.
John 7:26
Is Jesus the Christ?
25Then some of the people of Jerusalem began to say, “Isn’t this the man they are trying to kill?26Yet here He is, speaking publicly, and they are not saying anything to Him. Have the rulers truly recognized that this is the Christ?27But we know where this man is from. When the Christ comes, no one will know where He is from.”
- Scripture
- Sermons
- Commentary
Knowing the Lord
By David Wilkerson3.7K1:14:28MRK 3:21JHN 1:6JHN 7:3JHN 7:26In this sermon, the preacher discusses the problem of religious people who attend church and listen to teachings but do not have a heart to obey God. He emphasizes that many people in the church are blind and lack discernment, constantly seeking guidance from leaders instead of having a personal relationship with God. The preacher refers to a passage in John 7 where Jesus stands up in the temple and declares that anyone who thirsts should come to him and drink. He urges the audience to seek after Jesus and discern whether teachings are from God or man, emphasizing the importance of thirsting after God in these last days.
A Brief Account of Some Reasons Why the Quakers Cannot Do Some things...
By Isaac Penington0JHN 7:13JHN 7:26ACT 2:29COL 2:15HEB 4:16HEB 10:191JN 2:281JN 4:171JN 5:14Warren Wiersbe discusses the concept of confidence (parrhesia) in the Bible, emphasizing the freedom of speech and lack of fear that comes with it. He highlights the boldness and assurance believers can have when approaching God's throne of grace, not based on their own merits but on the shed blood of Jesus Christ. Wiersbe encourages Christians to maintain this confidence in all circumstances, placing their trust in Jesus who never fails.
The Teaching of Christ
By W.H. Griffith Thomas0MAT 7:29MAT 11:27MAT 24:35MRK 2:10LUK 4:22LUK 4:32JHN 3:3JHN 7:26JHN 7:46ACT 20:35W.H. Griffith Thomas delves into the profound teaching of Jesus Christ, emphasizing the impact He had on His contemporaries and the timeless relevance of His message. The essence of Christ's teaching revolves around revealing God as the Father and the Kingdom of God, emphasizing redemption from sin, forgiveness, and the potential for transformed human life. Christ's teaching is characterized by its universal appeal, completeness, and inexhaustible nature, with a focus on repentance, trust, and love. The uniqueness of Christ's teaching lies not only in its content but in the association of His teachings with His own Person, making Him the central focus and authority of His message.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
Do the rulers know, &c.--Have they got some new light in favor of His claims?
John Gill Bible Commentary
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.