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John MacArthur · Citado em PreceptAustin
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MacArthur - The feast was known for water-drawing and lamp-lighting rites to which Jesus makes reference ("If anyone is thirsty, let him come to Me and drink"—Jn 7:37, 38 and "I am the Light of the world"—Jn 8:12). (Borrow The MacArthur Study Bible) F F Bruce - “The Hebrews called it the festival of booths (sukkoth), because for the full week that it lasted people lived in makeshift booths of branches and leaves (cf. Leviticus 23:40-43); town-dwellers erected them in their courtyards or on their flat housetops.” (Borrow The Gospel of John) J
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MacArthur - When believers testify against the world and confront its wickedness, like Jesus did, they arouse its antagonism and hatred (cf. Jn 15:18-19; 17:14; Mt. 10:22; 24:9; Luke 6:22; 1Jn 3:13; 2Ti 3:12; James 4:4). (See John Commentary) Stevenson - Hatred is the price you pay for the truth you present. Religion says that everyone is good and that God is a nice fellow who accepts everybody. Christianity says that everybody is bad. Religion says it doesn’t matter what you believe as long as you are sincere in your faith. Christianity says that the object of your faith is crucial to your eternal destiny. Religion says, "Don’t make waves." God says, "That’s why I’m leaving you around; to make some waves." Religion says that morality is relative to its culture. Christianity says that God has given 10 commandments and they aren’t merely 10 suggestions and they don’t change. As an aside Jesus did not hold back and soft-pedal His message to win friends and influence people. His goal was to show them the "bad news" of their evil deeds, for it is only when one realizes the "bad news" that they genuinely want the good news of the Gospel! Jesus was definitely not "seeker friendly!" Earlier in His meeting with Nick (Nicodemus) at Night, Jesus declared "This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. (John 3:19+) World (2889) kosmos related to the verb kosmeo = to order or adorn, to put in order [Mt 25:7 = "trimmed"], to adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9+]) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to an ordered system or a system where order prevails. As explained below however, kosmos as used here in James 4:4 and many places in the NT, takes on a considerably more negative shade of meaning. In this sense kosmos is much like the Greek word for flesh (sarx), which can be a neutral word, but which many times in the NT takes on an evil connotation. Merrill Unger made note of the fact that “In more than thirty important passages the Greek word ‘kosmos’...is employed in the New Testament to portray the whole mass of unregenerate men alienated from God, hostile to Christ, and organized governmentally as a system or federation under Satan (John 7:7; 14:27; I Cor. 1:21; 11:32; 1 Pet. 5:9; I John 3:1, 13; et al.” John's uses of Kosmos - Jn. 1:9; Jn. 1:10; Jn. 1:29; Jn. 3:16; Jn. 3:17; Jn. 3:19; Jn. 4:42; Jn. 6:14; Jn. 6:33; Jn. 6:51; Jn. 7:4; Jn. 7:7; Jn. 8:12; Jn. 8:23; Jn. 8:26; Jn. 9:5; Jn. 9:39; Jn. 10:36; Jn. 11:9; Jn. 11:27; Jn. 12:19; Jn. 12:25; Jn. 12:31; Jn. 12:46; Jn. 12:47; Jn. 13:1; Jn. 14:17; Jn. 14:19; Jn. 14:22; Jn. 14:27; Jn. 14:30; Jn. 14:31; Jn. 15:18; Jn. 15:19; Jn. 16:8; Jn. 16:11; Jn. 16:20; Jn. 16:21; Jn. 16:28; Jn. 16:33; Jn. 17:5; Jn. 17:6; Jn. 17:9; Jn. 17:11; Jn. 17:13; Jn. 17:14; Jn. 17:15; Jn. 17:16; Jn. 17:18; Jn. 17:21; Jn. 17:23; Jn. 17:24; Jn. 17:25; Jn. 18:20; Jn. 18:36; Jn. 18:37; Jn. 21:25; 1 Jn. 2:2; 1 Jn. 2:15; 1 Jn. 2:16; 1 Jn. 2:17; 1 Jn. 3:1; 1 Jn. 3:13; 1 Jn. 3:17; 1 Jn. 4:1; 1 Jn. 4:3; 1 Jn. 4:4; 1 Jn. 4:5; 1 Jn. 4:9; 1 Jn. 4:14; 1 Jn. 4:17; 1 Jn. 5:4; 1 Jn. 5:5; 1 Jn. 5:19; 2 Jn. 1:7; Rev. 11:15; Rev. 13:8; Rev. 17:8 Evil (wicked, bad) (4190) poneros from poneo = work or toil,
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MacArthur - As this account in John's Gospel illustrates, Jesus followed God's timetable perfectly. He always performed God's will exactly as the Father wished. Those who are true followers of Christ also have the ability to follow God's revealed will—because they have been given both His Word and His Spirit. His Word informs believers as to what His will is (Ps. 40:8), and His Spirit empowers them to obey that will with gladness (Ps 143:10 = "Teach me to do Your will, For You are my God; Let Your good Spirit lead me on level ground."; cf. Ps 119:111). (See The MacArthur New Testament Commentary) Rodney Whitacre - Jesus' secret arrival and departure are part of the theme in these chapters of where Jesus is from and where he is going (John 7:27-29, John 7:34-36, John 7:41-42, John 7:52; John 8:14, John 8:21-23, John 8:42). This motif is very significant theologically, for Jesus is from and is going to the Father. (Jesus Goes Up to the Feast in God's Way - Jn 7:1-13) Publicly (5318) phanerós = manifest, visible, conspicuous, from phaino = give light; to make to shine, to cause to become visible from phos = light; Study verb phaneroo) means made visible as an external manifestation to senses. Phaneros stresses what is visible to sight.Conspicuous, apparent, (openly) manifest, obvious, visible, evident, plain, clear, easily seen, open to sight. What is open and public (Mk 4:22). Secret (2927) kruptos from krupto = keep secret; English ~ cryptic, etc) means concealed, secret, hidden either to protect it or for self-serving purposes. Krupto describes something that is unknown because it is being kept secret or hidden. Liddell-Scott give an example of a secular use of kruptos -- "a trench covered and concealed by planks and earth". Kruptos conveys the idea of privately in Jn 7:4, 10, 18:20. Warren
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MacArthur adds that manthano "refers to teaching, learning, instructing, and discipling. Paul is referring here to his personal instruction and discipling of the Philippians." The only other use in John is John 6:45. John MacArthur has an excellent summary of Jesus' astonishing teaching: "The most startling assertion Jesus made was His claim to be God (cf. chap. 15 of this volume). But He made many other statements that shocked those who heard Him. For example, He claimed —to have come down from heaven (John 3:13; 6:38, 62; 8:23) —to have been sent into the world by the Father (Matt. 10:40; Mark 9:37; Luke 10:16; John 3:17; 4:34; 5:23-24, 30, 36-38; 6:29, 39, 44, 46, 57; 7:16, 18, 28-29, 33; 8:16, 18, 26, 29, 42; 9:4; 10:36; 11:42; 12:44-45, 49; 13:20; 14:24; 15:21; 16:5; 17:3, 8, 18, 21, 23, 25; 20:21) —to be the Savior of the world (Mt 20:28; Luke 9:56; 19:10; Jn 3:17; 12:47; cf. Jn 1:29; 4:42; Mt 1:21; 1 John 4:14) —to be the determiner of people's eternal destinies (Matt. 16:27; 25:31-46; John 5:22, 27, 30; cf. Luke 12:8-9; John 8:24) —to be the source of eternal life (Mark 10:29-30; John 3:16; 4:14; 5:39-40; 6:27, 40, 47, 54; 10:28; 11:25; 14:6; 17:2) —to be the only way to God (John 14:6; cf. Acts 4:12) —to have the right to be honored on an equal basis with the Father (John 5:23; cf. Matt. 21:15-16) —to be one with the Father (John 10:30; cf. Jn 1:1; 12:45; 14:9; 17:21) —to have the power to raise the dead (John 5:28-29; 6:39-40, 44, 54) and even rise from the dead Himself (Matt. 16:21; 17:9, 22-23; 20:17-19; 26:32; 27:63; Luke 24:6-7; John 2:19-22) —to be the One to whom the Old Testament Scriptures pointed (John 5:39, 46; cf. Matt. 5:17; Luke 24:27, 44) —to be the supreme judge who will one day return in glory (Matt. 16:27; 24:30; cf. Acts 1:11; 2 Thess. 1:7) —to be without sin (John 8:46; cf. 2 Cor. 5:21; Heb. 4:15; 1 Peter 2:22) —to have all authority in heaven and on earth (Matt. 11:27; 28:18; John 17:2; cf. John 3:35; 13:3; 1 Cor. 15:27; Heb. 1:2) —to have the authority to forgive sins (Matt. 9:6) —to have authority over the Sabbath (Matt. 12:8) —to have the authority to answer prayer (John 14:13-14) —to have the authority to authorize prayer in His name (John 15:16; 16:23-24, 26) —o be greater than the temple (Matt. 12:6), Jonah (Jn 12:41), Solomon (Jn 12:42), Jacob (John 4:12-14), and Abraham (Jn 8:51-58) —to be the Bread of Life, the only source of spiritual sustenance (John 6:33, 35, 48, 51) —to be the Light of the World (John 3:19; 8:12; 9:5; 12:35-36, 46; cf. Jn 1:4-5, 7-9) —to be the resurrection and the life (John 11:25) —to be the Messiah (Matt. 16:20; 26:63-64; John 4:25-26; cf. Jn 1:41) —to be the Son of God (Matt. 11:27; 27:43; Luke 22:70; John 3:18; 5:19-20, 25-26; 6:40; 10:36; 11:4; 19:7) who would be seated at the right hand of God in glory (Matt. 22:44; 26:64; Luke 22:69; cf. Acts 2:33-34; 5:31; 7:55-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Peter 3:22) (Source - see John Commentary) John 7:16 So Jesus answered them and said, "My teaching is not Mine, but His who sent Me. Ryle's paraphrase -“My doctrine is not mine only. The teaching that I am proclaiming is not a thing of my own private invention, and the product of my own isolated mind. It is the doctrine of my Father who Sent me. It deserves attention because it is His message. He that despiseth it, despiseth not only me, but Him whose messenger I am.” (John 7 Commentary) BGT John 7:16 ἀπεκρίθη οὖν αὐτοῖς [ὁ] Ἰησοῦς καὶ εἶπεν· ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ ἀλλὰ τοῦ πέμψαντός με· KJV John 7:16 Jesus answered them, and said, My doctrine is not mine, but his that sent me. NET John 7:16 So Jesus replied, "My teaching is not from me, but from the one who sent me. CSB John 7:16 Jesus answered them, "My teaching isn't Mine but is from the One who sent Me. ESV John 7:16 So Jesus answered them, "My teaching is not mine, but his who sent me. NIV John 7:16 Jesus answered, "My teaching is not my own. It comes from him who sent me. NLT John 7:16 So Jesus told them, "My message is not my own; it comes from God who sent me. NRS John 7:16 Then Jesus answered them, "My teaching is not mine but his who sent me. NJB John 7:16 Jesus answered them: 'My teaching is not from myself: it comes from the one who sent me; NAB John 7:16 Jesus answered them and said, "My teaching is not my own but is from the one who sent me. YLT John 7:16 Jesus answered them and said, 'My teaching is not mine, but His who sent me; GWN John 7:16 Jesus responded to them, "What I teach doesn't come from me but from the one who sent me. BBE John 7:16 Jesus gave them this answer: It is not my teaching, but his who sent me. RSV John 7:16 So Jesus answered them, "My teaching is not mine, but his who sent me; NKJ John 7:16 Jesus answered them and said, "My doctrine is not Mine, but His who sent Me. ASV John 7:16 Jesus therefore answered them and said, My teaching is not mine, but his that sent me. MIT John 7:16 Jesus responded to them, "My teaching is not mine, but it belongs to the one who commissioned me. My: John 3:11,31 8:28 12:49,50 14:10,24 17:8,14 Rev 1:1 but: John 5:23,24,30 6:38-40,44 John 7 Resources - Multiple Sermons and Commentaries Related Passages: John 3:34 “For He whom God has sent speaks the words of God; for He gives the Spirit without measure. John 5:17 But He answered them, “My Father is working until now, and I Myself am working.” John 5:30 “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me. John 6:38 “For I have come down from heaven, not to do My own will, but the will of Him who sent Me. John 8:26 “I have many things to speak and to judge concerning you, but He who sent Me is true; and the things which I heard from Him, these I speak to the world.” John 8:28 So Jesus said, “When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me. John 12:49 “For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak. John 8:38 “I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father.” JESUS' "CREDENTIALS" ARE OTHER WORLDLY! So - Term of conclusion. Either Jesus heard them speaking amongst themselves or He read their minds regarding their questioning of His credentials. Since His content was peerless, they were forced to critique His credentials.
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MacArthur concludes "In the context, Jesus was urging His hearers to abandon their misconceptions regarding Him and judge His claims with righteous judgment. Those who do so will find Him to be exactly who He claimed to be, just as He promised they would (John 7:17). (See John Commentary)
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MacArthur adds that the Jews "refused to allow the Law to do its intended work of convicting them and humbling them and driving them to repentance and faith in Jesus. He was the end of the Law (Rom. 10:4). But they were so far from understanding the Law’s purpose that they rejected the only One who could deliver them from the Law’s condemnation and sought to kill Him." (See John Commentary) And yet none of you carries out (poieo) the Law? - NLT = "Moses gave you the law, but none of you obeys it!" None is oudeis signifying absolutely none of you! Jesus question is a frontal attack on the Jews. Carries out (poieo) is in the present tense indicating that they failed to do this as their habitual practice. The Jews claimed to be disciples of Moses and possessors of the Law, but they failed to continually practice the Law. The Pharisees prided themselves on keeping the ridiculous rules they had added to the Law of Moses. Jesus' accusation that they did not habitually keep the Law of Moses would have been a dagger in their hearts! One can imagine their heart rate accelerating and their blood pressure rising (I am a physician)! Why do you seek (zeteo) to kill (apokteino) Me - NLT = "In fact, you are trying to kill me." Jesus now proceeds to give them proof of the fact that they did not carry out the Law. Exodus 20:13 specifically says "You shall not murder!" Jesus knows that they want to kill Him (Jn 5:18, Jn 7:1) and He knows why they want to kill Him. Recall in John 7:17 Jesus referred to anyone who was willing to do God's will would understand Jesus' teaching. But here we see they seek to commit murder, so it is clear they were not willing to do God's will. In other words they had not submitted to God's will in the Law of Moses in regard to "You shall not murder!". So we are not surprised that they failed to understand Jesus' teaching! In John 8:40+ Jesus declared to the Jews who "believed" in Him (Jn 8:30) "But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do."
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MacArthur - They prided themselves on being disciples of Moses (Jn 9:28; cf. Jn 5:45; Mt 23:2), yet their treatment of Jesus was an outrage before the God who gave the Law and sent His Son to deliver them from its curse (cf. Mt 23:2-4; Ro 2:23-24). Specifically, they were seeking to murder the Lord, proving themselves to be blasphemous and unworthy descendants not only of Moses, but also of Abraham (Jn 8:40). They were blind to the truth of their own Scriptures, as Jesus indicated on several occasions (cf. Jn 5:39; Lk 16:29; 24:27). (See John Commentary) A T
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MacArthur points out that in contrast to the ignorance of the people "All the leaders knew Messiah comes from Bethlehem. The records show Jesus had come from Bethlehem. All the leaders knew He would come in the Davidic line. The record of the temple showed that Jesus was born to two Davidic families. They conveniently didn’t want to help the people with their dilemma. People never seem to lack support for their desired beliefs, do they? They can always justify their rejections. So there they are in this confusion. The leaders aren’t about to help them. The leaders aren’t going to tell the people what the leaders told Herod, that He would come from Bethlehem....They’re not going to say, “And this man, Jesus, was born in Bethlehem, and we checked His genealogy, and it’s Davidic.” Charles Swindoll - Apparently, another tradition in Jewish theology (which is still common today) interpreted “suddenly” in Malachi 3:1+ (ED: "the Lord, whom you seek, will suddenly come to His temple") to mean the Messiah would appear mysteriously and perhaps magically (cf. John 6:41-42+). Their complaint is ironic in view of John 9:29+, where they complain, “We do not know where he is from.” (See Insights on John) William
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MacArthur says "There will come a time when He will be shutting you out of heaven forever. Confusion is not the place to be. The confused crowd, vacillating, trying to figure it out, is in the same situation exactly as the hateful vicious rejecting rulers." And I have not come of Myself but He Who sent Me is true (alethinos) - Jesus is saying God the Father sent Him and He is true (genuine, authentic, the real nature corresponding to the name) just as John affirms elsewhere (Jn 3:33, Jn 8:26, 1Jn 5:20). God is the ultimate reality! Jn 7:18 He had said "He (GOD) is true, and there is no unrighteousness in Him." F F Bruce - “The language is simple and unambiguous; the claim is august. Jesus asserts afresh his unique relation to the Father, and his hearers cannot miss the implication of his words.” (Borrow The Gospel of John) Warren
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MacArthur - Jesus always operated according to God’s sovereign timetable. Nothing, including impulsive mob violence, could precipitate His death before the appointed hour. As always, redemptive history at that moment was perfectly on schedule; God’s sovereign purpose would not be thwarted (cf. Job 23:13; Ps. 33:10–11; Prov. 19:21; 21:30; Isa. 14:24, 27; 46:10; Eph. 1:11). The sovereign timing of Christ’s death—that it would take place at the exact hour chosen by God—is a repeated theme in this gospel. In 8:20, as in this passage, His enemies were prevented from seizing Him “because His hour had not yet come.” As the time for His death drew near, Jesus told His disciples, “The hour has come for the Son of Man to be glorified” (12:23; cf. 13:1) and prayed, “Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour” (12:27; cf. 17:1). Jesus Christ would die at the appointed time (cf. 1 Cor. 5:7) and in the appointed manner (as laid out in the Old Testament [Matt. 26:24; Luke 24:25–26]), not during the Feast of Tabernacles at the hands of an unruly mob. (See John Commentary)
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MacArthur - They were familiar with Old Testament prophecy, which foretold that the Messiah would perform miracles (e.g., Isa. 29:18; 35:5–6; cf. Matt. 11:2–5); and they could not imagine that the Christ (Messiah) would perform more signs than those that Jesus had performed (John 2:23; 3:2; 6:2). (See John Commentary) D A Carson - Faith based on signs is not strongly encouraged (2:11, 23; 4:48; etc.), though it is better than nothing (10:38). There is no hint, however, that these people developed any deep understanding of the significance of the signs, thereby grasping who Jesus really was. Popular messianism did not, apparently, commonly associate Messiah with miracles, but if this crowd brought together in their minds the Messiah and the eschatological prophet (who was expected to perform miracles (cf. Meeks, pp. 162ff.), the genesis of their question is adequately explained (and is a more plausible suggestion than that this is an anachronistic Christian formulation. (Borrow The Gospel according to John) Robert Mounce - Whether or not their confidence in him constituted a saving faith we really do not know. If those here who were said to believe are the same as the Jews mentioned in Jn 8:31, there is the possibility that they became disciples of Jesus, though the narrative that follows puts a large question mark over that possibility....While faith based on signs is not encouraged (Jn 2:23–24), it is not to be ignored (Jn 10:38)....(REGARDING SIGNS) Jesus’ answer to the emissaries from John the Baptist, who came asking whether he was the Coming One or whether they should expect another. Jesus sent them back to John with the message that “the blind receive sight, the lame walk” (Mt 11:5). His miracles were compelling evidence that he was in fact the Coming One! Leon
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MacArthur - This section strikingly illustrates the nation’s division over Jesus. While some were prone to hail Him as the Messiah and would do so at the start of Passion Week (Luke 19:37–39), others sought desperately to silence Him. And the leaders, who should have been the first to recognize His authenticity, led the effort to have Him eliminated. (See John Commentary) Pharisees (5330) pharisaios is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28-note), signifying to separate, owing to a different manner of life from that of the general public. The Pharisees belonged to the Sanhedrin, not as a party, but as members of a group of men who knew the Scriptures. Josephus points to the Pharisees’ influence among the people (Josephus Antiquities 13.10.5; Josephus Antiquities 18.1.4) After the resettling of the Jewish people in Judea on their return from the Babylonian captivity, there were two religious groups among them. One party contented themselves with following only what was written in the Law of Moses. These were called Zadikim, the righteous. The other group added the constitutions and traditions of the elders, as well as other rigorous observances, to the Law and voluntarily complied with them. They were called Chasidim or the pious. From the Zadikim the sects of the Sadducees and Karaites were derived. From the Chasidim were derived the Pharisees and the Essenes. In I Mac2:42, among the persons who joined Mattathias against Antiochus IV (Epiphanes), about 167 b.c., are named the Asideans (Asidaíoi), who are described as voluntarily devoted to the law. The Asideans are mentioned also in I Mac 7:13; II Mac14:6. In the time of our Lord, the Pharisees were the separatists of their day, as well as the principal sect among the Jews. The Pharisees considered themselves much holier than the common people (Lu 18:11, 12). They wore special garments to distinguish themselves from others. PRINCIPLE TENETS OF PHARISEES: In opposition to those of the Sadducees, and the former group maintained the existence of angels and spirits and the doctrine of the resurrection (Acts 23:8), which the latter party denied (Mt 22:23; Mk 12:18; Lu 20:27). The Pharisees made everything dependent upon God and fate (Josephus, The Jewish Wars, ii.8.14). However, they did not deny the role of the human will in affecting events (Josephus Antiquities 18.1.3). ZEAL FOR TRADITION: The Pharisees distinguished themselves with their zeal for the traditions of the elders, which they taught was derived from the same fountain as the written Word itself, claiming both to have been delivered to Moses on Mount Sinai (Mt 15:1-6; Mk 7:3-5). See also parádosis (3862), tradition, and éntalma (1778), a religious precept versus entole (1785), commandment. (See more detailed notes from William Barclay) Muttering (1111) gogguzo means to murmur, mutter, make complaining remarks or noises under one's breath. In 1 Co 10:10 it is used with idea of complaint (cf Nu 11:1). Gogguzo is an onomatopoeic word derived from the sound made when murmuring or muttering in a low and indistinct voice with the idea of complaint. In short this word gives us a vivid picture to help us imagine this scene of religious hypocrites making audible expressions of their dissatisfaction with Jesus and His acceptance of a despised tax collector even to the point of willingness to fellowship over a meal with him! Philosophers also warned against grumbling, noting that one ought to accept whatever the gods and Fate would send. Webster's English Dictionary has this note on grumble - to complain in a low harsh voice and often in a surly manner <workers grumbling about the low wages. Synonyms include croak, grouch, grouse, grunt, murmur, mutter, scold; compare complain, bellyache, crab, fuss, gripe, holler, squawk, whine; groan, moan; complain, kick. Chief priests (749) archiereus from arche = first in a series, the leader or ruler, idea of rank or degree + hiereus = priest - hieros is that which is determined, filled or consecrated by divine power) refers to the priest that was chief over all the other priests in Israel. Almost all of the chief priests would have been Sadducees (Acts 5:17; Josephus Antiquities 20.9.1). This office was established by God through Moses instructions in the Pentateuch. In the plural archiereus refers to all the ruling priests, the members of the high-priestly families as a group, the upper echelons of the priestly class, especially those who served on the Sanhedrin, the Jewish high court (Lk 9:22+, Mk 8:31+). In the singular archiereus refers to the acting high priest (Lk 3:2+, Mk 14:47, 53, 54, 60, 61, 63, 66+), who by Jesus' day was more of a role obtained by political connections than priestly lineage. Archiereus in John - Jn. 7:32; Jn. 7:45; Jn. 11:47; Jn. 11:49; Jn. 11:51; Jn. 11:57; Jn. 12:10; Jn. 18:3; Jn. 18:10; Jn. 18:13; Jn. 18:15; Jn. 18:16; Jn. 18:19; Jn. 18:22; Jn. 18:24; Jn. 18:26; Jn. 18:35; Jn. 19:6; Jn. 19:15; Jn. 19:21 Officers (attendant, helper, minister, servants)(5257) huperetes from hupo = under, beneath + eretes = a rower) is literally and under oarsman and then a subordinate, a servant, an attendant (Lk 4:20), one who is in the service of another or an assistant in general. Huperetes describes a a helper who willingly submits himself to carrying out the will of the one over him. In John 7:32, 45, 46 it is used of the Temple "police" or guards. The primary responsibility of the temple guards, who were drawn from the Levites, was to maintain order in the temple, thus functioning like a police force. The Romans granted the Jews a significant of autonomy in managing their own affairs, so the Sanhedrin was able to deploy the temple guards. Because most ancient temples had wealth and often treasuries that functioned as banks, they typically also had watchmen and guards. The subordinate official who waits to accomplish the commands of his superior. In Classic Greek huperetes was a common sailor, distinguished from a naútes (3492), a seaman, sailor. These were the men down in the ship's, doing one thing -- rowing and with their eyes on one man, the man standing at the front of the hull, shouting "Row,Row, Row."! Why? Because if anyone gets out of synch, the whole boat is thrown off course! What a picture -- There are no big "I's" or little "u's" in the ministry! Servants of Who? Of Christ! A God-called preacher marches to the beat of a different drummer and if he doesn't he's not worth being in the pulpit. Servants of the word describes these men as focused on the word, listening and acting according to the word. "They not only had personal knowledge of the facts but also practical experience of the facts." (Plummer). The word was also used of medical assistants or attendants Vincent on huperetes used most commonly with the meaning of officer (Mt 5:25, etc) - Denoting a subordinate official, as a herald or an orderly, and in this sense applied to Mark as the “minister” or attendant of Paul and Barnabas (Acts 13:5). It furnishes an interesting instance of the expansion of a word from a limited and special meaning into a more general one; and also of the influence of the Gospel in lifting words into higher and purer associations. Formed with the verb eresso, to row, it originally signified a rower, as distinguished from a soldier, in a war-galley. This word for a galley-slave comes at last, in the hands of Luke and Paul, to stand for the noblest of all offices, that of a minister of the Lord Jesus (Luke 1:2; Acts 26:16; 1 Cor. 4:1). Huperetes - Matt. 5:25; Matt. 26:58; Mk. 14:54; Mk. 14:65; Lk. 1:2; Lk. 4:20; Jn. 7:32; Jn. 7:45; Jn. 7:46; Jn. 18:3; Jn. 18:12; Jn. 18:18; Jn. 18:22; Jn. 18:36; Jn. 19:6; Acts 5:22; Acts 5:26; Acts 13:5; Acts 26:16; 1 Co. 4:1 James Smith - THE PROHIBITED AND THE INVITED - John 7:32–39 “God, being so great, great gifts most willingly imparts; But we continue poor that have such narrow hearts.” —Trench. At this great temple feast Jesus twice cried. The first was the cry of rebuke (v. 28), the second was the cry of pity and compassion (v. 37). To them, as to many now, Jesus Christ was a great mystery. They knew Him, yet they knew Him not. They could not reconcile the “carpenter’s son” with the Son of God. But, nevertheless, Jesus fearlessly declares His unique relationship to the Father, and the purpose of His coming into the world (v. 29). It was to those “officers” sent by the Pharisees and chief priests to take Him, that this hard, searching statement was made, which we might call— I. The Prohibition. “Ye shall seek Me, and shall not find Me, and where I am ye cannot come” (v. 34). He did not say here, “Where I go, ye cannot come,” but “Where I am ye cannot come.” This could not refer to His bodily presence, for they were now standing together within the precincts of the temple, but to His moral and spiritual attitude toward the Father. Two questions arise here: (1) Where was Jesus that they could not come; and (2) How could they not come where He was. 1. WHERE THEY COULD NOT COME. “Where I am ye cannot come.” Then where was He? He was living in the presence of God. He was filled with the love of God. He was rejoicing in the will of God. He was guided by the Spirit of God. He was kept by the power of God. In Spirit this was where He was, and this is where they could not come. 2. WHY THEY COULD NOT COME. Because of their ignorance. They knew not the Father (v. 28). Because of their pride. They were self-satisfied. Because of their unbelief. They believed not Him as the true witness from God. So that, in their present condition of mind and heart it was morally impossible for them to come where He was. The lesson for us is very obvious, for the principle at work here is eternal and unchangeable. We cannot come to where Christ is, without possessing the Christ-like nature. Into His holiness, peace, and power, we cannot come, unless we forsake our own thoughts and ways, and yield ourselves entirely in obedience to His Word and will. “Where I am ye cannot come,” unless ye come the way that I came, by being “born of God” and baptised of the Holy Spirit. II. The Invitation. “If any man thirst let him come unto Me” (v. 37). In your pride and unbelief “ye cannot come,” but if you are thirsting for a deeper, truer, holier life, then here is your great opportunity. “Come unto Me and drink.” “To drink of His truth and Spirit is to come where He is. The self-satisfied cannot come, the thirsty may. 1. THE INVITED. It is the thirsty who are invited to drink. The invitation is to Himself: “Come unto Me.” It is not, “Come to the temple, or to the Church, or to any particular form of worship.” Apart from Him, every other source is polluted, every other cistern broken. It is not the gifts of Christ thirsty souls need, so much as Christ Himself. To drink of Him is to receive of His fullness, which alone can quench and satisfy the thirst of a soul after righteousness and God. A thirst for the living God is capacity for Him. Jesus Christ is the only One who ever could honestly challenge the thirsty souls of men to prove Him as all-sufficient to meet their every need. 2. THE PROMISE. “He who believes in Me, from within him, as the Scriptures has said, rivers of living water shall flow” (v. 37, Weymouth’s translation). When we have come into this place of fullness of blessing, then we have come to “where He is.” When we believe on Him, as He believed on His Father, then from within us, as from within Him, there will flow rivers of living water, because the Holy Spirit will have free access into the inner life, and full control of the whole being. As good food received into a healthy stomach will manifest itself in vigorous, useful action by sending fresh rivers of life through the entire system, so will it be when the Spirit of Truth is received by an obedient heart. The fountains of the old life will be dried up, and another fountain opened within, which has its source in the Living God, and whose streams are for the healing and salvation of others. “Ye shall not find Me” (v. 34), said Christ to His fault-finders, for fault-finders shall never find Him in all the true riches of His glorious character. But “he that believeth on Him” shall enter into the blessed fullness of that wondrous life. Whosoever will, let him take the water of life freely (Rev. 22:17). John 7:33 Therefore Jesus said, "For a little while longer I am with you, then I go to Him who sent Me. BGT John 7:33 εἶπεν οὖν ὁ Ἰησοῦς· ἔτι χρόνον μικρὸν μεθ᾽ ὑμῶν εἰμι καὶ ὑπάγω πρὸς τὸν πέμψαντά με. KJV John 7:33 Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. NET John 7:33 Then Jesus said, "I will be with you for only a little while longer, and then I am going to the one who sent me. CSB John 7:33 Then Jesus said, "I am only with you for a short time. Then I'm going to the One who sent Me. ESV John 7:33 Jesus then said, "I will be with you a little longer, and then I am going to him who sent me. NIV John 7:33 Jesus said, "I am with you for only a short time, and then I go to the one who sent me. NLT John 7:33 But Jesus told them, "I will be with you only a little longer. Then I will return to the one who sent me. NRS John 7:33 Jesus then said, "I will be with you a little while longer, and then I am going to him who sent me. NJB John 7:33 Then Jesus said: For a short time I am with you still; then I shall go back to the one who sent me. NAB John 7:33 So Jesus said, "I will be with you only a little while longer, and then I will go to the one who sent me. YLT John 7:33 Jesus, therefore, said to them, 'Yet a little time I am with you, and I go away unto Him who sent me; GWN John 7:33 Jesus said, "I will still be with you for a little while. Then I'll go to the one who sent me. BBE John 7:33 Then Jesus said, I will be with you a little longer and then I go to him who sent me. RSV John 7:33 Jesus then said, "I shall be with you a little longer, and then I go to him who sent me; NKJ John 7:33 Then Jesus said to them, "I shall be with you a little while longer, and then I go to Him who sent Me. ASV John 7:33 Jesus therefore said, Yet a little while am I with you, and I go unto him that sent me. MIT John 7:33 For this reason Jesus said, "For a little while yet will I be with you before I go away to the one who sent me. Therefore: John 12:35,36 Jn 13:1,3,33 Jn 14:19, Jn 16:5,16-22 Jn 17:11,13 Mk 16:19 John 7 Resources - Multiple Sermons and Commentaries Related Passages: John 12:35-36+ So Jesus said to them, “For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes. 36 “While you have the Light, believe in the Light, so that you may become sons of Light.” These things Jesus spoke, and He went away and hid Himself from them. John 13:33+ “Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, ‘Where I am going, you cannot come.’ John 14:19+ “After a little while the world will no longer see Me, but you will see Me; because I live, you will live also. John 16:16+ “A little while, and you will no longer see Me; and again a little while, and you will see Me.” 17 Some of His disciples then said to one another, “What is this thing He is telling us, ‘A little while, and you will not see Me; and again a little while, and you will see Me’; and, ‘because I go to the Father’?” 18 So they were saying, “What is this that He says, ‘A little while’? We do not know what He is talking about.” 19 Jesus knew that they wished to question Him, and He said to them, “Are you deliberating together about this, that I said, ‘A little while, and you will not see Me, and again a little while, and you will see Me’? 20 “Truly, truly, I say to you, that you will weep and lament, but the world will rejoice; you will grieve, but your grief will be turned into joy. 21 “Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world. 22 “Therefore you too have grief now; but I will see you again, and your heart will rejoice, and no one will take your joy away from you. JESUS ALLUDES TO HIS CRUCIFIXION AND ASCENSION Therefore - Jesus knew the evil intent of the hearts of the religious leaders and that they had sent temple police to seize Him to take Him away. This leads Him to make a statement that He will go away, but it would be on His timetable, not theirs. They have no control over His departure in death (Jn 10:17,18+), except to be the providentially placed pawns to carry out the crucifixion. Exactly who Jesus addresses in the following declaration is not certain, but in Jn 7:32 we know the "officers" (temple police) were sent to arrest Him, so they could be part of the audience who heard these words. The audience would also include the Pharisees (from Jn 7:32) and the Jews (presumably of the mixed multitude) as discerned from the context in Jn 7:35 ("The Jews therefore said to one another.") Jesus said, "For a little while longer I am with you, then I go to Him who sent Me - I call this "Divine hide and seek." The sands are running out of the hour glass. Little while (mikros chronos) would be about 6 months. Recall that Feast of Tabernacles is in the Fall (circa October) which means Jesus' final feast, the Passover is about 6 months away. The Cross is looming in the near future. And so He indirectly alludes to His destiny as the Lamb of God (Jn 1:29). In order for Him to return to His Father, He knew He had to die and be resurrected. The statement I go to Him who sent Me likely further incensed the religious leaders (cf Jn 7:29) and they would see this as Him making another allusion to God as His Father. At this point Jesus is not holding back, knowing that His words were like nails in a coffin, which would assure that the Jewish leaders would finally succeed in nailing Him to the Cross! C H Spurgeon That was a blessed way for Christ to describe his return to the heavenly world: “I go unto him that sent me.” Possibly he said this to the very men who were sent to take him. Alexander
João 7
MacArthur - This is the Christ, the promised Messiah himself. The statement is positive and without qualification. These are believers, of course, with faith of varying degrees and quality." (Bolding mine) Interesting comment. (BORROW The Interpretation of St. John's Gospel) J C Ryle makes a statement that at first reading seems to agree with MacArthur. It is somewhat difficult however to discern what Ryle means by "though the most part expected nothing more than a temporal Redeemer." - "These speakers saw in our Lord the Messiah, or Anointed Saviour, Whom all pious Jews were eagerly expecting at this period, and Whose appearing the whole nation were looking for in one way or another, though the most part expected nothing more than a temporal Redeemer. (Ps 45:7; Isaiah 61:1; Dan. 9:25, 26.)" (John 7 Commentary) Bad information in life can be very costly! Bad information in death can be eternally costly! Still others were saying, "Surely the Christ is not going to come from ("out of" - birth, not residence) Galilee, is He - NET = "But still others said, "No, for (gar - explaining why He could not be the Messiah) the Christ doesn't come from Galilee, does he?" This is the third group of Jews who are convinced that Jesus cannot be the Christ at all. Still others refers to those who denied Jesus was the Messiah based on the fact that they thought He was from Galilee (which He was, but they missed His birthplace in Bethlehem. Ignorance is not bliss!). Bad information in life can be very costly! Bad information in death can be eternally costly! This group of Jews must have just assumed that Jesus was born in Nazareth because He grew up there, but it was a false assumption and false assumptions can take a person straight to hell! Can you imagine the tragedy of making a false judgment concerning Jesus that impacts your eternal destiny and you have all of eternity to ponder your mistaken impression! Woe! This third group expresses a conclusion similar to other groups that John had described... John 6:42+ They were saying, “Is not this Jesus, the son of Joseph, whose father and mother we know? (BY IMPLICATION HE IS FROM GALILEE) How does He now say, ‘I have come down out of heaven’?” John 7:27+ “However, we know where this man is from (GALILEE); but whenever the Christ may come, no one knows where He is from.” THOUGHT - Have you made any false assumptions about Jesus the Christ (the Messiah)? While we do not have to comprehend every jot and tittle the Scripture records about Jesus, if we make a false assumption on His full humanity and full deity and His work accomplished on the Cross and validated by His resurrection, than those false assumptions will determine our eternal destiny! You can be wrong about a lot of things in life, but you cannot be wrong about Jesus Christ Who made it clear "I am the (only) Way, and the (only) Truth, and the (only) Life; (absolutely) no one comes to the Father but through Me." (Jn 14:6). Have you thoroughly studied all the facts concerning Jesus? You cannot afford not to! Even more, you can not afford not to believe them and be saved eternally! D A Carson has an interesting note on why some called Jesus Prophet and others called Him Christ - A contemporary Christian reader might find it difficult to imagine how these two confessions could be divided. In the first century, however, many Jews thought of the promised Prophet and of the Messiah as two separate individuals. John 1:19ff. demonstrates further that by ‘the Prophet’ is not meant the one who comes in the spirit and power of Elijah. (Borrow The Gospel according to John) Christ (5547) Christos from chrio = to rub or anoint, consecrate to an office) describes one who has been anointed with oil, one who has been consecrated. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). Christos describes one who has been anointed, symbolizing appointment to a task. It is used here as the title "Anointed One" and is the Greek synonym for the Hebrew mashiach or "Messiah" (Ps 2:2, Da 9:25, 26+) Christos signifies the "Fulfiller of Israelite expectation of a Deliverer" and was used in the Septuagint of the great messianic Ps 2:2 describing the future day when "The kings of the earth take their stand And the rulers take counsel together against the LORD and against His Anointed (Hebrew = Mashiach/masiyah; Lxx = Christos)."Christos is used in the Septuagint describing everyone anointed with the holy oil, especially the priesthood (Lev. 4:5+, Lev 4:16+) and it is also a name applied to those who were acting as redeemers like Cyrus. (See also Messiah - Anointed One) Christos in John - Jn. 1:17; Jn. 1:20; Jn. 1:25; Jn. 1:41; Jn. 3:28; Jn. 4:25; Jn. 4:29; Jn. 7:26; Jn. 7:27; Jn. 7:31; Jn. 7:41; Jn. 7:42; Jn. 9:22; Jn. 10:24; Jn. 11:27; Jn. 12:34; Jn. 17:3; Jn. 20:31 R Kent