João 7
R.C.H. Lenski · Citado em PreceptAustin
João 7
Lenski - John’s remark casts a light on the spiritual slavery in which the Sanhedrin and other Jewish authorities kept the nation. Compare Jn 7:49 and 9:34. Woe to those who did not yield to this domination! (BORROW The Interpretation of St. John's Gospel) F F Bruce - “Whether they approved of disapproved of him, they did not voice their opinions too loudly or too publicly. The authorities did not wish him to be discussed at all, and any one who disregarded their wishes was liable to feel their displeasure.” (Borrow The Gospel of John) Openly (boldness) (3954) parrhesia from pás = all + rhesis = speech, act of speaking) is literally all speech or speaking all things and thereby conveys the idea of freedom to say all. The basic idea in the word is freedom of speech, when the word flowed freely. It is that attitude of openness that stems from freedom and lack of fear ("shaking" fear - godly, reverential fear is always appropriate) means in essence the freedom to say all. Greeks used parrhesia of those with the right to speak openly in the assembly. Speaking with plainness, openness and confidence (Acts 2:29). Speaking publicly or in the open (Jn 7:13, 11:54, 18:20) and then something done in public (Jn 7:26, Col 2:15-note) This freedom or boldness in speech often had the connotation of a boldness amidst opposition or rejection (cf. John 7:13; 1 Thess. 2:2). Parrhesia in John's writings - Jn. 7:4; Jn. 7:13; Jn. 7:26; Jn. 10:24; Jn. 11:14; Jn. 11:54; Jn. 16:25; Jn. 16:29; Jn. 18:20; 1 Jn. 2:28; 1 Jn. 3:21; 1 Jn. 4:17; 1 Jn. 5:14 John 7:14 But when it was now the midst of the feast Jesus went up into the temple, and began to teach. BGT John 7:14 Ἤδη δὲ τῆς ἑορτῆς μεσούσης ἀνέβη Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐδίδασκεν. KJV John 7:14 Now about the midst of the feast Jesus went up into the temple, and taught. NET John 7:14 When the feast was half over, Jesus went up to the temple courts and began to teach. CSB John 7:14 When the festival was already half over, Jesus went up into the temple complex and began to teach. ESV John 7:14 About the middle of the feast Jesus went up into the temple and began teaching. NIV John 7:14 Not until halfway through the Feast did Jesus go up to the temple courts and begin to teach. NLT John 7:14 Then, midway through the festival, Jesus went up to the Temple and began to teach. NRS John 7:14 About the middle of the festival Jesus went up into the temple and began to teach. NJB John 7:14 When the festival was half over, Jesus went to the Temple and began to teach. NAB John 7:14 When the feast was already half over, Jesus went up into the temple area and began to teach. YLT John 7:14 And it being now the middle of the feast, Jesus went up to the temple, and he was teaching, GWN John 7:14 When the festival was half over, Jesus went to the temple courtyard and began to teach. BBE John 7:14 Now in the middle of the feast Jesus went up to the Temple and was teaching. RSV John 7:14 About the middle of the feast Jesus went up into the temple and taught. NKJ John 7:14 Now about the middle of the feast Jesus went up into the temple and taught. ASV John 7:14 But when it was now the midst of the feast Jesus went up into the temple, and taught. MIT John 7:14 Already it was the middle of the feast when Jesus turned up at the temple and began teaching. the midst of the feast John 7:2,37 Nu 29:12,13,17,20,23-40 went up into the temple John 5:14 8:2 18:20 Hag 2:7-9 Mal 3:1 Mt 21:12 Lu 19:47 John 7 Resources - Multiple Sermons and Commentaries Herod's Temple - Click to enlarge JESUS STEPS ON THE STAGE! But when (term of contrast) it was now the midst of the feast Jesus went up into the temple (hieros), and began to teach (didasko) - Note the direction went up which is literally true as the Temple was located on the summit of Mount Moriah (2Chr 3:1). Even though it was not yet time for Jesus to be crucified, it was (always) time for Him to teach (and a great example for all His disciples to imitate!) In the midst of the feast of Tabernacles would probably be on day 4 of the feast, which originally was 7 days but later 8 days, the 8th day serving as “a holy convocation” when the Jews were to cease from work and offer another sacrifice to God (Lev 23:36+). Why Jesus choose this exact day is not clear. Into the Temple is the outer court where it was the habit of the Jews to assemble to here sage rabbis discuss religious subjects. This is the place where our Lord was, when Joseph and Mary found Him, at twelve years of age, “in the temple.” (Lk 2:46+) Recall the brothers wanted miracles, but Jesus knew that the people needed truth not miracles so Began to teach is in the imperfect tense (over and over, again and again) in the temple, which was the place rabbis would teach. Instead of revealing himself through miracles and signs, Jesus reveals himself through his revelatory teaching. THOUGHT - What an example for all of us as His disciples to imitate! Oh, how we need to teach His Word, the whole Word and nothing but His Word. Isaiah 55:11 still holds true "So will My Word be which goes forth from My mouth. It will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it." Our words may fail, but His Word will never fail!" (Joshua 23:14+). Preach the Word whether it is convenient or not! (2Ti 4:2+). D A Carson - The words Not until halfway through the Feast do not express the exact time Jesus went up to Jerusalem, but they eliminate the beginning, when his brothers wanted him to go, and the last day, by which time he was already present (v. 37). (Borrow The Gospel according to John) J Vernon McGee makes an interesting point regarding Jesus' appearance teaching in the Temple - Quite suddenly, He appeared in the temple. This Feast of Tabernacles is in the calendar of God and sets before us the coming of Christ in His return to earth and the events and stages which lead up to that. This feast speaks of the consummation of all things. He will appear suddenly. "...and the Lord, whom ye seek, shall suddenly come to his temple..." (Mal. 3:1+). This will be fulfilled in His return to the earth. Lenski - On the other two occasions when he had appeared in Jerusalem he at once made his presence felt by deeds that acted like a public challenge, cleansing the court of the Temple (Jn 2:13, etc.), and sending a healed man through the streets with his couch on his shoulder on the Sabbath (Jn 5:9, etc.). On neither occasion had he assumed the quiet role of a teaching rabbi. But this is what he now does. The imperfect is here ingressive: “he began to teach.” What followed we are told presently. He found some convenient place, where he sat on the pavement under some porch or balcony.... Among those present, perhaps standing on the fringe of the seated group, were a few of the ruling class. Here was the man they were seeking. But they found him using only the ordinary privilege of a rabbi, teaching a group of interested hearers. We may take it that this group grew rapidly, for presently the crowd utters an exclamation, Jn 7:20. (BORROW The Interpretation of St. John's Gospel)
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Lenski - Their question charges Jesus with incompetency, with utter lack of proper qualifications for being a great religious teacher. The purpose of the rulers is to discredit Jesus before his audience. The force of their question is: “This fellow does not know what he is talking about because he has never studied in any of our Jewish schools.” (BORROW The Interpretation of St. John's Gospel) THOUGHT - There is nothing wrong with being seminary trained. But there is also nothing wrong with being Spirit led and taught. The two are not mutually exclusive. However if one could choose to be only one, better to be Spirit led and taught and join the ranks of men like C H Spurgeon, D L Moody, A W Tozer, et al. There is nothing sadder than a preacher who is not Spirit filled, Word centered proclaimer of Truth. Give me Spirit wrought content over credentials any day!
João 7
Lenski - In Jn 7:19 Jesus addresses only the rulers; now He ignores them—He is done with them. (BORROW The Interpretation of St. John's Gospel) Jesus answered them, "I did (poieo) one deed (ergon), and you all (present tense - continually) marvel (thaumazo) - While Jesus is addressing the whole crowd, He is especially targeting the Jewish leaders. Jesus had performed many deeds, but (from the following context Jn 7:22, 23) the deed that had stirred the hatred of Jewish leaders was his healing of the lame man on the Sabbath day (Jn 5:1-9+). Recall that instead of believing Jesus was the Messiah, the leaders were persecuting Him and "seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God." (ED: TANTAMOUNT TO BLASPHEMY TO THEM) (Jn 5:18) Later John sums up their fatal mental malady writing "though He had performed so many signs before them, yet (TRAGIC TERM OF CONTRAST) they were (ou - absolutely) not believing in Him." (Jn 12:37+) They were guilty of high crimes against God and Jesus Who declared "If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well." (Jn 15:24) D A Carson - That one work (Jn 5:1-11+) evoked astonishment—not the astonishment that leads to praise, but the astonishment that someone would actually tell another to carry his mat on the Sabbath day, openly flouting the accepted norms for Sabbath conduct. (Borrow The Gospel according to John) Rodney Whitacre on marvel - They had been astonished, not in the sense of giving God glory, but in the sense that they were scandalized, some to the point of seeking his death (Jn 5:16–18). This response is unjustified even on the basis of the law, as Jesus now demonstrates in good rabbinic fashion. (Jesus Reveals Himself as a Disciple of God, Not of the Rabbis Jn 7:14-24) John 7:22 "For this reason Moses has given you circumcision (not because it is from Moses, but from the fathers), and on the Sabbath you circumcise a man. BGT John 7:22 διὰ τοῦτο Μωϋσῆς δέδωκεν ὑμῖν τὴν περιτομήν- οὐχ ὅτι ἐκ τοῦ Μωϋσέως ἐστὶν ἀλλ᾽ ἐκ τῶν πατέρων- καὶ ἐν σαββάτῳ περιτέμνετε ἄνθρωπον. KJV John 7:22 Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. NET John 7:22 However, because Moses gave you the practice of circumcision (not that it came from Moses, but from the forefathers), you circumcise a male child on the Sabbath. CSB John 7:22 "Consider this: Moses has given you circumcision-- not that it comes from Moses but from the fathers-- and you circumcise a man on the Sabbath. ESV John 7:22 Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. NIV John 7:22 Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a child on the Sabbath. NLT John 7:22 But you work on the Sabbath, too, when you obey Moses' law of circumcision. (Actually, this tradition of circumcision began with the patriarchs, long before the law of Moses.) NRS John 7:22 Moses gave you circumcision (it is, of course, not from Moses, but from the patriarchs), and you circumcise a man on the sabbath. NJB John 7:22 Moses ordered you to practise circumcision -- not that it began with him, it goes back to the patriarchs -- and you circumcise on the Sabbath. NAB John 7:22 because of it. Moses gave you circumcision-- not that it came from Moses but rather from the patriarchs-- and you circumcise a man on the sabbath. YLT John 7:22 because of this, Moses hath given you the circumcision -- not that it is of Moses, but of the fathers -- and on a sabbath ye circumcise a man; GWN John 7:22 Moses gave you the teaching about circumcision (although it didn't come from Moses but from our ancestors). So you circumcise a male on a day of worship. BBE John 7:22 Moses gave you circumcision -- not that it comes from Moses, but from the fathers -- and even on the Sabbath you give a child circumcision. RSV John 7:22 Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man upon the sabbath. NKJ John 7:22 "Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. ASV John 7:22 Moses hath given you circumcision (not that it is of Moses, but of the fathers); and on the sabbath ye circumcise a man. MIT John 7:22 Look at it this way: Moses gave you circumcision, not that it originated with Moses but with the patriarchs, and on the sabbath you circumcise a human being. circumcision: Ge 17:10-14 Lev 12:3 Ro 4:9-11 Ga 3:17 John 7 Resources - Multiple Sermons and Commentaries For this reason - Term of conclusion (like "therefore" or "so" when it is at the beginning of a sentence). Carson explains the somewhat difficult phrase "for this reason" (dia touto) this way "The most likely explanation is that ‘this’ refers to the work of healing, of the restoration to full health, that Jesus has just referred to, but here considered paradigmatically: it was on account of precisely such thorough renewal that Moses gave the circumcision law. The rest of this verse and all of the next combine to support this interpretation." Moses has given (perfect tense) you circumcision (peritome) (not because it is from Moses, but from the fathers), and on the Sabbath (sabbaton) you circumcise (peritemno) a man NLT = "But you work on the Sabbath, too, when you obey Moses' law of circumcision. (Actually, this tradition of circumcision began with the patriarchs, long before the law of Moses.)" In other words Jesus is pointing out how the Jews had misinterpreted their own Sabbath regulations. He points out their inconsistency - we can circumcise on Sabbath but You cannot heal on Sabbath! The Jews thought it was the Law of Moses that gave them circumcision, but parenthetically Jesus says it actually was not from the Law of Moses, but from the patriarchs, specifically the instruction God gave the patriarch Abraham (Ge 17:10-14+). The Law of Moses (400 years later) formalized circumcision as part of the Mosaic code (Ex 12:44ff) adding an important detail that "on the 8th day the flesh of his foreskin shall be circumcised." (Lev 12:3+-see graph above). In medical school we learned that one should not circumcise before the 8th day because the infant's coagulation factors (prothrombin) were not sufficiently developed and thus fatal hemorrhage could result if it was performed before the 8th day. Jesus reminded His antagonists accusing Him of working on and breaking the Sabbath (Ex 20:10+) that they were hypocrites because they would perform circumcision of an infant if it happened to fall on the Sabbath. Thus even by their own "rules" they were performing labor and thus were themselves breaking the Sabbath! (Gotcha!) Carson adds "The question, then, is which law takes precedence: the command that the child be circumcised on the eighth day, or the prohibition against all regular work on the Sabbath day. Jesus’ words record the conclusion: the Jews regularly circumcised their children on the Sabbath, if the Sabbath was the eighth day (cf. Mishnah Shabbath 18:3; 19:2–3; Nedarim 3:11)." (Borrow The Gospel according to John) John 7:23 "If a man receives circumcision on the Sabbath so that the Law of Moses will not be broken, are you angry with Me because I made an entire man well on the Sabbath? BGT John 7:23 εἰ περιτομὴν λαμβάνει ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωϋσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ; KJV John 7:23 If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day? NET John 7:23 But if a male child is circumcised on the Sabbath so that the law of Moses is not broken, why are you angry with me because I made a man completely well on the Sabbath? CSB John 7:23 If a man receives circumcision on the Sabbath so that the law of Moses won't be broken, are you angry at Me because I made a man entirely well on the Sabbath? ESV John 7:23 If on the Sabbath a man receives circumcision, so that the law of Moses may not be broken, are you angry with me because on the Sabbath I made a man's whole body well? NIV John 7:23 Now if a child can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing the whole man on the Sabbath? NLT John 7:23 For if the correct time for circumcising your son falls on the Sabbath, you go ahead and do it so as not to break the law of Moses. So why should you be angry with me for healing a man on the Sabbath? NRS John 7:23 If a man receives circumcision on the sabbath in order that the law of Moses may not be broken, are you angry with me because I healed a man's whole body on the sabbath? NJB John 7:23 Now if someone can be circumcised on the Sabbath so that the Law of Moses is not broken, why are you angry with me for making someone completely healthy on a Sabbath? NAB John 7:23 If a man can receive circumcision on a sabbath so that the law of Moses may not be broken, are you angry with me because I made a whole person well on a sabbath? YLT John 7:23 if a man doth receive circumcision on a sabbath that the law of Moses may not be broken, are ye wroth with me that I made a man all whole on a sabbath? GWN John 7:23 If you circumcise a male on the day of worship to follow Moses' Teachings, why are you angry with me because I made a man entirely well on the day of worship? BBE John 7:23 If a child is given circumcision on the Sabbath so that the law of Moses may not be broken, why are you angry with me because I made a man completely well on the Sabbath? RSV John 7:23 If on the sabbath a man receives circumcision, so that the law of Moses may not be broken, are you angry with me because on the sabbath I made a man's whole body well? NKJ John 7:23 "If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath? ASV John 7:23 If a man receiveth circumcision on the sabbath, that the law of Moses may not be broken; are ye wroth with me, because I made a man every whit whole on the sabbath? MIT John 7:23 If a person receives circumcision on the sabbath so as not to violate the law of Moses, why are you in consternation over my restoration of an entire man on the sabbath? the Law of Moses will not be broken - Mt 12:5 I made an entire man well on the Sabbath John 5:8,9,14-16 John 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 12:5+ (CONTEXT - Mt 12:3-4 JESUS APPEALS TO THE OT EXAMPLE OF DAVID) “Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? JESUS DRAWS THE NOOSE TIGHTER! If a man receives circumcision (peritome) on the Sabbath (sabbaton) so that (term of purpose) the Law of Moses will not be broken (luo) - If is a first class condition assuming what follows is true. With flawless logic, Jesus has painted the religious hypocritical legalists into a proverbial corner! They could not deny His argument that they too performed "work" on the sacred Sabbath. And notice He does not accuse them of breaking the Sabbath. A T
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Lenski writes "The imperfect ἔλεγον (were saying) is descriptive; they were most likely a little group and were speaking quietly to each other, certainly not so that either the pilgrims or the rulers heard their remarks. (BORROW The Interpretation of St. John's Gospel) Charles Ryrie - John 7:25-30. Christ proclaimed aloud, that they were in error in their thoughts about his origin. He was sent of God, who showed himself true to his promises. This declaration, that they knew not God, with his claim to peculiar knowledge, provoked the hearers; and they sought to take him, but God can tie men's hands, though he does not turn their hearts. (BORROW Ryrie Study Bible) John 7:26 "Look, He is speaking publicly, and they are saying nothing to Him. The rulers do not really know that this is the Christ, do they? BGT John 7:26 καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός; KJV John 7:26 But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? NET John 7:26 Yet here he is, speaking publicly, and they are saying nothing to him. Do the rulers really know that this man is the Christ? CSB John 7:26 Yet, look! He's speaking publicly and they're saying nothing to Him. Can it be true that the authorities know He is the Messiah? ESV John 7:26 And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ? NIV John 7:26 Here he is, speaking publicly, and they are not saying a word to him. Have the authorities really concluded that he is the Christ? NLT John 7:26 But here he is, speaking in public, and they say nothing to him. Could our leaders possibly believe that he is the Messiah? NRS John 7:26 And here he is, speaking openly, but they say nothing to him! Can it be that the authorities really know that this is the Messiah? NJB John 7:26 And here he is, speaking openly, and they have nothing to say to him! Can it be true the authorities have recognised that he is the Christ? NAB John 7:26 And look, he is speaking openly and they say nothing to him. Could the authorities have realized that he is the Messiah? YLT John 7:26 and, lo, he doth speak freely, and they say nothing to him; did the rulers at all know truly that this is truly the Christ? GWN John 7:26 But look at this! He's speaking in public, and no one is saying anything to him! Can it be that the rulers really know that this man is the Messiah? BBE John 7:26 And here he is talking openly and they say nothing to him! Is it possible that the rulers have knowledge that this is truly the Christ? RSV John 7:26 And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ? NKJ John 7:26 "But look! He speaks boldly, and they say nothing to Him. Do the rulers know indeed that this is truly the Christ? ASV John 7:26 And lo, he speaketh openly, and they say nothing unto him. Can it be that the rulers indeed know that this is the Christ? MIT John 7:26 Just look here. He speaks out in the open, and they are not saying anything to him! Perhaps the leaders know for sure that he is the messiah. Could that be? speaking: Ps 40:9,10 71:15,16 Pr 28:1 Isa 42:4 50:7,8 Mt 22:16 Ac 4:13 Eph 6:19,20 Php 1:14 2Ti 1:7,8 Do: John 7:48 9:22 11:47-53 12:42 Lu 7:30 John 7 Resources - Multiple Sermons and Commentaries THE PERPLEXITY OF THE JERUSALEMITES Look is strictly speaking the second-person singular imperative of eidon (see, perceive, look) and conveys the idea of "pay attention." The Jerusalemites are perplexed and thus called to each other in their state of perplexity, "See! Behold!" The source of their confusion was the absence of hostile action by their Jewish leaders. There He was boldly speaking and they were doing nothing! He is speaking publicly, and they are saying nothing to Him - Phillips paraphrase "It’s amazing—he talks quite openly and they haven’t a word to say to him." Speaking publicly (boldly - parrhesia, cf Jn 18:20) is the very thing the Jews themselves did not want to do in Jn 7:13 for fear of the Jewish leaders. But remember that Jesus was continually filled with the Spirit Who gave Him a spirit of boldness (cf Acts 4:31+). THOUGHT- Could this explain why we are so often fearful to speak boldly of our Beloved, because we are not truly filled with His Spirit? Just wondering! They refers to the Jewish rulers who were silent, saying nothing and doing nothing to carry out their desire to kill Him. The Jerusalemites were perplexed as to why the leaders did not arrange His arrest (which they did attempt later in Jn 7:32). John MacArthur uses Jesus' boldness in speaking to summarize a similar pattern in the early church - Like Jesus, the Spirit-filled early church also displayed supernatural boldness. Acts 4:31 records that “when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.” The Sanhedrin was amazed at the bold confidence of Peter and John (Acts 4:13). Immediately after his conversion Paul spoke “boldly in the name of Jesus,” both in Damascus (Acts 9:27) and in Jerusalem (v. 28. Acts 13:46 records that “Paul and Barnabas spoke out boldly and said, ‘It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.’ ” The two missionaries “spent a long time [in Iconium] speaking boldly with reliance upon the Lord” (Acts 14:3. Acts 18:26 notes that Apollos “began to speak out boldly in the synagogue.” When he arrived in Ephesus, Paul “entered the synagogue and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God” (Acts 19:8). Imprisoned in Rome, Paul nevertheless was “preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness [parrēsia], unhindered” (Acts 28:31). He later asked the Ephesians, “Pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak” (Eph. 6:19–20). To the Philippians he expressed that same desire: “[It is] my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death” (Phil. 1:20). In his first letter to them, he reminded the Thessalonians, “After we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition” (1 Thess. 2:2). Not only was Paul bold in person (cf. 2 Cor. 3:12), but also in his letters to the churches (cf. Rom. 15:15; 2 Cor. 10:1.(See John Commentary) A T
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Lenski - No, the rulers have not realized, etc.; “on the contrary,” they could not, for even these citizens know that Jesus cannot possibly be the Christ. Why not? The mighty evidence of his miracles, all the power of his teaching, and the impact of his personality inevitably felt in both, count for nothing with these men of the metropolis, who refuse to be impressed as were the pilgrim crowds, especially those from Galilee. They have their own little criterion for rejecting Jesus’ claims. “Him we know, whence he is; but the Christ, when he comes, no one will know whence he is.” This Jewish notion about the expected Messiah, with which in the minds of these wiseacres Jesus does not accord, they imagine keeps them from being deceived by Jesus. (BORROW The Interpretation of St. John's Gospel) J C
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Lenski - With a loud voice, showing how deeply he was affected, Jesus cried out. What moves him is not the argument of these citizens but the superficiality and shallowness which satisfies them for disposing of his person and his office....The fact that Jesus grew up in Nazareth in the home of Joseph and Mary reveals nothing about his true origin and mission, and the assumption of the citizens that it reveals everything only demonstrates their foolish ignorance. (BORROW The Interpretation of St. John's Gospel) Teaching (didasko Present tense - continually) and saying, "You both know (eido) me and know (eido) where I am from - MIT = "You know me—do you?—and you know my origin?" Yes, they knew Jesus was from Nazareth and they thought that was enough to pass judgment that He could not be the Messiah. Jesus makes a declaration, the clear implication of which is that God had sent Him (cf. Jn 3:17, 34; 5:36, 38; 6:29; 7:29; 8:42; 10:36; 11:42; 17:3, 18, 21, 23, 25; 20:21). Jesus uses the verb for know (eido) that means absolute, beyond a shadow of a doubt knowledge. But how should we interpret His words. The question we can ask is since the verb eido means to know Him beyond a shadow of a doubt is this actually true of His audience? Absolutely not! (see below - Jn 8:19, 54-55) Therefore Jesus is speaking with irony, an expression by using language that normally signifies the opposite! Recall they had just said "we know where this man is from." (Jn 7:27). Jesus is saying in effect that they did not have a clue! He is saying not only did they not know Him, but they did not truly know where He was from (they thought He was from Nazareth)! In the next chapter Jesus makes it clear that His statement here is ironic John recording... John 8:19; So they were saying to Him, “Where is Your Father?” Jesus answered, “You know neither Me nor My Father; if you knew Me, you would know My Father also.” John 8:54-55 Jesus answered, “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, ‘He is our God’; and you have not come to know Him, but I know Him; and if I say that I do not know Him, I will be a liar like you, but I do know Him and keep His word. Kenneth Gangel on know Me - In effect, Jesus' response to their confusion was three simple statements: (1) You know me in terms of my physical presence on earth; (2) but I really came from the Father and you do not know that because you do not know him; and (3) nevertheless, I know him because he sent me to earth. (See Holman New Testament Commentary - scroll up/down for more text) Leon Morris on you both know Me - “He agrees that they know Him and that they know where he came from, but this is almost certainly ironical: ‘So you know me and my origin!'” (Borrow The Gospel according to John) NET Note on You both know me and know where I am from - Jesus' response while teaching in the temple is difficult - it appears to concede too much understanding to his opponents. It is best to take the words as irony: "So you know me and know where I am from, do you?" On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that He has not come on His own initiative (cf. John 5:37), but at the bidding of the Father Who sent Him. THOUGHT- There are many (in fact probably the majority) in America (and many other civilized countries) in which the man or woman on the street would say "I know about Jesus." The truth is that most who say this do not have a clue. This is a frightening thought, for they will one day be among the "MANY" (not few!), who claim to know Jesus as Lord, but will be shocked when He says to them "I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS." (Mt 7:21-23+) There will be no second chance! Many know about Him but sadly do not truly know Him and thus He will not know them in the judgment! Let me plead with you, don't play around with a "little knowledge" about Jesus, thinking you have a "fire insurance policy" which He has signed! As Paul charged the Philippian jailor "Believe in the LORD Jesus Christ and you will be saved" (Acts 16:31+). Don't put this divine, once in a lifetime transaction off. If the Father is drawing you (Jn 6:44+) and the Spirit is convicting you (Jn 16:8), confess Jesus as Lord and believe in your heart that God raised Him from the dead while you still have breath in your lungs to do so! (Ro 10:9-10+). As John
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Lenski on true - His Sender, he testifies, is not a phantasy of his mind, a being whom he has invented, but One who is actual and real. (BORROW The Interpretation of St. John's Gospel) Colin Kruse on true - The word ‘true’ (alēthinos) is used in two ways in the Fourth Gospel: (1) meaning true in the sense of correct or reliable (4:37; 8:16; 19:35); and (2) meaning genuine as in references to the true light (1:9), true worshippers (4:23), true bread (6:32), true vine (15:1) and the true God (17:3). It is in this second sense that Jesus says the one who sent him ‘is true’. He had been sent by ‘the true God’, or as 17:3 has it, ‘the only true God’. (Borrow The Gospel According to John : An Introduction and Commentary) D A Carson - Jesus is not saying that God, the one who sent him, is ‘true’, i.e. ‘faithful’, but that he is ‘real’. Jesus’ point is not that God exists (none of his interlocutors would have doubted it) but that God, as the one who sent him, is real—or, in modern idiom, he really is the one who sent Jesus, regardless of what the Jerusalemites might think of Jesus’ origins. (Borrow The Gospel according to John) Ryle paraphrases it "And yet ye do not really and thoroughly know me; for I am not come of myself, independent of God the Father, and without commission, but sent by the Father into the world. And He that sent me has proved Himself true to His promises by sending me, and is indeed a real true Person, the true and faithful God of Israel, whom ye, with all your profession, do not know.” Here, as elsewhere, our Lord’s expression, “not come of myself,” points directly to that intimate union between Himself and God the Father, which is so constantly referred to in the Gospel of John. Here too, as elsewhere, our Lord charges on the unbelieving Jews ignorance of the God whom they professed to serve, and for whose honour they professed to be jealous. With all their boasted zeal for true religion and the true God, they did not really know God. (John 7 Commentary) Whom you (ouk = absolutely) do not know (eido) - Imagine the ears of the orthodox Jews hearing these sobering words! Spiritual truth must be spiritually revealed (by the Spirit) and they had closed their hearts and were thinking like natural men (1Cor 2:14+). Jesus is saying they absolutely, unequivocally do not know God, a statement He would repeat multiple times in the following chapters (cf Jn 5:42; 8:19, 27, 54–55; Jn 16:3). This would surely have made the religious leader's blood pressure rise as He intimates that they do not know the One they claim to know! He will elaborate on why they do not know God in John 8:43-44 explaining that they can't understand His word because their father is the devil. God is true, the devil is a liar. They cannot know the truth because they are in the kingdom of lies. L
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Lenski on you - We must note the emphatic pronoun ὑμεῖς, “you,” such as you are. These citizens boast of their knowledge: “him we know whence he is.” This supposed knowledge Jesus first calls in question: “Me you know?! and you know whence I am?!” meaning: You do not know me, nor do you know whence I am! Then Jesus denies this supposed knowledge: this Sender, who is real, “whom you (being what you are) do not know.” In spite of the Scriptures which these citizens had they do not know God (5:38), proof of which is the fact that, when God sent them his own Son, they failed to recognize that Son and the fact that God had sent him. They know a couple of minor and external things about Jesus, his home town and his family; with this shallow knowledge they could never know either his person or his mission. To know these they would have to know God, as God actually had revealed himself—and him they do not know. (BORROW The Interpretation of St. John's Gospel) John
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Lenski comments on their faith - we cannot conclude from the fact that Jesus only taught on this visit to Jerusalem and wrought no miracles that the faith of these pilgrims was the result of his words. We are compelled to connect the character of the faith of these people with the confession they make, and this shows that their faith as yet rested only on the signs and had not yet embraced the teaching of Jesus. It resembled the faith of those mentioned in Jn 2:23; and again in Jn 4:45; and was inferior to the faith of those mentioned in Jn 4:41. (BORROW The Interpretation of St. John's Gospel) Merrill Tenney - The response of many was belief, though it was hesitant. They did not affirm that he was the Messiah but cautiously suggested that the Messiah would perform no more miracles than Jesus did. Consequently they tended to believe that he might be the promised leader they anticipated. An incidental implication of this statement is that Jesus had been performing miracles during his ministry in Jerusalem. No particulars are given, however.
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Lenski points out why the crowd was muttering - For fear of the rulers no open demonstration was made in favor of Jesus, proclaiming him as “the Christ”; the pilgrims contented themselves with quiet talk. (BORROW The Interpretation of St. John's Gospel) William
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Lenski - “You shall seek me” cannot refer to a hostile seeking, for Jesus will be exalted at his Father’s right hand. It cannot refer to a seeking for help to alleviate the calamities that will descend upon the nation, for Jesus nowhere intimates that he is a political or a military deliverer. A repentant seeking is also excluded, for Jesus adds, “and you shall not find me,” and elucidates this in Jn 8:21, “You shall seek me and shall die in your sins.” This is the seeking of despair which always comes too late..... This terrible seeking comes when the day of grace is past. “Today if ye will hear his voice, harden not your hearts as in the provocation,” (Heb. 3:15). (BORROW The Interpretation of St. John's Gospel) Compare Jesus' words a short time later with a sobering warning.... Then He said again to them, “I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come.” 22 So the Jews were saying, “Surely He will not kill Himself, will He, since He says, ‘Where I am going, you cannot come’?” 23 And He was saying to them, “You are from below, I am from above; you are of this world, I am not of this world. 24 “Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins.” (John 8:21-24+) Bruce Barton writes "Even after Jesus (the true Messiah) left, the Jews would continue to seek for the coming of the Messiah but would never find him—because he had already come!" Seeking salvation when it is too late.... No doubt true repentance is never too late; but late repentance is seldom true THOUGHT- There is a great Bible truth taught here, as elsewhere, which is far too much overlooked by many,—I mean the possibility of men seeking salvation when it is too late, and crying for pardon and heaven when the door is shut forever. Men may find out their folly and be filled with remorse for their sins, and yet feel that they cannot repent. No doubt true repentance is never too late; but late repentance is seldom true. Pharaoh, King Saul, and Judas Iscariot, could all say, “I have sinned.” Hell itself is truth known too late. God is unspeakably merciful, no doubt. But there is a limit even to God’s mercy. He can be angry, and may be provoked to leave men alone. People should often study Prov. 1:24–31; Job 27:9; Isai. 1:15; Jer. 11:11; 14:12; Ezek. 8:18; Hosea 5:6; Micah 3:4; Zech. 7:13; Matt. 25:11, 12. (J C Ryle John 7 Commentary) And where I am (eimi ego) - He is speaking of returning to Heaven. Note the famous "I Am" or eimi ego, not where I will be, but where "I am." Eimi ego underscores His continual existence. J C
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Lenski - When the Jews inquire of each other, “What is this word which he said?” etc., they merely continue their pretense of being mystified, and this is the reason why Jesus pays no further attention to them. The police officers (ED: AKA "TEMPLE POLICE") stood by but received no hint to step in and to take Jesus into custody. Whether this inaction was due to the effect of the calm and deliberate attitude of Jesus and to the force of his words (cf Jn 7:46) or merely to the outward situation, the presence of too many friends of Jesus in the multitude, who will say? (ED: ANOTHER THOUGHT IS IT MIGHT BE BECAUSE HIS HOUR HAD NOT YET COME!) (BORROW The Interpretation of St. John's Gospel) Warren
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Lenski notes "when they call Jesus “the prophet,” this cannot mean “the Christ,” since another part of the multitude (Jn 7:41) sets up this claim in contradiction to those first mentioned. Here, as in 1:21, “the prophet” is conceived to be a forerunner of the Christ....By thus rating Jesus as “the prophet” this part of the multitude is at least deeply impressed and decidedly favorable to Jesus, although it is still far from the truth. (BORROW The Interpretation of St. John's Gospel) Kostenberger notes that "In first-century thinking, the Prophet and the Christ were often viewed as two separate personages." (See John - Page 241) A T Robertson on the Prophet - Christians interpreted this prophet to be the Messiah (Acts 3:22+; Acts 7:37+), but the Jews thought him another forerunner of the Messiah (John 7:40). It is not clear in John 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark 8:28; Matt. 16:14). Prophet (4396) prophetes from próphemi = literally to tell beforehand in turn from pró = before, in front of, forth, on behalf of + phemí = speak, tell) is primarily a forth-teller or one who speaks out God’s message, primarily to their own generation, usually always calling the people to God's truth for them at that moment, often using the phrase "Thus saith the Lord." The prophet is one who speaks before in the sense of proclaim, or the one who speaks for, i.e., in the Name of (God). "As distinct from the sacral figures of pagan antiquity the biblical prophet is not a magician. He does not force God. On the contrary, he is under divine constraint. It is God Who invites, summons, and impels him--e.g., Jer 20:7" (Lamorte and Hawthorne) Although we commonly think of the prophet as predicting future events (foretelling) generally this was secondary to his work of forth-telling. When they functioned as predictors or prognosticators, the Biblical prophets foretold the future with 100 percent accuracy. And so if they were correct on the first coming of Messiah, they will be correct on His second coming and on the coming of the antichrist. In sum, forth-telling dealt with current events and fore-telling with future events, but in both the goal is the same -- to call us to trust the Lord and submit to His will for our lives, living in conformity with His Word. Lexham Bible - Prophetes is someone who is specially endowed or enabled to receive and deliver direct revelation of God's will. See also Dictionary of Biblical Imagery discussion of imagery associated with PROPHET. The prophetes (prophet) is the outspeaker; he who speaks out the counsel of God with the clearness, energy and authority which spring from the consciousness of speaking in God’s name, and having received a direct message from Him to delive Prophetes in John - Jn. 1:21; Jn. 1:23; Jn. 1:25; Jn. 1:45; Jn. 4:19; Jn. 4:44; Jn. 6:14; Jn. 6:45; Jn. 7:40; Jn. 7:52; Jn. 8:52; Jn. 8:53; Jn. 9:17; Jn. 12:38; John 7:41 Others were saying, "This is the Christ." Still others were saying, "Surely the Christ is not going to come from Galilee, is He? BGT John 7:41 ἄλλοι ἔλεγον· οὗτός ἐστιν ὁ χριστός, οἱ δὲ ἔλεγον· μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται; KJV John 7:41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee? NET John 7:41 Others said, "This is the Christ!" But still others said, "No, for the Christ doesn't come from Galilee, does he? CSB John 7:41 Others said, "This is the Messiah!" But some said, "Surely the Messiah doesn't come from Galilee, does He? ESV John 7:41 Others said, "This is the Christ." But some said, "Is the Christ to come from Galilee? NIV John 7:41 Others said, "He is the Christ." Still others asked, "How can the Christ come from Galilee? NLT John 7:41 Others said, "He is the Messiah." Still others said, "But he can't be! Will the Messiah come from Galilee? NRS John 7:41 Others said, "This is the Messiah." But some asked, "Surely the Messiah does not come from Galilee, does he? NJB John 7:41 and some said, 'He is the Christ,' but others said, 'Would the Christ come from Galilee? NAB John 7:41 Others said, "This is the Messiah." But others said, "The Messiah will not come from Galilee, will he? YLT John 7:41 others said, 'This is the Christ;' and others said, 'Why, out of Galilee doth the Christ come? GWN John 7:41 Other people said, "This man is the Messiah." Still other people asked, "How can the Messiah come from Galilee? BBE John 7:41 Others said, This is the Christ. But others said, Not so; will the Christ come from Galilee? RSV John 7:41 Others said, "This is the Christ." But some said, "Is the Christ to come from Galilee? NKJ John 7:41 Others said, "This is the Christ." But some said, "Will the Christ come out of Galilee? ASV John 7:41 Others said, This is the Christ. But some said, What, doth the Christ come out of Galilee? MIT John 7:41 Others were saying: He is "the messiah." Others contradicted, "Does the messiah come from Galilee? This is: John 7:31 1:41,49 4:25,29,42 6:69 Mt 16:14-16 Surely the Christ is not going: John 7:52 1:46 John 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 10:34-35 (CHRIST THE GREAT DIVIDER!) “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. 35“For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; Luke 12:51-52 “Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; 52for from now on five members in one household will be divided, three against two and two against three. THIS IS THE MESSIAH! Others were saying, "This is the Christ (Christos - "Messiah")." - A number of translations (NLT, CSB, NRS, NAB, GWN, MIT) render Christos as "the Messiah." The text indicates these were saying openly that He was Messiah, a fact which clearly would have incited the Pharisees (cf Jn 7:49). Note carefully what the text does not say. John does not write that "others were believing" in Him. Saying Jesus is the Messiah is not the same as believing in Jesus as the Messiah, the Redeemer! This is like so many today who intellectually profess Jesus, but do not truly know Him (and thus He will one day say to many "I never knew you." Mt 7:22, 23+). So while the intellectual assessment of Jesus' identity by some of the Jews was accurate, there is no evidence that they genuinely believed in Him (cf Jn 7:31+ "many of the crowd believed in Him"). There is certainly no evidence that they believed in Him as described in the Messiah described by Isaiah 53+ as the Suffering Servant Who would be their substitutionary atonement, the full payment for all of their sins, past, present and future. Remember the context - Israel is under Roman authority and was looking for a Messiah Who would liberate them from the Romans. It is thus much more likely that their saying He is the Messiah was tantamount to saying He is the One Who can deliver us from Roman oppression, but not necessarily from oppression by sin! Perhaps some of these Jews recalled one of the prophecies concerning the Messiah's coming that referred to an outpouring of water as Jesus referred to in John 7:38 – Isaiah 35:6–7+ Then the lame shall leap like a deer, And the tongue of the dumb sing. For waters shall burst forth in the wilderness, And streams in the desert. The parched ground shall become a pool, And the thirsty land springs of water; In the habitation of jackals, where each lay, There shall be grass with reeds and rushes. Rodney Whitacre - Others in the crowd draw the conclusion that Jesus is the Messiah (John 7:41). They seem to share the view expressed in a later rabbinic text that the Messiah was expected to provide bread and water like Moses did: "As the former redeemer caused manna to descend, as it is stated, 'Behold, I will cause to rain bread from heaven for you' (Ex 16:4), so will the latter Redeemer cause manna to descend, as it is stated. 'May he be as a rich cornfield in the land' (Ps 72:16). As the former redeemer made a well to rise, so will the latter Redeemer bring up water, as it is stated, 'And a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim' (Joel 3:18)" (Midrash Ecclesiastes Rabbah 1:9). Recall that in Jn 7:13 we learned that "no one was speaking openly of Him for fear of the Jews." Now we see that some are speaking openly, saying that He is the Prophet and others even more boldly saying that He is the Christ, the Messiah! Clearly what Jesus had declared (especially very likely in Jn 7:37-39) caused them to be more convinced of His identity and thus willing to speak out. The question arises is what was the status of this group who said He was the Christ? Were they genuine believers? Were the part of the believing remnant of Israel? Did they believe in a Messiah Who would be their substitutionary sacrifice? As I wrote above, it is not clear that those who said Jesus was the Christ actually saw Jesus as the Messiah Who was the Suffering Servant of Isaiah 53 or if they saw Jesus as the Messiah Who would bring "physical salvation" from the Roman rulers. It is interesting that John MacArthur is rather dogmatic commenting that those Jews who said "This is the Christ" "were part of the believing remnant of Israel (2Ki 19:30–31; Isa 10:20–22; 28:5; 37:31–32; 46:3; Jer 23:3; 31:7; 50:20; Mic. 2:12; 5:7–8; Rom. 9:27; 11:1–5); members of the “little flock” (Luke 12:32); those who entered through the narrow gate that leads to eternal life (Matt. 7:13–14); thirsty people who had accepted Christ’s invitation and come to Him, drinking of the living water that He provides." (See John Commentary) While I seldom disagree with Dr MacArthur, I am not convinced one can state dogmatically that these were genuine believers. Even those Jews who had believed in Him in John 2:23+, were not necessarily genuine believers if we compare John's explanation in John 2:24-25 (and the same goes for the "believers" in John 8:30+). So again, I think it is a bit of a stretch to say this group was now born again. William