Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh7.rwp

Text File | 1993-03-13 | 40KB | 692 lines

7:1 {After these things} (\meta tauta\). John's favourite general
note of the order of events. Bernard conceives that the events in
#7:1-14| follow #7:15-24| and both follow chapter 5, not chapter
6, a wholly needless readjustment of the narrative to suit a
preconceived theory. John simply supplements the narrative in the
Synoptics at points deemed important. He now skips the period of
withdrawal from Galilee of about six months (from passover to
tabernacles). {Walked} (\periepatei\). Imperfect active, a
literal picture of the itinerant ministry of Jesus. He has
returned to Galilee from the region of Caesarea Philippi. He had
been avoiding Galilee as well as Judea for six months. {For he
would not walk in Judea} (\ou gar êthelen en têi Ioudaiâi\).
Imperfect active of \thelô\ picturing the attitude of refusal to
work in Judea after the events in chapter 5 (perhaps a year and a
half before). {Sought to kill} (\ezêtoun apokteinai\). Imperfect
active again, progressive attitude, had been seeking to kill him
as shown in #5:18| where the same words occur.

7:2 {The feast of tabernacles} (\hê skênopêgia\). Only New
Testament example of this word (\skênê\, tent, \pêgnumi\, to
fasten as in #Heb 8:2|). Technical name of this feast (#De 16:13;
Le 23:34,43|). It began on the 15th of the month Tisri (end of
September) and lasted seven days and finally eight days in
post-exilic times (#Ne 8:18|). It was one of the chief feasts of
the Jews.

7:3 {His brethren} (\hoi adelphoi autou\). "His brothers"
(half-brothers actually), who "were not believing on him" (\oude
episteuon eis auton\) as stated in verse #5|. They were hostile
to the Messianic assumptions of Jesus, a natural attitude as one
can well see, though at first they were friendly (#2:12|).
{Depart hence} (\metabêthi enteuthen\). Second aorist active
imperative of \metabainô\, to pass to another place (#5:24;
13:1|). It was impertinence on their part. {That thy disciples
also may behold} (\hina kai hoi mathêtai sou theôrêsousin\).
Final clause with \hina\ and the future active indicative of
\theôreô\. Jesus had many disciples in Judea at the start (#2:23;
4:1|) and had left it because of the jealousy of the Pharisees
over his success (#4:3|). The brothers may have heard of the
great defection in the synagogue in Capernaum (#6:66|), but the
advice is clearly ironical. {Which thou doest} (\ha poieis\). To
what works they refer by this language we do not know. But Jesus
had been away from Galilee for some months and from Judea for a
year and a half. Perhaps the brothers of Jesus may actually have
been eager to rush Jesus into the hostile atmosphere of Jerusalem
again.

7:4 {In secret} (\en kruptôi\). See #Mt 6:4,6| for this phrase.
{Openly} (\en parrêsiâi\). "In public" (\pân, rêsis\, telling it
all). See on »Mt 8:32|. Common in John (#7:13,26; 10:24;
16:25,29; 18:20|; here again contrasted with \en kruptôi\). It is
wise advice in the abstract that a public teacher must allow
inspection of his deeds, but the motive is evil. They might get
Jesus into trouble. \If thou doest these things\ (\ei tauta
poieis\). This condition of the first class assumes the reality
of the deeds of Jesus, but the use of the condition at all throws
doubt on it all as in #Mt 4:3,6|. {Manifest thyself} (\phanerôson
seauton\). First aorist active imperative of \phaneroô\. {To the
world} (\tôi kosmôi\). Not just to "thy disciples," but to the
public at large as at the feast of tabernacles. See #8:26; 14:22|
for this use of \kosmos\.

7:5 {For even his brethren did not believe on him} (\oude gar hoi
adelphoi autou episteuon eis auton\). Literally, "For not even
were his brothers believing on him." Imperfect tense of \pisteuô\
with sad picture of the persistent refusal of the brothers of
Jesus to believe in his Messianic assumptions, after the two
rejections in Capernaum (#Lu 4:16-31; Mr 6:1-6; Mt 13:54-58|),
and also after the blasphemous accusation of being in league with
Beelzebub when the mother and brothers came to take Jesus home
(#Mr 3:31-35; Mt 12:46-50; Lu 8:19-21|). The brothers here are
sarcastic.

7:6 {My time is not yet come} (\ho kairos ho emos oupô
parestin\). Only use with verse #8| of \kairos\ in this Gospel,
elsewhere \chronos\ (#Joh 5:6|) or more often \hôra\ (#2:4|) "the
predestined hour" (Bernard). Here \kairos\ is the fitting or
proper occasion for Christ's manifesting himself publicly to the
authorities as Messiah as in verse #8|. At the feast of
tabernacles Jesus did make such public claims (#7:29,33;
8:12,28,38,42,58|). \Parestin\ is present active indicative of
\pareimi\, old compound, to be by, to be present. The brothers of
Jesus had the regular Jewish obligation to go up to the feast,
but the precise day was a matter of indifference to them.

7:7 {Cannot hate} (\ou dunatai misein\). Because of "the law of
moral correspondence" (Westcott), often in John for "inherent
impossibility" (Vincent). The brothers of Jesus here belong to
the unbelieving world (\kosmos\) which is unable to love Jesus
(#15:18,23,24|) and which Jesus had already exposed ("testify,"
\marturô\, #5:42,45|). This unbelieving "world" resented the
exposure (#3:19|, cf. #18:37|).

7:8 {Go ye up to the feast} (\humeis anabête eis tên heortên\).
The emphatic word by position is \humeis\ (ye) in contrast with
\egô\ (I). Second aorist active imperative of \anabainô\, old and
common verb for going up to the feast (#2:13|) or anywhere. Take
your own advice (#7:3|). {I go not up yet} (\egô oupô anabainô\).
So Westcott and Hort after B W L (Neutral) while \ou\ (not) is
read by Aleph D, African Latin, Vulgate, Coptic (Western). Some
of the early Greek Fathers were puzzled over the reading \ouk\ (I
go not up) as contradictory to verse #10| wherein it is stated
that Jesus did go up. Almost certainly \ouk\ (not) is correct and
is not really contradictory when one notes in verse #10| that the
manner of Christ's going up is precisely the opposite of the
advice of the brothers in verses #3,4|. "Not yet" (\oupô\) is
genuine before "fulfilled" (\peplêrôtai\, perfect passive
indicative of \plêroô\). One may think, if he will, that Jesus
changed his plans after these words, but that is unnecessary. He
simply refused to fall in with his brothers' sneering proposal
for a grand Messianic procession with the caravan on the way to
the feast. He will do that on the journey to the last passover.

7:9 {He abode still in Galilee} (\emeinen en têi Galilaiâi\). No
"still" (\eti\) in the Greek text. The constative aorist active
indicative \emeinen\ covers a period of some days.

7:10 {Were gone up} (\anebêsan\). Second aorist active indicative
of \anabainô\, not past perfect though the action is antecedent
in fact to the following \tote anebê\. The Greek does not always
draw the precise distinction between the merely punctiliar
(aorist) antecedent action and the past perfect (#2:9; 4:45|).
{He also} (\tote autos\). As well as the brothers. {Not publicly}
(\ou phanerôs\). Against their advice in verse #4|, using
\phanerôson\ (the very same word stem). {But as it were in
secret} (\alla hôs en kruptôi\). "Not with the usual caravan of
pilgrims" (Bernard). Just the opposite of their advice in verse
#4| with the same phrase \en phanerôi\. Plainly Jesus purposely
went contrary to the insincere counsel of his brothers as to the
manner of his Messianic manifestation. This secrecy concerned
solely the journey to Jerusalem, not his public teaching there
after his arrival (#7:26,28; 18:20|).

7:11 {The Jews} (\hoi Ioudaioi\). The hostile leaders in
Jerusalem, not the Galilean crowds (#7:12|) nor the populace in
Jerusalem (#7:25|). {Sought} (\ezêtoun\). Imperfect active of
\zêteô\, "were seeking," picture of the attitude of the Jewish
leaders toward Jesus who had not yet appeared in public at the
feast. In fact he had avoided Jerusalem since the collision in
chapter 5. The leaders clearly wished to attack him. {Where is
he?} (\pou estin ekeinos;\). "Where is that one? (emphatic use of
\ekeinos\ as in #1:8; 9:12|). Jesus had been at two feasts during
his ministry (passover in #2:12ff.|; possibly another passover in
#5:1|), but he had avoided the preceding passover (#6:4; 7:1|).
The leaders in Jerusalem had kept in touch with Christ's work in
Galilee. They anticipate a crisis in Jerusalem.

7:12 {Much murmuring} (\goggusmos polus\). This Ionic
onomatopoetic word is from \gogguzô\ for which verb see #6:41,61;
7:32|, for secret displeasure (#Ac 6:1|) or querulous discontent
(#Php 2:14|). {Among the multitudes} (\en tois ochlois\). "The
multitudes" literally, plural here only in John. These different
groups were visitors from Galilee and elsewhere and were divided
in their opinion of Jesus as the Galileans had already become
(#6:66|). {A good man} (\agathos\). Pure in motive. See #Mr
10:17f.; Ro 5:7| (absolute sense of God). Superior to \dikaios\.
Jesus had champions in these scattered groups in the temple
courts. {Not so, but he leadeth the multitude astray} (\ou, alla
planâi ton ochlon\). Sharp clash in the crowd. Present active
indicative of \planaô\, to go astray (#Mt 18:12f.|), like our
"planets," to lead others astray (#Mt 24:4,5,11|, etc.). In the
end the rulers will call Jesus "that deceiver" (\ekeinos ho
planos\, #Mt 27:63|). The Jewish leaders have a following among
the crowds as is seen (#7:31f.|).

7:13 {Howbeit} (\mentoi\). See #4:27| for this compound particle
(\men, toi\), by way of exception, but yet. {Spake} (\elalei\).
Imperfect active of \laleô\, "was speaking," picturing the
whispering or secret talk ({no man openly}, \oudeis parrêsiâi\).
Best MSS. do not have \en\ here with \parrêsiâi\ (locative or
instrumental case of manner) as in #7:26; 10:24; 11:54|, but \en\
genuine in #7:4; Col 2:15|. This adverbial use of \parrêsiâi\ is
common enough (#Mr 8:37|). {For fear of the Jews} (\dia ton
phobon tôn Ioudaiôn\). Objective genitive. The crowds really
feared the Jewish leaders and evidently did not wish to involve
Jesus or themselves. See the same phrase and attitude on the part
of the disciples in #19:38; 20:19|.

7:14 {But when it was now in the midst of the feast} (\êdê de tês
heortês mesousês\). Literally, "But feast being already midway."
Genitive absolute, present active participle, of \mesoô\, old
verb from \mesos\, in LXX, here only in N.T. The feast of
tabernacles was originally seven days, but a last day (verse #37;
Le 23:36|) was added, making eight in all. {And taught} (\kai
edidasken\). Imperfect active of \didaskô\, probably inchoative,
"began to teach." He went up (\anebê\, effective aorist,
arrived). The leaders had asked (verse #11|) where Jesus was.
There he was now before their very eyes.

7:15 {Marvelled} (\ethaumazon\). Picturesque imperfect active of
\thaumazô\, "were wondering." After all the bluster of the rulers
(verse #13|) here was Jesus teaching without interruption.
{Knoweth letters} (\grammata oiden\). Second perfect active
indicative used as present. \Grammata\, old word from \graphô\,
to write, is originally the letters formed (#Ga 6:11|), then a
letter or epistle (#Ac 28:21|), then the sacred Scriptures (#Joh
5:47; 2Ti 3:15|), then learning like Latin _litterae_ and English
letters (#Ac 26:24; Joh 7:15|). "The marvel was that Jesus showed
Himself familiar with the literary methods of the time, which
were supposed to be confined to the scholars of the popular
teachers" (Westcott). {Having never learned} (\mê memathêkôs\).
Perfect active participle of \manthanô\ with \mê\, the usual
negative (subjective) with the participle. It is not the wisdom
of Jesus that disconcerted the Jewish leaders, but his learning
(Marcus Dods). And yet Jesus had not attended either of the
rabbinical theological schools in Jerusalem (Hillel, Shammai). He
was not a rabbi in the technical sense, only a carpenter, and yet
he surpassed the professional rabbis in the use of their own
methods of debate. It is sometimes true today that unschooled men
in various walks of life forge ahead of men of lesser gifts with
school training. See the like puzzle of the Sanhedrin concerning
Peter and John (#Ac 4:13|). This is not an argument against
education, but it takes more than education to make a real man.
Probably this sneer at Jesus came from some of the teachers in
the Jerusalem seminaries. "Christ was in the eyes of the Jews a
merely self-taught enthusiast" (Westcott).

7:16 {Mine} (\emê\). Possessive pronoun, "not mine in origin."
Jesus denies that he is self-taught, though not a schoolman. {But
his that sent me} (\alla tou pempsantos me\). Genitive case of
the articular participle (first aorist active of \pempô\). His
teaching is not self-originated nor is it the product of the
schools (see the Talmud in contrast with the New Testament).
Jesus often in John uses this idiom of "the one who sent me" of
the Father (#4:34; 5:23,24,30,37; 6:38-40,44; 7:16,18,28|, etc.).
The bold claim is here made by Jesus that his teaching is
superior in character and source to that of the rabbis.

7:17 {If any man willeth to do} (\ean tis thelêi poiein\).
Condition of third class with \ean\ and present active
subjunctive \thelêi\ not used as a mere auxiliary verb for the
future "will do," but with full force of \thelô\, to will, to
wish. See the same use of \thelô\ in #5:40| "and yet ye are not
willing to come" (\kai ou thelete elthein\). {He shall know}
(\gnôsetai\). Future middle indicative of \ginôskô\. Experimental
knowledge from willingness to do God's will. See this same point
by Jesus in #5:46; 18:37|. There must be moral harmony between
man's purpose and God's will. "If there be no sympathy there can
be no understanding" (Westcott). Atheists of all types have no
point of contact for approach to the knowledge of Christ. This
fact does not prove the non-existence of God, but simply their
own isolation. They are out of tune with the Infinite. For those
who love God it is also true that obedience to God's will brings
richer knowledge of God. Agnostic and atheistic critics are
disqualified by Jesus as witnesses to his claims. {Of God} (\ek
tou theou\). Out of God as source. {From myself} (\ap' emautou\).
Instead of from God.

7:18 {From himself} (\aph' heautou\). This kind of teacher is
self-taught, pushes his own ideas, presses his own claims for
position and glory, "blows his own horn" as we say. Jesus is the
other type of teacher, seeks the glory of the one who sent him,
whose herald and ambassador he is. {The same} (\houtos\). "This
one." {Unrighteousness} (\adikia\). Old word from \adikos\ (\a\
privative and \dikê\). Here in contrast with "true" (\alêthês\).
See #2Th 2:10; 1Co 13:6| for the deceit of unrighteousness in
contrast with truth as here.

7:19 {And yet} (\kai\). Clear use of \kai\ in the adversative
sense of "and yet" or "but." They marvelled at Christ's
"ignorance" and boasted of their own knowledge of the law of
Moses. And yet they violated that law by not practising it. {Why
seek ye to kill me?} (\Ti me zêteite apokteinai;\). A sudden and
startling question as an illustration of their failure to do the
law of Moses. Jesus had previously known (#5:39,45-47|) that the
Jews really rejected the teaching of Moses while professing to
believe it. On that very occasion they had sought to kill him
(#5:18|), the very language used here. Apparently he had not been
to Jerusalem since then. He undoubtedly alludes to their conduct
then and charges them with the same purpose now.

7:20 {The multitude} (\ho ochlos\). Outside of Jerusalem (the
Galilean crowd as in verses #11f.|) and so unfamiliar with the
effort to kill Jesus recorded in #5:18|. It is important in this
chapter to distinguish clearly the several groups like the Jewish
leaders (#7:13,15,25,26,30,32|, etc.), the multitude from Galilee
and elsewhere (#10-13,20,31,40,49|), the common people of
Jerusalem (#25|), the Roman soldiers (#45f.|). {Thou hast a
devil} (\daimonion echeis\). "Demon," of course, as always in the
Gospels. These pilgrims make the same charge against Jesus made
long ago by the Pharisees in Jerusalem in explanation of the
difference between John and Jesus (#Mt 11:18; Lu 7:33|). It is an
easy way to make a fling like that. "He is a monomaniac labouring
under a hallucination that people wish to kill him" (Dods).

7:21 {One work} (\hen ergon\). Direct allusion to the healing of
the impotent man when in Jerusalem before (#5:1ff.|). He had
wrought others before (#2:23; 4:45|), but this one on the Sabbath
caused the rulers to try to kill Jesus (#5:18|). Some wondered
then, others had murder in their hearts. This crowd here is
ignorant.

7:22 {For this cause} (\dia touto\). Some would take this phrase
with the preceding verb \thaumazete\ (ye marvel for this cause).
{Hath given} (\dedôken\). Present active indicative of \didômi\
(permanent state). {Not that it is of Moses, but of the fathers}
(\ouch hoti ek tou Môuseôs estin all' ek tôn paterôn\). A
parenthesis to explain that circumcision is older in origin than
Moses. {And on the sabbath ye circumcise} (\kai en sabbatôi
peritemnete\). Adversative use of \kai\=and yet as in #19|. That
is to say, the Jews keep one law (circumcision) by violating
another (on the Sabbath, the charge against him in chapter 5,
healing on the Sabbath).

7:23 {That the law of Moses may not be broken} (\hina mê luthêi
ho nomos Môuseôs\). Purpose clause with negative \mê\ and first
aorist passive subjunctive of \luô\. They are punctilious about
their Sabbath rules and about circumcision on the eighth day.
When they clash, they drop the Sabbath rule and circumcise. {Are
ye wroth with me?} (\emoi cholâte;\). Old word from \cholê\
(bile, gall), possibly from \chloê\ or \chlôros\ (yellowish
green). Only here in N.T. So to be mad. With dative. Vivid
picture of bitter spleen against Jesus for healing a man on the
sabbath when they circumcise on the Sabbath. {A man every whit
whole} (\holon anthrôpon hugiê\). Literally, "a whole (\holon\)
man (all the man) sound (\hugiê\, well)," not just one member of
the body mended.

7:24 {According to appearance} (\kat' opsin\). And so,
superficially. See #11:44|. Also not "righteous" (\dikaian\)
judgment.

7:25 {Some therefore of them of Jerusalem} (\oun tines ek tôn
Ierosolumeitôn\). The people of the city in contrast to the
multitude of pilgrims at the feast. They form a separate group.
The word is made from \Ierosoluma\ and occurs in Josephus and IV
Maccabees. In N.T. only here and #Mr 1:5|. These Jerusalem people
knew better than the pilgrims the designs of the rulers
(Vincent). {Is not this?} (\ouch houtos estin;\). Expecting
affirmative answer. Clearly they were not as familiar with the
appearance of Jesus as the Galilean multitude (Dods). {They seek}
(\zêtousin\). The plural refers to the group of leaders already
present (#7:15|) to whom the Jerusalem crowd probably pointed.
They knew of their threats to kill Jesus (#5:18|).

7:26 {They say nothing unto him} (\ouden autoi legousin\). But
only make sneering comments about him (#7:16|) in spite of his
speaking "openly" (\parrêsiâi\, for which word see #7:13; 18:20|)
before all. lt was sarcasm about the leaders, though an element
of surprise on the part of "these shrewd townsmen" (Bernard) may
have existed also. {Can it be that the rulers indeed know} (\mê
pote alêthôs egnôsin hoi archontes\). Negative answer expected by
\mê pote\ and yet there is ridicule of the rulers in the form of
the question. See a like use of \mê pote\ in #Lu 3:15|, though
nowhere else in John. \Egnôsan\ (second aorist ingressive active
indicative of \ginôskô\) may refer to the examination of Jesus by
these rulers in #5:19ff.| and means, "Did they come to know or
find out" (and so hold now)? {That this is the Christ} (\hoti
houtos estin ho Christos\). The Messiah of Jewish hope.

7:27 {Howbeit} (\alla\). Clearly adversative here. {This man}
(\touton\). Possibly contemptuous use of \houtos\ as may be true
in #25,26|. {Whence he is} (\pothen estin\). The Galilean Jews
knew the family of Jesus (#6:42|), but they knew Jesus only as
from Nazareth, not as born in Bethlehem (verse #42|). {When the
Christ cometh} (\ho Christos hotan erchêtai\). Prolepsis of \ho
Christos\ and indefinite temporal clause with \hotan\ and the
present middle subjunctive \erchêtai\ rather than the more usual
second aorist active \elthêi\ as in verse #31|, a trifle more
picturesque. This is a piece of popular theology. "Three things
come wholly unexpected--Messiah, a godsend, and a scorpion"
(_Sanhedrin_ 97a). The rulers knew the birthplace to be Bethlehem
(#7:42; Mt 2:5f.|), but some even expected the Messiah to drop
suddenly from the skies as Satan proposed to Jesus to fall down
from the pinnacle of the temple. The Jews generally expected a
sudden emergence of the Messiah from concealment with an
anointing by Elijah (_Apoc. of Bar_. XXIX. 3; 2Esdr. 7:28; 13:32;
Justin Martyr, _Tryph_. 110).

7:28 {And I am not come of myself} (\kai ap' emautou ouk
elêlutha\). \Kai\ here="and yet." Jesus repeats the claim of
verse #17| and also in #5:30; 8:28; 12:49; 14:10|. {Whom ye know
not} (\hon humeis ouk oidate\). Jesus passes by a controversy
over the piece of popular theology to point out their ignorance
of God the Father who sent him. He tersely agrees that they know
something of him. Jesus says of these Jews that they know not God
as in #8:19,55|.

7:29 {I know him} (\egô oida auton\). In contrast to the
ignorance of these people. See the same words in #8:55| and the
same claim in #17:25; Mt 11:27; Lu 10:22| (the Johannine
aerolite). "These three words contain the unique claim of Jesus,
which is pressed all through the chapters of controversy with the
Jews" (Bernard). Jesus is the Interpreter of God to men (#Joh
1:18|). {And he sent me} (\kakeinos me apesteilen\). First aorist
active indicative of \apostellô\, the very verb used of Jesus
when he sent forth the twelve (#Mt 10:5|) and used by Jesus again
of himself in #Joh 17:3|. He is the Father's Apostle to men.

7:30 {They sought therefore} (\ezêtoun oun\). Imperfect active of
\zêteô\, inchoative or conative, they began to seek. Either makes
sense. The subject is naturally some of the Jerusalemites
(Westcott) rather than some of the leaders (Bernard). {To take
him} (\auton piasai\). First aorist active infinitive, Doric form
from \piazô\, from the usual \piezô\, occasionally so in the
papyri, but \piazô\ always in N.T. except #Lu 6:38|. {And}
(\kai\). Here = "but." {Laid his hand} (\epebalen tên cheira\).
Second aorist active indicative of \epiballô\, to cast upon. Old
and common idiom for arresting one to make him a prisoner (#Mt
26:50|). See repetition in verse #44|. {His hour} (\hê hôra
autou\). In #13:1| we read that "the hour" had come, but that was
"not yet" (\oupô\). "John is at pains to point out at every point
that the persecution and death of Jesus followed a predestined
course" (Bernard), as in #2:4; 7:6,8; 8:10; 10:39; 13:1|, etc.
{Was not yet come} (\oupô elêluthei\). Past perfect active of
\erchomai\, as John looks back on the story.

7:31 {When the Christ shall come} (\ho Christos hotan elthêi\).
Proleptic position of \ho Christos\ again as in #27|, but
\elthêi\ with \hotan\ rather than \erchêtai\, calling more
attention to the consummation (whenever he does come). {Will he
do?} (\mê poiêsei;\). Future active indicative of \poieô\ with
\mê\ (negative answer expected). Jesus had won a large portion of
the pilgrims (\ek tou ochlou polloi\) either before this day or
during this controversy. The use of \episteusan\ (ingressive
aorist active) looks as if many came to believe at this point.
These pilgrims had watched closely the proceedings. {Than those
which} (\hôn\). One must supply the unexpressed antecedent
\toutôn\ in the ablative case after \pleiona\ (more). Then the
neuter plural accusative relative \ha\ (referring to \sêmeia\
signs) is attracted to the ablative case of the pronominal
antecedent \toutôn\ (now dropped out). {Hath done} (\epoiêsen\).
First aorist active indicative of \poieô\, a timeless constative
aorist summing up all the miracles of Jesus so far.

7:32 {The Pharisees} (\hoi Pharisaioi\). This group of the Jewish
rulers (#7:11,15,25f.|) was particularly hostile to Christ,
though already the Sadducees had become critical (#Mt 16:6|) and
they join here (\hoi archiereis\, the chief priests being
Sadducees) in determining to silence Jesus by bringing him before
the Sanhedrin. They had heard the whispered talk about Jesus
before he arrived (#7:12f.|) and still more now. {Heard the
multitude murmuring} (\êkousan tou ochlou gogguzontos\). First
aorist active indicative of \akouô\ with the genitive case and
the descriptive participle of the vivid onomatopoetic verb
\gogguzô\ (verse #12|) now grown louder like the hum of bees. It
was the defence of Jesus by a portion of the crowd (#7:31|) that
irritated the Pharisees. Here the Pharisees take the initiative
and enlist the Sadducees in the Sanhedrin (for this combination
see #7:45; 11:47,57; Mt 21:45; 27:62|, the organized court) to
send "officers" (\hupêretas\) "to take him" (\hina piasôsin
auton\, final clause with \hina\ and first aorist active
subjunctive of \piazô\ for which verb see verse #30|). For
\hupêretas\ (temple police here) see verse #45; 18:3,12,22; 19:6;
Ac 5:22,26|. For the word see #Mt 5:25; Lu 1:2|, "an under rower"
(\hupo, eretês\), any assistant.

7:33 {Yet a little while} (\eti chronon mikron\). Accusative of
extent of time. It was only six months to the last passover of
Christ's ministry and he knew that the end was near. {I go unto
him that sent me} (\hupagô pros ton pempsanta me\). See the same
words in #16:5|. \Hupagô\, old compound (\hupo, agô\), has the
notion of withdrawing (literally, go under). See #16:7-10| for
three words for going common in John (\poreuomai\, go for a
purpose, \aperchomai\, to go away, \hupagô\, to withdraw
personally). \Hupagô\ often in John of going to the Father or God
(#8:14,21; 13:3,33,36; 14:4,5,28; 15:16; 16:4,7,10,17|). See
#6:21|. It was enigmatic language to the hearers.

7:34 {And shall not find me} (\kai ouch heurêsete me\). Future
active indicative of \heuriskô\. Jesus had said: "Seek and ye
shall find" (#Mt 7:7|), but this will be too late. Now they were
seeking (verse #30|) to kill Jesus, then they will seek
deliverance, but too late. {Where I am} (\hopou eimi egô\). No
conflict with verse #33|, but the essential eternal spiritual
home of Christ "in absolute, eternal being and fellowship with
the Father" (Vincent). {Ye cannot come} (\humeis ou dunasthe
elthein\). This fellowship was beyond the comprehension of these
hostile Jews. See the same idea in #7:36| by the Jews; #8:21| to
the Jews and then to the disciples with the addition of "now"
(\arti\, #13:33|, \nun\ in #13:36|).

7:35 {Among themselves} (\pros heautous\). These Jewish leaders
of verse #32| talk among themselves about what Jesus said in a
spirit of contempt (this man or fellow, \houtos\). {That}
(\hoti\). Almost result like \hoti\ in #Mt 8:27|. {Will he go?}
(\mê mellei poreuesthai;\). Negative answer expected in an
ironical question, "Is he about to go?" {Unto the Dispersion
among the Greeks} (\eis tên diasporan tôn Hellênôn\). Objective
genitive \tôn Hellênôn\ (of the Greeks) translated here "among,"
because it is the Dispersion of Jews among the Greeks. \Diaspora\
is from \diaspeirô\, to scatter apart (#Ac 8:1,4|). It occurs in
Plutarch and is common in the LXX, in the N.T. only here, #Jas
1:1; 1Pe 1:1|. There were millions of these scattered Jews. {And
teach the Greeks} (\kai didaskein tous Hellênas\). Confessing his
failure to teach the Jews in Palestine, "thus ignorantly
anticipating the course Christianity took; what seemed unlikely
and impossible to them became actual" (Dods).

7:36 {What is this word?} (\Tis estin ho logos houtos;\). Puzzled
and uneasy over this unintelligible saying. Even Peter is
distressed over it later (\13:37\).

7:37 {Now on the last day} (\en de têi eschatêi hêmerâi\). The
eighth day which was "an holy convocation," kept as a Sabbath
(#Le 33:36|), apparently observed as a memorial of the entrance
into Canaan, hence "the great day of the feast" (\têi megalêi tês
heortês\). {Stood and cried} (\histêkei kai ekrasen\). Past
perfect active of \histêmi\ used as imperfect and intransitive
and first aorist active of \krazô\. Picture Jesus standing
(linear) and suddenly crying out (punctiliar). {If any man
thirst} (\ean tis dipsâi\). Third class condition with \ean\ and
present active subjunctive of \dipsaô\, "if any one is thirsty."
On each of the seven preceding days water was drawn in a golden
pitcher from the pool of Siloam and carried in procession to the
temple and offered by the priests as the singers chanted #Isa
12:3|: "With joy shall ye draw water out of the wells of
salvation." "It is uncertain whether the libations were made upon
the eighth day. If they were not made, the significant cessation
of the striking rite on this one day of the feast would give a
still more fitting occasion for the words" (Westcott).

7:38 {He that believeth on me} (\ho pisteuôn eis eme\).
Nominative absolute as is not uncommon. {The scripture} (\hê
graphê\). No precise passage can be quoted, though similar idea
in several (#Isa 55:1; 58:11; Zec 13:1; 14:8; Eze 47:1; Joe
3:18|). Chrysostom confines it to #Isa 28:16| by punctuation
(only the nominative absolute as the Scripture). {Out of his
belly shall flow rivers of living water} (\potamoi ek tês koilias
autou reusousin hudatos zôntos\). Some ancient Western writers
connect \pinetô\ of verse #37| with \ho pisteuôn\ in verse #38|.
By this arrangement \autou\ (his) with \koilias\ is made to refer
to Christ, not to the believer. Burney argues that \koilia\ is a
mistranslation of the Aramaic (fountain, not belly) and that the
reference is to #Eze 47:1|. C.C. Torrey refers to #Zec 14:8|. But
the Eastern writers refer \autou\ (his) to the believer who not
only quenches in Christ his own thirst, but becomes a source of
new streams for others (#Joh 4:14|). It is a difficult question
and Westcott finally changed his view and held \autou\ to refer
to Christ. \Reusousin\ is future active indicative of \reô\, old
verb, to flow, here only in the N.T.

7:39 {Which} (\hou\). Genitive by attraction of the relative \ho\
(accusative singular object of \lambanein\) to the case of \tou
pneumatos\ (the Spirit) the antecedent. But it is purely
grammatical gender (neuter \ho\ because of \pneuma\) which we do
not have in English. Even here one should say "whom," not which,
of the Spirit of God. {Were to receive} (\emellon lambanein\).
Imperfect active of \mellô\ with the present active infinitive
\lambanein\, to receive, one of the three constructions with
\mellô\ (present, aorist, or future infinitive). Literally, "whom
they were about to receive," a clear reference to the great
pentecost. {For the Spirit was not yet given} (\oupô gar ên
pneuma\). No verb for "given" in the Greek. The reference is not
to the existence of the Spirit, but to the dispensation of the
Spirit. This same use of \eimi\ like \pareimi\ (to be present)
appears in #Ac 19:2| of the Spirit's activity. John, writing at
the close of the century, inserts this comment and interpretation
of the language of Jesus as an allusion to the coming of the Holy
Spirit at pentecost (the Promise of the Father). {Because Jesus
was not yet glorified} (\hoti Iêsous oupô edoxasthê\). Reason for
the previous statement, the pentecostal outpouring following the
death of Jesus here called "glorified" (\edoxasthê\, first aorist
passive indicative of \doxazô\), used later of the death of Jesus
(#12:16|), even by Jesus himself (#12:23; 13:31|).

7:40 {Some of the multitude} (\ek tou ochlou\). \Tines\ (some) to
be supplied, a common Greek idiom. {Of a truth} (\alêthôs\).
"Truly." See #1:47|. {The prophet} (\ho prophêtês\). The one
promised to Moses (#De 18:15|) and long expected. See on John
»1:21|. Proof of the deep impression made by Jesus.

7:41 {This is the Christ} (\houtos estin ho Christos\). These
went further and dared to call Jesus the Messiah and not merely
the prophet who might not be the Messiah. They said it openly.
{What} (\gar\). These denied that Jesus was the Messiah and gave
as their reason (\gar\, for) the fact that he came from Galilee.
The use of \mê\ expects a negative answer.

7:42 {The scripture} (\hê graphê\). The reference is to #Mic
5:2|, the very passage quoted by the chief priests and scribes in
response to Herod's inquiry (#Mt 2:6|). This ignorance of the
fact that Jesus was actually born in Bethlehem belongs to the
Jews, not to John the author of the Gospel.

7:43 {A division} (\schisma\). A clear split. See #Mt 9:16| for
the word from \schizô\, to rend. Used again in #Joh 9:16; 10:19|.

7:44 {Would have taken him} (\êthelon piâsai auton\). Imperfect
active of \thelô\ and first aorist active infinitive of \piazô\,
"were wishing to seize him." See verse #30| for a like impulse
and restraint, there \epebalen ep' auton\, here \ebalen ep'
auton\ (simple verb, not compound).

7:45 {Why did ye not bring him?} (\Dia ti ouk êgagete auton;\).
Second aorist active indicative of \agô\. Indignant outburst of
the Sanhedrin (both Sadducees and Pharisees) at the failure of
the (\tous\, note article here referring to verse #32|) temple
police to arrest Jesus. "Apparently they were sitting in
expectation of immediately questioning him" (Dods). They were
stunned at this outcome.

7:46 {Never man so spake} (\oudepote elalêsen houtôs anthrôpos\).
Police officers are not usually carried away by public speech.
They had fallen under the power of Jesus "as the Galilean
peasants had been impressed" (Bernard) in verses #28f|. It was
the words of Jesus that had so gripped these officers, not his
works (#15:24|). It was most disconcerting to the Sanhedrin.

7:47 {Are ye also led astray?} (\Mê kai humeis peplanêsthe;\).
The Pharisees took the lead in this scornful sneer at the
officers. The use of \mê\ formally expects a negative answer as
in #4:29|, but the Pharisees really believed it. See also #6:67|.
The verb form is perfect passive indicative of \planaô\, for
which see verse #12| with perhaps an allusion to that phase of
opinion.

7:48 {Hath any of the rulers believed on him?} (\Mê tis ek tôn
archontôn episteusen eis auton;\). Negative answer sharply
expected. First aorist active indicative of \pisteuô\. "Did any
one of the rulers believe on him?" "What right have subordinates
to have a mind of their own?" (Dods). These police were employed
by the temple authorities (rulers). "Power was slipping through
their fingers" (Dods) and that was the secret of their hostility
to Jesus. {Or of the Pharisees} (\ê ek tôn Pharisaiôn\). A wider
circle and the most orthodox of all.

7:49 {This multitude} (\ho ochlos houtos\). The Pharisees had a
scorn for the _amhaaretz_ or "people of the earth" (cf. our
"clod-hoppers") as is seen in rabbinic literature. It was some of
the \ochlos\ (multitude at the feast especially from Galilee) who
had shown sympathy with Jesus (#7:12,28f.|). {Which knoweth not
the law} (\ho mê ginoskôn\). Present active articular participle
of \ginôskô\ with \mê\ usual negative of the participle in the
_Koiné_. "No brutish man is sin-fearing, nor is one of the people
of the earth pious" (_Aboth_, II. 6). See the amazement of the
Sanhedrin at Peter and John in #Ac 4:13| as "unlettered and
private men" (\agrammatoi kai idiôtai\). No wonder the common
people (\ochlos\) heard Jesus gladly (#Mr 12:37|). The rabbis
scouted and scorned them. {Are accursed} (\eparatoi eisin\).
Construction according to sense (plural verb and adjective with
collective singular \ochlos\). \Eparatoi\ is old verbal adjective
from \eparaomai\, to call down curses upon, here only in the N.T.

7:50 {Nicodemus} (\Nikodêmos\). Not heard from since chapter 3
when he timidly came to Jesus by night. Now he boldly protests
against the injustice of condemning Jesus unheard. He appears
once more (and only in John) in #19:39| with Joseph of Arimathea
as a secret disciple of Jesus. He is a Pharisee and a member of
the Sanhedrin and his present act is courageous. {Saith}
(\legei\). Dramatic present active indicative as in #2:3|.
{Before} (\proteron\). This is genuine, a reference to the visit
in chapter 3, but \nuktos\ (by night) is not genuine here. {Being
one of them} (\heis ôn ex autôn\). As a member of the Sanhedrin
he takes up the challenge in verse #48|. He is both ruler and
Pharisee.

7:51 {Doth our law judge a man?} (\mê ho nomos hêmôn krinei ton
anthrôpon;\). Negative answer expected and "the man," not "a
man." These exponents of the law (verse #49|) were really
violating the law of criminal procedure (#Ex 23:1; De 1:16|).
Probably Nicodemus knew that his protest was useless, but he
could at least show his colours and score the point of justice in
Christ's behalf. {Except it first hear from himself} (\ean mê
akousêi prôton par' autou\). Third-class negative condition with
\ean mê\ and first aorist active subjunctive of \akouô\. That is
common justice in all law, to hear a man's side of the case
("from him," \par' autou\). {And know what he doeth} (\kai gnôi
ti poiei\). Continuation of the same condition with second aorist
active subjunctive of \ginôskô\ with indirect question and
present active indicative (\ti poiei\). There was no legal answer
to the point of Nicodemus.

7:52 {Art thou also of Galilee?} (\Mê kai su ek tês Galilaias
ei;\). Formally negative answer expected by \mê\, but really they
mean to imply that Nicodemus from local feeling or prejudice has
lined himself up with this Galilean mob (\ochlos\) of
sympathizers with Jesus and is like Jesus himself a Galilean.
"These aristocrats of Jerusalem had a scornful contempt for the
rural Galileans" (Bernard). {That out of Galilee ariseth no
prophet} (\hoti ek tês Galilaias prophêtês ouk egeiretai\). As a
matter of fact Jonah, Hosea, Nahum, possibly also Elijah, Elisha,
and Amos were from Galilee. It was simply the rage of the
Sanhedrin against Jesus regardless of the facts. Westcott
suggests that they may have reference to the future, but that is
a mere excuse for them.

7:53 This verse and through #8:12| (the passage concerning the
woman taken in adultery) is certainly not a genuine part of
John's Gospel. The oldest and best MSS. (Aleph A B C L W) do not
have it. It first appears in Codex Bezae. Some MSS. put it at the
close of John's Gospel and some place it in Luke. It is probably
a true story for it is like Jesus, but it does not belong to
John's Gospel. The Canterbury Version on which we are commenting
puts the passage in brackets. Westcott and Hort place it at the
end of the Gospel. With this explanation we shall proceed. {They
went} (\eporeuthêsan\). First aorist passive indicative of
\poreuomai\ used as a deponent verb without passive idea. In this
context the verb has to refer to the Sanhedrin with a rather
pointless contrast to Jesus.