1UndG2532 nachG3326 diesemG5023 wandelteG4043 JesusG2424 inG1722 GaliläaG1056; dennG1063 er wollteG2309 nichtG3756 inG1722 JudäaG2449 wandelnG4043, weilG3754 die JudenG2453 ihnG846 zu tötenG615 suchtenG2212. 2Es warG2258 aberG1161 naheG1451 das FestG1859 der JudenG2453, die LaubhüttenG4634. 3Es sprachenG2036 nunG3767 seineG846 BrüderG80 zuG4314 ihmG846: ZieheG3327 von hinnenG1782 undG2532 geheG5217 nachG1519 JudäaG2449, auf daßG2443 auchG2532 deineG4675 JüngerG3101 deine WerkeG2041 sehenG2334, dieG3739 duG4675 tustG4160; 4dennG1063 niemandG3762 tutG4160 etwasG5100 imG1722 VerborgenenG2927 undG2532 suchtG2212 dabei selbstG846 öffentlich bekanntG1722 G3954 zu seinG1511. WennG1487 du diese DingeG5023 tustG4160, so zeigeG5319 dichG4572 der WeltG2889; 5dennG1063 auchG3761 seineG846 BrüderG80 glaubtenG4100 nichtG3761 anG1519 ihnG846. 6DaG3767 sprichtG3004 JesusG2424 zu ihnenG846: MeineG1699 ZeitG2540 istG3918 noch nichtG3768 daG3918, eureG5212 ZeitG2540 aberG1161 istG2076 stetsG3842 bereitG2092. 7Die WeltG2889 kannG1410 euchG5209 nichtG3756 hassenG3404; michG1691 aberG1161 haßt sieG3404, weilG3754 ichG1473 vonG4012 ihrG846 zeugeG3140, daßG3754 ihreG846 WerkeG2041 böseG4190 sindG2076. 8GehetG305 ihrG5210 hinaufG305 zuG1519 diesemG5026 FesteG1859; ichG1473 geheG305 nichtG3768 hinaufG305 zuG1519 diesemG5026 FesteG1859; dennG3754 meineG1699 ZeitG2540 istG4137 noch nichtG3768 erfülltG4137. 9NachdemG1161 er diesG5023 zu ihnenG846 gesagt hatteG2036, blieb erG3306 inG1722 GaliläaG1056. 10AlsG5613 aberG1161 seineG846 BrüderG80 hinaufgegangen warenG305, daG5119 gingG305 auchG2532 er hinaufG305 zuG1519 dem FesteG1859, nichtG3756 offenbarlichG5320, sondernG235 wieG5613 imG1722 VerborgenenG2927. 11Die JudenG2453 nunG3767 suchtenG2212 ihnG846 aufG1722 dem FesteG1859 undG2532 sprachenG3004: WoG4226 istG2076 jenerG1565 ? 12UndG2532 vielG4183 GemurmelG1112 warG2258 überG4012 ihnG846 unterG1722 der VolksmengeG3793; die einenG3303 sagtenG3004 G3754: Er istG2076 gutG18; andereG1161 G243 sagtenG3004: NeinG3756, sondernG235 er verführtG4105 die VolksmengeG3793. 13NiemandG3762 jedochG3305 sprachG2980 öffentlichG3954 vonG4012 ihmG846 ausG1223 FurchtG5401 vor den JudenG2453. 14Als es aberG1161 schonG2235 um die MitteG3322 des FestesG1859 war, gingG305 JesusG2424 hinaufG305 inG1519 den TempelG2411 undG2532 lehrteG1321. 15DaG2532 verwunderten sichG2296 die JudenG2453 und sagtenG3004: WieG4459 besitztG1492 dieserG3778 GelehrsamkeitG1121, da er doch nichtG3361 gelerntG3129 hat? 16Da antworteteG611 ihnenG846 JesusG2424 undG2532 sprachG2036: MeineG1699 LehreG1322 istG2076 nichtG3756 meinG1699, sondernG235 dessen, der michG3165 gesandt hatG3992. 17WennG1437 jemandG5100 seinenG846 WillenG2307 tunG4160 willG2309, so wird er vonG4012 der LehreG1322 wissenG1097, obG4220 sie ausG1537 GottG2316 istG2076, oderG2228 ob ichG1473 ausG575 mir selbstG1683 redeG2980. 18Wer ausG575 sich selbstG1438 redetG2980, suchtG2212 seine eigeneG2398 EhreG1391; wer aberG1161 die EhreG1391 dessen suchtG2212, der ihnG846 gesandt hatG3992, dieserG3778 istG2076 wahrhaftigG227, undG2532 UngerechtigkeitG93 istG2076 nichtG3756 inG1722 ihmG846. 19HatG1325 nichtG3756 MosesG3475 euchG5213 das GesetzG3551 gegebenG1325 ? undG2532 keinerG3762 vonG1537 euchG5216 tutG4160 das GesetzG3551. WasG5101 suchet ihrG2212 michG3165 zu tötenG615 ? 20Die VolksmengeG3793 antworteteG611 [undG2532 sprach]G2036: Du hastG2192 einen DämonG1140; werG5101 suchtG2212 dichG4571 zu tötenG615 ? 21JesusG2424 antworteteG611 undG2532 sprachG2036 zu ihnenG846: EinG1520 WerkG2041 habe ich getanG4160, undG2532 ihrG2296 alleG3956 verwundert euchG2296. 22DeswegenG1223 G5124 gabG1325 MosesG3475 euchG5213 die BeschneidungG4061 (nichtG3756 daßG3754 sie vonG1537 MosesG3475 seiG2076, sondernG235 vonG1537 den VäternG3962,) undG2532 amG1722 SabbathG4521 beschneidetG4059 ihr einen MenschenG444. 23WennG1487 ein MenschG444 die BeschneidungG4061 amG1722 SabbathG4521 empfängtG2983, auf daßG3363 das GesetzG3551 Moses'G3475 nichtG3363 gebrochen werdeG3089, zürnet ihrG5520 mirG1698, daßG3754 ich einen MenschenG444 ganzG3650 gesundG5199 gemacht habeG4160 amG1722 SabbathG4521 ? 24RichtetG2919 nichtG3361 nachG2596 dem ScheinG3799, sondernG235 richtetG2919 ein gerechtesG1342 GerichtG2920. 25Es sagtenG3004 nunG3767 etlicheG5100 vonG1537 den Bewohnern JerusalemsG2415: IstG2076 dasG3778 nichtG3756 der, welchenG3739 sie zu tötenG615 suchenG2212 ? 26undG2532 sieheG2396, er redetG2980 öffentlichG3954, undG2532 sie sagenG3004 ihmG846 nichtsG3762. HabenG1097 denn etwaG3379 die OberstenG758 in WahrheitG230 erkanntG1097, daßG3754 dieserG3778 derG230 ChristusG5547 istG2076 ? 27DiesenG5126 aberG235 kennenG1492 wir, woherG4159 er istG2076; wennG3752 aberG1161 der ChristusG5547 kommtG2064, so weißG1097 niemandG3762, woherG4159 er istG2076. 28JesusG2424 nunG3767 riefG2896 imG1722 TempelG2411, lehrteG1321 undG2532 sprachG3004: IhrG2504 kennet michG1492 undG2532 wisset auchG1492, woherG4159 ich binG1510; undG2532 ich binG2064 nichtG3756 vonG575 mir selbstG1683 gekommenG2064, sondernG235 der michG3165 gesandt hatG3992 istG2076 wahrhaftigG228, welchenG3739 ihrG5210 nichtG3756 kennetG1492. 29IchG1473 kenneG1492 ihnG846, weilG3754 ich vonG3844 ihmG846 binG1510, und erG2548 michG3165 gesandt hatG649. 30DaG3767 suchten sieG2212 ihnG846 zu greifenG4084; undG2532 niemandG3762 legteG1911 die HandG5495 anG1909 ihnG846, weilG3754 seineG846 StundeG5610 noch nichtG3768 gekommenG2064 warG2064. 31VieleG4183 aberG1161 vonG1537 der VolksmengeG3793 glaubtenG4100 anG1519 ihnG846 undG2532 sprachenG3004 G3754: WennG3752 der ChristusG5547 kommtG2064, wird er etwa mehrG4119 ZeichenG4592 tunG3385 G4160, alsG5130 dieG3739, welche dieserG3778 getan hatG4160 ? 32Die PharisäerG5330 hörtenG191 die VolksmengeG3793 diesG5023 überG4012 ihnG846 murmelnG1111; undG2532 die PharisäerG5330 undG2532 die HohenpriesterG749 sandtenG649 DienerG5257, daßG2443 sie ihnG846 greifen möchtenG4084. 33DaG3767 sprachG2036 JesusG2424 G846: NochG2089 eine kleineG3398 ZeitG5550 bin ichG1510 beiG3326 euchG5216, undG2532 ich geheG5217 hin zuG4314 dem, der michG3165 gesandt hatG3992. 34Ihr werdet michG3165 suchenG2212 undG2532 nichtG3756 findenG2147, undG2532 woG3699 ichG1473 binG1510, könntG1410 ihrG5210 nichtG3756 hinkommenG2064. 35Es sprachenG2036 nunG3767 die JudenG2453 zueinanderG4314 G1438: WohinG4226 willG3195 dieserG3778 gehenG4198, daßG3754 wirG2249 ihnG846 nichtG3756 findenG2147 sollen? WillG3195 er etwaG3361 inG1519 die ZerstreuungG1290 der GriechenG1672 gehenG4198 undG2532 die GriechenG1672 lehrenG1321 ? 36WasG5101 istG2076 dasG3778 für ein WortG3056, dasG3739 er sprachG2036: Ihr werdet michG3165 suchenG2212 undG2532 nichtG3756 findenG2147, undG2532: WoG3699 ichG1473 binG1510, könntG1410 ihrG5210 nichtG3756 hinkommenG2064 ? - 37AnG1722 dem letztenG2078, dem großenG3173 TageG2250 des FestesG1859 aberG1161 standG2476 JesusG2424 undG2532 riefG2896 und sprachG3004: WennG1437 jemandG5100 dürstetG1372, so kommeG2064 er zuG4314 mirG3165 undG2532 trinkeG4095. 38Wer anG1519 michG1691 glaubtG4100, gleichwieG2531 die SchriftG1124 gesagt hatG2036, ausG1537 dessenG846 LeibeG2836 werden StrömeG4215 lebendigenG2198 WassersG5204 fließenG4482. 39DiesG5124 aberG1161 sagteG2036 er vonG4012 dem GeisteG4151, welchenG3739 die anG1519 ihnG846 GlaubendenG4100 empfangenG2983 solltenG3195; dennG1063 der GeistG40 G4151 warG2258 noch nichtG3768, weilG3754 JesusG2424 noch nichtG3764 verherrlicht worden warG1392. 40EtlicheG4183 nunG3767 ausG1537 der VolksmengeG3793 sagtenG3004, als sie diese WorteG3056 hörtenG191: DieserG3778 istG2076 wahrhaftigG230 der ProphetG4396. 41AndereG243 sagtenG3004: DieserG3778 istG2076 der ChristusG5547 .G1161 AndereG243 sagtenG3004: Der ChristusG5547 kommtG2064 dochG1063 nichtG3361 ausG1537 GaliläaG1056 ? 42Hat nichtG3780 die SchriftG1124 gesagtG2036 G3754: AusG1537 dem SamenG4690 DavidsG1138 undG2532 ausG575 BethlehemG965, dem DorfeG2968, woG3699 DavidG1138 warG2258, kommtG2064 der ChristusG5547 ? 43Es entstandG1096 nunG3767 seinethalbenG1223 G846 eine SpaltungG4978 inG1722 der VolksmengeG3793. 44EtlicheG5100 aberG1161 vonG1537 ihnenG846 wolltenG2309 ihnG846 greifenG4084, aberG235 keinerG3762 legteG1911 die HändeG5495 anG1909 ihnG846. 45Es kamenG2064 nunG3767 die DienerG5257 zuG4314 den HohenpriesternG749 undG2532 PharisäernG5330, undG2532 dieseG1565 sprachenG2036 zu ihnenG846: WarumG1302 habt ihrG71 ihnG846 nichtG3756 gebrachtG71 ? 46Die DienerG5257 antwortetenG611: NiemalsG3763 hat ein MenschG444 so geredetG3779 G2980 wieG5613 dieserG3778 MenschG444. 47DaG3767 antwortetenG611 ihnenG846 die PharisäerG5330: SeidG4105 ihrG5210 dennG3361 auchG2532 verführtG4105 ? 48Hat wohl jemandG3387 G5100 vonG1537 den OberstenG758 anG1519 ihnG846 geglaubtG4100, oderG2228 vonG1537 den PharisäernG5330 ? 49DieseG3778 VolksmengeG3793 aberG235, dieG3588 das GesetzG3551 nichtG3361 kenntG1097, sie istG1526 verfluchtG1944! 50Da sprichtG3004 NikodemusG3530 zuG4314 ihnenG846, der einerG1520 vonG1537 ihnenG846 warG5607: 51RichtetG2919 dennG3361 unserG2257 GesetzG3551 den MenschenG444, eheG4386 G3362 es zuvor von ihm selbstG846 gehörtG191 G3844 undG2532 erkanntG1097 hat wasG5101 er tutG4160 ? 52Sie antwortetenG611 undG2532 sprachenG2036 zu ihmG846: BistG1488 duG4771 etwaG3361 auchG2532 ausG1537 GaliläaG1056 ? ForscheG2045 undG2532 siehG2396, daßG3754 ausG1537 GaliläaG1056 keinG3756 ProphetG4396 aufstehtG1453. 53[UndG2532 ein jederG1538 gingG4198 nachG1519 seinemG846 HauseG3624.
Jamieson Fausset Brown Bible Commentary 1 CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
After these things--that is, all that is recorded after
John 5:18.
walked in Galilee--continuing His labors there, instead of going to Judea, as might have been expected.
sought to kill him--referring back to
John 5:18. Hence it appears that our Lord did not attend the Passover mentioned in
John 6:4 --being the third since His ministry began, if the feast mentioned in
John 5:1 was a Passover.
2 feast of tabernacles . . . at hand--This was the last of the three annual festivals, celebrated on the fifteenth of the seventh month (September). (See
Lev 23:33, &c.;
Deut 16:13, &c.;
Neh 8:14-
Neh 8:18).
3 His brethren said--(See on
Matt 13:54-
Matt 13:56).
Depart . . . into Judea, &c.--In
John 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (
Acts 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See
Ps 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")
6 My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
10 then went he . . . not openly--not "in the (caravan) company" [MEYER]. See on
Luke 2:44.
as it were in secret--rather, "in a manner secretly"; perhaps by some other route, and in a way not to attract notice.
11 Jews--the rulers.
sought him--for no good end.
Where is He?--He had not been at Jerusalem for probably a year and a half.
12 much murmuring--buzzing.
among the people--the multitudes; the natural expression of a Jewish writer, indicating without design the crowded state of Jerusalem at this festival [WEBSTER and WILKINSON].
a good man . . . Nay . . . deceiveth the people--the two opposite views of His claims, that they were honest, and that they were an imposture.
13 none spake openly of him--that is, in His favor, "for fear of the [ruling] Jews."
14 about the midst of the feast--the fourth or fifth day of the eight, during which it lasted.
went up into the temple and taught--The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.
15 How knoweth . . . letters--learning (
Acts 26:24).
having never learned--at any rabbinical school, as Paul under Gamaliel. These rulers knew well enough that He had not studied under any human teacher--an important admission against ancient and modern attempts to trace our Lord's wisdom to human sources [MEYER]. Probably His teaching on this occasion was expository, manifesting that unrivalled faculty and depth which in the Sermon on the Mount had excited the astonishment of all.
16 doctrine . . . not mine, &c.--that is, from Myself unauthorized; I am here by commission.
17 If any man will do his will, &c.--"is willing," or "wishes to do."
whether . . . of God, or . . . of myself--from above or from beneath; is divine or an imposture of Mine. A principle of immense importance, showing, on the one hand, that singleness of desire to please God is the grand inlet to light on all questions vitally affecting one's eternal interests, and on the other, that the want of his, whether perceived or not, is the chief cause of infidelity amidst the light of revealed religion.
18 seeketh his own glory--(See on
John 5:41-
John 5:44).
19 Did not Moses, &c.--that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.
20 The people answered, Thou hast a devil: who goeth about to kill thee?--This was said by the multitude, who as yet had no bad feeling to Jesus, and were not in the secret of the plot hatching, as our Lord knew, against Him.
21 I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (
John 5:9,
John 5:16,
John 5:18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
22 Moses . . . gave unto you circumcision, &c.--Though servile work was forbidden on the sabbath, the circumcision of males on that day (which certainly was a servile work) was counted no infringement of the Law. How much less ought fault to be found with One who had made a man "every whit whole"--or rather, "a man's entire body whole"--on the sabbath-day? What a testimony to the reality of the miracle, none daring to meet the bold appeal.
24 Judge not, &c.--that is, Rise above the letter into the spirit of the law.
25 some of them of Jerusalem--the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
26 Do the rulers know, &c.--Have they got some new light in favor of His claims?
27 Howbeit we know this man, &c.--This seems to refer to some current opinion that Messiah's origin would be mysterious (not altogether wrong), from which they concluded that Jesus could not be He, since they knew all about His family at Nazareth.
28 cried Jesus--in a louder tone, and more solemn, witnessing style than usual.
Ye both, &c.--that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."
but he that sent me is true, &c.--Probably the meaning is, "He that sent Me is the only real Sender of any one."
30 sought to take . . . none laid hands--their impotence being equal to their malignity.
31 When Christ cometh, will he, &c.--that is, If this be not the Christ, what can the Christ do, when He does come, which has not been anticipated and eclipsed by this man? This was evidently the language of friendly persons, overborne by their spiteful superiors, but unable to keep quite silent.
32 heard that the people murmured--that mutterings to this effect were going about, and thought it high time to stop Him if He was not to be allowed to carry away the people.
33 Yet a little while, &c.--that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"--referring not to any penitential, but to purely selfish cries in their time of desperation.
35 Whither will he go, &c.--They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.
37 the last day, that great day of the feast--the eighth (
Lev 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of
Isa 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in
John 7:39, was expressed" [OLSHAUSEN]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [LIGHTFOOT].
Jesus stood--On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"JESUS stood," probably in some elevated position.
and cried--as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and drink!--What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (
John 4:13-
John 4:14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (
Matt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (
John 6:36) announced Himself, in every variety of form, as "the BREAD of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "HO, EVERY ONE THAT THIRSTETH, COME YE TO THE WATERS, AND HE THAT HATH NO MONEY!" &c. (
Isa 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " MY LORD AND MY GOD!"
38 as the scripture hath said--These words belong to what follows, "Out of his belly, as the scripture hath said, shall flow," &c. referring not to any particular passage, but to such as
Isa 58:11;
Joel 3:18;
Zech 14:8;
Ezek 47:1-
Ezek 47:12; in most of which the idea is that of waters issuing from beneath the temple, to which our Lord compares Himself and those who believe in Him.
out of his belly--that is, his inner man, his soul, as in
Pro 20:27.
rivers of living water--(See on
John 4:13). It refers primarily to the copiousness, but indirectly also to the diffusiveness, of this living water to the good of others.
39 this spake he of the Spirit--who, by His direct personal agency, opens up this spring of living waters in the human spirit (
John 3:6), and by His indwelling in the renewed soul ensures their unfailing flow.
they that believe, &c.--As the Holy Ghost is, in the redemption of man, entirely at the service of Christ, as His Agent, so it is only in believing connection with Christ that any one "receives" the Spirit.
for the Holy Ghost was not yet given--Beyond all doubt the word "given," or some similar word, is the right supplement. In
John 16:7 the Holy Ghost is represented not only as the gift of Christ, but a gift the communication of which was dependent upon His own departure to the Father. Now as Christ was not yet gone, so the Holy Ghost was not yet given.
Jesus not yet glorified--The word "glorified" is here used advisedly, to teach the reader not only that the departure of Christ to the Father was indispensable to the giving of the Spirit, but that this illustrious Gift, direct from the hands of the ascended Saviour, was God's intimation to the world that He whom it had cast out, crucified, and slain, was "His Elect, in whom His soul delighted," and that it was through the smiting of that Rock that the waters of the Spirit--for which the Church was waiting, and with pomp at the feast of tabernacles proclaiming its expectation--had gushed forth upon a thirsty world.
40 Many . . . when they heard this . . . said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."
41 Others said, This is the Christ--(See on
John 1:21).
Shall Christ come out of Galilee?
42 scripture said . . . of the seed of David, and out of . . . Bethlehem, &c.--We accept this spontaneous testimony to our David-descended, Bethlehem-born Saviour. Had those who gave it made the inquiry which the case demanded, they would have found that Jesus "came out of Galilee" (
John 7:41) and "out of Bethlehem" both, alike in fulfilment of prophecy as in point of fact. (
Matt 2:23;
Matt 4:13-
Matt 4:16).
44 would have taken him; but, &c.--(See on
John 7:30).
45 Then came the officers--"sent to take him" (
John 7:32).
Why . . . not brought him?--already thirsting for their Victim, and thinking it an easy matter to seize and bring Him.
46 Never man spake like this man--Noble testimony of unsophisticated men! Doubtless they were strangers to the profound intent of Christ's teaching, but there was that in it which by its mysterious grandeur and transparent purity and grace, held them spellbound. No doubt it was of God that they should so feel, that their arm might be paralyzed, as Christ's hour was not yet come; but even in human teaching there has sometimes been felt such a divine power, that men who came to kill them (for example, ROWLAND HISS) have confessed to all that they were unmanned.
47 ye also deceived--In their own servants this seemed intolerable.
48 any of the rulers or . . . Pharisees believed--"Many of them" did, including Nicodemus and Joseph, but not one of these had openly "confessed Him" (
John 12:42), and this appeal must have stung such of them as heard it to the quick.
49 But this people--literally, "multitude," meaning the ignorant rabble. (Pity these important distinctions, so marked in the original of this Gospel, should not be also in our version.)
knoweth not the law--that is, by school learning, which only subverted it by human traditions.
are cursed--a cursed set (a kind of swearing at them, out of mingled rage and scorn).
50 Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.
51 Doth our law, &c.--a very proper, but all too tame rejoinder, and evidently more from pressure of conscience than any design to pronounce positively in the case. "The feebleness of his defense of Jesus has a strong contrast in the fierceness of the rejoinders of the Pharisees" [WEBSTER and WILKINSON].
52 thou of Galilee--in this taunt expressing their scorn of the party. Even a word of caution, or the gentlest proposal to inquire before condemning, was with them equivalent to an espousal of the hated One.
Search . . . out of Galilee . . . no prophet--Strange! For had not Jonah (of Gath-hepher) and even Elijah (of Thisbe) arisen out of Galilee? And there it may be more, of whom we have no record. But rage is blind, and deep prejudice distorts all facts. Yet it looks as if they were afraid of losing Nicodemus, when they take the trouble to reason the point at all. It was just because he had "searched," as they advised him, that he went the length even that he did.
53 every man went unto his own home--finding their plot could not at that time be carried into effect. Is your rage thus impotent, ye chief priests?
