Holy Bible

After these things Jesus walked in Galilee. John 7:1-18 The situation surveyed T. Whitelaw, D. D. I. THE SCENE IN GALILEE: the attitude of Christ's brethren. 1. The counsel they offered. That Christ should repair to the centre of the theocratic kingdom and make His Messianic claims where they could be competently examined (ver. 3). 2. The argument they used. He could not acquire fame in Galilean obscurity, but only in the metropolis (ver. 4) — a perilous temptation He had twice encountered ( Matthew 4:9 ; John 6:15 ). 3. The spirit they cherished. They disbelieved in His Messiahship, but could not deny His miracles. Hence they wanted His true character settled. If He was the Christ they wanted to see Him crowned, if not, the bubble should burst. 4. The reply they received. Christ was not going up for the purpose suggested.(1) His hour for that had not come — there being for every purpose under heaven ( Ecclesiastes 3:1 ), much more for this, a seasonable moment.(2) To go before that time would not secure what they desired — the great world of Jerusalem not being prepared to welcome Him (ver. 7). Any time would do for them, but not for Him. II. THE SCENE AT JERUSALEM. 1. The bloodthirsty Sanhedrists —(1) Searched for their victim among the city throngs.(2) With unsleeping hostility, which they had nursed for eighteen months.(3) With murderous intent.(4) With eager inquiry.(5) With contemptuous scorn. "That celebrity who has been dazzling you with His wonders." 2. The whispering multitudes. These were —(1) Divided in their judgments concerning Him, as Simeon had predicted ( Luke 2:34 ), and Christ affirmed they would be ( Matthew 10:34, 35 ), and as history proves they ever have been.(2) Afraid to speak openly about Him, which betokened insincerity as well. They were prepared to do as their leaders bade them. Miserable crew!Learn: 1. It is becoming and right to walk prudently: Christ did so. 2. In religion the wisdom of this world is almost wholly wrong. It was so with Christ's brethren. 3. A man's friends are often the last to believe in His greatness and goodness. It was so with Christ. 4. The more a man resembles Christ, the more he will be hated by the world. 5. The best of men may be evil spoken of. Christ was. ( T. Whitelaw, D. D. )

Benson Commentary John 7:1 After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. John 7:1 . After these things — That is, after he had miraculously fed the five thousand, walked on the sea to his disciples, and discoursed with the multitude concerning the bread of life, as is recorded in the preceding chapter; Jesus walked in Galilee — That is, continued there, and instructed his disciples for some months after the second passover; for he would not walk in Jewry — Would not continue in Judea; because the Jews — Those of them who did not believe in him, and in particular the chief priests, scribes, and Pharisees; sought an opportunity to kill him — Either by private assassination, tumultuous assault, or legal process, being incensed by the growing fame of his miracles, and the freedom of his discourses. John 7:2 Now the Jews' feast of tabernacles was at hand. John 7:2-9 . Now the Jews’ feast of tabernacles was at hand — Instituted in commemoration of the Israelites dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. For a particular account of the time, manner, and reason of this feast, see Leviticus 23:34-43 . His brethren, therefore — So called, according to the Jewish way of speaking: namely, his near kinsmen, probably his cousins, the sons of his mother’s sister; said unto him, Depart hence — From this obscure place; and go into Judea — “As they did not believe on him, they condemned him in their own minds, and intimated that he acted altogether absurdly in passing so much of his time in Galilee, and the other remote corners of the country, while he pretended to so public a character as that of the Messiah; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of power; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have great influence to induce others to believe on him.” Then Jesus said, My time is not yet come — Either to manifest myself or go up to Jerusalem. Jesus, knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely necessary, lest they should take away his life prematurely. But your time is always ready — You may go up with safety any time you please, since you have done nothing to make the Jews unfriendly to you as I have done; who by the strictness of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. The world cannot hate you — Because you are of the world; but me it hateth — And all who bear the same testimony. Go ye up unto this feast — Whenever it suits you to go without waiting for me. I go not up yet — He does not say, I will not go up at all, but not yet. There may be reason for deferring a particular duty, which yet must not be wholly omitted. My time is not yet full come — Namely, the time of his sufferings, which the evangelist calls his hour; (chap. John 8:20 ;) or the time of his going up to the feast. When he had said these words, he abode still in Galilee — Namely, a few days longer. John 7:3 His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. John 7:4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. John 7:5 For neither did his brethren believe in him. John 7:6 Then Jesus said unto them, My time is not yet come: but your time is alway ready. John 7:7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. John 7:8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. John 7:9 When he had said these words unto them, he abode still in Galilee. John 7:10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. John 7:10 . But when his brethren — His carnal relations and their friends, in whose company he did not choose to travel; were gone up, then went he also to the feast — In obedience to the divine command, and because it would give him an opportunity of honouring God, and doing good; but not openly — Not publicly, with a train of attendants, as he had often done: but as it were in secret — With as much privacy as possible; and that probably rather for fear of giving offence than of receiving injury: he would not unnecessarily provoke the government, which his being accompanied with a multitude of people would have done. And this suggests another reason for his delay. Had he taken this journey at the usual time, the multitudes who were on the road would have gathered round him, and accompanied him to Jerusalem, and at once have excited the notice, and provoked the malice and envy of his enemies; he therefore did not set out till the greater part of the people were gone, and then went up as privately as possible, neither preaching nor working miracles by the way. John 7:11 Then the Jews sought him at the feast, and said, Where is he? John 7:11-13 . Then the Jews — The men of Judea, particularly of Jerusalem, not seeing him appear as usual; sought him at the feast — Namely, at the beginning of it; and said, Where is he? — What is become of Jesus? What can have prevented his coming to the feast? As he had formerly attended the principal feasts, and signalized himself by the miracles which he wrought, he had made himself the subject of much discourse and observation. And there was much murmuring among the people — ????????? ????? , much whispering: many private debates, especially among those who were come from distant parts. The word murmuring is not proper in this place, as it conveys the notion of discontent and grumbling, which does not appear to be suggested by the original term. It expresses solely the secrecy and caution which the people found it convenient to use in speaking on this subject, being prompted not by their resentments but by their fears. And it stands opposed to ???????? , openly, which occurs in the next verse. For some said, He is a good man — Eminently pious and benevolent; others — Being under the force of strong prejudices, and suspecting the worst; said, Nay, but he deceiveth the people — Seduces and misleads the ignorant populace, and the wiser part of the nation must see that he will undoubtedly at last draw his followers into ruin, as some other impostors have lately done. See Acts 5:36-37 . Howbeit — Though they thus privately debated the matter among themselves; no man spake openly of him — Namely, in his favour; for fear of the Jews — Of those that were in authority, these being jealous of his growing fame, and looking with a very malignant eye on all who took any peculiar notice of him, or manifested any regard for him. In the mean time, those that thought contemptibly of him, might doubtless have spoken their minds as freely as they pleased, being in no danger of punishment from the rulers or higher classes of the people. John 7:12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. John 7:13 Howbeit no man spake openly of him for fear of the Jews. John 7:14 Now about the midst of the feast Jesus went up into the temple, and taught. John 7:14-18 . Now about the midst of the feast — Which lasted eight days; Jesus went up into the temple and taught — Probably on the sabbath day. His business was to preach the gospel of the kingdom, and he readily did it in every time and place of concourse: and doubtless vast multitudes would be assembled in the temple on this occasion. And the Jews who heard him marvelled — Were amazed, both at the excellence and importance of the doctrines which he delivered, and at the clear, convincing, and forcible manner in which he declared them: saying, How knoweth this man letters, having never learned — How comes he to be so well acquainted with sacred literature, as to be able thus to expound the Scriptures with such propriety and gracefulness; having never learned — Seeing he hath never learned this at any place of education? Jesus answered, My doctrine is not mine — It is not the product of human wisdom: I have neither been taught it by masters, nor have I acquired it by my own study: but his that sent me — It is the doctrine of God, who has inspired me with it because I am his messenger. If any man will do his will — ??? ??? ???? , if any man be willing, especially if he be also desirous and determined, in dependance on divine grace, to do God’s will, as far as he is acquainted with it; he shall know of the doctrine, &c. — A universal rule this with regard to all persons and doctrines. They that are thoroughly willing and desirous to comply with the will of God, shall certainly have his will made known to them. Observe here, reader, who these are: they are such as are impartial and sincere in their inquiries concerning it, and are not biased by any carnal inclinations or interests; they are such as are convinced of the infinite importance of knowing and doing his will, in order to their eternal salvation, being persuaded that only those that know and do it shall enter the kingdom of heaven: Matthew 7:21 . They are such as carefully and diligently use the means which God has appointed to be used in order thereto; especially the means of prayer, for supernatural light, and of hearing, reading, and meditating on the word of God. Such shall know the doctrine of Christ, and the will of God; 1st, Because Christ has promised to give them that knowledge, namely, by opening the eyes of their understanding, which he is well able to do. Those who improve the light they have, and carefully walk according to it, shall, by divine grace, have that light increased, and be thereby secured against all destructive and hurtful errors. 2d, Because they are prepared to receive that knowledge. Those that are inclined to submit to the rules of the divine law, are disposed to admit the rays of the divine light. Those whose desire and care it is to resemble God, are in the fittest disposition to become acquainted with him. Whether it be of God, or whether I speak of myself — Pious and good men can easily judge of any teacher, whether he and his doctrine come from God; not only because the divine wisdom and goodness are interested to secure such from capital errors, but because they themselves have no predominant evil inclinations to prejudice them against the truth when it appears; and because they can discern how far any doctrine is conformable to the principles of piety and virtue which they possess. He that speaketh of himself, seeketh his own glory — If one teaches what makes for the advancement of his own worldly interest, or for the gratification of his pride, or any other evil passion, the doers of the will of God will immediately know that such a teacher is an impostor. But he that seeketh his glory that sent him, &c. — Whereas, if a teacher proposes doctrines which have a tendency to reform men, and to advance the glory of God, without regard to the opinion of the world, or to his own temporal interest; the same is true — He must certainly be sent of God, and should not by any means be suspected of imposture; and no unrighteousness is in him — No falsehood, no design to deceive the world. See Macknight. John 7:15 And the Jews marvelled, saying, How knoweth this man letters, having never learned? John 7:16 Jesus answered them, and said, My doctrine is not mine, but his that sent me. John 7:17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. John 7:18 He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. John 7:19 Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? John 7:19-20 . Did not Moses give you the law — As if he had said, But you are unrighteous; for you violate the very law for which you profess so much zeal. There is a remarkable beauty in this sudden turn of the sentiment. Some of the Jews called Jesus a false prophet: because on the sabbath day he had healed the impotent man at the pool of Bethesda, ( John 5:9 ,) pretending that it was a gross violation of the law of Moses, such as no good man, far less a prophet, would be guilty of. In answer to these evil surmises, he told them plainly, that however much they pretended to reverence the authority of Moses in his law, they made no scruple to violate the most sacred of his precepts; having entered into a resolution of murdering him, directly contrary to every Law of God and man; and being now employed in laying secret plots against his life: a reproof this, which came in with singular propriety and force, immediately after Jesus had, by the most convincing arguments, proved his mission from God. The people answered, Thou hast a devil — Either thou art mad, or thou art actuated by the malice of the devil, or by a lying spirit; who goeth about to kill thee? — Probably these, who spake thus, came from distant parts of the country, and did not know the design of the priests and rulers. John 7:20 The people answered and said, Thou hast a devil: who goeth about to kill thee? John 7:21 Jesus answered and said unto them, I have done one work, and ye all marvel. John 7:21-24 . Jesus answered, I have done one good work, and ye all marvel — I have done a miracle of an extraordinary kind on the sabbath day, an action which ye think inconsistent with the character of a good man, and therefore ye wonder that I should have performed it. But I can easily vindicate my character, by an argument which it is not in your power to gainsay. Moses therefore gave you circumcision — That is, the law of circumcision. Dr. Campbell joins the words ??? ????? , here rendered therefore, to the end of the former verse, following Theophylact, and some whom he terms “our best authors,” observing, that “nothing can be more incongruously connected than the words are in the English, and most other modern translations; where our Lord’s performing a miracle is represented as the cause why Moses gave them circumcision.” Thus also Doddridge, Wesley, Wynne, and Worsley, who translate the last clause of the preceding verse, I have done one work, and ye all marvel at it, or, on account of it. If we retain the common pointing, as all the versions do, the interpretation of this verse ( John 7:22 ) must be, Because that Moses gave you the precept concerning circumcision, ye even circumcise a man on the sabbath day. But the correction just now proposed makes the sense more clear and elegant, thus: Moses gave you the law of circumcision, (though indeed it was far more ancient than he, being a precept enjoined to and observed by, the patriarchs,) and on the sabbath day ye circumcise a man. If a man receive circumcision on the sabbath day, that the law of Moses may not be broken — The precept of circumcision required, that every male should be circumcised the eighth day from his birth. Though the eighth day happened on the sabbath, this ceremony was not deferred: and the law of circumcision vacated the law of the sabbath. Are ye angry at me, because I have made a man every whit whole — Or, have made a whole man sound; on the sabbath day? — Since you think yourselves bound to dispense with the strict observation of the sabbath for the sake of another precept, which is only of a ceremonial nature, how can ye be angry with me, because, in pursuance of the great end of all the divine laws, I have cured a man who was infirm in all his members, and that with far less bodily labour than that with which you perform the ceremony of circumcision, and cure the wound that is made by it? Judge not according to the appearance, &c. — Consider the nature of the things, and judge impartially, without regard to your own prejudices, or the superstition of your teachers. Dr. Campbell renders the clause, Judge not from personal regards, thinking that translation gives more exactly the sense of the original expression, ?? ??????? ??? ’ ???? . “There can be no question,” says he, “that this precept is of the same import with those which enjoin strict impartiality between the parties, or to have no respect of persons in judgment. The application of it is obvious on this occasion. If the Jews had been strictly impartial and equitable, they would have seen that they could not vindicate Moses for enjoining such a violation of the sabbatical rest as was occasioned by circumcising, while they condemned Jesus for his miraculous cures, which required less labour, and were not less evidently calculated for promoting a good end. Nay, they could not excuse themselves for the one practice, if Jesus was blameable for the other.” 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. 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? John 7:24 Judge not according to the appearance, but judge righteous judgment. John 7:25 Then said some of them of Jerusalem, Is not this he, whom they seek to kill? John 7:25-27 . Then — While our Lord was thus discoursing in the temple; some of them of Jerusalem — Some of the inhabitants of the city, who knew more of the designs of the sanhedrim than the others who had spoken before; said, Is not this he whom they seek to kill? — Seek an opportunity to put to death? But lo — He is not only come up hither to the feast, but speaks openly and freely in the very temple itself, and they are so far from seizing him, that they do not so much as say any thing to prohibit him. Do the rulers know indeed — Are they now fully convinced; that this is the very Christ — And that therefore they were mistaken in their former censures? Howbeit, we know this man, whence he is — And therefore have sufficient reason to conclude, that he cannot be the Messiah: for, when Christ cometh, no man knoweth whence he is — This Jewish tradition was true in regard to his pre-existing and divine nature: in that respect, according to the obvious popular sense of Isaiah 53:8 , None could declare his generation: but it was not true with regard to his human nature, for both his family, and the place of his birth, were plainly foretold. And “it is evident from Matthew 2:4-5 , that the Jews apprehended the Messiah was to be born at Bethlehem; and from a multitude of other places, that they knew he was to be a descendant of David.” Archbishop Tillotson supposes, that the words, no man knoweth whence he is, “refer to an expectation the Jews had, that he would be born of a virgin. As for the notion which Justin Martyr mentions, that the Messiah should, for a while, be hid, it seems more modern, and they must put a strange interpretation on Isaiah 53:8 ; Micah 5:2 ; and Psalm 110:4 , to draw any such consequence from these passages, as Dr. Whitby and M. L’Enfant suppose they did.” — Doddridge. 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? John 7:27 Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is. John 7:28 Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. John 7:28 . Then cried Jesus — Probably with a loud and earnest voice, and with allusion to the words which they had just spoken in a private manner to each other, and which they imagined he could not have heard, as he taught in the temple at some distance from them; Ye both know me, and ye know whence I am — Or, as it seems the clause should rather be rendered, Do you know both me, and know whence I am? Thus it is read by Doddridge, Wesley, Wynne, and also by Campbell, who observes upon it, “As the words are plainly capable of being read as an interrogation, it is, in every respect, most eligible to translate them so in this place. In the way they are commonly rendered they contain a direct contradiction to what our Lord says, John 8:14 ; John 8:19 . Nor does it satisfy that both may be true in different senses, since these different senses do not appear from the context. Nay, in effect, he contradicts them in the same breath, inasmuch as he tells the people, that they know not him who sent him. When they said, We know whence this man is, the same thing was evidently meant as when they said, ( John 6:42 ,) Is not this Jesus, the son of Joseph, whose father and mother we know? Now our Lord tells them plainly, that they did not know his father, and consequently could not tell whence (that is, of what parentage) he was. And I am not come of myself — With vain and false pretences to a divine mission; but he that sent me — And gives daily proof thereof, by the miracles which I perform in his name; is true — And therefore will not bear witness to a deceiver. Or, as the words may be paraphrased, “Though you pretend to know me and whence I am, it does not follow that I am destitute of the prophetical characters of the Messiah, and an impostor, come to you of my own accord. I am really sent to you by God, who is true in all the prophecies he uttered by his servants concerning the Messiah, for they are all fulfilled in me.” But him you know not — On the contrary, “You are wholly ignorant of his blessed perfections and gracious counsels, and have no inclination to obey his will.” John 7:29 But I know him: for I am from him, and he hath sent me. John 7:30 Then they sought to take him: but no man laid hands on him, because his hour was not yet come. John 7:30-32 . Then they sought to take him — “The defence which he made did not pacify his enemies, for some of them would gladly have apprehended him; however, none of them had the courage to lay hands on him, being restrained by Providence, because the season of his sufferings was not yet come.” And many of the people believed on him — “In the mean time the miracle which he had lately performed on the infirm man was so great and so well known, and this defence, by which he justified himself, so clear and convincing, that many of the people believed on him publicly affirming, that he was the Messiah.” The Pharisees heard that the people murmured — Or, whispered, rather, see on John 7:12 ; such things concerning him — And were greatly displeased and alarmed at it; and, with the other members of the sanhedrim, particularly the chief priests, among whom were many Sadducees, ( Acts 4:1 ,) sent officers — From the chamber in which they held their council, into the adjacent court of the temple; to take him — To apprehend and bring him before them, thinking thus, it seems, to confute his pretensions, and punish him. This, as appears from John 7:45 ; John 7:50 ; John 7:53 , took place on the last and great day of the feast. John 7:31 And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? John 7:32 The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. John 7:33 Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. John 7:33-34 . Then said Jesus — Continuing his discourse, (from John 7:29 ,) which they had interrupted, Yet a little while am I with you — My ministry among you is drawing toward a conclusion; you ought, therefore, while it lasts, to make the best possible improvement of it. For ye shall seek me, and shall not find me — You shall earnestly desire my presence with you, but shall not obtain it. “This seeking for the Messiah was general through the nation, during the calamities in Judea, occasioned by Titus and his armies; and has continued among the Jews ever since, in all the countries where they have been dispersed, but to no purpose, for their Messiah having already appeared, it is in vain to expect another. By thus predicting his own death, our Lord insinuated that he both knew the present disposition of the council, and foresaw that they would soon put an end to his ministry by taking away his life.” And where I am — Or, where I shall then, and always be; ye cannot come — Referring to his speedy exaltation to the heavenly world, and the impossibility of their being admitted thither: for so a similar expression, used John 8:21 , evidently means, namely, Ye shall seek me, and shall die in your sins: whither I go, ye cannot come. Perhaps, also, our Lord might refer to the impotent malice with which, after his exaltation to the Father’s right hand, they should oppose his triumphant cause. John 7:34 Ye shall seek me, and shall not find me : and where I am, thither ye cannot come. John 7:35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? John 7:35-36 . Then said the Jews, Whither will he go — Jesus spake concerning his death, resurrection, and ascension, but the Jews did not understand him; for they imagined that he threatened to leave them, and go among their brethren of the dispersion. Will he go unto the dispersed among the Gentiles — Greek, ??? ??????? , of the Greeks, that is, the Jews scattered abroad in different nations, Greece particularly; and teach the Gentiles — ???? ??????? , the Greeks, the heathen themselves. By Greeks, we are here to understand idolatrous Gentiles, and not Hellenists, or Jews, who used the Greek language; for these were the dispersed among them. There is, therefore, says Dr. Doddridge, a sarcasm “in these words, beyond what commentators have observed. They insinuate that if he was to go into foreign countries, to address himself to the Jews there, who might be supposed not so well instructed as those who lived in Judea and at Jerusalem, he would not be able to make any proselytes, even among these; but would be constrained to apply himself to the ignorant and stupid Gentiles, to seek disciples among them; which, to be sure, appeared to these haughty scorners one of the most infamous circumstances that could be imagined, and most incompatible with the character of the true Messiah.” What manner of saying is this — This saying is unintelligible and absurd: for though his meaning be, that he is going to preach among the Gentiles, surely it is possible for us to follow him thither. John 7:36 What manner of saying is this that he said, Ye shall seek me, and shall not find me : and where I am, thither ye cannot come? John 7:37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. John 7:37 . In the last day, &c. — Namely, the eighth day, when, according to the institution of Moses, ( Leviticus 23:34 ; Leviticus 23:36 ; Numbers 29:35 , where see the notes,) there was to be a holy convocation, or general and solemn assembly of the people, attended with some extraordinary sacrifices. This day is called the great day of the feast, on account of the high esteem in which the nation of the Jews held it, as a day kept holy solely on their own account. On the seven preceding days they held that sacrifices were offered, not so much for themselves as for the whole world; in the course of them, seventy bullocks being sacrificed for the seventy nations of the world: but the sacrifices of this day they considered as being offered for Israel alone, on whose behalf only several solemnities of the day were observed. Tremellius, on this text, observes, from the Talmud, that the Jews used on this day to march round the altar seven times, singing hosannas, with palm branches in their hands, in memory of the Israelites, in the days of Joshua, marching round Jericho seven times on the day of its fall. He informs us also, from the same authority, that on this day they drew water with great joy from the fountain or brook of Siloam, at the foot of mount Zion, and carried it to the priests in the temple, with the sound of the trumpet and great rejoicing, where they poured out part of it, mingled with wine, as a drink-offering, which they accompanied with prayers to God for rain. For, as at the passover, they offered an omer, to obtain from God his blessing upon the harvest; at pentecost, their first-fruits, to request his blessing on the fruits of the trees; so, at the feast of the tabernacles, they offered water, as a token of their desire for a plentiful rain to fall at the following seed-time; the people, in the mean time, singing, With joy shall ye draw water from the wells of salvation, Isaiah 12:3 . Part of the water they drank, with loud acclamations, in commemoration of the mercy shown to their fathers, who were relieved by the miracle of a great stream of water made to gush out of a rock, when the nation was ready to die with thirst, in a sandy desert, where there was neither river nor spring. The Jewish writers pretend that Haggai and Zechariah were the institutors of these rites, and that in performing them they acted according to the directions of these prophets. Be this as it may, it is probable, as Dr. Lightfoot has shown, from some Jewish writers, that among other things intended to be expressed hereby, the ceremony was also meant to be emblematical of their desire and expectation of the coming of the Messiah, and of the effusion of the Holy Spirit under his dispensation. But whatever might be the original intention of these ceremonies, we learn from the same writer (Tremellius) that the Jews had miserably perverted it, by the addition of their own magical ceremonies. Christ, therefore, probably intended to lead them back to the principal design and meaning of the institution, and to draw their minds from the terrestrial water, and all earthly and temporal things, to the water of life, and to himself, the chief scope of this feast and of all other ceremonies. For, as it was his custom to raise moral and spiritual instructions from sensible occurrences, he took this opportunity of inviting, in the most solemn and affectionate manner, all who were in pursuit, whether of knowledge, holiness, or happiness, to come unto him, and drink, in allusion to the rite they were then employed about. Jesus stood — Probably on some eminence, where he could be seen and heard by the surrounding multitude, as the priest did who poured out the water mentioned above; and cried — “Intentâ voce, quo magis attentionem excitaret,” (Grotius,) with a loud voice, that he might excite the greater attention. If any man thirst — That is, sincerely and earnestly desire true happiness, and long for the blessings promised under the administration of the Messiah; let him come unto me — By faith. Let him believe that I am able and willing to satisfy his most ardent and enlarged desires, and rely on me to do it; and drink — That is, he shall drink; he shall receive the blessings for which he thirsts; for I am most ready freely to communicate every needful blessing, and particularly those supplies of the Spirit, which you profess sincerely and earnestly to desire. Compare Isaiah 55:1 . John 7:38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. John 7:38-39 . He that believeth on me — With a living faith, and with his heart unto righteousness; as the Scripture hath said — As God in the Scriptures hath promised and attested in many places; out of his belly — From within him, from his mind and heart; shall flow rivers of living water — He shall receive spiritual blessings, or communications of divine grace, in so great an abundance, that he shall not only be refreshed and comforted himself, but shall be instrumental in refreshing and comforting others. The expression, Out of his belly shall flow rivers, is used with allusion to receptacles round springs, out of which great quantities of water flow by pipes: and the figure therefore signifies the plenitude of spiritual gifts and graces to be possessed by believers, and the happy effects which they should produce in the world. Thus the apostles and first messengers of Christ were both watered themselves and enabled to water others, Gentiles as well as Jews, not with small streams, but with large rivers of divine knowledge

Expositor's Bible Commentary John 7:1 After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. Chapter 16 JESUS DISCUSSED IN JERUSALEM. “And after these things Jesus walked in Galilee: for He would not walk in Jewry, because the Jews sought to kill Him. Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto Him, Depart hence, and go into Judaea, that Thy disciples also may behold Thy works which Thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If Thou doest these things, manifest Thyself to the world. For even His brethren did not believe on Him. Jesus therefore saith unto them, My time is not yet come; but your time is alway ready. The world cannot hate you; but Me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because My time is not yet fulfilled. And having said these things unto them, He abode still in Galilee. But when His brethren were gone up unto the feast, then went He also up, not publicly, but as it were in secret. The Jews therefore sought Him at the feast, and said, Where is He? And there was much murmuring among the multitudes concerning Him: some said, He is a good man; others said, Not so, but He leadeth the multitude astray. Howbeit no man spoke openly of Him for fear of the Jews. But when it was now the midst of the feast Jesus went up into the temple, and taught. The Jews therefore marvelled, saying, How knoweth this man letters, having never learned? Jesus therefore answered them, and said, My teaching is not Mine but His that sent Me. If any man willeth to do His will he shall know of the teaching, whether it be of God, or whether I speak from Myself. He that speaketh from himself seeketh his own glory: but he that seeketh the glory of him that sent him, the same is true, and no unrighteousness is in him. Did not Moses give you the law, and yet none of you doeth the law? Why seek ye to kill Me? The multitude answered, Thou hast a devil: who seeketh to kill Thee? Jesus answered and said unto them, I did one work, and ye all marvel. For this cause hath Moses given you circumcision (not that it is of Moses, but of the fathers); and on the Sabbath ye circumcise a man. 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? Judge not according to appearance, but judge righteous judgement. Some therefore of them of Jerusalem said, Is not this He whom they seek to kill? And lo, He speaketh openly, and they say nothing unto Him. Can it be that the rulers indeed know that this is the Christ? Howbeit we know this man whence He is; but when the Christ cometh, no one knoweth whence He is. Jesus therefore cried in the temple, teaching and saying, Ye both know Me, and know whence I am; and I am not come of Myself, but He that sent Me is true, whom ye know not. I know Him; because I am from Him, and He sent Me. They sought therefore to take Him: and no man laid his hand on Him, because His hour was not yet come. But of the multitude many believed on Him; and they said, When the Christ shall come, will He do more signs than those which this man hath done? The Pharisees heard the multitude murmuring these things concerning Him; and the chief priests and the Pharisees sent officers to take Him. Jesus therefore said, Yet a little while am I with you, and I go unto Him that sent Me. Ye shall seek Me, and shall not find Me: and where I am, ye cannot come. The Jews therefore said among themselves, Whither will this man go that we shall not find Him? will He go unto the Dispersion among the Greeks, and teach the Greeks? What is this word that He said, Ye shall seek Me, and shall not find Me: and where I am, ye cannot come? Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believed on Him were to receive: for the Spirit was not yet given: because Jesus was not yet glorified. Some of the multitude therefore, when they heard these words, said, This is of a truth the prophet. Others said, This is the Christ. But some said, What, doth the Christ come out of Galilee? Hath not the Scripture said that the Christ cometh of the seed of David, and from Bethlehem, the village where David was? So there arose a division in the multitude because of Him. And some of them would have taken Him; but no man laid hands on Him. The officers therefore came to the chief priests and Pharisees; and they said unto them, Why did ye not bring Him? The officers answered, Never man so spake. The Pharisees therefore answered them, Are ye also led astray? Hath any of the rulers believed on Him, or of the Pharisees? But this multitude which knoweth not the law are accursed. Nicodemus saith unto them (he that came to Him before, being one of them), Doth our law judge a man, except it first hear from himself and know what he doeth? They answered and said unto him, Art thou also of Galilee? Search, and see that out of Galilee ariseth no prophet.”- John 7:1-53 After describing how matters were brought to a crisis in Galilee, and pointing out that, as the result of our Lord’s work there, only twelve men adhered to Him, and in even this final selection not all were to be trusted,-John passes on to describe the state of feeling towards Jesus in Jerusalem, and how the storm of unbelief gathered until it broke in violence and outrage.[28] This seventh chapter is intended to put us in the right point of view by exhibiting the various estimates that were formed of the work and person of Jesus, and the opinions which any one might hear uttered regarding Him at every table in Jerusalem. But the motive of His going to Jerusalem at all calls for remark. His brothers, who might have been expected to understand His character best, were very slow to believe in Him. They only felt He was different from themselves, and they were nettled by His peculiarity. But they felt that the credit of the family was involved, and also that if His claims should turn out to be true, their position as brothers of the Messiah would be flattering. Accordingly they betray considerable anxiety to have His claims pronounced upon; and seeing that His work in Galilee had come to so little, they do their utmost to provoke Him to appeal at once to the central authority at Jerusalem. They did not as yet believe in Him, they could not entertain the idea that the boy they had knocked about and made to run their messages could be the long-expected King; and yet there was such trustworthy report of the extraordinary things He had done, that they felt there was something puzzling about Him, and for the sake of putting an end to their suspense they do what they can to get Him to go again to Jerusalem. The lever they use to move Him is a taunt: “If these works of yours are genuine miracles, don’t hang about villages and little country towns, but go and show yourself in the capital. No one who is really confident that he has a claim on public attention wanders about in solitary places, but repairs to the most crowded haunts of men. Go up now to the feast, and your disciples will gather round you, and your claims will be settled once for all.” To this Jesus replies that the hour for such a proclamation of Himself has not yet come. That hour is to come. At the following Passover He entered Jerusalem in the manner desired by His brethren, and the result, as He foresaw, was His death. As yet such a demonstration was premature. The brothers of Jesus did not apprehend the virulence of hatred which Jesus aroused, and did not perceive how surely His death would result from His going up to the feast as the acknowledged King of the Galileans. He Himself sees all this plainly, and therefore declines the plan of operation proposed by His brothers; and instead of going up with them as the proclaimed Messiah, He goes up quietly by Himself a few days after. To go up as His brothers’ nominee, or to go up in the way they proposed, was counter to the whole plan of His life. Their ideas and proposals were made from a point of view wholly different from His. Very often we can do at our own instance, in our own way and at our own time, what it would be a vast mistake to do at the instigation of people who look at the matter differently from ourselves, and have quite another purpose to serve. Jesus could safely do without display what He could not do ostentatiously; and He could do as His Father’s servant what He could not do at the whim of His brothers. The feast to which He thus quietly went up was the Feast of Tabernacles. This feast was a kind of national harvest home; and consequently in appointing it God commanded that it should be held “in the end of the year, when thou hast gathered in thy labours out of the field;” that is to say, in the end of the natural year, or in early autumn, when the farm operations finished one rotation and began a new series. It was a feast, therefore, full of rejoicing.[29] Every Israelite appeared in holiday attire, bearing in his hands a palm-branch, or wearing some significant emblem of earth’s fruitfulness. At night the city was brilliantly illuminated, especially round the Temple, in which great lamps, used only on these occasions, were lit, and which possibly occasioned our Lord’s remark at this time, as reported in the following chapter, “I am the Light of the world.” There can be little doubt that when, on the last day of the feast, He stood and cried, “If any man thirst, let him come unto Me and drink,” the form of his invitation was moulded by one of the customs of the feast. For one of the most striking features of the feast was the drawing of water in a golden vessel from the pool of Siloam, and carrying it in procession to the Temple, where it was poured out with such a burst of triumph from the trumpets of the Levites, aided by the Hallelujahs of the people, that it became a common Jewish saying, “He who has not seen the rejoicing at the pouring out of the water from the pool of Siloam has never seen rejoicing in his life.” This pouring out of the water before God seemed to be an acknowledgment of His goodness in watering the corn-lands and pastures, and also a commemoration of the miraculous supply of water in the desert; while to some of the more enlightened it bore also a spiritual significance, and recalled the words of Isaiah, “With joy shall ye draw water out of the wells of salvation.” But this feast was not solely a celebration of the ingathering, or a thanksgiving for the harvest. The name of it reminds us that another feature was quite as prominent. In its original institution God commanded, “Ye shall dwell in booths or tabernacles seven days; all that are Israelites born shall dwell in booths,” the reason being added, “that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt.” The particular significance of the Israelites dwelling in booths seems to be that it marked their deliverance from a life of bondage to a life of freedom; it reminded them how they had once no settled habitation, but yet found a booth in the desert preferable to the well-provided residences of Egypt. And every Feast of Tabernacles seemed intended to recall these thoughts. In the midst of their harvest, at the end of the year, when they were once more laying up store for winter, and when every one was reckoning whether it would be an abundant and profitable year for him or no, they were told to live for a week in booths, that they might think of that period in their fathers’ experience when God was their all, when they had no provision for the morrow, and which was yet the most triumphant period of their history. All wealth, all distinctions of rank, all separation between rich and poor, was for a while forgotten, as each man dwelt in his little green hut as well sheltered as his neighbour. And to every one was suggested the thought, that let the coming winter be well provided or ill provided, let it be bleak to some and bright to others, at bottom the provision of this world is to all alike but as a green bough between them and destitution; but that all alike, reduce them if you will to a booth which has neither store nor couch in it, have still the Most High God for their deliverer, and provider, and habitation.[30] Even before Jesus appeared at this feast He was the subject of much talk and exchange of opinions. 1. The first characteristic of the popular mind, as exhibited here by John, is its subservience to authority. Those who had a favourable opinion of Jesus uttered it with reserve and caution, “for fear of the Jews”-that is, of the Jerusalem Jews, who were known to be adverse to His claims. And the authorities, knowing the subservience of the people, considered it a sufficient reply to the favourable reports brought them by their own officers, to say, “Have any of the rulers or of the Pharisees believed on Him?” This seems a very childish mode of settling a great question, and we are ready to charge the Jews with a singular lack of independence; but we reflect that among ourselves great questions are settled very much by authority still. In politics we take our cue from one or two newspapers, conducted by men who show themselves quite fallible; and in matters of even deeper moment, how many of us can say we have thought out a creed for ourselves, and have not accepted our ideas from recognised teachers? And whether these teachers be the accredited representatives of traditional theology, or have secured an audience by their departure from ordinary views, we have in our own conscience a surer guide to the truth about Christ. For much that we may build upon the foundation we must be indebted to others; but for that which is radical, for the determination of the relation we ourselves are to hold to Christ, we must follow not authority but our own conscience. Our equanimity need not, then, be greatly disturbed by the fact that so many of the rulers of public opinion do not believe in Christ. We need not tremble for Christianity when we see how widely extended is the opinion that miracles are the fancy of a credulous age. We need not be over-anxious or altogether downcast when we hear philosophers sublimely talk as if they had seen all round Christ, and taken His measure, and rendered satisfactory account of the pious delusions He Himself was subject to, and the groundless hallucinations which misled His followers into unheard-of virtue, and made them good men by mistake. Consider the opinions of men of insight and of power, but do not be overawed by them, for you have in yourself a surer guide to truth. Look at Christ with your own eyes, frankly open your own soul before Him, and trust the impression He makes upon you. 2. Again, John notices the perplexity of the people. They saw that, much as the authorities desired to put Him out of the way, they shrank from decisive measures. And from this they naturally gathered that the rulers had some idea that this was the Christ. Then besides, they saw the miracles Jesus did, and asked whether the Christ would do more miracles. They saw, too, that He was “a good Man,” and on the whole, therefore, they were disposed to look favourably on His claims; but then there always recurred the thought, “We know this Man whence He is; but when Christ cometh, no man knoweth whence He is.” They thought they could account for Christ and trace Him to His origin; and therefore they could not believe He was from God. This is the common difficulty. Men find it difficult to believe that One who was really born on earth and did not suddenly appear, nobody knew whence, can in any peculiar sense be from God. They dwell upon the truly human nature of Christ, and conceive that this precludes the possibility of His being from God in any sense in which we are not from God. To this perplexity Jesus addresses Himself in the words ( John 7:28 ), “Me you do in a sense know, and also whence I come, but that does not give you the full knowledge you need, for it is not of Myself I am come; your knowledge of Me cannot solve your perplexity, because I am not sent by Myself; He that sent Me is the real[31] one, and Him you do not know. I know Him because I am from Him, and He hath sent Me.” That is to say: Your knowledge of Me is insufficient, because you do not, through Me, recognise God. Your knowledge of Me is insufficient so long as you construe Me into a mere earthly product. To know Me, as you know Me, is not enough; for not in Myself can you find the originating cause of what I am and what I do. You must go behind my earthly origin, and the human appearance which you know, if you are to account for My presence among you, and for My conduct and teaching. It matters little what you know of Me, if through Me you are not brought to the knowledge of God. He is the real One, He is the Supreme Truth; and Him, alas! you do not know while you profess to know Me. 3. John notes the insufficient tests used both by the people and by the authorities for ascertaining whether Jesus was or was not their promised King. The tests they used were such as these, “Will Christ do more miracles?” “Will He come from the same part of the country?” and so forth. Among ourselves it has become customary to speak as if it were impossible to find or apply any sufficient test to the claims of Christ; impossible to ascertain whether He is, in a peculiar sense, Divine, and whether we can absolutely trust all He said, and accept the views of God He cherished and proclaimed. Certainly Christ Himself does not countenance this mode of speaking. In all His conversations with the unbelieving Jews He condemned them for their unbelief, ascribed it to moral defects, and persistently maintained that it was within the reach of any man to ascertain whether He was true or a pretender. There is a class of expressions which occur in this Gospel which clearly show what Jesus Himself considered to be the root of unbelief. To Pilate He says, “Every one that is of the truth heareth My voice.” To the Jews He says, “He that is of God, heareth God’s words; ye therefore hear them not, because ye are not of God.” And again in this seventh chapter, “If any man is desirous to do the will of God, he will know of My doctrine whether it be of God, or whether I speak of Myself.” All these statements convey the impression that Christ’s person and teaching will uniformly be acceptable to those who love the truth, and who are anxious to do the will of God. Faith in Christ is thus represented as an act rather of the spiritual nature than of the intellect, and as the result of sympathy with the truth rather than of critical examination of evidence. A painter or art-critic familiar with the productions of great artists feels himself insulted if you offer him evidence to convince him of the genuineness of a work of art over and above the evidence which it carries in itself, and which to him is the most convincing of all. If one of the lost books of Tacitus were recovered, scholars would not judge it by any account that might be given of its preservation and discovery, but would say, Let us see it and read it, and we will very soon tell you whether it is genuine or not. When the man you have seen every day for years, and whose character you have looked into under the strongest lights, is accused of dishonesty, and damaging evidence is brought against him, does it seriously disturb your confidence in him? Not at all. No evidence can countervail the knowledge gained by intercourse. You know the man, directly, and you believe in him without regard to what other persons advance in his favour or against him. Christ expects acceptance on similar grounds. Look at Him, listen to Him, pass with Him from day to day of His life, and say whether it is possible that He can be a deceiver, or that He can be deceived. He Himself is confident that those who seek the truth, and are accustomed to acknowledge and follow the truth always, will follow Him. He is confident that they will find that He so fits in with what they have already learnt, that naturally and instinctively they will accept Him. It is at the point in which all men are interested that Christ appeals to us-at the point of life or conduct; and He says that whoever truly desires to do God’s will, will find that His teaching leads him right. And if men would only acknowledge Christ in this respect, and begin, as conscience bids them, by accepting His life as exhibiting the highest rule of conduct, they would sooner or later acknowledge Him in all. A man may not at once see all that is involved in the fact that Christ exhibits, as no one else exhibits, the will of God; but if He will but acknowledge Him as the Teacher of God’s will, not coming to Him with a spirit of suspicion but of earnest desire to do God’s will, that man will become a convinced follower of Christ. There are, of course, persons of a sound moral disposition who get entangled intellectually in perplexing difficulties about the person of Christ and His relation to God; but if such persons are humble-and humility is a virtue of decisive consequence-they will, by virtue of their experience in moral questions, and by their practical knowledge of the value of harmony with God, prize the teaching of Christ, and recognise its superiority, and submit themselves to its influence. It was on the last day of the feast that our Lord made the most explicit revelation of Himself to the people. For seven days the people dwelt in their booths; on the eighth day they celebrated their entrance into the promised land, forsook their booths, and, as it is said in the end of the chapter, “went every man to his own house .” But on this great day of the feast no water was drawn from the pool of Siloam. On each of the preceding days the golden pitcher was in request, and the procession that followed the priest who carried it praised God who had brought water out of the rock in the desert; but on the eighth day, commemorating their entrance into “a land of springs of water,” this rite of drawing the water ceased. But the true worshippers among these Israelites had been seeing a spiritual meaning in the water, and had been conscious of an uneasy feeling of thirst still in the midst of these Temple services-an uneasy questioning whether even yet Israel had passed the thirsty desert, and had received the full gift God had meant to give. There were thinking men and thirsty souls then as there are now; and to these, who stood perhaps a little aside, and looked half in compassion, half in envy, at the merry-making of the rest, it seemed a significant fact that, in the Temple itself, with all its grandeur and skilful appliances, there was yet no living fountain to quench the thirst of men-a significant fact that to find water the priest had to go outside the gorgeous Temple to the modest “waters of Siloah that go softly.” All through the feast these men wondered morning by morning when the words of Joel were to come true, when it should come to pass that “a fountain should come forth of the house of the Lord,” or when that great and deep river should begin to flow which Ezekiel saw in vision issuing from the threshold of the Lord’s house, and waxing deeper and wider as it flowed. And now once more the last day of the feast had come, the water was no longer drawn, and yet no fountain had burst up in the Temple itself, their souls were yet perplexed, unsatisfied, craving, athirst, when suddenly, as if in answer to their half-formed thoughts and longings, a clear, assured, authoritative voice passed through their ear to their inmost soul: “If any man thirst, let him come unto Me and drink. He that believeth on Me, out of his belly shall flow rivers of living water.” In these words Christ proclaims that He is the great Temple-fountain; or rather, that He is the true Temple, and that the Holy Ghost proceeding from Him, and dwelling in men, is the life-giving fountain. All the cravings after a settled and eternal state, all the longings for purity and fellowship with the Highest, which the Temple services rather quickened than satisfied, Christ says He will satisfy. The Temple service had been to them as a screen on which the shadows of things spiritual were thrown; but they longed to see the realities face to face, to have God revealed, to know the very truth of things, and set foot on eternal verity. This thirst is felt by all men whose whole nature is alive, whose experience has shaken them out of easy contentment with material prosperity; they thirst for a life which does not so upbraid and mock them as their own life does; they thirst to be able to live, so that the one half of their life shall not be condemned by the other half; they thirst to be once for all in the “ampler ether” of happy and energetic existence, not looking through the bars and fumbling at the lock. This thirst and all legitimate cravings we feel Christ boldly and explicitly promises to satisfy; nay more, all illegitimate cravings, all foolish discontent, all vicious dissatisfaction with life, all morbid thirst that is rapidly becoming chronic disease in us, all weak and false views of life, He will rid us of, and give us entrance into the life that God lives and imparts-into pure, healthy, hopeful life. Christ stands and cries still in the midst of a thirsting world: “Whosoever will let him take of the water of life freely.” Has His voice become so familiar that it has lost all significance? For all who can hear and believe, His truth remains. There is life-abundant life for us. Drink of any other fountain, and you only intensify thirst, and make life more difficult, spending energy without renewing it. Live in Christ and you live in God. You have found the centre, the heart, the eternal life. As Christ stood and cried to the people He was conscious of power to impart to them a freshly welling spring of life-a life that would overflow for the strengthening and gladdening of others besides themselves. He has the same consciousness to-day; the deep, living benefits He confers are as open to all ages as the sunshine and the air; there is no necessity binding any one soul to feel that life is a failure, an empty, disappointing husk, serving no good purpose, bringing daily fresh misery and deeper hopelessness, a thing perhaps manfully to fight our way through but certainly not to rejoice in. If any one has such views of life it is because he has not honestly, believingly, and humbly responded to Christ’s word and come to Him. [28] It will be observed that the remaining part of the Gospel goes into very small compass as regards time. Chapters John 7:1-53 - John 10:21 are occupied with what was said and done at the Feast of Tabernacles, chapters John 12:1-50 ; John 13:1-38 ; John 14:1-31 ; John 15:1-27 ; John 16:1-33 ; John 17:1-26 ; John 18:1-40 ; John 19:1-42 ; John 20:1-31 . with the last Passover. [29] A mixture of religious thanksgiving and unrestrained social hilarity, analogous to the English celebration of Christmas. [30] Psalm 90:1 . [31] ???????? . The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.