Exegetical and Hermeneutical Commentary of John 7:3
His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest.
3. His brethren ] See on Joh 2:12.
Depart hence ] The bluntness of this suggestion, given almost as a command, shews that they presumed upon their near relationship. It would be more natural in the mouths of men older than Christ, and therefore is in favour of their being sons of Joseph by a former marriage rather than sons of Joseph and Mary (comp. Mar 3:21; Mar 3:31). They shared the ordinary beliefs of the Jews about the Messiah, and therefore did not believe in their Brother. But His miracles perplexed them, and they wished the point brought to a decisive issue. There is no treachery in their suggestion; its object is not to put Him in the power of His enemies.
thy disciples also ] His brethren seem to imply that they themselves are not His disciples even nominally.
Fuente: The Cambridge Bible for Schools and Colleges
His brethren – See the notes at Mat 12:47.
Thy disciples – The disciples which he had made when he was before in Judea, Joh 4:1-3.
The works – The miracles.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. His brethren – said] It is generally supposed that these were the children of the sisters of his mother Mary; but some of the ancients have stated that Joseph had several children by a former wife. See the account of the evangelist prefixed to this Gospel. No solid proof can be alleged against this; nor can we pretend to say that these were not the children of Joseph and Mary. Our blessed Lord, it is true, was her first born, while she was yet a virgin; but no man can prove that he was her last. It is an article of faith, in the Popish Church, to believe in the perpetual virginity of Mary; and in this respect, without any reason, several Protestants seem to be Papists. However this may be, it is certain that the Hebrews gave the name of brethren to all the relatives of a particular family. See Ge 31:32; Ge 31:46.
That thy disciples also may see] That is, the disciples which he had made two years and six months before, at the Passover: Joh 2:23.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His brethren; his friends and kindred; See Poole on “Mat 12:47“. See Poole on “Mat 12:48“; either such as did believe in him, or such as did not believe; for, Joh 7:5, all of them did not believe in him; would have him leave Galilee, which was the far more obscure and ignoble part of the country, and go into Judea, which was the more noble and famous province; that those who in that province followed him, might also see the miracles which he wrought.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3-5. His brethren said(See onMt 13:54-56).
Depart . . . into Judea,c.In Joh 7:5 this speech isascribed to their unbelief. But as they were in the “upperroom” among the one hundred and twenty disciples who waited forthe descent of the Spirit after the Lord’s ascension (Ac1:14), they seem to have had their prejudices removed, perhapsafter His resurrection. Indeed here their language is more that ofstrong prejudice and suspicion (such as near relatives, even thebest, too frequently show in such cases), than from unbelief.There was also, probably, a tincture of vanity in it. “Thouhast many disciples in Judea here in Galilee they are fast droppingoff; it is not like one who advances the claims Thou dost to lingerso long here, away from the city of our solemnities, where surely’the kingdom of our father David’ is to be set up: ‘seeking,’ as Thoudost, ‘to be known openly,’ those miracles of Thine ought not to beconfined to this distant corner, but submitted at headquarters to theinspection of ‘the world.'” (See Ps69:8, “I am become a stranger to my brethren, analien unto my mother’s children!“)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ver. 3 His brethren therefore said unto him,…. That is, the brethren of Jesus, as the Syriac and Persic versions express it; who were not James and Joses, and Simon and Judas, the sons of Alphaeus, the brother of Joseph, the husband of Mary, so called, Mt 13:55, for some of these were of the number of the twelve; and all of them believers in Christ; whereas these his brethren were not. The Jew l therefore is mistaken, who supposed the above persons are here intended; and objects this their unbelief to Jesus, as if they knew him too well to give him any credit; whereas they did believe in him, and abode by him to the last; and some of them, if not all, suffered death for his sake. They therefore are to be understood of some distant relations of Mary or Joseph, that dwelt at Nazareth, or Capernaum, or in some of those parts; and the feast of tabernacles being at hand, they put him upon going up to it, being willing to be rid of him: saying,
depart hence: which is the language of carnal men, who desire not the company of Christ, nor the knowledge of his ways; and like the Gergesenes, who preferred their swine to Christ, and desired him to depart out of their coasts:
and go into Judea; among his most inveterate enemies, who sought to take away his life; and which doubtless they knew; which showed a quite different regard to him, from that of his true disciples,
Joh 11:7, for which they give some plausible reasons:
that thy disciples also may see the works that thou doest: meaning not his twelve disciples, who were now with him, but the disciples he had made, and baptized in Judea, Joh 4:1. Or his disciples in the several parts of the land, who would all be at Jerusalem, at the feast of tabernacles; and so, should he go, would have an opportunity of seeing his miracles, and thereby be the more confirmed in the faith of him,
l R. Isaac Chizzuk Emuna, par. 2. c. 45. p. 434, 435.
Fuente: John Gill’s Exposition of the Entire Bible
His brethren ( ). “His brothers” (half-brothers actually), who “were not believing on him” ( ) 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 ( ). Second aorist active imperative of , to pass to another place (John 5:24; John 13:1). It was impertinence on their part.
That thy disciples also may behold ( ). Final clause with and the future active indicative of . Jesus had many disciples in Judea at the start (John 2:23; John 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 ( ). 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.
Fuente: Robertson’s Word Pictures in the New Testament
Thy disciples. Both those who had been gained by former teaching in Judaea and Jerusalem, and others from other parts.
Fuente: Vincent’s Word Studies in the New Testament
1) “His brethren therefore said unto him,” (eipon oun pros auton hoi adelphoi autou) ‘ Therefore his brethren said to him;- These are believed to be either His younger brothers, born to Joseph and Mary, or sons of Joseph by a former marriage, Mat 13:55. Their names are James, Joses, Simon, and Judas.
2) “Depart hence, and go into Judea,” (metabethi enteuthen kai hupage eisten loudaian) “Depart from here and go into Judea,” They desired His claim to be the Messiah to be brought to a decisive issue, down in the center of religious Judaism, in Jerusalem.
3) “That thy disciples also may see the work that thou doest.” (hina kai hoi mathetai sou theoresousin ta erga sou ha poieis) “In order that your disciples will behold your works which you certainly do.” The “thy disciples” apparently refers to the many He had earlier made in that area, as well as many others who would be there, for the Passover event, Joh 4:1-2. And even some of the Sanhedrin friends of Nicodemus had looked favorably upon Him, Joh 3:1-2.
Fuente: Garner-Howes Baptist Commentary
3. His brethren therefore said to him. Under the word brethren the Hebrews include all cousins and other relations, whatever may be the degree of affinity. He says that they mocked at Christ, because he shunned to be seen or known, and concealed himself in a mean and despised district of Judea. There is reason to doubt, however, if they were excited by ambition to desire that Christ should obtain celebrity. But granting this, still it is evident that they ridicule him, because they do not think that his conduct is rational and judicious; and they even upbraid him with folly, because, while he wishes to be something, he wants confidence in himself, and does not venture to appear openly before men. When they say, that thy disciples also may see, they mean not only his domestics, but all those whom he wished to procure out of the whole nation; for they add, “Thou wishest to be known by all, and yet thou concealest thyself.”
Fuente: Calvin’s Complete Commentary
(3) His brethren . . .Comp. Note on Mat. 13:55. They are excluded here by their own words from the band of disciples, as they are by St. Johns from the believers (Joh. 7:5), and inferentially (Joh. 7:7) by the words of Christ Himself from the Twelve. (Comp. Joh. 15:18.)
That thy disciples also may see . . .The last time the word disciples was used, it was to mark the departure of many from Him (Joh. 6:60; Joh. 6:66). The months which have passed since have been a time of comparative retirement. He did not go to the Passover, where many would have expected to see Him (Joh. 7:11), but within the narrowed circle continued His works and words. The prophet hath not honour in His own home, and His brethren, who have seen these works and do not believe, challenge Him to an open demonstration of them. There is another great feast at hand, and His disciples from all parts will be at Jerusalem, where the rulers will test His claims. If He is the Messiah, no conspiracy to kill Him can prevail; and if these works are really divine, let the great body of disciples see them, and amid the joyous feast, and in the royal city, proclaim Him king.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. His brethren His brothers. That these were the sons of Joseph and Mary would scarcely have been questioned but for doctrinal reasons. See note on Mat 10:3; Mat 13:55. Their names were James, Joseph, Simon, and Judas. As Jesus was the eldest, and but slightly over thirty, these must have been in their green young manhood. This must account for their ambitious half-belief and half-disbelief of the Messiahship of Jesus. They believed a miraculous basis for success to be in him if he will only show it out to the world; but he does not realize their idea of a divine, warlike, hero Messiah. After the sad yet wonderful events of the crucifixion and resurrection these brothers believed! They consented to accept as Messiah a Saviour of the world, instead of a Liberator of the Jews. This very James became “James the Just,” the author of the Epistle of James, the bishop of Jerusalem, and the martyr to the faith he here disowns. And this Judas is the Jude author of the Epistle bearing that name.
Depart hence Leave this obscure provincial Galilee.
Go into Judea Go to the headquarters of pure Judaism, to the great metropolis.
Thy disciples Who will be assembled in their fullest force at the feast, whether they belong to Judea or Galilee. They were doubtless aware that in eastern Judea the preaching of John and Jesus both had won many disciples to Christ.
See the works They believed that he could show works that might justify the faith of his disciples.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘His brothers therefore said to him, “Leave here and go to Judea so that your disciples also may see the works that you are doing. For no man does anything in secret, and himself seeks to be known openly. If you do these things show yourself clearly to the world.” For even his brothers did not believe in him.’
It was to this feast then that Jesus was urged to go by His brothers (v. 3-4). But their aim was the wrong one. They were seeking to help Him further His cause as the Messiah in the way in which they thought of it, and they wanted Him to perform signs and miracles so that He could become ‘known openly’, and encourage the stirring up of the many followers He had in Judea as a result of His earlier ministry there, presumably with a view to an uprising. As we have seen in the previous chapter many in Galilee would have been willing to follow Him (Joh 6:15). They had totally the wrong ideas about Him.
‘For no man does anything in secret and himself seeks to be known openly.’ They were constantly puzzled. They could not understand why Jesus would insist on details of His miracles not being voiced abroad, and had an annoying habit of telling people not to tell everyone what He had done for them. And this in spite of the fact that it was clear that He felt that He had a public ministry. So what was He waiting for? If He wanted to be famous let Him rather publicise what He was doing. How else could He expect to be accepted as the Messiah?
‘For even his brothers did not believe in him’, that is, they did not at this time understand and respond to the real truth about Him. They did not recognise His mission of mercy from God and His unique status. They shared the popular views about the coming Messiah. They did not have ‘saving faith’. This is one of those incidents which help to confirm the historicity of the Gospel. No one at a later date would have invented this about the brothers of Jesus who eventually became highly respected Christians. It is included because it happened.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 7:3-5. His brethren therefore said, &c. By brethren we are to understand only cousins-german, or kinsfolk. As they did not believe on him, they condemned him in their own minds, and said that he acted altogether absurdly in passing so much of his time in Galilee and 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 Judea and Jerusalem; and that he ought to work his miracles there in as public a manner as possible before the great and learned men of the nation, whosedecision in his favour would have great influence to induce others to believe on him. The word rendered openly, Joh 7:4. , has a variety of senses: it signifies intrepidity, or fearlessness of danger;freeness of speech, as opposite to restraint and reserve;perspicuity or plainness of speech, divested of figures or allegories;speaking in public, in the character of an orator; and lastly, authority, consisting in popularity, dignity of character, and civil power: perhaps the last sense is that which belongs to this verse. The present passage seems to be a very invidious and groundless insinuation, as if our Lord was actuated by ostentatious views; the contrary to which appeared so evidently from the whole of his conduct, that nothing but the meanest envy could suggest such a charge. It is astonishing that these relations of Christ, who must have had so many opportunities of seeing the glory both of his character and miracles, which last they here expressly acknowledge, should continue in unbelief. But they unhappily laid it down as a first principle, that the Messiah must be a temporal prince; and finding this mark of his mission wanting, and seeing more strongly than others could do, (who were not so intimately conversant with him,) his aversion to any such scheme, they would yield to no other proofs, and are, it is to be feared, on the fatal list of those who perished, as thousands now do, by opposing hypothesis to fact through worldly and carnal views of things. However, this circumstance serves to illustrate the character of ourSaviour; for had his relations been unanimous in owning his claims, it mighthave been objected by infidelity, that the pretension which Jesus made to the character of Messiah was an imposture carried on by him and his family to deceive mankind; but when we find that he did not owe his success to their concurrence, but that they were rather obstacles in his way, all suspicion of collusion is removed, and the divinity of his mission shines forth with redoubled lustre.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 7:3 . The brothers (Joh 2:12 ; their names are given, Mat 13:55 , Mar 6:3 ) were still unbelievers (Joh 7:5 ), because biassed by the prevailing Messianic views; [257] yet, allowing to themselves, because of the miracles, the possibility of His being the Messiah, they are anxious partly, perhaps, for the sake of their own family for the decision of the matter, which they thought might most appropriately take place at the great joyous feast of the nation, and which certainly must occur, if at all, in Jerusalem, the seat of the theocracy. A malicious and treacherous intention ( , Euthymius Zigabenus, also Luther) is imputed to them without any foundation. They are of cold Jewish natures, and the higher nature belonging to their Brother is as yet hidden from them. The light of faith seems not to have dawned upon them until after His resurrection, and by means of that event (1Co 15:7 ; Act 1:14 ). This long-continued unbelief of His own earthly brothers (comp. Mar 3:21 ) is important in estimating the genuineness of the accounts given in Matthew and Luke of the miraculous birth and early childhood of Jesus.
] This expression entirely corresponds with the position of the brothers as outside the fellowship of Jesus. It does not say, “thy disciples there also” (so usually; even Baur, who takes it to refer to those who are first to be won over in Judaea), for the word there does not occur, nor “thy disciples collectively ,” but simply, “thy disciples also.” They would be gathered together from all parts at the feast in Jerusalem, and He should let Himself and His works be seen by them also . It does not, indeed, clearly appear from this that coldness began to be exhibited towards Him within the circle of His disciples (Weizscker), but rather perhaps that Jesus had gone about in Galilee and worked miracles very much in secret, without attracting observation, and not attended by any great following, but perhaps only by the trusted twelve, which silent manner of working He was perhaps led to adopt by the lying in wait of the Jews (Joh 7:1 ). Comp. Joh 7:4 : . According to B. Crusius, the brothers speak as it nothing miraculous had been done by Him in Galilee. Contrary to the narrative; and therefore cannot mean “what you are reported to have done” (B. Crusius), but “ what thou doest,” i.e . during thy present sojourn in Galilee, although , Joh 7:4 . According to Brckner (comp. Ebrard, and substantially also Godet), the brothers express themselves as if Jesus had made and retained no disciples in Galilee, and, indeed, with malicious and ironical allusion to the fact stated Joh 6:66 , and to the report (Joh 4:1 ) which they did not believe. But, considering the long interval which elapsed between chap. 6 and Joh 7:2 , such allusions, without more precise indication of them in the text, are all the less to be assumed. Luthardt attributes to the brothers the notion that in Galilee it was only the multitudes that followed Him, and that there was no such personal adherence to Him as had taken place in Judaea (in consequence of His baptizing). But it is incredible that they should entertain a notion so obviously erroneous , because the events which they were continually witnessing in Galilee, as well as those which they witnessed in Judaea on occasion of their journeys to the feast, must have been better known to them.
[257] Hengstenberg is not deterred even by this passage from recognising in these brothers of Jesus His cousins (the sons, he thinks, of Cleopas and Mary; but see on Joh 19:25 ), and from maintaining, with all the arbitrariness and violence of exegetical impossibilities, that three of them, James, Simon, and Judas, were apostles, in spite of vv. 3, 5, 7 (comp. Joh 15:19 ). Against every attempt to explain away the literal brothers and sisters of Jesus, see on Mat 1:25 ; Mat 12:46 ; 1Co 9:5 ; also Laurentius, N. T. Stud . p. 153 ff.; comp. Pressens, Jesus Chr . p. 287.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
3 His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest.
Ver. 3. Depart hence ] Saucily enough, and sarcastically too; pricked on by ambition, likely, which ever rideth without reins, and cares not whose ruins it buildeth upon.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 5. ] Respecting the BRETHREN OF THE LORD, see note on Mat 13:55 . They seem to have had at this time a kind of belief in the Messianic character of Jesus, but of the very lowest sort, not excluding the harsh and scoffing spirit visible in these words. They recognized his miracles, but despised his apparent want of prudence and consistency of purpose, in not shewing himself to the world. In the . . . . there is perhaps a reference to the desertion of many of his disciples just before. Nay, more than this: the indication furnished by this verse of the practice of our Lord with regard to His miracles up to this point is very curious. He appears as yet to have made His circuits in Galilee, and to have wrought miracles there, in the presence of but a small circle of disciples properly so called: and there would seem to have been a larger number of disciples, in the wider sense, in Juda, or to be gathered in Juda by the feast, who yet wanted assuring, by open display, of the reality of His wonderful works.
In Joh 7:5 (as well as by , Joh 7:3 ), we have these brethren absolutely excluded from the number of the Twelve (see ch. Joh 6:69 ); and it is impossible to modify the meaning of so as to suppose that they may have been of the Twelve, but not believers in the highest sense. This verse also excludes all of His brethren: it is inconceivable that John should have so written, if any among them believed at that time. The attempt to make the words mean, that some of his brethren did not believe on him , is in my view quite futile. In that case we should certainly have had some such expression as , . No such attempt would ever have been made by a Greek scholar, except for the fiction which has been so long, and, strange to say, is still upheld with regard to our Lord’s brethren.
The emphatic expression, ., is a strong corroboration of the view that they were really and literally brethren: see also Psa 69:8 .
Fuente: Henry Alford’s Greek Testament
Joh 7:3 . The desirableness of doing so is urged by His brothers. . The reason they advanced was “that Thy disciples also may see Thy works which Thou doest”. seems to imply that since the Feeding of the Five Thousand in April, Jesus had been living in comparative retirement, perhaps at Nazareth. At Jerusalem, all who were attached to Him would be found at the Feast; and the brothers recognise that He would then have an opportunity of putting His claims to the proof. “No one,” they say, “who seeks public recognition confines his activities to a hidden and private corner.” , as in Joh 11:54 , means “openly” or “in public,” and is in direct contrast to . Having laid down the general law, they then apply it to Him, “if (or ‘since,’ not expressing doubt) Thou doest these things, show Thyself to the world”. Lcke, following Euthymius, thinks doubt is implied in ; but this implies an ignorance on the part of the brothers which is inconceivable.
Fuente: The Expositors Greek Testament by Robertson
His brethren. Compare Joh 2:12 and Mar 3:21, Mar 3:31.
unto. Greek. pros. App-104.
into. Greek eis. App-104.
that = in order that. Greek hina.
see = be spectators of. Greek. theoreo. App-133.
works, See note on Joh 4:34.
Fuente: Companion Bible Notes, Appendices and Graphics
3-5.] Respecting the BRETHREN OF THE LORD, see note on Mat 13:55. They seem to have had at this time a kind of belief in the Messianic character of Jesus, but of the very lowest sort, not excluding the harsh and scoffing spirit visible in these words. They recognized his miracles, but despised his apparent want of prudence and consistency of purpose, in not shewing himself to the world. In the . … there is perhaps a reference to the desertion of many of his disciples just before. Nay, more than this: the indication furnished by this verse of the practice of our Lord with regard to His miracles up to this point is very curious. He appears as yet to have made His circuits in Galilee, and to have wrought miracles there, in the presence of but a small circle of disciples properly so called: and there would seem to have been a larger number of disciples, in the wider sense, in Juda, or to be gathered in Juda by the feast, who yet wanted assuring, by open display, of the reality of His wonderful works.
In Joh 7:5 (as well as by , Joh 7:3), we have these brethren absolutely excluded from the number of the Twelve (see ch. Joh 6:69); and it is impossible to modify the meaning of so as to suppose that they may have been of the Twelve, but not believers in the highest sense. This verse also excludes all of His brethren: it is inconceivable that John should have so written, if any among them believed at that time. The attempt to make the words mean, that some of his brethren did not believe on him, is in my view quite futile. In that case we should certainly have had some such expression as , . No such attempt would ever have been made by a Greek scholar,-except for the fiction which has been so long, and, strange to say, is still upheld with regard to our Lords brethren.
The emphatic expression, ., is a strong corroboration of the view that they were really and literally brethren: see also Psa 69:8.
Fuente: The Greek Testament
Joh 7:3. , His brethren) cousin-germans.-, [depart] pass over) to sojourn there.-, hence) from this obscure place in Galilee.- , into Judea) They send away the Messiah from Galilee to Judea; and then, from Judea to Galilee, Joh 7:52.[162]- , Thy disciples also) By this very expression they show, that they are not His disciples, Joh 7:5. There were many disciples of Jesus in Judea, especially at the feasts.-, may see) at the feast, in Jerusalem.
[162] Out of Galilee ariseth no prophet. Beng. means, that after first requiring Him to go from Galilee into Judea to prove His Messiahship, when He had gone there, they sent Him back to Galilee, rejecting His claims, just because He had come from Galilee.-E. and T.
Fuente: Gnomon of the New Testament
Joh 7:3
Joh 7:3
His brethren therefore said unto him,-There is no proof that Mary and Joseph did not have other children. God ordained the marriage relation for the good of the human family and for his own glory. It is no derogation from the character of Mary as the mother of Jesus for her to have fulfilled the office of wife to Joseph and have borne other children. Nor is there the least evidence that she did not. Quite a number of expressions in the Bible indicate that she did fulfill the duties of wife and mother.
Depart hence, and go into Judaea,-While these brethren seem to have regarded him as something above ordinary men and were willing to see him show his powers, they yet lacked a strong faith in him and his claims to be the Son of God.
that thy disciples also may behold thy works which thou doest.-They thought if he could do anything he should show it on these occasions of the feasts when the multitudes of the Jews came together at Jerusalem. He had some disciples at Jerusalem who had been made at other visits to the city.
Fuente: Old and New Testaments Restoration Commentary
brethren: Joh 7:5, Mat 12:46, Mat 12:47, Mar 3:31, Luk 8:19, Act 2:14
Depart: Gen 37:5-11, Gen 37:20, 1Sa 17:28, Jer 12:6, Mat 22:16, Mat 22:17
Reciprocal: Gen 37:4 – hated him Dan 5:13 – Jewry Mar 3:21 – friends Mar 3:33 – or Luk 4:23 – do Luk 8:20 – thy brethren Joh 2:12 – and his brethren Joh 3:22 – these Joh 6:15 – take
Fuente: The Treasury of Scripture Knowledge
3
His brethren means what the word usually does, and not his disciples as the Romanists teach, for the disciples are mentioned also in the same verse. He was in Galilee, the home territory of his family, and thus it is clear why his own fieshly brethren would be near him.
Fuente: Combined Bible Commentary
Joh 7:3. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works that thou doest. His brothers, in thus urging Him to depart into Judea, have distinctly in mind (as appears from Joh 7:8) the approaching feast and the concourse of people which would soon be assembling in Jerusalem. It is important to keep this in mind ii we would understand the position occupied by the brothers of Jesus. They were not believers in Him (Joh 7:5), that is, they did not accept Him as the Messiah; in their own words they separated themselves from the number of His disciples (Joh 7:3); and as yet they were accounted by Him as belonging to the world (Joh 7:7). On the other hand, there is no trace of disbelief or disparagement of His works; for the words, Thy works that Thou doest, were not spoken in irony; and if Thou doest (Joh 7:4) need not express the slightest doubt. To these brethren, then, brought up in the prevalent Messianic belief, there appeared an inconsistency between the loftiness of His claims and the comparatively limited display of what He offered as His credentials; the reserve with which He manifested His powers went far with them towards destroying the impression made by His miracles. But one of the chief festivals was now at hand. Neither at the Passover of this year nor at the feast of Weeks (Pentecost) had He gone up to Jerusalem: why should He avoid publicity, and appear to shun that decisive testing of His claims which was possible in Jerusalem alone. By Thy disciples, the brethren of Jesus do not simply mean Thy disciples in Judea. In this case the word there must have been inserted, as bearing the chief emphasis of the sentence. As we have just seen, the recent labours of Jesus in northern Galilee had been marked by privacy. For the most part the Twelve only had witnessed His works; at times some even of these had been excluded. At the feast the whole body of His disciples would be gathered together, and what might be done in Jerusalem would be conspicuous to all.On the brothers of the Lord see the note on chap. Joh 2:12; after this paragraph (Joh 2:5; Joh 2:10), they are not mentioned again in this Gospel; in chap. Joh 20:17 the words have a different meaning.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The advice which Christ’s brethren, that is, his kindness, gave him to render himself more famous and publicly known to the world: they advise him not to stay any longer in Galilee, an obscure place, but to go into the more noble and populous country of Judea, and work miracles there. But what high presumption was this in creatures to prescribe to Christ, and direct him whither to go, and what to do?
Observe, 2. The reason they offer for their advice; For no man that seeketh to be known openly, will do any thing in secret: that is, “If thou wilt be thought to be the Messias by thy working miracles, do them not in a corner; but up to Jerusalem with us at this next feast, that the great men may take notice of them.” Such as hunt after reputation themselves, and are ambitious of vain-glory and commendation from men, measure others, even the most holy and religious, by their own inclinations and dispositions: and wonder that others do not follow their measures for gaining reputation and respect.
Thus did our Lord’s brethren here: but the wonder ceases, if we consider the following words; Neither did his brethren believe in him. It is no new thing for the holiest servants of God to meet with great trials from their graceless friends. Christ met with this before us: his kindred, according to the flesh, not believing in him, were a sore trial and temptation to him. Some martyrs have confessed, that the hardest works they have met withal, have been to withstand the temptations, the tears, and entreaties, of their dearest and nearest relations.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 3-5. His brethren therefore said to him: Depart hence and go into Judea, that thy disciples also may behold the works which thou doest; 4 for no man does any work in secret, while seeking after fame; if thou really doest such works, manifest thyself to the world. 5. For even his brethren did not believe on him.
We take the expression Jesus’ brethren, in the strict sense. Comp. on this question Vol. I., pp. 357-361. At the head of these brethren was undoubtedly James, who was afterwards the first director of the flock at Jerusalem (Act 12:17; Act 15:13; Act 21:18; Gal 1:19; Gal 2:9). The exhortation which they address to Jesus is inspired neither by a too impatient zeal for the glory of their brother (Hengstenberg, Lange) nor by the malignant desire of seeing Him fall into the hands of His enemies (Euthymius). They are, beyond doubt, neither so good nor so bad. They are perplexed with regard to the claims of Jesus; on the one hand, they cannot deny the extraordinary facts of which they are every day the witnesses; on the other, they cannot decide to regard as the Messiah this man whom they are accustomed to treat on terms of the most perfect familiarity. They desire, therefore, to see Him withdraw from the equivocal situation which He creates for Himself and in which He places them all by keeping Himself so persistently at a distance from Jerusalem. If He is truly the Messiah, why indeed should He fear to make His appearance before more competent judges than the ignorant Galileans. His place is at Jerusalem. Is not the capital the theatre on which the Messiah should play His part, and the place where the official recognition of His mission should be accomplished? The approaching feast, which seems to impose on Jesus an obligation to go to Jerusalem, appears to them the favorable moment for a decisive step. There is a certain analogy between this summons of the brethren and the request of Mary, chap. 2, as there will be also between the manner in which the Lord acts and His conduct at the wedding in Cana.
What do the brethren mean by the expression thy disciples (Joh 7:3)? It seems that they apply this name only to the adherents of Jesus in Judea. And this was indeed their thought, perhaps, in view of the fact that there only had Jesus properly founded a school similar to that of John the Baptist, by baptizing like him; comp. Joh 4:1 : The Pharisees had heard that Jesus was making and baptizing more disciples than John the Baptist. All this had been told and repeated in Galilee; a great stir had been made respecting these numerous adherents of Jesus in Judea and at Jerusalem, at whose head might even be found members of the Sanhedrim. His brethren remind Him of these earlier successes in Judea, and this with the more timeliness because, since the scene of chap. 6, the larger part of His disciples in Galilee had abandoned Him, and He was now surrounded only by a fluctuating multitude. They mean, therefore: These Messianic works which thou dost lavish upon these crowds, without any result,go then, at length, and do them in the places where it is said that thou hast formed a school, and where thou wilt have witnesses more worthy of such a spectacle and more capable of drawing a serious conclusion from it. It is not necessary, therefore, to supply, with Lucke and others, : thy disciples there, or to explain, as Hengstenbergand Meyer do: thy disciples in the entire nation, who will come to the feast. John must certainly have added a word in order to indicate either the one or the other of these meanings. The term , disciples, is taken here by the brethren in a sense which is slightly emphatic and ironical.
Lucke has perfectly rendered the construction of Joh 7:4 by a Latin phrase: Nemo enim clam sua agit idemque cupit celeber esse. There exists no man who works in secret and at the same time aspires to make for himself a name. refers to this hypothetical subject of the verb , does, whose real existence the word no oneafterwards denies. The copula , and, strongly sets forth the internal contradiction between such a claim and such conduct (comp. the of Joh 6:36). is used here, whatever Meyer may say, in the same sense as in Joh 11:54 and Col 2:15 : in public. From the idea of speaking boldly we easily pass to that of acting openly (Keil). The sense given by Meyer: No one acts in secret and wishes at the same time to be a man of frankness, is inadmissible. By saying , if, the brethren do not precisely call in question the reality of the miracles of Jesus. This is logical; it signifies if really. Only they ask for judges more competent than themselves to decide on the value of these works. And for this end it is necessary that he should advance or retreat. Certainly, speaking absolutely, they were right: the Messianic question could not be decided in Galilee. The choice of the time remained; this was the point which Jesus reserved for Himself. By , the world, the brethren evidently mean the great theatre of human existence, such as they knew it, Jerusalem. The style of Joh 7:4 has a peculiarly Hebraic stamp: these are the words of the brethren of Jesus taken as if from their lips. Comp. the analogous construction in 1Sa 20:2.
Hengstenberg, Lange, Keil and Westcott endeavor to reconcile Joh 7:5 with the supposition that two or three of Jesus’ brothers were apostles. Hengstenberg remarks first that these words may refer to Joses, the fourth brother of Jesus, and then to the husbands of His sisters. Perceiving indeed the improbability of this understanding of the matter, the others weaken as far as possible the force of the words: They did not believe. It is only a partial and momentary want of faith, or, according to Westcott, an effect of the insufficient influence exerted by their faith on their thought and their conduct. But this relative unbelief, as they call it, does not account for the absolute expression: They did not believe on him; especially when strengthened, as it is, by the word neither, by which John brings the brethren of Jesus into the category of all the other unbelieving Galileans. The reading of D L: They did not believe (aorist), is certainly a correction, intended to facilitate an interpretation of this sort. Moreover, what follows excludes this weakened meaning. How could Jesus address to His brothers, being apostles, those severe words: The world cannot hate you (Joh 7:7), while in Joh 15:19 He says to the apostles: If you were of the world, the world would love its own; but because you are not of the world…, therefore the world hates you. It certainly follows, therefore, from this remark, that even at this time, six months before the last Passover, Jesus’ own brothers did not acknowledge Him as the Messiah. But, divided between the impression which His miracles produced upon them and the insuperable doubts of their carnal minds, they eagerly desired to reach at length a solution. This attitude is very natural; it accords with the role which is ascribed to them in the Synoptical narrative; comp. Mark 3. The perfect sincerity of John’s story appears from the frankness with which he expresses himself respecting this fact which was so humbling to Jesus (see Tholuck). We may well remark also, with the same author, that these words of the brethren (Joh 7:3-4) contain the complete indirect confirmation of the entire representation of the Galilean ministry which is traced by the Synoptics.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 3
His brethren; his relatives and friends.
Fuente: Abbott’s Illustrated New Testament
7:3 {1} His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest.
(1) The grace of God comes not by inheritance, but it is a gift that comes in another way: because of this it occurs that the children of God often suffer more affliction from their own relatives than from strangers.
Fuente: Geneva Bible Notes
Jesus’ half-brothers advised Him to go to the feast so His remaining disciples would continue to believe on Him and so more people would become His disciples. They evidently supposed that Jesus wanted as large a following as possible. They believed that He could perform miracles, but they did not believe that He was who He claimed to be. They encouraged Him to promote Himself, perhaps because they saw some advantage for themselves in His doing so. Satan had tempted Jesus similarly (Mat 4:1-10). God’s plan for Jesus’ exaltation was different from theirs and involved the Cross. It is difficult to tell if these brothers spoke sincerely or sarcastically. Perhaps some were sincere and others were sarcastic.
Familiarity with Jesus did not and does not guarantee faith in Him (cf. Psa 69:8). The way unbelievers plan to obtain glory for themselves is frequently contrary to God’s way of doing things (cf. Php 2:3-11). Two of these half-brothers were James and Jude who later became believers and wrote the New Testament books that bear their names (cf. Act 1:14; 1Co 15:7).