11. Where is he? While he is in secret, engaged in his sacred mission, the Jews of the capital are on the alert for his coming, ready, doubtless, to make an end of his life.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘The Judaisers therefore were looking for him at the feast, and saying, “Where is he?”.’

True to form the Judaisers had had their spies out. There was no doubt that they had been looking for Him and had evil intentions towards Him. This was common knowledge to many, for people were fearful of talking about Him openly ‘for fear of the Judaisers’ (v. 13). And when it was seen that He was not with His brothers and His family the Judaisers were puzzled. This brings out the strength of the feeling against Him and their deliberate intent to deal with Him once and for all.

Fuente: Commentary Series on the Bible by Peter Pett

Joh 7:11-13. Then the Jews sought him, &c. Jesus did not appear publicly, immediatelyon his arrival in Jerusalem, which occasioned many doubtsconcerning his character: some affirmed, that he was a true prophet, and that his not attending the feast might be owing to several accidents. Others affirmed, that he was a deceiver, who paid no regard to the divine institution. Howbeit, his friends defended him only in private, not daring to speak openly on his behalf, for fear of the inhabitants of Jerusalem.

Fuente: Commentary on the Holy Bible by Thomas Coke

Joh 7:11-12 . ] For He did not come with the Galilean travellers.

] not all the people (Hengstenberg, Baeumlein), but the opposing hierarchy; Joh 6:41 ; Joh 6:52 , Joh 7:13 ; Joh 7:15 . Their search is prompted by malice , not by aimless curiosity (Luthardt); see Joh 7:1 ; Joh 7:13 . On , which means the well-known absent one, Luther well remarks: “Thus contemptuously can they speak of the man, that they cannot almost name Him.” The people’s judgment of Him was a divided one, not frank and free, but timid, and uttered half in a whisper ( , murmuring, Joh 7:32 ).

Observe the change of number: : among the multitudes (the plural here only in John); : the people .

] upright , a man of honour, no demagogue, seeking to make the people believe falsely that He was the Messiah. Comp. Mat 27:63 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

V

CHRIST’S DISCOURSES AT THE FEAST OF TABERNACLES

Harmony, pages 104-110 and Joh 7:11-10:21 .

The great Galilean ministry is ended and we now take up the closing ministry of our Lord in all parts of the Holy Land. The time is about six months before the crucifixion, probably in the autumn of A.D. 29. These incidents occurred in Jerusalem at the Feast of Tabernacles. The law of this feast is found in Lev 23:34-36 ; Lev 23:39-43 ; Deu 16:13-15 . The time of it was the fifteenth day of the seventh month of the Jewish year, or the month of Tisri, which corresponds to our September and October. The duration was one week and there were two distinct ideas: (1) it was a memorial, Lev 23:42-43 , and (2) an ingathering, Exo 23:16 .

The writer of these sections is John, and there are several peculiarities of his Gospel. First, he confines himself mainly to the Judean ministry of our Lord. Second, special incidents and miracles were the occasions of his great discourses. Third, John is truly the theologian of the evangelists, as may be seen in these discourses. Fourth, there are mighty lessons here. Fifth, these sections are of special homiletic value, abounding in great public themes. Each of these peculiarities will have special attention as we proceed with the discussion.

There were several notable incidents at this Feast of Tabernacles. The first was that of the interest of the people. They inquired about him and some murmured because of him. One faction said that he was a good man, while the other contended that he led the multitude astray. His teaching brought forth the inquiry, “How knoweth this man letters, having never learned?” To this he replied with a discourse, the points of which will be noted presently. The second great incident at this feast was the issue with the leaders on the sabbath question. This connects with the miracle wrought on the impotent man, the account of which is recorded in Joh 15 (Harmony, pp. 39-41). The third event was the attempt to arrest him, but they were not able. The fourth incident was the report of the officers, that “never man so spoke.” The fifth incident was the reasoning of Nicodemus, that their law did not condemn a man until he had been heard.

In reply to their question, “How knoweth this man letters, having never learned?” Jesus made the following points in his discourse with them: First, the message was not his, but God’s. Second, if any man desired to know the doctrine let him will to do God’s will and he would know. Third, he replied to their sabbath question by showing that they circumcised on the sabbath day, and then he entreated them to judge righteous judgment. Fourth, his reply to their seeking him was, that they knew him, but they did not know his Father, and this was the reason why they tried to kill him. Fifth, he closes with the great invitation and the promise of the Holy Spirit and his effect in the outflowing life.

Upon this the multitude divided in their opinion of him, some saying that he was a prophet and others that he was the Christ. They were greatly puzzled with reference to his birthplace and parentage, not being able to reconcile his residence in Galilee with the prophecies of the lineage of the promised Messiah. They were not willing to believe that any prophet should arise out of Galilee.

Section 76 (John 7:54-8:11*) gives the account of the adulterous woman brought to Jesus. This section is now generally considered to be spurious, though perhaps a true story, very likely taken from the collection of Papias (see note in Harmony). This accords with Luk 21:38 and Joh 21:25 . The evangelists did not pretend to give a full history of Christ’s work, but selected only such material from his life and ministry as suited their purposes, respectively. The lesson of this incident is the rebuke of the censorious spirit of this woman’s accusers. Christ did not mean here that the woman was not guilty of sin, but that she was no more guilty than her accusers. This fact seems to have made a deep impression on them, as they did not stone her, but sneaked away. His words to the woman here are in line with his utterance in Joh 3:17 , “God sent not his Son into the world to condemn the world; but that the world should be saved through him” and shows that Christ had a tender compassion for the fallen and outcast of earth. Note carefully his final words: “From henceforth sin no more.” How we would like to know what Jesus wrote on the ground! But alas I We are left to conjecture.

*This paragraph can no longer be considered a part of the Gospel of John, but it is in all probability a true story of Jesus, very likely drawn by early students from the collection of Papias, published about A.D. 140. See Hovey on John (American Comm. on N. T.)

In section 77 (Joh 8:12-59 ) we have a continuation of Jesus’ contest with the Pharisees begun in section 75 (Joh 7:11-52 ). Omitting section 76 (John 7:54-8:11*), the story of the adulterous woman brought to Jesus, the contest goes right on without a break. This great passage consists of a dialogue between the Pharisees and Jesus touching the great questions of his mission.

First, Jesus announced that he was the light of the world, to which the Pharisees objected that he was bearing witness of himself. Jesus replied that even if he did bear witness of himself, his witness was true, because his Father bore the same testimony. Then they raised the question as to who his Father was, to which Jesus replied that they did not know his Father because they did not know him.

Second, Jesus tells them of their responsibility and sin because they rejected him; that except they should believe that he was the Messiah they should die in their sins. This is a plain statement of the necessity of accepting Jesus as the Messiah and Saviour in order to salvation. Here they raise again the question as to who Jesus was, to which he replied, “Even that which I have also spoken unto you from the beginning.” Then he submitted the text by which they would recognize him as the Christ, viz.: his death at their hands. Upon this “many believed on him.”

Third, from Joh 8:31-59 we have our Lord’s great discussion with the Pharisees on true liberty. While I was pastor in Waco, Ingersoll, the great infidel, delivered his lecture there on “Liberty for Man, Woman, and Child,” to which I replied in a sermon on this passage. (See author’s sermon on “Liberty for Man, Woman, and Child.”) Here several things are evident: (1) There is a faith which does not constitute discipleship nor secure freedom. To be truly a disciple one’s faith must not only be in the head, but extend to the life. We must abide in his word. (2) Truth and not falsehood leads to freedom. Not indeed scientific truth, but truth concerning God the truth of revelation; the truth as it is in Jesus. But this truth is not speculative nor theoretical it must be inwrought in the life. (3) There may be, as in the case of these Pharisees, unconscious bondage; indeed, the most deplorable of all bondage, resulting from such blunting of the moral perceptions and such perversion of sensibilities, as will make one call bitter sweet, and put light for darkness yea, that will make one hug his chains and hate the coming deliverer. (4) The great slavery of this world is bondage to sin, and the great slave master is the devil. (5) Jesus Christ is the only liberator. (6) The most enslaved of all can talk eloquently of “liberty.” (7) The only true liberty is the glorious liberty of the children of God.

In section 78 (Joh 9:1-41 ) we have the case of the blind man. The place was Jerusalem, going out from the Temple. The time was the sabbath, i e., the eighth day of the feast, a sabbath construction. The topics here are as follows: A question concerning sin, the work of God, the miracle itself and the means used, the problem to Christ’s enemies, the difficulty of rejecting the evidence, a question of prayer, and the law of excommunication. The first of these, in order is

A question concerning sin. There were certain prevalent beliefs concerning sin, implied by this question: (1) That there is a connection between sin and suffering. (2) That every affliction is proof of some special sin. (3) That this sin was on the part of immediate parents of child. (4) That a child might sin before birth (Joh 8:34 ). The answer implies certain limitations. It does not deny (1) that all suffering in some way comes from sin; (2) nor that the consequences of parental sin fall on the children; (3) nor that children may inherit sinful tendencies; (4) nor that children have sinful natures; (5) nor that sickness is sometimes the direct consequence of sin (Lev 26:16 ; Deu 28:22 ; 1Co 11:30 ); (6) nor that judgments are sometimes direct (See the cases of Herod, Ananias, and Elymas). But it shows (1) that suffering is a large and varied problem; (2) that God often distributes sufferings for other than punitive purposes, for example: the cases of Job, Esau, and Jacob (Rom 9:11 ); the death of Josiah, Lazarus (Joh 11:4 ); the fall of the Jews (Rom 11:11 ), the Galatians, the tower of Siloam; and the chastisements of Christians. The next thought is

Work and its season. Whatever the cause of affliction we must work. (See author’s sermon on “Working for Christ.”) Here we have set forth the obligation to work: “We must work, etc.,” then who must do it? “We must, etc.,” then whose work is it? “Of him that sent me,” then the time is specified: “While it is today,” i.e., in this life; then the reason for it: “For the night cometh,” i.e., the night of death. This thought is enforced by Psa 104:23 and finds its application in every phase of our religious life.

The miracle itself and the means used. Jesus spat on the ground, made clay of the spittle and with the clay anointed the eyes of this man. Then he commanded him to go wash in the pool of Siloam, which means, “Sent.” The man went and washed and came seeing. Such is the simple story of the miracle, but why this use of means? Here the record is silent and we are left wholly to conjecture. Perhaps it was to test the man’s faith, as in the case of Naaman.

A problem to Christ’s enemies. They did not agree as to the fact, though many affirmed that a great miracle had been “wrought. They raised the question of his identity with the beggar whom they knew, but the man said, “I am he.” Then they raised the question as to the means of his healing. To this the man responded definitely that it was a man called Jesus, and then he detailed the process to them. They were not satisfied and called for the healer, but he was gone. So they brought the man to the Pharisees and they asked him to state the case again. This the man did, but they brought the charge against Jesus of the sin of breaking the sabbath law, because this miracle was wrought on the sabbath. Then they divided, some saying he was a sinner and others that no sinner could do such signs. Therefore they asked the man his opinion of the healer and he replied that he was a prophet. This led to the complete distrust of all he had said. So they called for his parents, and they identified the man as their son who was born blind, but for fear of the threatened excommunication they declined to give testimony as to the healer and put the responsibility off on the son. Here they called him the second time and tried to make him waver in his testimony, but the man gave the clear, unwavering testimony of his conviction that the healer was from God. Then follows their

Difficulty of rejecting the evidence. They had to confess (1) that they knew not whence Jesus was, (2) that they could not tell how a sinner could do such works, nor (3) how God would hear such a sinner, but they did not mind a contradiction. So they resorted to excommunication.

A question of prayer. The following scriptures should be studied carefully in the light of this passage: Job 13:16 ; Job 27:9 ; Job 35:13 ; Psa 50:16 ; Psa 66:18 ; Psa 109:7 ; Pro 1:28 ; Pro 15:8 ; Pro 15:29 ; Pro 21:27 ; Pro 28:9 ; Isa 1:11-15 ; Isa 59:1-2 ; Jer 14:12 ; Amo 5:21-23 ; Mic 3:4 ; Jas 4:3 . They reveal the following facts: (1) That the hypocrite may not come before God; (2) that there is prayer that may be too late; (3) that a wicked man, persisting in sin, need not come before him; (4) that one who regards iniquity in his heart will not have a hearing with God; (5) that prayer with the wrong motive will not avail anything; (6) that prayer may be sin, if offered for obedience (Cf. case of Saul and Samuel). All this furnishes the background for the statement of the man here that God does not hear sinners, but it has no reference whatever to God’s hearing a humble, penitent sinner who comes to God confessing his sins. The Bible teaches abundantly that a penitent sinner may come to God with the assurance that God will hear him and save him.

Jewish excommunication. “Put out of the synagogue they cast him out.” There were three kinds of excommunication. First, that which prohibited (a) the bath, (b) the razor, (c) the convivial table, (d) approach to any one nearer than four cubits (e) making the circuit of the Temple in the usual way. The time of this kind was thirty days and might be extended to sixty or ninety days. Second, if the subject was contumacious, he was prohibited (a) from teaching or being taught in company with others, (b) from hiring or being hired, (c) from any commercial transactions beyond purchasing the necessaries of life. A court of ten men delivered the sentence with malediction. Third, the entire cutting off from the congregation of Israel.

There are some things that need to be noted in the last paragraph (Joh 9:35-41 ) of this section. First, Jesus found the “outcast” and led him to accept him as the Messiah. Notice how he develops the man’s faith: “Dost thou believe on the Son of God?” (Cf. Joh 8:22 ). The emphasis here is on “thou.” Second, what is the meaning here of “judgment”? It means that our Lord is a touchstone (Luk 2:34-35 ), a rock of offense (1Pe 2:8 ) a savor of death (2Co 2:16 ). and a means of strife (Mat 10:10 ), according to the different attitudes of people toward him. So to those who do not receive him his work becomes judicial, and though they see now, they are blinded judicially when they reject the offered light. This is forcefully illustrated in the case of the Jews themselves. This discussion is vitally connected with the parable and discussion of the next chapter, furnishing the background for the great Joh 10 .

This chapter (section 79 – Joh 10:1-21 ) is introduced by a parable (Joh 10:1-6 ) founded on visible facts. There was one large enclosure for sheltering many small flocks. All the shepherds brought their flocks to this one enclosure and caused the sheep to pass under the shepherd’s rod for the purpose of counting. A porter kept the door and knew all the shepherds. The porter guarded all night, but the thief did not come to the door, but climbed up some other way. In the morning each shepherd came to the one door and, being recognized by the porter, was admitted into the enclosure. There he called the names of his several sheep which heard and followed him. Then he counted them as they came out and passed under the rod, led them forth to pasture, guarded them by day, and defended them against the attacks of the wolves. Such is the story of the parable.

Now let us look at the interpretation. Jesus is the door to the shepherd. There is no rightful way to the office of the shepherd except by him. Therefore we have the divine call to the ministry. Yet some assume the office without the call. The Holy Spirit is the porter. He will not open the door to the uncalled, and the uncalled who assume this office climb over the wall. Their motive is selfish. Jesus is also the door of the sheep. Through him they find life. His motive is to give life and life more abundantly. Then Jesus is the Good Shepherd. The false shepherd cares not for the sheep, but flees when the wolf comes.

There are certain great doctrines taught in these sections of John, which need special attention. Let us note them in order:

First, as they relate to the life of Jesus. (a) His preexistence: “Before Abraham was, I am.” (b) His unity with the Father, (c) He was consecrated and sanctified to be sent into the world, (d) The object of his coming was to give his life for his people.

Second, as they relate to his death. (a) It was voluntary: “I lay down my life.” (b) It was according to his Father’s will and was by his own will. (c) Without his will he could not be put to death by the Father, by the people or by the devil, (d) It was expiatory in its nature: “I lay down my life for the sheep.”

Third, as they relate to his resurrection: (a) His resumption of life was a part of the original purpose, (b) It was accomplished by his will and power: “I take it up.” (c) It was one of rights: “Other sheep I have.” (d) It was one of activity: “Then must I bring.”

Fourth, as they relate to his redeemed: (a) They are the Father’s covenanted gift: “He gave them to me.” (b) Their regeneration is assumed their heavenly parentage, (c) Their safety is forever guaranteed from deception: “I know them they recognize me”; from danger: “They shall never perish.” (d) Their food is guaranteed: “Shall find pasture.”

Fifth, as they relate to his coming day: (a) This day was revealed, (b) It was in sight by faith: “Abraham saw my day.” (c) The sight of it filled Abraham with gladness: “And was glad.”

This great division of John’s Gospel is a mine of homiletical material. There are many texts and themes here for sermons. These may be found in every paragraph from Joh 7:17-10:18 .

QUESTIONS

1. What was the time, place, and date of the incidents of these sections of the Harmony

2. What was the law, date, duration, and ideas of the Feast of Tabernacles?

3. Who was the writer of this part of the Harmony and what are the peculiarities of his Gospel?

4. What was the first notable incident of this Feast of Tabernacles? Discuss.

5. What was the second incident and what was its remote occasion?

6. What was the third and fourth incidents and what the results?

7. What was the fifth incident?

8. What are the points in the reply of Jesus to the question, “How knoweth this man letters, having never learned?”

9. What was the result of this discourse and what was the puzzle of the multitude concerning him?

10. What can you say of the incident of the adulterous woman brought to Jesus and what was its lessons?

11. What was the connection between sections 75 and 77 and of what do these sections consist?

12. What was the Pharisees’ objection to the announcement of Jesus that he was the light of the world, and what was his reply?

13. How did Jesus show their responsibility, what questions did they raise in response and what was his reply?

14. What is the theme of Joh 8:31-39 and what historic incident connects?

15. What things are evident from this passage?

16. What was the place and time of the incident of healing the blind man?

17. What were the topics growing out of this incident?

18. What were the prevalent beliefs concerning sin implied in the question?

19. What are the limitations implied in the answer?

20. What further does the answer show? Illustrate.

21. On the text, “We must work, etc.,” show (1) the obligation, (2) who must work, (3) whose work it is, (4) the time to do it and (5) the reason for it.

22. What was the story of the miracle, what were the means used and why?

23. Discuss the problem to Christ’s enemies arising out of this miracle.

24. What were the points of their confession in their difficulty?

25. What question about prayer here and what is the Bible teaching on this?

26. What is meant by the Jewish excommunication? Discuss.

27. What are the points to be noted in Joh 9:35-41 ?

28. Give the parable of Joh 10:1-21 and its interpretation.

29. What are the great doctrines here as they relate to the life of Jesus?

30. What, as they relate to his death?

31. What, as they relate to his resurrection?

32. What, as they relate to his redeemed?

33. What, as they relate to his coming day?

34. Search out from this section thirty good texts and indicate the theme suggested by each.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

11 Then the Jews sought him at the feast, and said, Where is he?

Ver. 11. Where is he? ] Not, “where is Jesus?” They could not find in their hearts to call him by his name, they were so full of malice against him. So Joseph’s brethren called him not Joseph, but the Dreamer: Saul asked not for David, but the son of Jesse. After Stephen Brune the martyr was put to death, his adversaries commanded it to be cried, That none should make any more mention of him, under pain of heresy. And ubicunque invenitur nomen Calvini, deleatur, whereever, the name of Calvin is found, let it be removed, saith the Index expurgatorius. But what saith our Saviour, “Blessed are ye, when men shall hate you, and cast out your name as evil, for the Son of man’s sake,” Luk 6:22 . The wise historian observed, that the statues of Brutus and Cassias, Eo praefulgebant, quod non visebantur. They shine forth there because they were not visited. (Tacit. Annal.) And Cato said, he had rather men should question why he had no statue or monument erected to him than why he had.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

11. ] These . are, as usual, the , as distinguished from the multitudes. Their question itself ( ) shews a hostile spirit.

Fuente: Henry Alford’s Greek Testament

Joh 7:11-13 . Disappointment at Jesus’ non-appearance .

Fuente: The Expositors Greek Testament by Robertson

Joh 7:11 . ; “the Jews,” possibly, as usual in John, the authorities (so Meyer, Weiss, etc.), and thus in contrast to the of Joh 7:12 ; but Joh 7:15 rather indicates that the term is used more generally. They looked for Him, expecting that He would appear at least at this third feast. They asked ; which Luther, Meyer, etc., think contemptuous; but cannot thus be pressed. Cf. 1 John passim .

Fuente: The Expositors Greek Testament by Robertson

at = in. Gr en. App-104.

he = that man. Emphatic.

Fuente: Companion Bible Notes, Appendices and Graphics

11.] These . are, as usual, the , as distinguished from the multitudes. Their question itself () shews a hostile spirit.

Fuente: The Greek Testament

Joh 7:11. , He [emphatic]) Truly no feast is a feast without Christ.

Fuente: Gnomon of the New Testament

Joh 7:11

Joh 7:11

The Jews therefore sought him at the feast, and said, Where is he?-The report of the works of Jesus was spread abroad, and at such a gathering it was the general expectation that he would be present and do wonders. Both his enemies and his friends inquired concerning him whether he would come to the feast.

Fuente: Old and New Testaments Restoration Commentary

Jews: Joh 11:56

Reciprocal: Joh 6:24 – seeking Joh 7:25 – of Jerusalem Joh 9:12 – Where

Fuente: The Treasury of Scripture Knowledge

1

It was natural to expect Jesus at the feast, for it was a national occasion for the Jewish race. Where is he is explained by the state ment in verse 10. Jesus did not intend to be prominently visible for a while.

Fuente: Combined Bible Commentary

Joh 7:11. The Jews therefore sought him at the feast, and said, Where is he? Their expectation that He would be present at this festival may have rested on no other ground than the national usage, to which Jesus had occasionally conformed even during His public ministry. Possibly His words (Joh 7:8) I go not up yet may have become known to the Galilean multitude, and hence to the Jews. Joh 7:1 and Joh 7:13 seem to leave very little doubt that the seeking was of a hostile character. By the Jews, the Evangelist still means the ruling class, those whom worldliness and self-seeking had long since turned into the declared enemies of Jesus.

Fuente: A Popular Commentary on the New Testament

Joh 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 Act 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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 11-13. The Jews therefore sought him at the feast, and said, where is He? 12. And there was much murmuring concerning him among the multitudes.Some said, He is a good man. Others said, No, but he leads the multitude astray. However, no one spoke openly of him for fear of the Jews.

This narrative justifies the circumspect action of Jesus. This popular agitation proves the immense sensation which had been produced by His appearance and the impression which His last sojourn in Jerusalem had left (chap. 5). We find again in this representation, Joh 7:11-13, the contrast which appears continually in our Gospel between those whom the light attracts and those whom it repels. The term , murmuring, denotes the rumors in both senses, friendly and hostile. The are the groups of pilgrims. , good man, signifies here an upright man, in contrast with an impostor (He leads the people astray). , the multitude (Joh 7:12), designates the common people who allowed themselves to be easily deluded by every demagogue. The words: No one spoke openly, must not be referred to those only who, though well disposed, did not dare to manifest aloud their sympathy. The rest also, those who said: He is an impostor, did not speak freely, in the sense that through servility they went in their expressions beyond what they really thought. Weiss thinks, on the contrary, that they would have said yet more that was evil of Him, if they had not feared the change on the part of the leaders to a more favorable judgment. This explanation seems to me scarcely natural. However it may be, a pressure coming from above was exerted upon all, upon those who were well-disposed towards Jesus, as upon those who were ill-disposed.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

LXXVIII.

IN THE TEMPLE AT THE FEAST OF TABERNACLES.

(October, A. D. 29.)

dJOHN VII. 11-52.

d11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word “Jews” as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt about him, and who are mentioned in the Joh 7:12.] 12 And there was much murmuring [443] among the multitudes concerning him: some said, He is a good man; others said, Not so; but he leadeth the multitude astray. [The use of the plural, “multitudes,” suggests that the vast crowd disputed as groups rather than individuals. The inhabitants of some towns were disposed to unite in his defense, while those from other towns would concur in condemning him.] 13 Yet no man spake openly of him for fear of the Jews. [They would not commit themselves upon a question so important until the Sanhedrin had given its decision.] 14 But when it was now the midst of the feast Jesus went up into the temple, and taught. [As the feast lasted eight days, the middle of it would be from the third to the fifth day. Though Jesus had come up quietly to prevent public demonstrations in his favor, he now taught boldly and openly in the very stronghold of his enemies. His sudden appearance suggests the fulfillment of Mal 3:1.] 15 The Jews therefore marvelled, saying, How knoweth this man letters, having never learned? [The enemies of Christ were content to know but little about him, and now when they heard him they could not restrain their astonishment at his wisdom. By letters was meant the written law and the unwritten traditions which were taught in the great theological schools at Jerusalem. The same word is translated “learning” at Act 26:24. No one was expected to teach without having passed through such a course. Skeptics of our day assert that Jesus derived his knowledge from the schools, but the schoolteachers who are supposed to have taught him complained of him that he was not their scholar, and surely they ought to have known.] 16 Jesus therefore answered them, and said, My teaching is not mine, but his that sent me. [Seeing the Jews inquiring as to the source of his wisdom, Jesus explains that it was given him of God, and was therefore not derived from any school.] 17 If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself. [Those who would test the divinity of the doctrine of Christ can not do so by rendering a [444] mere mechanical obedience to his teaching. A willing, heartfelt obedience is essential to a true knowledge of his doctrine. Such a disposition makes a good and honest heart in which the seeds of his kingdom must inevitably grow. But a spirit of disobedience is the general source of all skepticism.] 18 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. [Those who bear their own message seek their own glory. Those who bear God’s message seek God’s glory, and such seeking destroys egotism.] 19 Did not Moses give you the law, and yet none of you doeth the law? Why seek ye to kill me? [The point he makes here is, that their seeking to kill him was proof that they were not keeping the law.] 20 The multitude answered and said, Thou hast a demon: who seeketh to kill thee? [The multitude had sought to kill him at his last visit, and it now affects to deny it. Wild notions and extraordinary conduct indicated insanity, and insanity was usually attributed to demoniacal possession. Comp. Mat 11:18. Their meaning therefore was that the words of Jesus were insanely preposterous, and their words savored more of roughness and irreverence than of malignant unkindness.] 21 Jesus answered and said unto them, I did one work, and ye all marvel because thereof. [Jesus forbears to speak further as to the plot to murder him, knowing that time would reveal it; but refers to the miracle performed on the Sabbath day at Bethesda eighteen months before, which gave rise to the plot to murder him. A reference to the excitement at that time would recall to the thoughtful the evidence and bitter hostility which the Jerusalemites had then manifested.] 22 Moses hath given you circumcision (not that it is of Moses, but of the fathers); and on the sabbath ye circumcise a man. 23 If a man receiveth circumcision on the sabbath, that the law of Moses may not be broken; are ye wroth with me, because I made a man every whit whole on the sabbath? 24 Judge not [445] according to appearance, but judge righteous judgment. [The law which said that no work must be done on the Sabbath day was in conflict with the law which said that a child must be circumcised on the eighth day, whenever that eighth day happened to fall on the Sabbath. It was a case of a specific command making exception to the general law. Circumcision was great because it purified legally a portion of the body. But the healing worked by Jesus was greater, for it renewed the whole man. If the act of Christ in healing a man were judged as a mere act, it might be considered a breach of the Sabbath. But if the nature of the act be taken into account and all the laws relative to it be considered–in short, if it be judged righteously in all bearings–it would be amply justified.] 25 Some therefore of them of Jerusalem, Is not this he whom they seek to kill? 26 And lo, he speaketh openly, and they say nothing unto him. Can it be that the rulers indeed know that this is the Christ? [Thus, by referring to the miracle at Bethesda, Jesus not only brought to mind the former opposition of the Jewish rulers, but he started the people of Jerusalem (who were acquainted with the present tempter of the hierarchy) to talking about the intention to kill him, thus warning the people beforehand that they would be called upon to assist in his crucifixion. The men of Jerusalem spoke more freely because the present boldness of Jesus led them to think that maybe the rulers were changing their attitude toward him.] 27 Howbeit we know this man whence he is: but when the Christ cometh, no one knoweth whence he is. [Jerusalem shared the prejudice of its rulers: its citizens felt sure that the rulers could not accept Jesus as Christ because his manner of coming did not comply with accepted theories. Prophecy fixed upon Bethlehem as the birthplace and the line of David as the family of the Christ, but the Jews, probably influenced by Isa 53:8, appear to have held that there would be a mystery attached to the immediate and actual parentage of the Messiah. Surely there could have been no greater mystery than the real origin [446] of Jesus as he here outlines it to them, and as they might have fully known it to be had they chosen to investigate the meaning of his words.] 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. 29 I know him; because I am from him, and he sent me. [Our Lord here asserts their ignorance as to his divine origin. Since he came from God, and they did not know God, they consequently did not know whence he came. As they expected a Messiah who would be supernaturally sent, they ought to have been satisfied with Jesus. But they had no eyes with which to discern the supernatural.] 30 They sought therefore to take him [because they understood his language as referring to God and were incensed that he should so openly declare them ignorant of God]; and no man laid his hand on him, because his hour was not yet come. [Because it was not the will of God that he should be arrested at this time.] 31 But of the multitude believed on him; and they said, When the Christ shall come, will he do more signs than those which this man hath done? [Their question was an argument in favor of the Messiahship of Jesus.] 32 The Pharisees heard the multitude murmuring these things concerning him; and the chief priests and the Pharisees [that is, the Sanhedrin, described by its constituent classes] sent officers to take him. [When the Sanhedrin heard the people expressing their faith in Jesus they felt that it was time to take action.] 33 Jesus therefore said, Yet a little while am I with you, and I go unto him that sent me. [Knowing their attempt to arrest him, Jesus tells them that it is not quite time for them to accomplish this purpose.] 34 Ye shall seek me, and shall not find me: and where I am, ye cannot come. [They would soon destroy Jesus; after which they would seek him in vain. Their violence would result in his return to his Father. In the dark days which were about to come, the Jews would [447] long for a Messiah, for the Christ whom they had failed to recognize in Jesus. They, too, would desire the heavenly rest and security of a better world, but their lack of faith would debar them from entering it.] 35 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? 36 What is this word that he said, Ye shall seek me, and shall not find me: and where I am, ye cannot come? [The words of Jesus were plain enough, but the assertion that he would return to God, and that such a return would be denied to them was, in their ears, too preposterous to be entertained. They therefore made light of it by construing it nonsensically. They asked if he would go among the Jews who had been dispersed or scattered by the captivity and who had never returned to Palestine, and if, when so doing, he would teach the heathen among whom these dispersed were scattered, assuming that such teaching would certainly frustrate and render absurd his claims to be a Jewish Messiah. They little suspected that Jesus, through his apostles, would do this very thing and thereby vindicate his claim as the true Messiah of God.] 37 Now on the last day [the eighth day], the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. [If we may trust the later Jewish accounts, it was the custom during the first seven days for the priests and people in joyful procession to go to the pool of Siloam with a golden pitcher and bring water thence to pour out before the altar, in commemoration of the water which Moses brought from the rock and which typified the Christ ( 1Co 10:4). If this is so, it is likely that the words of Jesus have some reference to this libation, and are designed to draw a contrast between the earthly water which ceases and the spiritual water which abides, similar to the contrast which he presented to the Samaritan woman at Jacob’s well.] 38 He that believeth on me, as the scripture hath said. [in such passages as Isa 58:11, Zec 14:8, [448] etc.] from within him shall flow rivers of living water. [For comment on similar expressions see Deu 18:15), which prophet was thought by some to be the Messiah himself, and by others to be no more than the Messiah’s forerunner. Still others of the multitude went further and asserted that he was the Christ. These latter were confronted by those who contended that Jesus was not born in the right place nor of the right family. These did not know that he had satisfied the very objections which they named.] 44 And some of them would have taken him; but no man laid hands on him. [We note here that the enmity of the rulers which had been taken up by the men of Jerusalem (see Joh 7:30) had now reached a faction even of the multitude, so that it desired his arrest, but was restrained from acting.] 45 The officers therefore came to the chief priests and Pharisees [i. e., to those that had sent them]; and they said unto them, Why did ye not bring him? [These officers were temple police or Levites, under direction of the chief priests. The words suggest [449] that the Sanhedrin was assembled and waiting for the return of the officers. An extraordinary proceeding for so great a day, but no more extraordinary than that assembly at the feast of the Passover which met and condemned Jesus six months later.] 46 The officers answered, Never man so spake. [Their report has passed into a saying, which is as true now as when first spoken.] 47 The Pharisees therefore answered them, Are ye also led astray? 48 Hath any of the rulers believed on him, or of the Pharisees? 49 But this multitude that knoweth not the law are accursed. [This rebuke to the officers may be paraphrased thus: You are to respect the authority of the officers and the judgment of the Pharisees, but you have permitted yourselves to be influenced by a multitude which rests under a curse because of its ignorance.] 50 Nicodemus said unto them (he that came to him before, being one of them) [therefore able to speak from a position of equality], 51 Doth our law judge a man, except it first hear from himself and know what he doeth? [Nicodemus bids these proud rulers note that they were breaking the very law which they extolled– Deu 1:16, Exo 23:1.] 52 They answered and said unto him, Art thou also of Galilee? Search, and see that out of Galilee ariseth no prophet. [They laid the lash to the pride of Nicodemus by classing him with the Galilans who formed the main body of Jesus’ disciples, thus separating him from the true Jews. There is no clear evidence that any of the prophets save Jonah was from the district at this time called Galilee, and this fact would justify the hasty demand of the objectors, who were not very scrupulous as to accuracy.] [450]

[FFG 443-450]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

CHAPTER 2

JESUS AT THE FESTIVAL OF TABERNACLES

Joh 7:11-16. Therefore the Jews continued to seek Him at the feast, and say, Where is He? And there was much murmuring concerning Him among the multitude; some said that He is good; others said, No, but He deceiveth the multitude.

V. 13. No one, indeed, spoke openly concerning Him, on account of the fear of the Jews. And the festival already being midway, Jesus came up into the temple, and was teaching. Then the Jews were astonished, saying, How does this One know letters, having never been taught? And Jesus responded to them, and said, My teaching is not Mine, but of Him that sent Me. Jesus began His ministry, according to the prophecies, by coming into the temple and purifying it, casting out the buyers and sellers. Remaining but a few days after the Passover in Judea, He returned to Galilee, His native land, where He remained, preaching, healing the sick, and casting out demons, till the next Passover, which He also attended, returning to Galilee very soon after its adjournment. Remaining in Galilee the ensuing year, He did not go up to Jerusalem to the next Passover, which was the third in His ministry, evidently because the multitude, going from the cities around the Galilean Sea, were determined to crown Him King; consequently remaining in Galilee six months longer, with two little exceptions the one when he went into Syria to Caesarea-Philippi, and the other when He went into Phenicia, the land of Tyre and Sidon. Now the Feast of Tabernacles, coming off in September, has rolled round. Having declined to go in the crowd, with His brothers and friends, in time for the opening, He goes on later, accompanied by His apostles, preaching and working miracles in Samaria as He passed along, arriving in Jerusalem about Wednesday, the festival, commemorative of Israels wilderness peregrinations, having opened on Sunday, and, as it says here, went immediately into the temple and began to teach. The critics even deny that He was ever in the temple proper, that being reserved for the priests alone; but this word temple was really applied to the Holy Campus, which is said to contain thirty-five acres, having very many elegant buildings on it at that time, and quite a number now, in several of which e. g., Solomons Porch and the Treasury He taught the people; but as the vast multitudes during the festivals occupied the open air, it is more than likely that the most of His preaching in the temple was out on the pavement of that vast area, and over- canopied by naught save the blue, arching skies. During this eighteen months absence from Jerusalem and Judea, constant reports were coming from His fields of labor in Galilee, thrilling the people with wonder, curiosity, and amazement, all revolving in their minds what kind of a man can He be. Meanwhile, the high priests and Pharisees are most cunningly maneuvering to break the force of these thrilling reports and prejudice the people against Him, frequently sending their sharpest critics all the way to Galilee to hound Him wherever He went, hanging with diabolical chicanery on His lips, watching and criticizing every word, twisting and perverting all His utterances, laboring night and day to catch up something which they can pervert and magnify into an accusation against Him, so, if possible, to have Him arrested and turned over to the Sanhedrin or the proconsul. They charge Him with deceiving the multitude. How? Why, impressing them that He is the Messiah, when they claim that He is not. By the statement that He had never been taught, is simply meant that He had never gone to school to a rabbi that they knew of, there being no common schools in that day. During this long interval of His absence from the South, the scribes and Pharisees have done their utmost to obliterate His influence in Jerusalem and Judea. Now, thirty months of His ministry having passed away, and not perhaps more than one month, all told, spent in the metropolis, but nearly all of His time having been appropriated in Galilee, an obscure country compared with Jerusalem and Judea, after the vociferous clamors of the clergy all this time, telling the people that He would never come back there, and if He did they would arrest Him, His sudden and bold appearing and preaching amid the vast multitudes on the Temple Campus produces a tremendous sensation, raising popular inquiry, and exciting curiosity to the very acme, and at the same time arousing all the clergy and official laity to unite against Him, determined if possible to so implicate Him as to secure His arrest, feeling chagrined before the multitude, who had so often heard them boasting that He would never come back, and certifying that if He did they would arrest Him and put Him to death, as they claimed that He richly deserved, as a false prophet.

Fuente: William Godbey’s Commentary on the New Testament

Verse 11

Jews; Jewish rulers. The state of opinion among the common people is described in the John 7:12. The expression the Jews is used in this manner repeatedly by John, as, for example, in John 7:13, where it is limited, by its connection, to this signification.

Fuente: Abbott’s Illustrated New Testament

Since John usually used the phrase "the Jews" to describe the Jewish authorities who were hostile to Jesus (cf. Joh 1:19; Joh 7:13; et al.), that is probably who was trying to find Him here. Their intentions seem pernicious.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)