Exegetical and Hermeneutical Commentary of 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.
32. heard that the people murmured such things ] Better, heard the multitude muttering these things (see on Joh 7:12): it was not reported to them, they heard it themselves, and they went and reported it in the Sanhedrin, which gives an order for His apprehension. Note that in this the reckless hierarchy, who were mainly Sadducees, combine with the Pharisees (comp. Joh 7:45, Joh 11:47; Joh 11:57, Joh 18:3).
Fuente: The Cambridge Bible for Schools and Colleges
The people murmured such things – That is, that the question was agitated whether he was the Messiah; that it excited debate and contention; and that the consequence was, he made many friends. They chose, therefore, if possible, to remove him from them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 32. The people murmured such things] The people began to be convinced that he was the Messiah; and this being generally whispered about, the Pharisees, c., thought it high time to put him to death, lest the people should believe on him therefore they sent officers to take him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Murmured here is taken in a different sense from what it was before, and signifieth as much as whispered, or talked privately among themselves. The chief priests, who were afraid that their honour would abate amongst the people; and the Pharisees, who were afraid the credit of their traditions would be lost, if they suffered him to go on; and being more especially troubled for the miracles which he daily wrought, as Joh 11:47; they send messengers from their great court (kept at Jerusalem) to apprehend him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
32. heard that the peoplemurmuredthat mutterings to this effect were going about, andthought it high time to stop Him if He was not to be allowed to carryaway the people.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Pharisees heard that the people murmured,…. Or whispered, privately talked among themselves:
such things concerning him; as that surely he must be the Messiah, since such wonderful things were done by him, and might also express some uneasiness and surprise, that the rulers did not receive him as such:
and the Pharisees, and the chief priests, sent officers to take him: and bring him before the sanhedrim, by them to be condemned, and so a stop be put to the people’s receiving him, and believing in him as the Messiah; fearing, that should things go on at this rate, their principles and practices would be rejected, and their persons and authority be brought into contempt.
Fuente: John Gill’s Exposition of the Entire Bible
The Pharisees ( ). This group of the Jewish rulers (John 7:11; John 7:15; John 7:25) was particularly hostile to Christ, though already the Sadducees had become critical (Mt 16:6) and they join here ( , the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (7:12f.) and still more now.
Heard the multitude murmuring ( ). First aorist active indicative of with the genitive case and the descriptive participle of the vivid onomatopoetic verb (verse 12) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47; John 11:57; Matt 21:45; Matt 27:62, the organized court) to send “officers” () “to take him” ( , final clause with and first aorist active subjunctive of for which verb see verse 30). For (temple police here) see verse John 7:45; John 18:3; John 18:12; John 18:22; John 19:6; Acts 5:22; Acts 5:26. For the word see Matt 5:25; Luke 1:2, “an under rower” (, ), any assistant.
Fuente: Robertson’s Word Pictures in the New Testament
Officers [] . See on Mt 5:25; Luk 1:2.
Fuente: Vincent’s Word Studies in the New Testament
1) “The Pharisees heard,” (ekousan hoi Pharisaioi) “The Pharisees heard the report,” of the common people.
2) “That the people murmured such things concerning him; (tou ochlou gonguzontos peri autou tauta) “That the crowd of people murmured these things concerning him,” whispered, or quietly repeated good things about Jesus, questioning the jealousy, fear, and malice of the Jewish leaders, Joh 7:31.
3) “And the Pharisees and the chief priests sent,” (kai apesteilan hoi archiereis kai hoi Pharisaioi) “And the Pharisees and administrative priests mandated or commissioned,” ordered by fiat, from an apparently quickly called session of the Sanhedrin, to clothe the officers with legal authority, as they often met, Joh 11:53; Joh 18:3; Joh 18:12; Joh 19:6, Act 5:22; Act 5:26.
4) “Officers to take him,” (huperetas hina piasosin auton) “Attendants in order that they might arrest him,” by orders of the Sanhedrin council. This term ”Pharisees and chief priests” or “administrative priests ‘ seems to refer to authority for actions vested in the Sanhedrin council, Mat 21:45-46; Mat 27:62-65.
Fuente: Garner-Howes Baptist Commentary
32. The Pharisees heard. Hence it appears that the Pharisees, like persons set on the watch, were anxious on all occasions not to permit Christ to be known. In the first instance the Evangelist calls them only Pharisees, and next he adds to them the priests of whom the Pharisees were a part. There can be no doubt that, as they wished to be reckoned the greatest zealots for the Law, they opposed Christ more bitterly than all the other sects; but finding that their unaided exertions were not sufficient to oppress Christ, they committed the affair to the whole order of the priests. Thus they who, in other respects, differed among themselves now conspire together, under the guidance of Satan, against the Son of God. Meanwhile, since the Pharisees had such ardent zeal and such incessant toil for defending their tyranny and the corrupt state of the Church, how much more zealous ought we to be in maintaining the kingdom of Christ! The Papists in the present day are not less mad or less eager to extinguish the Gospel; and yet it is monstrously wicked that their example does not, at least, whet our desires, and cause us to labor with greater boldness in the defense of true and sound doctrine.
Fuente: Calvin’s Complete Commentary
(32) The Pharisees heard that the people murmured.Or, more exactly, the Pharisees heard the multitude murmuring. In the second clause of the verse, the Authorised version follows the order of the Received text, but almost all the better MSS. read, the chief priests and the Pharisees. We have to think of the Pharisees as taking the first steps. They see that faith in Him is spreading among the multitude, and that there is no time to be lost. They hastily call together the Sanhedrin, and the chief priests, who were for the most part Sadducees, join with them in an official resolve to take Him by force.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. The Pharisees To which sect the rulers belonged.
Heard Though these bystanders had not the nerve to apprehend him, they had the spirit to carry the news of Christ’s preaching and its effects to these Pharisees. They may have then been in session in the hall Gazith.
Sent officers The success of these officers is given in their report, Joh 7:46. Our Evangelist gives this account parenthetically, and then proceeds with his narrative of the struggle of Jesus with the crowd.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘The Pharisees heard the crowds murmuring these things about him, and the Chief Priests and the Pharisees sent officers to arrest him.’
This surge of support for Jesus clearly had the Pharisees worried, and they reported back to the authorities, with the result that ‘the chief priests and Pharisees sent officers to arrest him’. At last they had made up their minds that it was time to be bold. They felt that they dared not delay any longer. They were losing the confidence of the people.
The Chief Priests were the leading officials who controlled the activities of the Temple and were seen by the temporal powers as authorities over the people. They included the High Priest, the Captain of the Temple, the Temple Treasurer, the Temple Overseer, and the Directors of the daily and weekly courses of priests, and they controlled the Temple police.
The connection of the Chief Priests with the Pharisees is interesting as in the normal course of events they would have had as little to do with each other as possible. They were strange bedfellows. But in this case it was necessary for it was the Pharisees who had picked up on what the crowds were saying. However, as they had themselves no means of arresting Jesus in the Temple, they had to go to those who did have that power and seek their cooperation. Thus the two opposing parties (who were used to dealing with each other in the Sanhedrin) acted together in bringing about the sending of the Temple police. The writer clearly knew about the detail of Temple policing.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 7:32-34 . The Pharisees present hear how favourable are the murmured remarks of the people concerning Jesus, and they straightway obtain an edict of the Sanhedrim ( . . .,
. first , for they had been the first to moot the matter; otherwise in Joh 7:45 ), appointing officers to lay hands on Him. The Sanhedrim must have been immediately assembled. Thus rapidly did the of Joh 7:30 ripen into an actual decree of the council. The thing does not escape the notice of Jesus; He naturally recognises in the officers seeking Him, who were only waiting for a suitable opportunity to arrest Him, their designs against Him; and He therefore ( ) says what we have in Joh 7:33-34 in clear and calm, foresight of the nearness of His death, a death which He describes as a going away to God (comp. on Joh 6:62 ).
] Jesus speaks to the whole assembly, but has here the hierarchy chiefly in his eye; comp. Joh 7:35 .
] These words are, with Paulus, to be regarded not as original, but as a Johannean addition; because, according to Joh 7:35-36 , Jesus cannot have definitely indicated the goal of His going away, but must have left it enigmatical, as perhaps in Joh 8:22 ; comp. Joh 13:33 . Had He said . . ., His enemies could not have failed, after Joh 7:16-17 ; Joh 7:28-29 , to recognise the words as referring to God, and could not have thought of an unknown (against Lcke, De Wette, Godet). There is no room even for the pretence “that they acted as if they could not understand the words of Jesus,” after so clear a statement as . . (against Luthardt).
, . . .] not of a hostile seeking, against which is Joh 13:33 ; nor the seeking of the penitent (Augustine, Beza, Jansen, and most), which would not harmonize (against Olshausen) with the absolute denial of any finding, unless we brought in the doctrine of a peremptory limitation of grace, which has no foundation in Holy Scripture (not even in Heb 12:17 ; see Lnemann, in loc .), and which could only refer to individuals; but a seeking for help and deliverance (Chrysostom, Theophylact, Euthymius Zigabenus, Erasmus, Calvin, Aretius, Hengstenberg; comp. Luthardt, Ewald, Brckner). This refers to the time of the divine judgments in the destruction of Jerusalem (Luk 20:16 ff; Luk 19:43 , al .), which were to ensue as the result of their rejection of Jesus. Then, Jesus means, the tables will be turned; after they had persecuted and killed Him who now was present, they then would anxiously long, but in vain, for Him, the absent One, [267] as the wonder-working helper, who alone could save them from the dire calamity. Comp. Pro 1:28 . The prophecy of misfortune involved in , . . . is not expressly declared; but it lies in the thought of retribution which the words contain, like an enigma which the history was to solve; comp. Joh 8:21 . Theodoret, Heracleon (?), Maldonatus, Grotius, Lcke, De Wette, take the whole simply as descriptive of entire separation , so that nothing more is said than: “ Christum de terris sublatum iri, ita ut inter viros reperiri non posit ,” Maldonatus. The poetical passages, Psa 10:15 ; Psa 37:10 , Isa 41:12 , are appealed to. But even in these the seeking and finding is not a mere figure of speech; and here such a weakening of the signification is all the more inadmissible, because it is not annihilation , as in those passages, which is here depicted, and because the following words, , . . ., describe a longing which was not to be satisfied. Luk 17:22 is analogous.
, . . .] still more clearly describes the tragic .: “and where I (then) am, thither ye cannot come,” i.e . in order to find me as a deliverer, or to flee to me. Rightly says Euthymius Zigabenus: . The ( I go ), not found in the N. T., is not the reading here (against Nonnus, H. Stephens, Casaubon, Pearson, Bengel, Wakefield, Michaelis, and most). Comp. Joh 14:3 , Joh 17:24 .
[267] They would long for Him in His own person, for Jesus the rejected one, and not for the Messiah generally (Flacius, Lampe, Kuinoel, Neander, Ebrard), whom they had rejected in the person of Jesus (comp. also Tholuck and Godet), an explanation which would empty the words of all their tragic nerve and force.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
32 The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.
Ver. 32. The Pharisees heard ] They had their scouts, and lay perdu to listen, and to keep down Christ. Like unto these are the Jesuits of this day, who give out that the devil stirred up Luther to trouble the Church; and God hath sent them forth to withstand and hinder him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
32 36. ] HE WILL RETURN TO THE FATHER.
Fuente: Henry Alford’s Greek Testament
32. ] The wavering of the multitude appears to the Pharisees a dangerous sign: and the Sanhedrim ( . . .) send officers specially to lay hold on Him.
Fuente: Henry Alford’s Greek Testament
Joh 7:32-36 . The Sanhedrim takes action regarding Jesus .
Fuente: The Expositors Greek Testament by Robertson
Joh 7:32 . . The Pharisees, perceiving that many of the people were coming under the influence of Jesus, determined to put a stop to His teaching, and persuaded the Sanhedrim [ ] to send officers to apprehend Him.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Joh 7:32-36
32The Pharisees heard the crowd muttering these things about Him, and the chief priests and the Pharisees sent officers to seize Him. 33Therefore Jesus said, “For a little while longer I am with you, then I go to Him who sent Me. 34You will seek Me, and will not find Me; and where I am, you cannot come.” 35The Jews then said to one another, “Where does this man intend to go that we will not find Him? He is not intending to go to the Dispersion among the Greeks, and teach the Greeks, is He? 36What is this statement that He said, ‘You will seek Me, and will not find Me; and where I am, you cannot come’?”
Joh 7:32 “the chief priests and the Pharisees” This refers to members of the Sanhedrin (see Special Topic at Joh 3:1). There was only one high priest, but since the time of Roman occupation, the office had become a political plum bargained for by several wealthy, Jewish families and passed from family member to family member.
“sent officers to seize Him” This refers to the “Temple Police” who would have been Levites. They had limited authority outside of the Temple area itself (cf. Joh 7:45-46; Joh 18:3; Joh 18:12; Joh 18:18; Joh 18:22).
Joh 7:33 “For a little while longer I am with you” This is a common phrase in John (cf. Joh 12:35; Joh 13:33; Joh 14:19; Joh 16:16-19). Jesus knew who He was, what would happen to Him, and when (cf. Joh 12:23; Joh 13:1; Joh 17:1-5).
“I go to Him who sent Me” This refers to the concluding events of Jesus’ mission of redemption: the crucifixion, the resurrection, the ascension, and the restoration to pre-existent glory (cf. Joh 17:1-5; Acts 1).
Joh 7:34 This wording is very similar to Jesus’ discussion with the disciples in the upper room (Joh 13:33; cf. Joh 7:36; Joh 8:21). However, here it refers to unbelievers (i.e., the crowd, the Jerusalemites, and the Jewish leadership).
Joh 7:35-36 “He is not intending to go to the Dispersion among the Greeks, and teach the Greeks, is He” The Greek grammatical construction expects a “no” answer. This is another use of irony. This has always been God’s will (cf. Gen 3:15; Gen 12:3; Isa 2:2-4). During the Feast of Tabernacles, seventy bulls were offered for the nations of the world. The Jews were obligated to pray for and bring light to the Gentiles. This may reflect the cultural setting of this statement. The term “Greeks” was used in the sense of “Gentiles.” The term disperia referred to Jewish people living in Gentile lands (cf. Jas 1:1; 1Pe 1:1). This is another example of the crowd misunderstanding Jesus’ metaphorical language.
This is another example of Jesus’ vertical dualism. The crowd has misunderstood Him because they interpreted His statements literally instead of the “above” and “below” categories of His teachings. He was from the Father and would return to the Father.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Pharisees. See App-120.
that . . . murmured = murmuring. Greek. gonguzo. Occurs elsewhere in John only in Joh 6:41, Joh 6:43, Joh 6:61.
officers, or servants; as in Joh 18:36. Compare 18.; Joh 19:6, and Matt, . Joh 26:58. Mar 14:54, Mar 14:65,
to. See Joh 6:15.
Fuente: Companion Bible Notes, Appendices and Graphics
32-36.] HE WILL RETURN TO THE FATHER.
Fuente: The Greek Testament
Joh 7:32. ) See App. Crit. Ed. ii. on this passage. The 45th verse refers to this; where the Latin translator himself has ad pontifices et Pharisos. [So [195][196][197][198][199][200] Vulg. here, . But [201] has the reading of the Rec. Text.] The Pharisees are placed first [Beng. reading as the Rec. Text] in Joh 7:32; for these were more bitter, and it was by means of them that the chief priests were instigated.
[195] the Vatican MS., 1209: in Vat. Iibr., Rome: fourth cent.: O. and N. Test. def.
[196] Bez, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.
[197] Cod. Reg., Paris, of the Gospels: the text akin to that of B: edited by Tisch.
[198] Borgiana: Veletri: part of John: fourth or fifth cent.: publ. by Georgi, 1789.
[199] Cod. Monacensis, fragments of the Gospels.
[200] Colbertinus, do.
[201] Vercellensis of the old Itala, or Latin Version before Jeromes, probably made in Africa, in the second century: the Gospels.
Fuente: Gnomon of the New Testament
Joh 7:32
Joh 7:32
The Pharisees heard the multitude murmuring these things concerning him; and the chief priests and the Pharisees sent officers to take him.-The exchange of thoughts concerning Jesus was quietly talked among the common people. The Pharisees purposed to arrest him and stop all such talk. [They did not want it to spread.]
Fuente: Old and New Testaments Restoration Commentary
a Spring of Life-giving Water
Joh 7:32-39
The natural man receiveth not the things of the Spirit of God. The truth of that saying clearly appears in the earlier part of this section. When the Lord spoke of returning to the Father His hearers supposed that He was proposing to visit the Jews of the Dispersion. But how profound are these words of promise to those who come to Him! He is not content with speaking of a river. He uses the plural-rivers shall flow from Him. Add stream to stream, torrent to torrent, river to river, and these will barely suffice to set forth the freshness and abundance of life that shall proceed from the soul that previously had been thirsty for its own personal supply.
When our Lord ascended he received of the Father the promise of the Holy Spirit, and then a new era broke on the world. The life of the believer was no longer only an imitation of obedience. It was the uprising and outpouring of the Holy Spirit from within. We become strengthened with might in the inner man and Christ dwells in our hearts by faith. Thereupon we not only are infilled of the Spirit, but it is His gracious ministry to mankind through us that makes the desert rejoice and blossom.
Fuente: F.B. Meyer’s Through the Bible Commentary
Pharisees heard: Joh 7:47-53, Joh 11:47, Joh 11:48, Joh 12:19, Mat 12:23, Mat 12:24, Mat 23:13
sent: Joh 7:45, Joh 7:46, Joh 18:3, Luk 22:52, Luk 22:53, Act 5:26
Reciprocal: 1Sa 19:20 – sent messengers Jer 36:26 – to take Mat 2:4 – the chief Mar 10:2 – the Pharisees Joh 7:12 – murmuring Joh 7:30 – they Joh 15:20 – word
Fuente: The Treasury of Scripture Knowledge
2
Heard that the people murmured. The last word usually means to complain in a low or undertone kind of voice, but it does not have that meaning always. One phrase in Thayer’s definition of the original word is, “say anything in a low tone.” The people had actually expressed themselves favorably toward Jesus, but they were doing it in a subdued voice. But the Pharisees heard about it and were envious of the kindly attention that Jesus was receiving, and decided to stop his work by arresting him. The outcome of this attempt will be learned near the close of the chapter. In the meantime Jesus delivers one of his wonderful discourses, the several verses whereof will be commented upon in their order.
Fuente: Combined Bible Commentary
Joh 7:32. The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to seize him. To the various parties already mentioned in this chapter, the Jews (Joh 7:11; Joh 7:13; Joh 7:15), the multitudes (Joh 7:12), or the multitude (Joh 7:20; Joh 7:31), and them of Jerusalem (Joh 7:25), are here added the Pharisees and also the chief priests, now mentioned for the first time in this Gospel. In three earlier passages (chap. Joh 1:24; Joh 3:1, Joh 4:1) John has spoken of the Pharisees, and in the last of these only (chap. Joh 4:1) has there been any intimation of either secret or open hostility on the part of this sect toward our Lord. It is otherwise with the other Gospels. In the course of that Galilean ministry which is not distinctly recorded by John the Pharisees occupy a very distinct position as foes of Jesus. To the period between Johns last mention of the Pharisees and the present verse belong His controversies with them respecting fasting, His association with sinners (Matthew 9; Mark 2; Luke 5compare Luk 7:49), the sabbath (Matthew 12; Mark 2; Luke 6), the tradition of the elders (Matthew 15; Mark 7), and the forgiveness of sins (Luke 5; Matthew 9; Mark 2compare Luk 7:39). The Pharisees have attempted to persuade the multitude that He wrought His miracles through the prince of the devils (Matthew 9; Matthew 12; Mark 3). He has refused their request that they might see a sign from heaven (Matthew 16; Mark 8), and has warned the disciples against their teaching (Matt.; Mark 8) and their righteousness (Mat 5:20). In Mat 12:14 we read that the Pharisees (Mar 3:6, the Pharisees and the Herodians) held a consultation how they might destroy Him. Up to this point, however, in the narrative of the Fourth Gospel it would seem most probable that, as a body, they had not assumed a position of distinct hostility to our Lord. It was not in Galilee, of which the earlier Gospels speak, but in Jerusalem, where were their chief members and influence, that an organized opposition could best be formed by them; and in many passages at all events we gather that those of their number who assailed Jesus were no more than emissaries sent down from the capital by the rulers. Things now take a different turn in Johns Gospel. The Pharisees come more prominently forward, act more as a party than as individuals, and begin to constitute a distinctly hostile power to Jesus. The events which had passed in Galilee, though not noted by John, may explain the change.The chief priests are, as has been said, first mentioned here by John. In the other Gospels also they are scarcely referred to up to this period of the history, for Mat 16:21 (Mar 8:31; Luk 9:22) is a prophecy, and the only remaining passage in the first three Gospels is Mat 2:4, where it is said that Herod convened all the high priests and scribes of the people. It has been supposed that this expression denotes the Sanhedrin, but the great court of the nation did not include all the scribes. With much more certainty may the words of Mat 16:21, the elders and the high priests and the scribes, be taken as an enumeration of the three elements of the supreme council. What is the exact meaning of chief priests or high priests, thus spoken of in the plural, it is perhaps impossible to say. The usual view is that the chiefs of the twenty-four classes of priests are intended; but there seems little or no evidence in support of this explanation. The only point on which we can speak with certainty is that the expression must include all living who had been high priests. In those unsettled times the tenure of office was occasionally very short, and always precarious. Annas the father-in-law of Caiaphas (chap. Joh 18:13) was deposed by the Roman Procurator about fourteen years before the time of which we now speak: within three or four years of his deposition as many as four were appointed to the high-priesthood, the last of whom, Caiaphas, retained office until A. D. 36. At this time, therefore, besides the actual high priest, three or four may have been living who had once borne this name, and their former dignity would give them weight in a council which consisted of Jews alone. Whether prominent members of families to which present or former high priests belonged (compare Act 4:6) were also included under this name, or whether it denoted other priests who stood high in influence as members of the Sanhedrin, is very doubtful.The multitude talked among themselves in the temple of the grounds of the faith in Jesus which was growing in their hearts. Their talk is secret (murmuring), but not so secret that the Pharisees did not overhear their words. Convinced that the teaching which so powerfully impresses the people must be heard no longer, they seek therefore the aid of the chief priests, whose attendants are immediately dispatched with orders to seize Jesus.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. How enraged the Pharisees were, when they heard that so many of the common people were brought to believe in Christ, and to cleave unto Christ, insomuch that they sent public officers, armed with authority, to apprehend our blessed Saviour: The Pharisees and chief priests sent officers to take him.
Learn thence, That nothing more enrages the enemies of religion, and draws trouble on the preachers and professors of it, than the success which the gospel at any time meets with.
Observe, 2. Our Saviour tells them that as they desired to be rid of him, so ere long they should have their desire: he would leave them, and go to his Father, and in his absence they would wish for his bodily presence again, but should not have it.
Learn, The despisers of Christ have little cause to be weary of him, and to seek to put him away by violence and persecution; for their obstinate contempt of him will cause him to depart from them, and finally to forsake them.
Observe, 3. How the Jews, not understanding our Saviour’s words aright, reasoned among themselves, whether, by leaving of them, he meant to go into some Pagan country, and teach the Gentiles the mysteries of the Jewish religion; which above all things they could not endure to hear.
Learn hence, That it is the ordinary sin of a people privileged with the means of grace, not to be sensible of the hazard or danger of Christ’s leaving and forsaking them: till at last he forsakes them finally, and casts them off, to their inevitable unutterable condemnation. Thus did our Lord deal with the Jews here; I go my way, and whither I go, ye cannot come.
Fuente: Expository Notes with Practical Observations on the New Testament
THE CHIEF PRIESTS AND PHARISEES SEND OFFICERS TO ARREST HIM
Joh 7:32-34. The Pharisees heard the multitude murmuring these things concerning Him, the chief priests and Pharisees sent officers that they may arrest Him. His powerful preaching during the tabernacle festival is winning many converts, so they are believing on Him on all sides, and there is a great stir among the people; the thousands from Galilee and elsewhere, who had heard Him preach and witnessed His miracles, clamoring among all the people, so there is a great commotion, and everybody talking about the wonderful Prophet of Galilee. So here, at their great camp-meeting, He is more magnetic than all the high priests, theologians, rabbis, and Pharisaical magnates combined. Consequently, they get awfully mad, and resolve to carry on their threat, as the people are already twitting them with cowardice. So they cut the matter short, and send officers to arrest and bring Him at once to the Sanhedrin, assembled in the Judgment Hall of Caiaphas on Mount Zion.
Fuente: William Godbey’s Commentary on the New Testament
7:32 {14} The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.
(14) As the kingdom of God increases, so increases the rage of his enemies, till at last they seek in vain for those missing blessings which they despised when they were present.
Fuente: Geneva Bible Notes
The Pharisees heard some of the Jews present voicing their belief that Jesus must be the Messiah. These comments moved them to act immediately to arrest Jesus. When the common people turned to Jesus, they turned away from the Pharisees and their teachings. Together with the chief priests, who were mainly Sadducees and not friendly to the Pharisees, they ordered the temple soldiers to seize Jesus. This attempt illustrates the seriousness of the situation as the authorities viewed it. Probably the arrest warrant came from the Sanhedrin. The temple police were Levites responsible to the Sanhedrin.