EXPLANATORY AND CRITICAL NOTES
John 7:1. Jewry.—i.e. Judæa. Kill Him.—See John 5:18.
John 7:2. Feast of tabernacles.—Fifteenth day of seventh month, Tisri (September–October). See Homiletic Notes on John 7:37-40; and John 8:12.
John 7:3. His brethren.—See John 2:12. But see also Lightfoot on Galatians; and Homiletic Note below. “Thy disciples” seems to have especial reference to the “disciples” which had gathered round the Lord in Judæa (John 4:1).
John 7:4. Show Thyself to the world.—The meaning of the verse is that the Messianic claims of our Lord could not be confirmed and established in rural Galilee, which was, as it might be said, “out of the world.” He did not Himself manifest any desire to remain unknown; on the contrary, He in a very special sense seemed to desire to make Himself known publicly, and to communicate His teaching openly (“ἐν παῤῥησίᾳ means here ‘in public,’ ‘openly’ ”). And yet He confined His activity to rural Galilee, and in so doing seemed to contradict Himself. Jerusalem was the centre, the world, to which He should manifest the proofs of His Messiahship.
John 7:6. My time (ὁ καιρὸς ὁ ἐμός, My season) is not yet come.—The time for His revelation of Himself as the Messiah, the true King of Israel. That time would come, when in the depth of His humiliation He would reveal His glory (John 12:12-16; John 12:23-33, John 19:14-19, etc.); it was present to His mind even then, as we see from John 7:7, “Me the world hateth.” Your time, etc.—As His course was already determined, He waited for that appointed time. There was, however, no such set time for His brethren. They were then in harmony with the world, and at any time could show themselves in the world without drawing down on themselves its wrath and resentment (John 7:7, “The world cannot hate you”). “They who are friends of the world are never out of season. Their season lasts as long as the world lasts. But when the fashion of this world has passed away, then they will be out of season, and then will be the season of Christ and all His true disciples. Their harvest it the end of the world (Matthew 13:39)” (Wordsworth’s Greek Testament).
John 7:7. He made known to the world its true nature, unmasked it and revealed it plainly (John 8:42-44; Matthew 23:13-36).
John 7:8. Go ye up unto this feast.—With your present thoughts and feelings, you may indeed go up with your fellow-countrymen who are like-minded. I go not yet up, etc.—The reading here is doubtful:א, D, K, M, etc., and several ancient versions, Tischendorf and Tregelles read οὐκ, whilst οὔπω is the reading of B, L, T, X, etc., the Syriac version, etc. If οὐκ be the reading preferred, the meaning will be, I do not go up as the pilgrim bands do to keep this feast. For My time, etc.—“The feast of tabernacles was a festival of peculiar joy for work accomplished. At such a feast Christ had now no place” (Westcott).
John 7:9. He abode in Galilee.—He remained in Galilee for some days after the departure of His brethen. They probably took the longer route, east of the Jordan, whilst our Lord Himself might take the shorter route, through Samaria. So that He delayed following them during the greater part of a week.
John 7:10. Not openly.—He did not evidently go up to keep the feast, for He was not present on the day of Holy Convocation (15th Tisri). He went up quietly. He did not wish to force on the inevitable contest, in mercy to the lost sheep of the House of Israel (Matthew 23:37-39). For this reason, and to avoid any appearance of desiring that His followers should carry out their intention of making Him an earthly King, He went up to Jerusalem as a humble wayfarer. The supposition advanced by Wieseler and others that this journey is to be identified with that recorded in Luke 9:51-62 cannot be entertained. The latter journey could in no way be described as going up “in secret.” See also Luke 10:1-16, etc.
John 7:11. The Jews, etc.—His enemies were apparently looking for His appearance. Where is He?—ἐκεῖνος = that one, fellow. The expression half displays their enmity. No doubt there were others anxious, others curious, to see the renowned teacher.
John 7:12. The people.—Multitudes (ὄχλοι). The mass of the people as distinguished from the ruling classes. Among these multitudes were included the crowds of Galilean pilgrims. Murmuring (γογγυσμός).—“Speech not venturing to break forth.” The scene called up is that of knots of the people speaking to each other in low, confidential tones. And this murmuring revealed two classes: the one friendly, whose candid minds were impressed by the evidences of Christ’s truth and goodness of character; the other hostile, probably a class of superior people who looked down on the multitude. It was perhaps the more cultured townsmen who held the hostile view. And in any case (John 7:13) all parties waited to see what the Jewish authorities would do.
MAIN HOMILETICS OF THE PARAGRAPH.— John 7:1-13
Jesus’ action in view of the hatred of the world.—About six months had passed since the discourse at Capernaum, following on the miracle of feeding the five thousand. The green grass on Galilean hillsides was withered, and the flowers of spring and early summer had faded. When this chapter opens the fields had been reaped, the fruits gathered in, and the people were preparing for the joyous feast of tabernacles. The “brethren of our Lord,” before setting out, urged Him to go up and manifest Himself by mighty works to His disciples at Jerusalem, i.e. to those in Judæa and Jerusalem who believed in Him, and those who had gone up from Galilee, including probably some of the twelve. Our Lord, however, refused to go up publicly to the feast, remaining after His brethren some days, and then going up privately, reaching Jerusalem about three days from the close of the festival. In declaring His intention of not going up publicly He gave reasons why He did not do so—did not, at that special time, reveal Himself and show forth His glory. These reasons were—
I. The hatred and unbelief of the world.—
1. As the grass and flowers on the Galilean hillsides had withered, so the faith of many who had at first followed the Redeemer was now withered and dead (John 6:66). Even in Galilee, where there was less direct opposition to Him, unbelief and indifference were reigning. His own brethren, also, were among the unfaithful multitude.
2. But, sad as was the outlook in Galilee, it was worse in Jewry. Malignant hatred in Judæa was on the watch for His life; and had He gone up publicly at that time, raising expectations in some hearts of further and fuller revelations, this would have tended, in all likelihood, to bring the hatred of the rulers to a point, and thus hinder the work He had yet to do, and the further revelations of His glory which were yet to take place.
3. It was the hatred of the world to the truth, and to Christ as the King of truth, which hindered His life from shining out then in all its beauty and power to become the light of men (John 1:4-5). Our Lord was no exception; it has ever been so. But just as His life was so heavenly pure, and, by contrast, what was evil so plainly revealed, and those who were evil so startled by the opposition, so was the evil world’s hatred of Him more malignant.
4. But as it was with Him who was the Truth, so it has been at all times, and will be to the end. In Attica, reputed wise, they condemned their Socrates and honoured their Anytus. And thus, in greater or less degree, is it still (Matthew 5:10-12).
5. To reveal Himself fully to that world would have only led to their greater condemnation. All too soon would they reject Him and desire a murderer to be granted unto them (Acts 3:14).
II. His time was not yet come.—
1. There was a divine plan in the life of Jesus on earth, regulating, it would appear, all His movements (see John 2:4).
2. And at that period the time for a festive entry into Jerusalem (which probably would have been attempted, by over-zealous and mistaken followers, at the joyous festival of tabernacles) had not arrived. For that festive entry would be but the prelude to the suffering of the Via Dolorosa (John 12:12 seq.).
3. On the other hand, the time of His brethren was always ready. They had not to oppose the world,—neither its active hostility nor the perverted loyalty of worldly-minded and mistaken followers.
4. There was no intention on the part of Jesus to draw back from the goal which lay before Him. It was in mercy to the world, in order that He might yet plead with “the lost sheep of the house of Israel,” and show them unmistakable proofs of His loving patience and long-suffering (Matthew 23:37-39), and further proofs of His glory as the incarnate Son. (John 9:1-7; John 11:38-45).
III. His manifestation of Himself “was not with ostentation.”—
1. His brethren did not then believe in Him (but see Acts 1:14). They were, in all likelihood, puzzled to account for His action, and, it may be, desired that things should be brought to a head, that He should permit Himself to be declared a King. Thus they showed their unbelief, their inability to realise His Messianic mission. Their reproachful invitation was a repetition of the tempter’s wiles (Luke 4:13).
2. His brethren and His followers had to learn that it was not with outward pomp that He would manifest Himself. Truth does not need to blow trumpets (or engage others to do so) in the synagogues or at the corners of the streets (Matthew 6:1-5). And the King of truth needed not ostentatiously to display Himself. Time and eternity are on the side of His kingdom, which advances by a silent, often unnoticed, development in the hearts of men.
3. And just as the King of truth, when He, hanging a dying victim on the cross of shame, seemed utterly defeated, was then on the eve of victory, so when His kingdom may seem well-nigh broken up will it rise in its grandeur and overcome. Magna est veritas et prœlavebit. Have men, even in Christian lands, still to learn this lesson after the experience of centuries? What, at all events, does political and other chicanery mean?
John 7:3-5. The unbelief of Christ’s brethren.—Whatever we hold to have been their actual relationship to Jesus according to the flesh (see Homiletic Notes), at all events these brethren were near kinsmen of the Son of man. But like their Galilean compatriots—even those to whom Jesus was best known—they did not understand the Saviour, did not comprehend the scope and purpose of His teaching and working. Thus they lacked belief in the truth that He was to set up the kingdom of God. The mention of this interesting fact by St. John only shows his close relationship with the Saviour. He was the beloved disciple (John 13:23). To His care Jesus, while on the cross, committed His mother (John 19:26-27). And probably we owe some interesting details in this Gospel to this affecting fact.
I. The unbelief of our Lord’s brethren was due to misconceptions.—
1. It was not manifested in hatred, like the unbelief of the Jewish rulers, Pharisees, etc. There is nothing in the gospel narrative to show that they were inimical to Him; rather from the scattered notices we may think they were solicitous for His safety (Mark 3:20-35 and parallels).
2. Nor would it appear that their unbelief was caused by sheer indifference, like that of the dwellers in Capernaum, etc.
3. It was due rather, as this passage seems to show, to their discontent with His action in not seeking publicly to gain that position and authority which His powers entitled Him to, and which the people were willing to accord Him. Like the majority of the disciples, they would have liked to share in the glory of His kingdom, to shine in the reflected light of His fame. “Show Thyself to the world” is their cry, but in that cry our Lord recognised the tempter’s wile, “Cast Thyself down from hence” (Luke 4:9-12).
4. Thus their unbelief arose more from misconceptions of His work and kingdom than from any other cause. Like the majority of their compatriots, they were allured by the dream of a material kingdom of the Messiah. And no doubt disappointed hopes and ambitions, leading to irritable vexation, lurked in their hearts, making them querulous and discontented.
II. Their unbelief passed away with their misconceptions.—
1. The best of all proof that it did so is found in the fact that they are found among the members of the infant Church after our Lord’s ascension, waiting for “the promise of the Father” (Acts 1:4-14).
2. Their misconceptions of our Lord’s work and teaching had passed away. Christ’s wonderful works, and, above all, His glorious resurrection, had cleared away the mists that obscured their spiritual vision. And across the stormy, raging waters of His passion had come to their souls also the cheering message, “It is I, be not afraid.”
3. Here in this narrative they are like Joseph’s brethren, who scoffed at his dreams, which they afterward in act fulfilled. These brethren of Jesus apparently slighted His teaching regarding His being lifted up like the serpent in the wilderness (John 3:14), His giving His flesh for the life of the world, etc. (John 6:51), as incomprehensible, and as altogether too unworldly and impracticable. And by their unbelief they, no doubt, influenced others, who would make this an excuse for their want of interest. Yet afterward they, on their part, fulfilled His prophetic word, “If I be lifted up,” etc. (John 12:32).
III. Outward union with Christ is not always real and fruitful.—
1. The same truth meets us here that Jesus set forth in the parable of the vine, etc. (John 15:1-7). There may be outward, apparently very close, relationship with Him, and yet the want of fruit shows that unbelief is in some way interposing to prevent true vital union.
2. So there are many in full membership with Christ’s Church, in many ways friendly to Him and His gospel, but who by their evident misconceptions of His kingdom show that they are not truly believing.
3. How many, e.g., make their own personal enjoyment of religious ordinances, etc., the only end of their so-called faith, and when asked to aid in the extension of Christ’s kingdom either do so grudgingly or not at all! Missions to Jews and Gentiles—what are these to them?
4. But are they not thus showing themselves like the brethren of Jesus before they believed, and who evidently thought the ideas of Jesus regarding the kingdom of God were visionary? or like the Jews of His time, who instead of seeking to spread that kingdom (Psalms 67.) would have restricted it selfishly to themselves?
5. Outward conformity to Christ is not sufficient—resting in external privileges and ordinances alone is to want true faith. Those who do so cannot understand Christ’s kingdom. Its spiritual laws are incomprehensible, its speech a shibboleth, and its requirements grievous to them. But they are not necessarily inimical to Christ. And what is needed is that the true members of His Church, and especially the Church’s ministers and office-bearers, should seek to instruct them, and above all should pray for their spiritual enlightenment through the Holy Ghost, that the power of Christ’s risen life may be manifested to and in them (Philippians 3:10).
John 7:10-24. Seeking Jesus.—The opening verses of this section (10–13) show that the minds of men were much exercised as to the person and work of Christ. He had made a deep and ineffaceable impression. The absence of Jesus from the feast was speedily remarked, and eager inquiry was made concerning Him. The thoughts of all were concentrated on Him. The hatred of the official class—though disguised—leaks out in the expression, “Where is that one?” And murmurs not loud but deep passed from lip to lip among the body of the people concerning Him. But there was no open declaration either for or against Him. The official class had not yet spoken; and until they had decided the multitude kept discreetly silent. The power of the Sanhedrin was great (Acts 8:3), and none would willingly incur the hostility of those who possessed so much power. Meantime Jesus had gone up quietly, probably through Samaria, and appeared in Jerusalem when the greater festival was concluded. There He entered the temple and taught, apparently for the first time, to the wonder and astonishment of the learned Jews (see note John 7:14, p. 201). Such a teacher! and yet not of the schools. Notice in reference to this interesting incident—
I. How the Jews sought Jesus.—
1. Here we have a variety of opinions regarding Him. It was impossible to be unmoved by Christ’s teaching and activity. Even His enemies were astonished at it, for it was with authority (John 7:15; Matthew 7:28-29). He could not be ignored. The people were too deeply moved by this unique and wonderful phenomenon.
2. Some expressed the opinion that He was a good, a true man. And they could allege as confirming their opinions His holy life and teaching, and His mighty works of beneficence. These were probably people who had nearer knowledge of Him.
3. Others, influenced by the scarce concealed hostility of the rulers to Jesus, declared that He, instead of being true, was indeed an impostor. These no doubt represent what might be called the servile element, found in every community, who cringe before mere authority, and make it their law, uninfluenced by the question of right or wrong.
4. Among the crowd there were those moved by bitter hatred, and others who, though secretly, were yet drawn by love toward the Saviour—men like Nicodemus and Joseph of Arimathæa (John 3:1; John 19:36).
5. And all of them were seeking Jesus, and desired to have Him among them,—those to carry out the evil designs already formed (John 7:16); these to see if He might not be prevailed on to yield to their desire, and permit Himself to be declared a king. Few there were who sought Him as the Redeemer of men.
II. How men seek Jesus now.—
1. As we look abroad on the world to-day, we find the same divided sentiments regarding the Saviour everywhere expressed. There is no question more profoundly discussed than just this: “Where is He?” What is His place in history? What is His position in the scale of being? Is He in reality what He claimed to be? or is the story of His life entirely mythical, and His gospel a delusion? But, whatever position be taken up, there is no escape from the necessity of deciding one way or other concerning Him.
2. There are those who continue the bitter enmity and hatred of the Jews, not only among bigoted descendants of those unhappy men, but among the secularist and atheistic communities who would fain see His religion abolished and forgotten—the darkness inimical to the light.
3. There are those who would write imposture on the history in which His holy life and atoning death are recorded, and others who, while admitting that the narratives do with more or less veracity present us with the record of a true and noble life, affirm that it is the life of a good man, and nothing more; whilst there are also a large number practically indifferent as to the opinion they entertain, and who are swayed by what seems the authority of the hour.
4. But whilst there are still many of all these classes, they are now relatively in the minority wherever the gospel of Christ is widely known. The disciples of Jesus have marvellously increased in numbers, and are no more secret followers, although among heathen communities this class is still largely represented.
5. Now the erewhile despised Nazarene is chief ruler in the world. No kingdom is so powerful as His—no other power is so extended—no other influence is so gracious and benignant. And millions untold have since learned the truth of His words: “If any man will to do His will,” etc. (John 7:17).
III. Seek Him.—Let us seek Him in earnest; and as the feast of tabernacles may be said to have been typical of His incarnation, so life will be to us a feast of tabernacles, when He will be manifested in us, the hope of glory (Colossians 1:27), earnest and promise of the time for which His Church is longing and praying (Revelation 22:20), “when God will dwell with men,” etc. (Revelation 21:3; John 17:24).
HOMILETIC NOTES
John 7:12. The multitudes murmured.—There will be no end of such murmuring among the multitudes of those who are superficial, who conform themselves to this world only and fear men. Some will praise Christianity as a whole, without actually having any real part or lot in it; whilst others will protest against it. Both, however, know little about it. Even whilst the former class accord praise, it is simply in ignorance of it. But those who have really experienced what it is, and then undertake to praise, must be prepared to bear the hatred of the world.—Dietrich.
John 7:14. Supposing the σκηνοπηγία, or feast of tabernacles, to be typical of our Lord’s incarnation and sojourn in this world, we may see thence some fresh light reflected on the incidents of this chapter. Our Lord went up to this feast (John 7:10), not openly, but as it were in secret. His nativity was private, in a poor inn. He spent a great part of His life in obscurity at Nazareth.… “He abode in Galilee.” But when His time was come, He went up and taught publicly at Jerusalem, in the temple (see Luke 19:47; Luke 21:37; Luke 22:53).—Wordsworth’s “Greek Testament.”
John 7:15. Our Lord spoke with power, so that even His adversaries were compelled to admit the influence of His teaching. But as they did not desire to do the divine will (John 7:17), the voice of truth, to which their consciences bare witness, spoke in vain to them. So did they reject afterward the testimony of our Lord’s inspired apostles (Acts 4:2; Acts 4:13). Class prejudice and official intolerance and superciliousness helped to cloud their judgment, as they often do among men, especially in questions regarding religion.
ILLUSTRATION
John 7:11. Seeking in vain.—But even in that hour of peril He thinks less of Himself than of men, and turns to these listeners with almost a wail of sad forecast, through which the tone of beseeching is heard. The incarnate Wisdom laments even while He foretells, as did the personified Wisdom in the Book of Proverbs: “They shall seek Me diligently, but they shall not find Me.” The sad prophecy (of John 7:34) does not refer to penitence, but to the vain longings and futile seekings which have been that strange nation’s bitter food ever since. The whole tragedy of its history is condensed into a sentence. Like all prophetic threatenings, it was said that it might not have to be experienced, and mercy shaped His lips to stern speech. Why would their seeking be vain? Because they had not the conditions needful for that place and state of communion with the Father whither He was going and to which He can lead any of us. Earthly-mindedness shuts us out from heaven and from finding Christ here. If we are to be with Him there, we must have sought Him here, with that true desire and seeking which ever finds. Mark that He “is,” even when on earth, where He goes when He leaves earth. Mark, too, the tone of invitation to make the best use of the “little while.” Conscious security till His work is done, prophetic warning and loving call to present faith, are all contained in these words.—Dr. A. Maclaren.