{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.7.1.1","start":1,"end":1,"heading":"Homily XLVIII. John vii. 1, 2","excerpt":"... And declaring this the Evangelist said, “After these things Jesus walked in Galilee; for He had not power to walk in Jewry, because the Jews sought to kill Him.” What sayest thou, O blessed John? Had not He “power,” who was able to do all that He would? He that said, “Whom seek ye?” ( c. xviii. 6 ) and cast them backward? He who was present, yet not seen ( c. xxi. 4 ), had not He “power”? How then afterwards did He come among them in the midst of the temple, in the midst of the feast, when there was an assembly, when they that longed for murder were present, and utter those sayings which enraged them yet the more? Yea, this at least men marveled at, saying, “Is not this He, whom they seek to kill? And, lo, He speaketh boldly, and they say nothing unto Him.” ( Ver. 25, 26.) What mean these riddles? Away with the word! The Evangelist spake not so that he might be supposed to utter riddles, but to make it plain that He showeth proofs both of His Godhead and His Manhood. For when he saith, that “He had not power,” he speaketh of Him as a man, doing many things after the manner of men; but when he saith, that He stood in the midst of them, and they seized Him not, he showeth to us the power of the Godhead, (as man He fled, as God He appeared,) and in both cases he speaks truly. To be in the midst of those who were plotting against Him, and yet not be seized by them, showed His unrivaled and irresistible nature; to yield strengthened and authenticated the Dispensation, that neither Paul of Samosata, nor Marcion, nor those affected with their maladies, might have anything to say. By this then he stoppeth all their mouths.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.l.html","locus":"48.1","cites":[{"at":290,"text":"c. xviii. 6","label":"John 18:6","href":"/jhn/18/#v6","status":"detected"},{"at":363,"text":"c. xxi. 4","label":"John 21:4","href":"/jhn/21/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/48/#iv.l-p4"},{"id":"chrysostom.JHN.7.2.1","start":2,"end":2,"heading":"Homily XLVIII. John vii. 1, 2","excerpt":"“After these things was the Jews’ feast of tabernacles.” The words, “after these things,” mean only, that the writer has here been concise, and has passed over a long interval of time, as is clear from this circumstance. When Christ sat on the mountain, he saith, that it was the feast of the Passover; while here the writer mentions the “feast of tabernacles,” and during the five months hath neither related or taught us anything else, except the miracle of the loaves, and the sermon made to those who ate them. Yet He ceased not to work miracles, and to converse, both in the day, and in the evening, and oftentimes at night; at least, it was thus that He presided over His disciples, as all the Evangelists tell us. Why then have they omitted that interval? Because it was impossible to recount everything fully, and moreover, because they were anxious to mention those points which were followed by any fault-finding or gainsaying of the Jews. There were many circumstances like those which here are omitted; for that He raised the dead, healed the sick, and was admired, they have frequently recorded; but when they have anything uncommon to tell, when they have to describe any charge seemingly put forth against Him, these things they set down; such as this now, that “His brethren believed Him not.” For a circumstance like this brings with it no slight suspicion, and it is worth our while to admire their truth-loving disposition, how they are not ashamed to relate things which seem to bring disgrace upon their Teacher, but have been even more anxious to report these than other matters. For instance, the writer having passed by many signs and wonders and sermons, has sprung at once to this.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.l.html","locus":"48.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:2","href":"/jhn/7/#v2-catena"}],"inFull":"/works/chrysostom/48/#iv.l-p10"},{"id":"chrysostom.JHN.7.3-5.1","start":3,"end":5,"heading":"Homily XLVIII. John vii. 1, 2","excerpt":"Ver. 3–5. For, saith he, “His brethren said unto Him, Depart hence, and go into Judæa, that Thy disciples also may see the works that Thou doest; for there is no man that doeth anything in secret, and he himself seeketh to be known openly. Show thyself to the world. For neither did His brethren believe in Him.”\n\n[2.] What unbelief, saith some one, is here? They exhort Him to work miracles. It is great deed; for of unbelief come their words, and their insolence, and their unseasonable freedom of speech. For they thought, that owing to their relationship, it was lawful for them to address Him boldly. And their request seems forsooth to be that of friends, but the words were those of great maliciousness. For in this place they reproach Him with cowardice and vainglory: since to say, “no man doeth anything in secret,” is the expression of persons charging Him with cowardice, and suspecting the things done by Him as being not really done; and to add, that “he seeketh to be known,” was to accuse Him of vainglory. But observe, I pray you, the power of Christ. Of those who said these things, one became first Bishop of Jerusalem, the blessed James, of whom Paul saith, “Other of the Apostles saw I none, save James, the Lord’s brother” ( Gal. i. 19 ); and Judas also is said to have been a marvelous man. And yet these persons had been present also at Cana, when the wine was made, but as yet they profited nothing. Whence then had they so great unbelief? From their evil mind, and from envy; for superiority among kindred is wont somehow to be envied by such as are not alike exalted. But who are those that they call disciples here? The crowd that followed Him, not the twelve. What then saith Christ? Observe how mildly He answered; He said not, “Who are ye that counsel and instruct Me thus?” but,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.l.html","locus":"48.1","cites":[{"at":1247,"text":"Gal. i. 19","label":"Galatians 1:19","href":"/gal/1/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/48/#iv.l-p15"},{"id":"chrysostom.JHN.7.6.1","start":6,"end":6,"heading":"Homily XLVIII. John vii. 1, 2","excerpt":"Ver. 6. “My time is not yet come.”\n\nHe here seemeth to me to hint at something other than He expresseth; perhaps in their envy they designed to deliver Him up to the Jews; and pointing out this to them, He saith, “My time is not yet come,” that is, “the time of the Cross and the Death, why then hasten ye to slay Me before the time?”\n\n“But your time is always ready.”\n\nAs though He had said, “Though ye be ever with the Jews, they will not slay you who desire the same things with them; but Me they will straightway wish to kill. So that it is ever your time to be with them without danger, but My time is when the season of the Cross is at hand, when I must die.” For that this was His meaning, He showed by what followed.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.l.html","locus":"48.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/48/#iv.l-p21"},{"id":"chrysostom.JHN.7.7.1","start":7,"end":7,"heading":"Homily XLVIII. John vii. 1, 2","excerpt":"Ver. 7. “The world cannot hate you;” (how should it hate those who desire, and who run for the same objects as itself?) “but Me it hateth, because I testify of it, that the works thereof are evil.”\n\n“That is, because I upbraid and rebuke it, therefore I am hated.” From this let us learn to master our anger, and not to give way to unworthy passion, though they be mean men who give us counsel. For if Christ meekly bore with unbelievers counseling Him, when their counsel was improper and not from any good intention, what pardon shall we obtain, who being but dust and ashes, yet are annoyed with those who counsel us, and deem that we are unworthily treated, although the persons who do this may be but a little humbler than ourselves? Observe in this instance how He repelleth their accusation with all gentleness; for when they say, “Show Thyself to the world,” He replieth, “The world cannot hate you, but Me the world hateth”; thus removing their accusation. “So far,” He saith, “am I from seeking honor from men, that I cease not to reprove them, and this when I know that by this course hatred is produced against and death prepared for Me.” “And where,” asketh some one, “did He rebuke men?” When did He ever cease to do so? Did He not say, “Think not that I will accuse you to the Father? There is one that accuseth you, even Moses.” ( c. v. 45.) And again; “I know you, that ye have not the love of God in you”: and “How can ye believe, who receive honor from men, and seek not the honor that cometh from God only?” Seest thou how He hath everywhere shown, that it was the open rebuke, not the violation of the Sabbath, which caused the hatred against Him?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.l.html","locus":"48.2","cites":[{"at":1347,"text":"c. v. 45","label":"John 5:45","href":"/jhn/5/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/48/#iv.l-p25"},{"id":"chrysostom.JHN.7.8.1","start":8,"end":8,"heading":"Homily XLVIII. John vii. 1, 2","excerpt":"And wherefore doth He send them to the feast, saying,\n\nVer. 8. “Go ye up to the feast: I go not up yet”?\n\nTo show that He said these things not as needing them, or desiring to be flattered by them, but permitting them to do what pertained to Jews. “How then,” saith some one, “went He up after saying, ‘I go not up’?” He said not, once for all, “I go not up,” but, “now,” that is, “not with you.”\n\n“For My time is not yet fulfilled.”\n\nAnd yet He was about to be crucified at the coming Passover. “How then went He not up also? for if He went not up because the time was not yet come, He ought not to have gone up at all.” But He went not up for this purpose, that He might suffer, but that He might instruct them. “But wherefore secretly? since He might by going openly both have been amidst them, and have restrained their unruly impulses as He often did.” It was because He would not do this continually. Since had He gone up openly, and again blinded them, He would have made His Godhead to shine through in a greater degree, which at present behooved not, but He rather concealed it. And since they thought that His remaining was from cowardice, He showeth them the contrary, and that it was from confidence, and a dispensation, and that knowing beforehand the time when He should suffer, He would, when it should at length be at hand, be most desirous of going up to Jerusalem. And methinks by saying, “Go ye up,” He meant, “Think not that I compel you to stay with Me against your will,” and this addition of, “My time is not yet fully come,” is the expression of one declaring that miracles must be wrought and sermons spoken, so that greater multitudes might believe, and the disciples be made more steadfast by seeing the boldness and the sufferings of their Master.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.l.html","locus":"48.2","cites":[{"at":55,"text":"Ver. 8","label":"John 7:8","href":"/jhn/7/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/48/#iv.l-p28"},{"id":"chrysostom.JHN.7.9-10.1","start":9,"end":10,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"[1.] The things done by Christ after the manner of men, are not so done only to establish the Incarnation, but also to educate us for virtue. For had He done all as God, how could we have known, on falling in with such things as we wished not, what we must do? As, for instance, when He was in this very place, and the Jews would have killed Him, He came into the midst of them, and so appeased the tumult. Now had He done this continually, how should we, not being able to do so, and yet falling into the like case, have known in what way we ought to deal with the matter, whether to perish at once, or even to use some contrivance in order that the word might go forward? Since, therefore, we who have no power could not have understood what to do on coming into the midst of our foes, on this account we are taught this very thing by Him. For, saith the Evangelist, Jesus, “when He had said these words, abode in Galilee; but when His brethren were gone up, then went He up also unto the feast, not openly, but as it were in secret.” The expression, “when His brethren were gone up,” is that of one showing that He chose not to go up with them. On which account He abode where He was, and manifested not Himself, although they in a manner urged Him to do so. But why did He, who ever spake openly, do so now “as it were in secret”? The writer saith not “secretly,” but, “as it were in secret.” For thus, as I have said, He seemed to be instructing us how to manage matters. And, apart from this, it was not the same to come among them when heated and restive, as to do so afterwards when the feast was ended.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/49/#iv.li-p5"},{"id":"chrysostom.JHN.7.11-13.1","start":11,"end":13,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"Ver. 11. “Then the Jews sought Him, and said, Where is He?”\n\nExcellent truly the good deeds at their feasts! they are eager for murder, and wish to seize Him, even during the feast. At least, in another place they speak thus, “Think ye that He will not come to the feast?” ( John xi. 56 ); and here they said, “Where is He?” Through their excessive hatred and enmity they would not even call Him by name. Great was their reverence towards the feast, great their caution. By occasion of the very feast they wished to entrap Him!\n\nVer. 12. “And there was much murmuring among the people concerning Him.”\n\nI think they were exasperated by the place where the miracle had been wrought, and were greatly infuriated and afraid, not so much from anger at what had gone before, as from fear lest He should again work something similar. But all fell out contrary to what they desired, and against their will they rendered Him conspicuous.\n\n“And some said, He is a good man; others said, Nay, but He deceiveth the people.”\n\nMethinks the first of these opinions was that of the many, the other that of the rulers and priests. For to slander Him suited their malice and wickedness. “He deceiveth,” say they, “the people.” How, tell me? Was it by seeming to work, not really working miracles? But experience witnesses the contrary.\n\nVer. 13. “Howbeit no man spake openly of Him for fear of the Jews.”\n\nSeest thou everywhere the ruling body corrupted, and the ruled sound indeed in judgment, but not having that proper courage which a multitude especially lacketh?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.1","cites":[{"at":275,"text":"John xi. 56","label":"John 11:56","href":"/jhn/11/#v56","status":"detected"},{"at":529,"text":"Ver. 12","label":"John 7:12","href":"/jhn/7/#v12","status":"detected"},{"at":1320,"text":"Ver. 13","label":"John 7:13","href":"/jhn/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:11–13","href":"/jhn/7/#v11-catena"}],"inFull":"/works/chrysostom/49/#iv.li-p12"},{"id":"chrysostom.JHN.7.14.1","start":14,"end":14,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"Ver. 14. “Now about the middle of the feast Jesus went up and taught.”\n\nBy the delay He made them more attentive; for they who had sought Him on the first days and said, “Where is He?” when they saw Him suddenly present, observe how they drew near, and were like to press upon Him as He was speaking, both those who said that He was a good man, and those who said that He was not such; the former so as to profit by and admire Him, the latter to lay hold on and detain Him. One party then said, “He deceiveth the people,” by reason of the teaching and the doctrines, not understanding His meaning; the other on account of the miracles said, “He is a good man.” He therefore thus came among them when He had slackened their anger, so that they might hear His words at leisure, when passion no longer stopped their ears. What He taught, the Evangelist hath not told us; that He taught marvelously, this only he saith, and that He won and brought them over. Such was the power of His speech. And they who had said, “He deceiveth the people,” altered their opinion, “and marveled.” Wherefore also they said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:11–13","href":"/jhn/7/#v11-catena"}],"inFull":"/works/chrysostom/49/#iv.li-p28"},{"id":"chrysostom.JHN.7.15-16.1","start":15,"end":16,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"Ver. 15. “How knoweth this man letters, having never learned?”\n\nObservest thou how the Evangelist showeth here also their marveling to be full of wickedness? for he saith not, that they admired the teaching, or that they received the words, but simply that they “marveled.” That is, were thrown into a state of astonishment, and doubted, saying, “Whence hath this man these things”? when they ought from this very difficulty to have known that there was nothing merely human in Him. But because they would not confess this, but stopped at wondering only, hear what He saith.\n\nVer. 16. “My doctrine is not Mine.”\n\nAgain He answereth to their secret thoughts, referring them to the Father, and so desiring to stop their mouths.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.1","cites":[{"at":576,"text":"Ver. 16","label":"John 7:16","href":"/jhn/7/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/49/#iv.li-p35"},{"id":"chrysostom.JHN.7.16-17.1","start":16,"end":17,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"[2.] But how is the doctrine His and not His? For He said not, “This doctrine is not Mine”; but having first said, “it is Mine,” and having claimed it as His own, He then added, “it is not Mine.” How then can the same thing be both “His” and not “His”? It is “His,” because He spake it not as one who had been taught; and it is “not His,” because it was the doctrine of the Father. How then saith He, “All that is the Father’s is Mine, and Mine His”? ( c. xvii. 10.) “For if because the doctrine is the Father’s, it is not thine, that other assertion is false, for according to that it ought to be thine.” But the “is not Mine,” affords a strong proof that His doctrine and the Father’s are one; as if He had said, “It hath nothing different, as though it were another’s. For though My Person be different, yet so do I speak and do as not to be supposed to speak or do anything contrary to the Father, but rather the very same things that the Father saith and doeth.” Then He addeth another incontrovertible argument, bringing forward something merely human, and instructing them by things to which they were accustomed. And what is that?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.2","cites":[{"at":453,"text":"c. xvii. 10","label":"John 17:10","href":"/jhn/17/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/49/#iv.li-p45"},{"id":"chrysostom.JHN.7.17.1","start":17,"end":17,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"Ver. 17. “If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself.”\n\nWhat He saith is this, “Cast out from yourselves the malice and wrath and envy and hatred which has without cause been conceived against Me, then there is nothing to hinder you from knowing that My words are indeed the words of God. For at present these things cast a darkness over you, and destroy the light of right judgment, while if ye remove them this shall no longer be your case.” Yet He spake not (plainly) thus, (for so He would have confounded them exceedingly,) but implied it all by saying, “He that doeth His will shall know of the doctrine, whether it is of God, or whether I speak of Myself”; that is, “whether I speak anything different and strange and contrary to God.” For, “of Myself” is always put with this meaning, that “I say nothing except what seemeth good to Him, but all that the Father willeth, I will also.”\n\n“If any man do His will, he shall know of the doctrine.”\n\n“What meaneth,” “If any man do His will?” “If any man be a lover of the life which is according to virtue, he shall know the power of the sayings.” “If any man will give heed to the prophecies, to see whether I speak according to them or not.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/49/#iv.li-p41"},{"id":"chrysostom.JHN.7.18.1","start":18,"end":18,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"Ver. 18. “He that speaketh of himself seeketh his own glory.”\n\nThat is, “He that desireth to establish any doctrine of his own, desireth to do so only that he himself may enjoy the glory. Now if I desire not to enjoy glory, wherefore should I desire to establish any doctrine of My own? He that speaketh of himself, that is, who speaketh anything peculiar or different from others, speaketh on this account, that he may establish his own glory; but if I seek the glory of Him that sent Me, wherefore should I choose to teach other things?” Seest thou that there was a cause wherefore He said there too that He “did nothing of Himself”? ( c. v. 19, and viii. 28.) What was it? It was that they might believe that He desired not the honor of the many. Therefore when His words are lowly, “I seek,” He saith, “the glory of the Father,” everywhere desiring to persuade them that He Himself loveth not glory. Now there are many reasons for His using lowly words, as that He might not be deemed unbegotten, or opposed to God, His being clothed with flesh, the infirmity of His hearers, that He might teach men to be modest, and to speak no great thing of themselves: while for speaking lofty words one could only find one reason, the greatness of His Nature. And if when He said, “Before Abraham was, I am” ( c. viii. 58 ), they were offended, what would have been their case if they had continually heard high expressions?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.2","cites":[{"at":638,"text":"c. v. 19, and viii. 28","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":1303,"text":"c. viii. 58","label":"John 8:58","href":"/jhn/8/#v58","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/49/#iv.li-p49"},{"id":"chrysostom.JHN.7.19.1","start":19,"end":19,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"Ver. 19. “Did not Moses give you the Law? and yet none of you keepeth the Law? Why go ye about to kill Me?”\n\n“And what connection,” saith some one, “has this, or what has this to do with what was said before?” The Jews brought against Him two accusations; one, that He broke the Sabbath; the other, that He called God His Father, making Himself equal with God. And that this was no imagination of theirs, but His own declared judgment, and that He spake not as do the many, but in a special and peculiar sense, is clear from this circumstance. Many often called God their Father; as “Have we not all one Father, hath not one God created us?” ( Mal. ii. 10 ), but not for that was the people equal to God, on which account the hearers were not offended. As then when the Jews said, “This man is not from God,” He often healed them, and made defense for the violation of the Sabbath; so now had the sense they assigned to His words been according to their imagination, not according to His intention, He would have corrected them, and said, “Why suppose ye Me equal to God? I am not equal”; yet He said nothing of the kind, but, on the contrary, declared by what followed, that He is equal. For, “As the Father raiseth up the dead, and quickeneth them, so also the Son” ( c. v. 21 ); and “That all may honor the Son as they honor the Father”; and “The works which He doeth, the same doeth the Son likewise;” all these go to establish His equality. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.2","cites":[{"at":644,"text":"Mal. ii. 10","label":"Malachi 2:10","href":"/mal/2/#v10","status":"detected"},{"at":1270,"text":"c. v. 21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:20","href":"/jhn/7/#v20-catena"}],"inFull":"/works/chrysostom/49/#iv.li-p53"},{"id":"chrysostom.JHN.7.20.1","start":20,"end":20,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"Ver. 20. “Thou hast a devil; who goeth about to kill thee?”\n\n[3.] The expression is one of wrath and anger, and of a soul made shameless by an unexpected reproof, and put to confusion before their time, as they thought. For just as a sort of robbers who sing over their plots, then when they desire to put him against whom they are plotting off his guard, effect their object by keeping silence, so also do these. But He, omitting to rebuke them for this, so as not to make them more shameless, again taketh in hand His defense with respect to the Sabbath, reasoning with them from the Law. And observe how prudently. “No wonder,” He saith, “if ye disobey Me, when ye disobey the Law which ye think ye obey, and which ye hold to have been given you by Moses. It is therefore no new thing, if ye give not heed to My words.” For because they said, “God spake to Moses, but as for this fellow we know not whence he is” ( c. ix. 29 ), He showeth that they were insulting Moses as well as Himself, for Moses gave them the Law, and they obeyed it not.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.2","cites":[{"at":918,"text":"c. ix. 29","label":"John 9:29","href":"/jhn/9/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/49/#iv.li-p59"},{"id":"chrysostom.JHN.7.21-22.1","start":21,"end":22,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"Ver. 21. “I have done one work, and ye all marvel.”\n\nObserve how He argueth, where it is necessary to defend Himself, and make His defense a charge against them. For with respect to that which had been wrought, He introduceth not the Person of the Father, but His own: “I have done one work.” He would show, that not to have done it would have been to break the Law, and that there are many things more authoritative than the Law, and that “Moses” endured to receive a command against the Law, and more authoritative than the Law. For “circumcision” is more authoritative than the Sabbath, and yet circumcision is not of the Law, but of “the fathers.” “But I,” He saith, “have done that which is more authoritative and better than circumcision.” Then He mentioneth not the command of the Law; for instance, that the Priests profane the Sabbath, as He had said already, but speaketh more largely. The meaning of, “Ye marvel” ( Matt. xii. 5 ) is, “Ye are confused,” “are troubled.” For if the Law was to be lasting, circumcision would not have been more authoritative than it. And He said not, “I have done a thing greater than circumcision,” but abundantly refuteth them by saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.3","cites":[{"at":926,"text":"Matt. xii. 5","label":"Matthew 12:5","href":"/mat/12/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/49/#iv.li-p63"},{"id":"chrysostom.JHN.7.23.1","start":23,"end":23,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"Ver. 23. “If a man receive circumcision.”\n\n“Seest thou that the Law is most established when a man breaketh it? Seest thou that the breaking of the Sabbath is the keeping of the Law? that if the Sabbath were not broken, the Law must needs have been broken? so that I also have established the Law.” He said not, “Ye are wroth with Me because I have wrought a thing which is greater than circumcision,” but having merely mentioned what had been done, He left it to them to judge, whether entire health was not a more necessary thing than circumcision. “The Law,” He saith, “is broken, that a man may receive a sign which contributeth nothing to health; are ye vexed and indignant at its being broken, that one might be freed from so grievous a disease?”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/49/#iv.li-p70"},{"id":"chrysostom.JHN.7.24.1","start":24,"end":24,"heading":"Homily XLIX. John vii. 9, 10","excerpt":"Ver. 24. “Judge not according to appearance.”\n\nWhat is, “according to appearance”? “Do not, since Moses hath the greatest honor among you, give your decision according to your estimation of persons, but according to the nature of things; for this is to judge rightly. Wherefore hath no one of you reproved Moses? Wherefore hath no one disobeyed him when he ordereth that the Sabbath be broken by a commandment introduced from without into the Law? He alloweth a commandment to be of more authority than his own Law; a commandment not introduced by the Law, but from without, which is especially wonderful; while ye who are not lawgivers are beyond measure jealous for the Law, and defend it. Yet Moses, who ordereth that the Law be broken by a commandment which is not of the Law, is more worthy of confidence than you.” By saying then, (I have made) “a whole man (healthy),” He showeth that circumcision also was “partial” health. And what was the health procured by circumcision? “Every soul,” It saith, “that is not circumcised, shall be utterly destroyed.” ( Gen. xvii. 14.) “But I have raised up a man not partially afflicted, but wholly undone.” “Judge not,” therefore, “according to appearance.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","locus":"49.3","cites":[{"at":1063,"text":"Gen. xvii. 14","label":"Genesis 17:14","href":"/gen/17/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/49/#iv.li-p73"},{"id":"chrysostom.JHN.7.25-27.1","start":25,"end":27,"heading":"Homily L. John vii. 25–27","excerpt":"[1.] Nothing is placed in the Holy Scriptures without a reason, for they were uttered by the Holy Ghost, therefore let us enquire exactly into every point. For it is possible from one expression to find out the entire meaning (of a passage), as in the case before us. “Many of them of Jerusalem said, Is not this he, whom they seek to kill? But, lo, he speaketh boldly, and they say nothing unto him.” Now why is added, “them of Jerusalem”? The Evangelist by this shows, that they who had most enjoyed His mighty miracles were more pitiable than any; they who had beheld the greatest proof of His Godhead, and yet committed all to the judgment of their corrupt rulers. For was it not a great proof of it, that men furious and bent on murder, who went about and sought to kill Him, should be quiet of a sudden, when they had Him in their hands? Who could have effected this? who thus quenched their absolute fury? Still after such proofs, observe the folly and the madness of the men. “Is not this he, whom they seek to kill?” See how they accuse themselves; “whom,” It saith, “they seek to kill, and yet they say nothing to him.” And not only do they say nothing to Him, but nothing even when He “speaketh boldly.” For one who spoke boldly and with all freedom would naturally have the more angered them; but they did nothing. “Do they know indeed that this is the very Christ?” “What think ye? What opinion give ye?” The contrary, It saith. On which account they said, “We know this man whence he is.” What malice, what contradiction! They do not even follow the opinion of their rulers, but bring forward another, perverse, and worthy of their own folly; “We know him whence he is.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","locus":"50.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:26–27","href":"/jhn/7/#v26-catena"}],"inFull":"/works/chrysostom/50/#iv.lii-p4"},{"id":"chrysostom.JHN.7.27.1","start":27,"end":27,"heading":"Homily L. John vii. 25–27","excerpt":"“But when Christ cometh, no man knoweth whence He is.” ( Matt. ii. 4.)\n\n“Yet your rulers when asked replied, that He should be born in Bethlehem.” And others again said, “God spake unto Moses, but as for this fellow, we know not from whence he is.” ( c. ix. 29.) “We know whence he is,” and “we know not whence He is”; observe the words of drunken men. And again, “Doth Christ come out of Galilee?” ( Ver. 41.) Is He not of “the town of Bethlehem”? Seest thou that theirs is the decision of madmen? “We know,” and, “we know not”; “Christ cometh from Bethlehem”; “When Christ cometh, no man knoweth whence He is.” What can be plainer than this contradiction? For they only looked to one thing, which was, not to believe. What then is Christ’s reply?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","locus":"50.1","cites":[{"at":57,"text":"Matt. ii. 4","label":"Matthew 2:4","href":"/mat/2/#v4","status":"detected"},{"at":251,"text":"c. ix. 29","label":"John 9:29","href":"/jhn/9/#v29","status":"detected"},{"at":401,"text":"Ver. 41","label":"John 7:41","href":"/jhn/7/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/50/#iv.lii-p6"},{"id":"chrysostom.JHN.7.28.1","start":28,"end":28,"heading":"Homily L. John vii. 25–27","excerpt":"Ver. 28. “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.”\n\n[2.] And again, “If ye had known Me, ye should have known My Father also.” ( c. viii. 19.) How then saith He, that they both “know Him,” and “whence He is,” and then, “that they neither know Him, nor the Father”? He doth not contradict, (away with the thought,) but is very consistent with Himself. For He speaketh of a different kind of knowledge, when He saith, “ye know not”; as when He saith, “The sons of Eli were wicked sons, they knew not the Lord” ( 1 Sam. ii. 12 ); and again, “Israel doth not know Me.” ( Isa. i. 3.) So also Paul saith, “They profess that they know God, but in works they deny Him.” ( Tit. i. 16.) It is therefore possible, “knowing,” “not to know.” This then is what He saith: “If ye know Me, ye know that I am the Son of God.” For the “whence I am” doth not here denote place. As is clear from what followeth, “I am not come of Myself, but He that sent Me is true, whom ye know not,” referring here to the ignorance shown by their works. [As Paul saith, “They profess that they know God, but in works they deny Him.”] For their fault came not merely of ignorance, but of wickedness, and an evil will; because even though they knew this, they chose to be ignorant. But what manner of connection is there here? How is it that He, reproving them, useth their own words? For when they say, “We know this man whence he is,” He addeth, “ye both know Me.” Was their expression, “We know him not”? Nay, they said, “We know him.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","locus":"50.1","cites":[{"at":207,"text":"c. viii. 19","label":"John 8:19","href":"/jhn/8/#v19","status":"detected"},{"at":588,"text":"1 Sam. ii. 12","label":"1 Samuel 2:12","href":"/1sa/2/#v12","status":"detected"},{"at":645,"text":"Isa. i. 3","label":"Isaiah 1:3","href":"/isa/1/#v3","status":"detected"},{"at":742,"text":"Tit. i. 16","label":"Titus 1:16","href":"/tit/1/#v16","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:27–29","href":"/jhn/7/#v27-catena"}],"inFull":"/works/chrysostom/50/#iv.lii-p8"},{"id":"chrysostom.JHN.7.29-30.1","start":29,"end":30,"heading":"Homily L. John vii. 25–27","excerpt":"Ver. 30. “Then they sought to take Him, and no man laid his hand upon Him, because His hour was not yet come.”\n\nSeest thou that they are invisibly restrained, and their anger bridled? But wherefore saith It not, that He had restrained them invisibly, but, “Because His hour was not yet come”? The Evangelist was minded to speak more humanly and in a lowlier strain, so that Christ might be deemed to be also Man. For because Christ everywhere speaketh of sublime matters, he therefore intersperseth expressions of this kind. And when Christ saith, “I am from Him,” He speaketh not as a Prophet who learneth, but as seeing Him, and being with Him.\n\nVer. 29. “I know Him,” He saith, “for I am from Him, and He hath sent Me.”\n\nSeest thou how He continually seeketh to prove the, “I am not come of Myself,” and, “He that sent Me is true,” striving not to be thought an enemy of God? And observe how great is the profit of the humility of His words; for, it saith, after this many said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","locus":"50.2","cites":[{"at":648,"text":"Ver. 29","label":"John 7:29","href":"/jhn/7/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/50/#iv.lii-p12"},{"id":"chrysostom.JHN.7.31.1","start":31,"end":31,"heading":"Homily L. John vii. 25–27","excerpt":"Ver. 31. “When Christ cometh, will He do more miracles than these which this man hath done?”\n\nHow many were the miracles? In truth, there were three, that of the wine, that of the paralytic, and that of the nobleman’s son; and the Evangelist hath related no more. From which circumstance it is plain, as I have often said, that the writers pass by most of them, and discourse to us of those alone on account of which the rulers ill-treated Him. “Then they sought to take Him,” and kill Him. Who “sought”? Not the multitude, who had no desire of rule, nor could be made captives by malice; but the priests. For they of the multitude said, “When Christ cometh, will He do more miracles?” Yet neither was this sound faith, but, as it were, the idea of a promiscuous crowd; for to say, “When He cometh,” was not the expression of men firmly persuaded that He was the Christ. We may either understand the words thus, or that they were uttered by the multitudes when they came together. “Since,” they may have said, “our rulers are taking every pains to prove that this man is not the Christ, let us suppose that he is not the Christ; will the Christ be better than he?” For, as I ever repeat, men of the grosser sort are led in not by doctrine, nor by preaching, but by miracles.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","locus":"50.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/50/#iv.lii-p16"},{"id":"chrysostom.JHN.7.32.1","start":32,"end":32,"heading":"Homily L. John vii. 25–27","excerpt":"Ver. 32. “The Pharisees heard the people murmuring, and sent servants to take Him.”\n\nSeest thou that the violation of the Sabbath was a mere pretense? and that what most stung them was this murmuring? For here, though they had no fault to find with Him for anything said or done, they desired to take Him because of the multitude. They dared not do it themselves, suspecting danger, but sent their hired servants. Alas! for their tyranny and their madness, or rather, I should say, for their folly. After having often attempted themselves, and not prevailed, they committed the matter to servants, simply satisfying their anger. Yet He had spoken much at the pool ( c. v.), and they had done nothing of the kind; they sought indeed occasion, but they attempted not, while here they can endure it no longer, when the multitude is about to run to Him. What then saith Christ?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","locus":"50.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/50/#iv.lii-p19"},{"id":"chrysostom.JHN.7.33-34.1","start":33,"end":34,"heading":"Homily L. John vii. 25–27","excerpt":"Ver. 33. “Yet a little while am I with you.” Having power to bow and terrify His hearers, He uttereth words full of humility. As though He had said, “Why are ye eager to persecute and kill Me? Wait a little while, and even though you should be eager to keep Me back, I shall not endure it.” That no one should (as they did) suppose that the, “Yet a little while am I with you,” denoted a common death, that no one might suppose this, or that He wrought nothing after death, He added,\n\nVer. 34. “And where I am, thither ye cannot come.”\n\nNow had He been about to continue in death, they might have gone to Him, for to that place we all depart. His words therefore bent the simpler portion of the multitude, terrified the bolder, made the more intelligent anxious to hear Him, since but little time was now left, and since it was not in their power always to enjoy this teaching. Nor did He merely say, “I am here,” but, “I am with you,” that is, “Though ye persecute, though ye drive Me away, yet for a little while I shall not cease dispensing what is for your good, saying and recommending the things that relate to your salvation.”\n\nVer. 33. “And I go unto Him that sent Me.” This was enough to terrify and throw them into an agony. For that they should stand in need of Him, He declareth also.\n\nVer. 34. “Ye shall seek Me,” He saith, (not only “ye shall not forget Me,” but ye shall even “seek Me,”) “and shall not find Me.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","locus":"50.2","cites":[{"at":485,"text":"Ver. 34","label":"John 7:34","href":"/jhn/7/#v34","status":"detected"},{"at":1135,"text":"Ver. 33","label":"John 7:33","href":"/jhn/7/#v33","status":"detected"},{"at":1298,"text":"Ver. 34","label":"John 7:34","href":"/jhn/7/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/50/#iv.lii-p24"},{"id":"chrysostom.JHN.7.34.1","start":34,"end":34,"heading":"Homily L. John vii. 25–27","excerpt":"[3.] And when did the Jews “seek Him”? Luke saith that the women mourned over Him, and it is probable that many others, both at the time and when the city was taken, remembered Christ and His miracles, and sought His presence. ( Luke xxiii. 49.) Now all this He added, desiring to attract them. For the facts that the time left was short, that He should after His departure be regretfully desired by them, and that they should not then be able to find Him, were all together sufficient to persuade them to come to Him. For had it not been that His presence should with regret be desired by them, He would not have seemed to them to be saying any great thing; if, again, it was about to be desired, and they able to find Him, neither so would this have disturbed them. Again, had He been about to stay with them a long time, so also they would have been remiss. But now He in every way compelleth and terrifieth them. And the, “I go to Him that sent Me,” is the expression of one declaring that no harm will happen to Him from their plotting, and that His Passion was voluntary. Wherefore now He uttered two predictions, that after a little while He should depart, and that they should not come to Him; a thing which belonged not to human intelligence, the foretelling His own death. Hear for instance, David saying, “Lord, make me to know mine end and the number of my days, what it is, that I may know what time I have.” ( Ps. xxxix. 4.) There is no man at all that knoweth this; and by one the other is confirmed. And I think that He speaketh this covertly to the servants, and directeth His discourse to them, thus specially attracting them, by showing them that He knew the cause of their arrival. As though He had said, “Wait a little, and I shall depart.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","locus":"50.3","cites":[{"at":229,"text":"Luke xxiii. 49","label":"Luke 23:49","href":"/luk/23/#v49","status":"detected"},{"at":1424,"text":"Ps. xxxix. 4","label":"Psalms 39:4","href":"/psa/39/#v4","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:31–33","href":"/jhn/7/#v31-catena"}],"inFull":"/works/chrysostom/50/#iv.lii-p30"},{"id":"chrysostom.JHN.7.35-36.1","start":35,"end":36,"heading":"Homily L. John vii. 25–27","excerpt":"Ver. 35. “Then said the Jews among themselves, Whither will he go?”\n\nYet they who had wished to be rid of Him, who did all in their power not to see Him, ought not to have asked this question, but to have said, “we are glad of it, when will the departure take place?” but they were somewhat affected at His words, and with foolish suspicion question one another, “whither will he go?”\n\n“Will he go unto the dispersion of the Gentiles?”\n\nWhat is, “the dispersion of the Gentiles”? The Jews gave this name to other nations, because they were everywhere scattered and mingled fearlessly with one another. And this reproach they themselves afterwards endured, for they too were a “dispersion.” For of old all their nation was collected into one place, and you could not anywhere find a Jew, except in Palestine only; wherefore they called the Gentiles a “dispersion,” reproaching them, and boasting concerning themselves. What then meaneth, “Whither I go ye cannot come”? For all nations at that time had intercourse with them, and there were Jews everywhere. He would not therefore, if He had meant the Gentiles, have said, “Where ye cannot come.” After saying, “Will he go to the dispersion of the Gentiles?” they did not add, “and ruin,” but, “and teach them.” To such a degree had they abated their anger, and believed His words; for they would not, had they not believed, have enquired among themselves what the saying was.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","locus":"50.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/50/#iv.lii-p33"},{"id":"chrysostom.JHN.7.37.1","start":37,"end":37,"heading":"Homily LI. John vii. 37, 38","excerpt":"[1.] They who come to the divine preaching and give heed to the faith, must manifest the desire of thirsty men for water, and kindle in themselves a similar longing; so will they be able also very carefully to retain what is said. For as thirsty men, when they have taken a bowl, eagerly drain it and then desist, so too they who hear the divine oracles if they receive them thirsting, will never be weary until they have drunk them up. For to show that men ought ever to thirst and hunger, “Blessed,” It saith, “are they which do hunger and thirst after righteousness” ( Matt. v. 6 ); and here Christ saith, “If any man thirst, let him come unto Me, and drink.” What He saith is of this kind, “I draw no man to Me by necessity and constraint; but if any hath great zeal, if any is inflamed with desire, him I call.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html","locus":"51.1","cites":[{"at":572,"text":"Matt. v. 6","label":"Matthew 5:6","href":"/mat/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/51/#iv.liii-p4"},{"id":"chrysostom.JHN.7.37-38.1","start":37,"end":38,"heading":"Homily LI. John vii. 37, 38","excerpt":"But why hath the Evangelist remarked that it was “on the last day, that great day”? For both the first day and the last were “great,” while the intermediate days they spent rather in enjoyment. Wherefore then saith he, “in the last day”? Because on that day they were all collected together. For on the first day He came not, and told the reason to His brethren, nor yet on the second and third days saith He anything of this kind, lest His words should come to nought, the hearers being about to run into indulgence. But on the last day when they were returning home He giveth them supplies for their salvation, and crieth aloud, partly by this showing to us His boldness, and partly for the greatness of the multitude. And to show that He spake not of material drink, He addeth, “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.” By “belly” he here meaneth the heart, as also in another place It saith, “And Thy Law in the midst of my belly.” ( Ps. xl. 10 ; Theodotion.) But where hath the Scripture said, that “rivers of living water shall flow from his belly”? Nowhere. What then meaneth, “He that believeth on Me, as the Scripture saith”? Here we must place a stop, so that the, “rivers shall flow from his belly,” may be an assertion of Christ. For because many said, “This is the Christ”; and, “When the Christ cometh will He do more miracles?” He showeth that it behooveth to have a correct knowledge, and to be convinced not so much from the miracles as from the Scriptures. Many, in fact, who even saw Him working marvels received Him not as Christ, and were ready to say, “Do not the Scriptures say that Christ cometh of the seed of David?” and on this they continually dwelt. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html","locus":"51.1","cites":[{"at":1003,"text":"Ps. xl. 10","label":"Psalms 40:10","href":"/psa/40/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/51/#iv.liii-p5"},{"id":"chrysostom.JHN.7.39.1","start":39,"end":39,"heading":"Homily LI. John vii. 37, 38","excerpt":"Ver. 39. “But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given.”\n\n[2.] How then did the Prophets prophesy and work those ten thousand wonders? For the Apostles cast not out devils by the Spirit, but by power received from Him; as He saith Himself, “If I by Beelzebub cast out devils, by whom do your children cast them out?” ( Matt. xii. 27.) And this He said, signifying that before the Crucifixion not all cast out devils by the Spirit, but that some did so by the power received from Him. So when He was about to send them, He said, “Receive ye the Holy Ghost” ( c. xx. 22 ); and again, “The Holy Ghost came upon them” ( Acts xix. 6 ), and then they wrought miracles. But when He was sending them, the Scripture said not, that “He gave to them the Holy Ghost,” but that He gave to them “power,” saying, “Cleanse the lepers, cast out devils, raise the dead, freely ye have received, freely give.” ( Matt. x. 1, 8.) But in the case of the Prophets, all allow that the Gift was that of the Holy Spirit. But this Grace was stinted and departed and failed from off the earth, from the day in which it was said, “Your house is left unto you desolate” ( Matt. xxiii. 38 ); and even before that day its dearth had begun, for there was no longer any prophet among them, nor did Grace visit their holy things. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html","locus":"51.1","cites":[{"at":391,"text":"Matt. xii. 27","label":"Matthew 12:27","href":"/mat/12/#v27","status":"detected"},{"at":630,"text":"c. xx. 22","label":"John 20:22","href":"/jhn/20/#v22","status":"detected"},{"at":688,"text":"Acts xix. 6","label":"Acts 19:6","href":"/act/19/#v6","status":"detected"},{"at":965,"text":"Matt. x. 1, 8","label":"Matthew 10:1","href":"/mat/10/#v1","status":"detected"},{"at":965,"text":"Matt. x. 1, 8","label":"Matthew 10:8","href":"/mat/10/#v8","status":"detected"},{"at":1214,"text":"Matt. xxiii. 38","label":"Matthew 23:38","href":"/mat/23/#v38","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:39","href":"/jhn/7/#v39-catena"}],"inFull":"/works/chrysostom/51/#iv.liii-p10"},{"id":"chrysostom.JHN.7.39.2","start":39,"end":39,"heading":"Homily LI. John vii. 37, 38","excerpt":"“Because Jesus was not yet glorified.”\n\nCalling the Cross, “glory.” For since we were enemies, and had sinned, and fallen short of the gift of God, and were haters of God, and since grace was a proof of our reconciliation, and since a gift is not given to those who are hated, but to friends and those who have been well-pleasing; it was therefore necessary that the Sacrifice should first be offered for us, that the enmity (against God) which was in our flesh should be done away, that we should become friends of God, and so receive the Gift. For if this was done with respect to the promise made to Abraham, much more with respect to grace. And this Paul hath declared, saying, “If they which are of the Law be heirs, faith is made void—because the Law worketh wrath.” ( Rom. iv. 14, 15.) What he saith, is of this kind: God “promised that He would give the earth to Abraham and to his seed: but his descendants were unworthy of the promise, and of their own deeds could not be well-pleasing unto God. On this account came in faith, an easy action, that it might draw grace unto it, and that the promise might not fail. And It saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html","locus":"51.2","cites":[{"at":775,"text":"Rom. iv. 14, 15","label":"Romans 4:14–15","href":"/rom/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:38","href":"/jhn/7/#v38-catena"}],"inFull":"/works/chrysostom/51/#iv.liii-p17"},{"id":"chrysostom.JHN.7.40-43.1","start":40,"end":43,"heading":"Homily LI. John vii. 37, 38","excerpt":"Ver. 40–42. “Some said, This is the Prophet. Others said, He deceiveth the people; others said, Christ cometh not from Galilee, but from the village of Bethlehem.”\n\nOthers said, “When Christ cometh, no man knoweth whence He is” ( ver. 27 ); and there was a difference of opinion, as might be expected in a confused multitude; for not attentively did they listen to His words, nor for the sake of learning. Wherefore He maketh them no answer; yet they said, “Doth Christ come out of Galilee?” And He had praised, as being “an Israelite indeed,” Nathanael, who had said in a more forcible and striking manner, “Can there any good thing come out of Nazareth?” ( c. i. 46.) But then these men, and they who said to Nicodemus, “Search and look, for out of Galilee ariseth no prophet” ( ver. 52 ), said it not seeking to learn, but merely to overturn the opinion concerning Christ. Nathanael said this, being a lover of the truth, and knowing exactly all the ancient histories; but they looked only to one thing, and that was to remove the opinion that He was the Christ, on which account He revealed nothing to them. For they who even contradicted themselves, and said at one time, “No man knoweth whence He cometh,” at another, “From Bethlehem,” would manifestly even if they had been informed have opposed Him. For be it that they knew not the place of His birth, that He was from Bethlehem, because of His dwelling in Nazareth, (yet this cannot be allowed, for He was not born there,) were they ignorant of His race also, that He was “of the house and lineage of David”? How then said they, “Doth not Christ come of the seed of David?” ( Ver. 42.) Because they wished to conceal even this fact by that question, saying all that they said with malicious intent. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html","locus":"51.2","cites":[{"at":230,"text":"ver. 27","label":"John 7:27","href":"/jhn/7/#v27","status":"detected"},{"at":659,"text":"c. i. 46","label":"John 1:46","href":"/jhn/1/#v46","status":"detected"},{"at":781,"text":"ver. 52","label":"John 7:52","href":"/jhn/7/#v52","status":"detected"},{"at":1636,"text":"Ver. 42","label":"John 7:42","href":"/jhn/7/#v42","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:41–43","href":"/jhn/7/#v41-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:50–52","href":"/jhn/7/#v50-catena"}],"inFull":"/works/chrysostom/51/#iv.liii-p22"},{"id":"chrysostom.JHN.7.44.1","start":44,"end":44,"heading":"Homily LI. John vii. 37, 38","excerpt":"Ver. 44. “Some of them would have taken Him, but no man laid his hand upon Him.”\n\nThis, if nothing else, might have been sufficient to cause compunction in them, but they felt it not, as the Prophet saith, “They were cleft asunder, and were not pricked in heart.” ( Ps. xxxv. 15 , LXX.)\n\n[3.] Such a thing is malice! it will give way to nothing, it looks to one thing only, and that is, to destroy the person against whom it plotteth. But what saith the Scripture? “Whoso diggeth a pit for his neighbor, shall fall into it himself.” ( Prov. xxvi. 27.) Which was the case then. For they desired to kill Him, to stop, as they thought, His preaching; the result was the opposite. For the preaching flourishes by the grace of Christ, while all that was theirs is quenched and perished; they have lost their country, their freedom, their security, their worship, they have been deprived of all their prosperity, and are become slaves and captives.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html","locus":"51.2","cites":[{"at":266,"text":"Ps. xxxv. 15","label":"Psalms 35:15","href":"/psa/35/#v15","status":"detected"},{"at":535,"text":"Prov. xxvi. 27","label":"Proverbs 26:27","href":"/pro/26/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/51/#iv.liii-p28"},{"id":"chrysostom.JHN.7.45-46.1","start":45,"end":46,"heading":"Homily LII. John vii. 45, 46","excerpt":"[1.] There is nothing clearer, nothing simpler than the truth, if we deal not perversely; just as (on the other hand) if we deal perversely, nothing is more difficult. For behold, the Scribes and Pharisees, who seemed forsooth to be wiser than other men, being ever with Christ for the sake of plotting against Him, and beholding His miracles, and reading the Scriptures, were nothing profited, but were even harmed; while the officers, who could not claim one of these privileges, were subdued by one single sermon, and they who had gone forth to bind Him, came back bound themselves by wonder. We must not only marvel at their understanding, that they needed not signs, but were taken by the teaching alone; (for they said not, “Never man wrought miracles thus,” but, “Never man spake thus”;) we must not, I say, merely marvel at their understanding, but also at their boldness, that they spake thus to those that had sent them, to the Pharisees, to His enemies, to men who were doing all with a view to gratify their enmity. “The officers,” saith the Evangelist, “came, and the Pharisees said unto them, Why have ye not brought him?” To “come” was a far greater deed than to have remained, for in the latter case they would have been rid of the annoyance of these men, but now they become heralds of the wisdom of Christ, and manifested their boldness in greater degree. And they say not, “We could not become of the multitude, for they gave heed unto Him as unto a prophet”; but what? “Never man spake as this Man.” Yet they might have alleged that, but they show their right feeling. For theirs was the saying not only of men admiring Him, but blaming their masters, because they had sent them to bind Him whom it behooved rather to hear. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liv.html","locus":"52.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:44–46","href":"/jhn/7/#v44-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:45–49","href":"/jhn/7/#v45-catena"}],"inFull":"/works/chrysostom/52/#iv.liv-p4"},{"id":"chrysostom.JHN.7.47-48.1","start":47,"end":48,"heading":"Homily LII. John vii. 45, 46","excerpt":"Ver. 47. “Are ye also deceived?”\n\nThey still speak them fair, and do not express themselves harshly, dreading lest the others should entirely separate themselves, yet nevertheless they give signs of anger, and speak sparingly. For when they ought to have asked what He spake, and to have marveled at the words, they do not so, (knowing that they might have been captivated,) but reason with them from a very foolish argument;\n\nVer. 48. “Wherefore,” saith one, “hath none of the rulers believed on Him?”\n\nDost thou then make this a charge against Christ, tell me, and not against the unbelievers?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liv.html","locus":"52.1","cites":[{"at":427,"text":"Ver. 48","label":"John 7:48","href":"/jhn/7/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/52/#iv.liv-p5"},{"id":"chrysostom.JHN.7.49.1","start":49,"end":49,"heading":"Homily LII. John vii. 45, 46","excerpt":"Ver. 49. “But the people,” saith one, “which knoweth not the Law, are accursed.”\n\nThen is the charge against you the heavier, because the people believed, and ye believed not. They acted like men that knew the Law; how then are they accursed? It is ye that are accursed, who keep not the Law, not they, who obey the Law. Neither was it right, on the evidence of unbelievers, to slander one in whom they believed not, for this is an unjust mode of acting. For ye also believed not God, as Paul saith; “What if some did not believe? shall their unbelief make the faith of God of none effect? God forbid.” ( Rom. iii. 3, 4.) For the Prophets ever rebuked them, saying, “Hear, ye rulers of Sodom”; and, “Thy rulers are disobedient” ( Isa. i. 10, 23 ); and again, “Is it not for you to know judgment?” ( Mic. iii. 1.) And everywhere they attack them vehemently. What then? Shall one blame God for this? Away with the thought. This blame is theirs. And what other proof can a man bring of your not knowing the Law than your not obeying it? For when they had said, “Hath any of the rulers believed on him?” and, “These who know not the Law,” Nicodemus in fair consequence upbraids them, saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liv.html","locus":"52.1","cites":[{"at":605,"text":"Rom. iii. 3, 4","label":"Romans 3:3–4","href":"/rom/3/#v3","status":"detected"},{"at":730,"text":"Isa. i. 10, 23","label":"Isaiah 1:10","href":"/isa/1/#v10","status":"detected"},{"at":730,"text":"Isa. i. 10, 23","label":"Isaiah 1:23","href":"/isa/1/#v23","status":"detected"},{"at":799,"text":"Mic. iii. 1","label":"Micah 3:1","href":"/mic/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/52/#iv.liv-p11"},{"id":"chrysostom.JHN.7.50-51.1","start":50,"end":51,"heading":"Homily LII. John vii. 45, 46","excerpt":"Ver. 51. “Doth our law judge any man before it hear him?”\n\nHe showeth that they neither know the Law, nor do the Law; for if that Law commandeth to kill no man without first hearing him, and they before hearing were eager for this deed, they were transgressors of the Law. And because they said, “None of the rulers hath believed on him” ( ver. 50 ), therefore the Evangelist informs us that Nicodemus was “one of them,” to show that even rulers believed on Him; for although they showed not yet fitting boldness, still they were becoming attached to Christ. Observe how cautiously he rebukes them; he said not, “Ye desire to kill him, and condemn the man for a deceiver without proof”; but spake in a milder way, hindering their excessive violence, and their inconsiderate and murderous disposition. Wherefore he turns his discourse to the Law, saying, “Except it hear him carefully, and know what he doeth.” So that not a bare “hearing,” but “careful hearing” is required. For the meaning of, “know what he doeth,” is, “what he intendeth,” “on what account,” “for what purpose,” “whether for the subversion of the order of things and as an enemy.” Being therefore perplexed, because they had said, “None of the rulers hath believed on him,” they addressed him, neither vehemently, nor yet with forbearance. For tell me, after he had said, “The Law judgeth no man,” how doth it follow that they should say,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liv.html","locus":"52.1","cites":[{"at":340,"text":"ver. 50","label":"John 7:50","href":"/jhn/7/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/52/#iv.liv-p14"},{"id":"chrysostom.JHN.7.52.1","start":52,"end":52,"heading":"Homily LII. John vii. 45, 46","excerpt":"Ver. 52. “Art thou also of Galilee?”\n\n[2.] When they ought to have shown that they had not sent to summon Him without judgment, or that it was not fitting to allow Him speech, they take the reply rather in a rough and angry manner.\n\n“Search, and look: for out of Galilee hath arisen no prophet.”\n\nWhy, what had the man said? that Christ was a prophet? No; he said, that He ought not to be slain unjudged; but they replied insolently, and as to one who knew nothing of the Scriptures; as though one had said, “Go, learn,” for this is the meaning of, “Search, and look.” What then did Christ? Since they were continually dwelling upon Galilee and “The Prophet,” to free all men from this erroneous suspicion, and to show that He was not one of the prophets, but the Master of the world, He said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liv.html","locus":"52.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/52/#iv.liv-p18"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.7.1.1","start":1,"end":1,"heading":"Tractate XXVIII. Chapter VII. 1–13","excerpt":"2. With these preliminary remarks, I think that we shall not have to labor much for the meaning in this chapter; for that is often betokened in the head which was to be in the body. “After these things,” saith he, “Jesus walked in Galilee: for He would not walk in Judea, because the Jews sought to kill Him.” This is what I have said; He offered an example to our infirmity. He had not lost power, but He was comforting our weakness. For it would happen, as I have said, that some believer in Him would retreat into concealment, lest he should be found by the persecutors; and lest the concealment should be objected to him as a crime, that occurred first in the head, which should afterwards be confirmed in the member. For it is said, “He would not walk in Judea, because the Jews sought to kill Him,” just as if Christ were not able both to walk among the Jews, and not be killed by them. For He manifested this power when He willed; for when they would lay hold of Him, as He was now about to suffer, “He said to them, Whom seek ye? They answered, Jesus. Then, said He, I am He,” not concealing, but manifesting Himself. That manifestation, however, they did not withstand, but “going backwards, they fell to the ground.” And yet, because He had come to suffer, they rose up, laid hold of Him, led Him away to the judge, and slew Him. But what was it they did? That which a certain scripture says: “The earth was delivered into the hands of the ungodly.” The flesh was given into the power of the Jews; and this that thereby the bag, as it were, might be rent asunder, whence our purchase-price might run out.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","locus":"28.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:1–2","href":"/jhn/7/#v1-catena"}],"inFull":"/works/augustine/28/#iii.xxix-p5"},{"id":"augustine.JHN.7.2.1","start":2,"end":2,"heading":"Tractate XXVIII. Chapter VII. 1–13","excerpt":"3. “Now the Jews’ feast of tabernacles was at hand.” What the feast of tabernacles is, they who read the Scriptures know. They used on the holy day to make tabernacles, in likeness of the tabernacles in which they dwelt while they sojourned in the wilderness, after being led out of Egypt. This was a holy day, a great solemnity. The Jews were celebrating this, as being mindful of the Lord’s benefits—they who were about to kill the Lord. On this holy day, then (for there were several holy days; but it was called a holy day with the Jews, though it was not one day, but several), “His brethren” spoke to the Lord Christ. Understand the phrase, “His brethren,” as you know it must be taken, for it is not a new thing you hear. The blood relations of the Virgin Mary used to be called the Lord’s brethren. For it was of the usage of Scripture to call blood relations and all other near kindred by the term brethren, which is foreign to our usage, and not within our manner of speech. For who would call an uncle or a sister’s son “brother”? Yet the Scripture calls relatives of this kind “brothers.” For Abraham and Lot are called brothers, while Abraham was Lot’s uncle. Laban and Jacob are called brothers, while Laban was Jacob’s uncle. When, therefore, you hear of the Lord’s brethren, consider them the blood relations of Mary, who did not a second time bear children. For, as in the sepulchre, where the Lord’s body was laid, neither before nor after did any dead lie; so, likewise, Mary’s womb, neither before nor after conceived anything mortal.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","locus":"28.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/28/#iii.xxix-p8"},{"id":"augustine.JHN.7.3-5.1","start":3,"end":5,"heading":"Tractate XXVIII. Chapter VII. 1–13","excerpt":"4. We have said who the brethren were, let us hear what they said: “Pass over hence, and go into Judea, that thy disciples also may see thy work which thou doest.” The Lord’s works were not hid from the disciples, but to these men they were not apparent. They might have Christ for a kinsman, but through that very relationship they disdained to believe on Him. It is told us in the Gospel; for we dare not hold this as a mere opinion, you have just now heard it. They go on advising Him: “For no man doeth anything in secret, and he himself seeketh to be known openly: if thou do these things, show thyself to the world.” And directly after it says: “For neither did His brethren believe in Him.” Why did they not believe in Him? Because they sought human glory. For as to what His brethren appear to advise Him, they consult for His glory. Thou doest marvellous works, make thyself known; that is, appear to all, that thou mayest be praised by all. The flesh spoke to the flesh; but the flesh without God, to the flesh with God. It was the wisdom of the flesh speak ing to the Word which became flesh and dwelt among us.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","locus":"28.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/28/#iii.xxix-p11"},{"id":"augustine.JHN.7.6.1","start":6,"end":6,"heading":"Tractate XXVIII. Chapter VII. 1–13","excerpt":"5. What did the Lord answer to these things? Then saith Jesus to them: “My time is not yet come; but your time is always ready.” What is this? Had not Christ’s time yet come? Why then was Christ come, if His time had not yet come? Have we not heard the apostle say, “But when the fullness of time came, God sent His Son”? If, therefore, He was sent in the fullness of time, He was sent when He ought to be sent, He came when it behoved that He should come. What means then, “My time is not yet come”? Understand, brethren, with what intention they spoke, when they appeared to advise Him as their brother. They were giving Him counsel to pursue glory; as advising in a worldly manner and with an earthly disposition, that He should not be unknown to fame, nor hide Himself in obscurity. This is what the Lord says in answer to those who were giving Him counsel of glory, “My time is not yet come;”—the time of my glory is not yet come. See how profound it is: they were advising Him as to glory; but He would have loftiness preceded by humility, and willed to prepare the way to elevation itself through humility. For those disciples, too, were of course seeking glory who wished to sit, one at His right hand and the other at His left: they thought only of the goal, and saw not by what way it must be reached; the Lord recalled them to the way, that they might come to their fatherland in due order. For the fatherland is on high, the way thither lies low. That land is the life of Christ, the way is Christ’s death; that land is the habitation of Christ, the way is Christ’s suffering. He that refuses the way, why seeks he the fatherland? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","locus":"28.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/28/#iii.xxix-p12"},{"id":"augustine.JHN.7.6.2","start":6,"end":6,"heading":"Tractate XXVIII. Chapter VII. 1–13","excerpt":"6. Therefore also here: “My time is not yet come; but your time,” that is the glory of the world, “is always ready.” This is the time of which Christ, that is the body of Christ, speaks in prophecy: “When I shall have received the fit time, I will judge righteously.” For at present it is not the time of judging, but of tolerating the wicked. Therefore, let the body of Christ bear at present, and tolerate the wickedness of evil livers. Let it, however, have righteousness now, for by righteousness it shall come to judgment. And what saith the Holy Scripture in the psalm to the members,—namely, that tolerate the wickedness of this world? “The Lord will not cast off His people.” For, in fact, His people labors among the unworthy, among the unrighteous, among blasphemers, among murmurers, detractors, persecutors, and, if they are allowed, destroyers. Yes, it labors; but “the Lord will not cast off His people, and He will not forsake His inheritance until justice is turned into judgment.” “Until the justice,” which is now in His saints, “be turned into judgment;” when that shall be fulfilled which was said to them, “Ye shall sit upon twelve thrones, judging the twelve tribes of Israel.” The apostle had righteousness, but not yet that judgment of which he says, “Know ye not that we shall judge angels?” Be it now, therefore, the time for living rightly; the time for judging them that have lived ill shall be hereafter. “Until righteousness,” saith he, “is turned into judgment.” The time of judgment will be that of which the Lord has here said, “My time is not yet come.” For there will be a time of glory, when He who came in humility will come in loftiness; He who came to be judged will come to judge; He who came to be slain by the dead will come to judge the quick and the dead. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","locus":"28.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/28/#iii.xxix-p15"},{"id":"augustine.JHN.7.7-8.1","start":7,"end":8,"heading":"Tractate XXVIII. Chapter VII. 1–13","excerpt":"8. What said He further? “The world cannot hate you.” What is this, but, The world cannot hate its lovers, the false witnesses? For you call the things that are evil, good; and the things that are good, evil. “But me it hateth, because I bear witness concerning it, that its works are evil. Go ye up to this feast.” What means “to this”? Where ye seek human glory. What means “to this”? Where ye wish to prolong carnal joys, not to meditate on eternal joys. “I go not up to this feast, because my time is not yet full come.” On this feast-day you seek human glory; but my time, that is, the time of my glory, is not yet come. That will be my feast-day, not running before and passing over these days, but remaining for ever; that will be festivity, joy without end, eternity without a blot, serenity without a cloud. “When He had said these words unto them, He abode still in Galilee. But when His brethren were gone up, then went He also up unto the feast, not openly, but as it were in secret.” Therefore “not to this feast-day,” because His desire was not for temporal glory, but to teach something to profit, to correct men, to admonish them of an eternal feast-day, to turn away their love from this world, and to turn it to God. But what means this, “He went up as it were in secret to the feast”? This action of the Lord also is not without meaning. It appears to me that, even from this circumstance that He went up as it were in secret, He had intended to signify something; for the things that follow will show that He thus went up on the middle of the feast, that is, when those days were half over, to teach even openly. But he said, “As it were in secret,” meaning, not to show Himself to men. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","locus":"28.8","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:8","href":"/jhn/7/#v8-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:9–10","href":"/jhn/7/#v9-catena"}],"inFull":"/works/augustine/28/#iii.xxix-p26"},{"id":"augustine.JHN.7.10-11.1","start":10,"end":11,"heading":"Tractate XXVIII. Chapter VII. 1–13","excerpt":"10. “Then the Jews sought Him on the feast-day:” before He went up. For His brethren went up before Him, and He went not up then when they supposed and wished: that this too might be fulfilled which He said, “Not to this, that is, the first or second day, to which you wish me to go. But He went up afterwards, as the Gospel tells us, “on the middle of the feast;’ that is, when as many days of that feast had passed as there remained. For they celebrated that same festival, so far we can understand, on several successive days.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","locus":"28.10","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:14","href":"/jhn/7/#v14-catena"}],"inFull":"/works/augustine/28/#iii.xxix-p34"},{"id":"augustine.JHN.7.12.1","start":12,"end":12,"heading":"Tractate XXVIII. Chapter VII. 1–13","excerpt":"11. “They said, therefore, Where is he? And there was much murmuring among the people concerning Him.” Whence the murmuring? Of strife. What was the strife? “Some said, He is a good man; but others said, Nay; but he deceiveth the people.” We must understand this of all His servants: this is said now of them. For whoever becomes eminent in some spiritual grace, of him some will assuredly say, “He is a good man;” others, “Nay; but he deceiveth the people.” Whence is this? “Because our life is hid with Christ in God.” On this account people may say during the winter, This tree is dead; for example, a fig tree, pear tree, or some kind of fruit tree, it is like a withered tree, and so long as it is winter it does not appear whether it is so or not. But the summer proves, the judgment proves. Our summer is the appearing of Christ: “God shall come manifest, our God, and He will not be silent;” “fire shall go before Him:” that fire “shall burn up His enemies:” that fire shall lay hold of the withered trees. For then shall the dry trees be apparent, when it shall be said to them, “I was hungry, and ye gave me not to eat;” but on the other side, namely, on the right, will be seen abundance of fruit, and magnificence of leaves; the green will be eternity. To those, then, as withered trees, it shall be said, “Go into everlasting fire. For behold,” it saith, “the axe is laid to the root of the trees: every tree, therefore, that bringeth not forth good fruit shall be cut down, and cast into the fire.” Let them then say of thee, if thou art growing in Christ, let men say of thee, “He deceiveth the people.” This is said of Christ Himself; it is said of the whole body of Christ. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","locus":"28.11","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/28/#iii.xxix-p35"},{"id":"augustine.JHN.7.13.1","start":13,"end":13,"heading":"Tractate XXVIII. Chapter VII. 1–13","excerpt":"12. “Howbeit no man spake openly of Him for fear of the Jews.” But who were they that did not speak of Him for fear of the Jews? Undoubtedly they who said, “He is a good man:” not they who said, “He deceiveth the people.” As for them who said “He deceiveth the people,” their din was heard like the noise of dry leaves. “He deceiveth the people,” they sounded more and more loudly: “He is a good man,” they whispered more and more constrainedly. But now, brethren, notwithstanding that glory of Christ which is to make us immortal is not yet come, yet now, I say, His Church so increases, He has deigned to spread it abroad through the whole world, that it is now only whispered. “He deceiveth the people;” and more and more loudly it sounds forth, “He is a good man.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","locus":"28.12","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:11–13","href":"/jhn/7/#v11-catena"}],"inFull":"/works/augustine/28/#iii.xxix-p40"},{"id":"augustine.JHN.7.14-15.1","start":14,"end":15,"heading":"Tractate XXIX. Chapter VII. 14–18","excerpt":"2. Then afterwards the Lord went up to the feast, “about the middle of the feast, and taught.” “And the Jews marvelled, saying, How knoweth this man letters, having never learned?” He who was in secret taught, He was speaking openly and was not restrained. For that hiding of Himself was for the sake of example; this showing Himself openly was an intimation of His power. But as He taught, “the Jews marvelled;” all indeed, so far as I think, marvelled, but all were not converted. And why this wondering? Because all knew where He was born, where He had been brought up; they had never seen Him learning letters, but they heard Him disputing about the law, bringing forward testimonies of the law, which none could bring forward unless he had read, and none could read unless he had learned letters: and therefore they marvelled. But their marvelling was made an occasion to the Master of insinuating the truth more deeply into their minds. By reason, indeed of their wondering and words, the Lord said something profound, and worthy of being more diligently looked into and discussed. On account of which I would urge you, my beloved, to earnestness, not only in hearing for yourselves, but also in praying for us.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxx.html","locus":"29.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:15","href":"/jhn/7/#v15-catena"}],"inFull":"/works/augustine/29/#iii.xxx-p5"},{"id":"augustine.JHN.7.16.1","start":16,"end":16,"heading":"Tractate XXIX. Chapter VII. 14–18","excerpt":"3. How then did the Lord answer those that were marvelling how He knew letters which He had not learned? “My doctrine,” saith He, “is not mine, but His that sent me.” This is the first profundity. For He seems as if in a few words He had spoken contraries. For He says not, This doctrine is not mine; but, “My doctrine is not mine.” If not Thine, how Thine? If Thine, how not Thine? For Thou sayest both: both, “my doctrines;” and, “not mine.” For if He had said, This doctrine is not mine, there would have been no question. But now, brethren, in the first place, consider well the question, and so in due order expect the solution. For he who sees not the question proposed, how can he understand what is expounded? The subject of inquiry, then, is that which He says, “My, not mine” this appears to be contrary; how “my,” how “not mine”? If we carefully look at what the holy evangelist himself says in the beginning of his Gospel, “In the beginning was the Word, and the Word was with God, and the Word was God;” thence hangs the solution of this question. What then is the doctrine of the Father, but the Father’s Word? Therefore, Christ Himself is the doctrine of the Father, if He is the Word of the Father. But since the Word cannot be of none, but of some one, He said both “His doctrine,” namely, Himself, and also, “not His own,” because He is the Word of the Father. For what is so much “Thine” as Thyself? And what so much not Thine as Thyself, if that Thou art is of another?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxx.html","locus":"29.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/29/#iii.xxx-p6"},{"id":"augustine.JHN.7.16.2","start":16,"end":16,"heading":"Tractate XXIX. Chapter VII. 14–18","excerpt":"5. Therefore, to speak briefly, beloved, it seems to me that the Lord Jesus Christ said, “My doctrine is not mine,” meaning the same thing as if He said, “I am not from myself.” For although we say and believe that the Son is equal to the Father, and that there is not any diversity of nature and substance in them, that there has not intervened any interval of time between Him that begets and Him that is begotten, nevertheless we say these things, while keeping and guarding this, that the one is the Father, the other the Son. But Father He is not if He have not a Son, and Son He is not if He have not a Father: but yet the Son is God from the Father; and the Father is God, but not from the Son. The Father of the Son, not God from the Son: but the other is Son of the Father, and God from the Father. For the Lord Christ is called Light from Light. The Light then which is not from Light, and the equal Light which is from Light, are together one Light not two Lights.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxx.html","locus":"29.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/29/#iii.xxx-p8"},{"id":"augustine.JHN.7.17.1","start":17,"end":17,"heading":"Tractate XXIX. Chapter VII. 14–18","excerpt":"6. If we have understood this, thanks be to God; but if any has not sufficiently understood, man has done as far as he could: as for the rest, let him see whence he may hope to understand. As laborers outside, we can plant and water; but it is of God to give the increase. “My doctrine,” saith He, “is not mine, but His that sent me.” Let him who says he has not yet understood hear counsel. For since it was a great and profound matter that had been spoken, the Lord Christ Himself did certainly see that all would not understand this so profound a matter, and He gave counsel in the sequel. Dost thou wish to understand? Believe. For God has said by the prophet: “Except ye believe, ye shall not understand.” To the same purpose what the Lord here also added as He went on—“If any man is willing to do His will, he shall know concerning the doctrine, whether it be of God, or whether I speak from myself.” What is the meaning of this, “If any man be willing to do His will”? But I had said, if any man believe; and I gave this counsel: If thou hast not understood, said I, believe. For understanding is the reward of faith. Therefore do not seek to understand in order to believe, but believe that thou mayest understand; since, “except ye believe, ye shall not understand.” Therefore when I would counsel the obedience of believing toward the possibility of understanding, and say that our Lord Jesus Christ has added this very thing in the following sentence, we find Him to have said, “If any man be willing to do His will, he shall know of the doctrine.” What is “he shall know”? It is the same thing as “he shall understand.” But what is “If any man be willing to do His will”? It is the same thing as to believe. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxx.html","locus":"29.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:17","href":"/jhn/7/#v17-catena"}],"inFull":"/works/augustine/29/#iii.xxx-p9"},{"id":"augustine.JHN.7.18.1","start":18,"end":18,"heading":"Tractate XXIX. Chapter VII. 14–18","excerpt":"8. “He that speaketh of himself seeketh his own glory: ‘This will be he who is called Antichrist,’ exalting himself,” as the apostle says, “above all that is called God, and that is worshipped.” The Lord, declaring that this same it is that will seek his own glory, not the glory of the Father, says to the Jews: “I am come in my Father’s name, and ye have not received me; another will come in his own name, him ye will receive.” He intimated that they would receive Antichrist, who will seek the glory of his own name, puffed up, not solid; and therefore not stable, but assuredly ruinous. But our Lord Jesus Christ has shown us a great example of humility: for doubtless He is equal with the Father, for “in the beginning was the Word, and the Word was with God, and the Word was God;” yea, doubtless, He Himself said, and most truly said, “Am I so long time with you, and ye have not known me, Philip? He that hath seen me hath seen the Father.” Yea, doubtless, Himself said, and most truly said, “I and the Father are one.” If, therefore, He is one with the Father, equal to the Father, God from God, God with God, coeternal, immortal, alike unchangeable, alike without time, alike Creator and disposer of times; and yet because He came in time, and took the form of a servant, and in condition was found as a man, He seeks the glory of the Father, not His own; what oughtest thou to do, O man, who, when thou doest anything good, seekest thy own glory; but when thou doest anything ill, dost meditate calumny against God? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxx.html","locus":"29.8","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:16–18","href":"/jhn/7/#v16-catena"}],"inFull":"/works/augustine/29/#iii.xxx-p15"},{"id":"augustine.JHN.7.19.1","start":19,"end":19,"heading":"Tractate XXX. Chapter VII. 19–24","excerpt":"2. “Did not Moses,” saith He, “give you the law, and yet none of you doeth the law? Why do ye seek to kill me?” For ye seek to kill me just for this reason, that none of you doeth the law; for if ye did do the law, ye would recognize Christ in its very letters, and ye would not kill Him when present with you. And they answered: “The crowd answered Him;” answered as a tumultuous crowd, things not pertaining to order, but to confusion; in a word, the crowd was disturbed. See what answer it made: “Thou hast a devil: who seeks to kill thee?” As if it were not worse to say, “Thou hast a devil,” than to kill Him. To Him, indeed, was it said, that He had a devil, who was casting out devils. What else can a turbulent disorderly crowd say? What else can filth stirred up do but stink? The crowd was disturbed; by what? By the truth. For the eyes that have not soundness cannot endure the brightness of the light.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxi.html","locus":"30.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/30/#iii.xxxi-p4"},{"id":"augustine.JHN.7.20-21.1","start":20,"end":21,"heading":"Tractate XXX. Chapter VII. 19–24","excerpt":"3. But the Lord, manifestly not disturbed, but calm in His truth, rendered not evil for evil nor railing for railing; although, if He were to say to these men, You have a devil, He would certainly be saying what was true. For they would not have said such things to the Truth, unless the falsehood of the devil had instigated them. What then did He answer? Let us calmly hear, and drink in the serene word: “I have done one work, and ye all marvel.” As if He said, What if ye were to see all my works? For they were His works which they saw in the world, and yet they saw not Him who made them all: He did one thing, and they were disturbed because he made a man whole on the Sabbath-day. As if, indeed, when any sick man recovered his health on the Sabbath-day, it had been any other that made such a man whole than He who offended them, because He made one man whole on the Sabbath-day. For who else has made others whole than He who is health itself,—He who gives even to the beasts that health which He gave to this man? For it was bodily health. The health of the flesh is repaired, and the flesh dies; and when it is repaired, death is only put off, not taken away. However, even that same health, brethren, is from the Lord, through whomsoever it may be given: by whose care and ministry soever it may be imparted, it is given by Him from whom all health is, to whom it is said in the psalm, “O Lord, Thou wilt save men and beasts; as Thou hast multiplied Thy mercy, O God.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxi.html","locus":"30.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:21–23","href":"/jhn/7/#v21-catena"}],"inFull":"/works/augustine/30/#iii.xxxi-p6"},{"id":"augustine.JHN.7.21-23.1","start":21,"end":23,"heading":"Tractate XXX. Chapter VII. 19–24","excerpt":"4. “I have done one work, and ye all marvel.” And immediately He subjoined: “Moses therefore gave unto you circumcision.” It was well done that ye received circumcision from Moses. “Not that it is of Moses, but of the fathers;” since it was Abraham that first received circumcision from the Lord. “And ye circumcise on the Sabbath-day.” Moses has convicted you: ye have received in the law to circumcise on the eighth day; ye have received in the law to cease from labor on the seventh day; if the eighth day from the child’s birth fall on the seventh day of the week, what will ye do? Will ye abstain from work to keep the Sabbath, or will ye circumcise to fulfill the sacrament of the eighth day? But I know, saith He, what ye do. “Ye circumcise a man.” Why? Because circumcision relates to what is a kind of seal of salvation, and men ought not to abstain from the work of salvation on the Sabbath-day. Therefore be ye not “angry with me, because I have made a man every whit whole on the Sabbath-day.” “If,” saith He, “a man on the Sabbath-day receiveth circumcision that the law should not be broken” (for it was something saving that was ordained by Moses in that ordinance of circumcision), why are ye angry at me for working a healing on the Sabbath-day?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxi.html","locus":"30.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:22","href":"/jhn/7/#v22-catena"}],"inFull":"/works/augustine/30/#iii.xxxi-p9"},{"id":"augustine.JHN.7.22-23.1","start":22,"end":23,"heading":"Tractate XXX. Chapter VII. 19–24","excerpt":"5. Perhaps, indeed, that circumcision pointed to the Lord Himself, at whom they were indignant, because He worked cures and healing. For circumcision was commanded to be applied on the eighth day: and what is circumcision but the spoiling of the flesh? This circumcision, then, signified the removal of carnal lusts from the heart. Therefore not without cause was it given, and ordered to be made in that member; since by that member the creature of mortal kind is procreated. By one man came death, just as by one man the resurrection of the dead; and by one man sin entered into the world, and death by sin. Therefore every man is born with a foreskin, because every man is born with the vice of propagation; and God cleanses not, either from the vice with which we are born, or from the vices which we add thereto by ill living, except by the stony knife, the Lord Christ. For Christ was the Rock. Now they used to circumcise with stone knives, and by the name of rock they prefigured Christ; and yet when He was present with them they did not acknowledge Him, but besides, they sought to kill Him. But why on the eighth day, unless because after the seventh day of the week the Lord rose again on the Lord’s day? Therefore Christ’s resurrection, which happened on the third day indeed of His passion, but on the eighth day in the days of the week, that same resurrection it is that doth circumcise us. Hear of those that were circumcised with the real stone, while the apostle admonishes them: “If then ye be risen with Christ, seek those things which are above, where Christ is, sitting on the right hand of God; set your affection on things above, not on things on the earth.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxi.html","locus":"30.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:23","href":"/jhn/7/#v23-catena"}],"inFull":"/works/augustine/30/#iii.xxxi-p12"},{"id":"augustine.JHN.7.24.1","start":24,"end":24,"heading":"Tractate XXX. Chapter VII. 19–24","excerpt":"6. “Judge not according to personal appearance, but judge righteous judgment.” What is this? Just now, you who by the law of Moses circumcise on the Sabbath-day are not angry with Moses; and because I made a man whole on the Sabbath-day you are angry with me. You judge by the person; give heed to the truth. I do not prefer myself to Moses, says the Lord, who was also the Lord of Moses. So consider us as you would two men, as both men; judge between us, but judge a true judgment; do not condemn him by honoring me, but honor me by understanding him. For this He said to them in another place: “If ye believed Moses ye would certainly believe me also, for he wrote of me.” But in this place He willed not to say this, Himself and Moses being as it were placed before these men for judgment. Because of Moses’ law you circumcise, even when it happens to be the Sabbath-day, and will ye not that I should show the beneficence of healing during the Sabbath? For the Lord of circumcision and the Lord of the Sabbath is the same who is the Author of health; and they are servile works that ye are forbidden to do on the Sabbath; if ye really understand what servile works are, ye sin not. For he that committeth sin is the servant of sin. Is it a servile work to heal a man on the Sabbath-day? Ye do eat and drink (to infer somewhat from the admonition of our Lord Jesus Christ, and from His words); at any rate, why do ye eat and drink on the Sabbath, but because that what ye do pertains to health? By this ye show that the works of health are not in any wise to be omitted on the Sabbath. Therefore “do not judge by person, but judge righteous judgment.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxi.html","locus":"30.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/30/#iii.xxxi-p16"},{"id":"augustine.JHN.7.25-26.1","start":25,"end":26,"heading":"Tractate XXXI. Chapter VII. 25–36","excerpt":"1. You remember, beloved, in the former discourses,—for it was both read in the Gospel and also discussed by us according to our ability,—how that the Lord Jesus went up to the feast-day, as it were in secret, not because He feared lest He should be laid hold of,—He who had the power not to be laid hold of,—but to signify that even in that very feast which was celebrated by the Jews He Himself was hidden, and that the mystery of the feast was His own. In the passage read to-day then, that which was supposed to be timidity appeared as power; for He spoke openly on the feast-day, so that the crowds marvelled, and said that which we have heard when the passage was read: “Is not this he whom they sought to kill? And, lo, he speaketh openly, and they say nothing. Do the rulers know indeed that this is the Christ?” They who knew with what fierceness He was sought after, wondered by what power He was kept from being taken. Then, not fully understanding His power, they fancied it was the knowledge of the rulers, that these rulers knew Him to be the very Christ, and that for this reason they spared Him whom they had with so much eagerness sought out to be put to death.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","locus":"31.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:26–27","href":"/jhn/7/#v26-catena"}],"inFull":"/works/augustine/31/#iii.xxxii-p3"},{"id":"augustine.JHN.7.26-27.1","start":26,"end":27,"heading":"Tractate XXXI. Chapter VII. 25–36","excerpt":"2. Then those same persons who had said, “Did the rulers know that this is the Christ?” proposed a question among themselves, by which it appeared to them that He was not the Christ; for they said in addition, “But we know this man whence he is: but when Christ cometh, no man knoweth whence he is.” As to how this opinion among the Jews arose, that “when Christ comes, no man knoweth whence He is” (for it did not arise without reason), if we consider the Scriptures, we find, brethren, that the Holy Scriptures have declared of Christ that “He shall be called a Nazarene.” Therefore they foretold whence He is. Again, if we seek the place of His nativity, as that whence He is by birth, neither was this hidden from the Jews, because of the Scriptures which had foretold these things. For when the Magi, on the appearing of a star, sought Him out to worship Him, they came to Herod and told him what they sought and what they meant: and he, having called together those who had knowledge of the law, inquired of them where Christ should be born: they told him, “In Bethlehem of Judah,” and also brought forward the prophetic testimony. If, therefore, the prophets had foretold both the place where the origin of His flesh was, and the place where His mother would bring Him forth, whence did spring that opinion among the Jews which we have just heard, but from this, that the Scriptures had proclaimed beforehand, and had foretold both? In respect of His being man, the Scriptures foretold whence He should be; in respect of His being God, this was hidden from the ungodly, and it required godly men to discover it. Moreover, they said this, “When Christ comes, no man knoweth whence He is,” because that which was spoken by Isaiah produced this opinion in them, viz. “And His generation, who shall tell?” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","locus":"31.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:28","href":"/jhn/7/#v28-catena"}],"inFull":"/works/augustine/31/#iii.xxxii-p4"},{"id":"augustine.JHN.7.27-28.1","start":27,"end":28,"heading":"Tractate XXXI. Chapter VII. 25–36","excerpt":"3. Hear, therefore, the word of the Lord, brethren; see how He confirmed to them both what they said, “We know this man whence he is,” and also what they said, “When Christ cometh, no man knoweth whence He is. Then cried Christ in the temple, 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.” That is to say, ye both know me, and ye know me not; ye both know whence I am, and ye know not whence I am. Ye know whence I am: Jesus of Nazareth, whose parents also ye knew. For in this case, the birth of the Virgin alone was hidden, to whom, however, her husband was witness; for the same was able faithfully to declare this, who was also able as a husband to be jealous. Therefore, this birth of the Virgin excepted, they knew all that in Jesus pertains to man: His face was known, His country was known, His family was known; where He was born was to be known by inquiry. Rightly then did He say, “Ye both know me, and ye know whence I am,” according to the flesh and form of man which He bore; but according to His divinity, “And I am not come of myself, but He that sent me is true, whom ye know not;” but yet that ye may know Him, believe on Him whom He has sent, and ye will know Him. For, “No man has seen God at any time, except the only-begotten Son, who is in the bosom of the Father, He hath declared Him:” and, “None knoweth the Father but the Son, and he to whom the Son wills to reveal Him.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","locus":"31.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/31/#iii.xxxii-p8"},{"id":"augustine.JHN.7.28-29.1","start":28,"end":29,"heading":"Tractate XXXI. Chapter VII. 25–36","excerpt":"4. Lastly, when He had said, “But He that sent me is true, whom ye know not,” in order to show them whence they might know that which they did not know, He subjoined, “I know Him.” Therefore seek from me to know Him. But why is it that I know Him? “Because I am from Him, and He sent me.” Gloriously has He shown both. “I am from Him,” said He; because the Son is from the Father, and whatever the Son is, He is of Him whose Son He is. Hence we say that the Lord Jesus is God of God: we do not say that the Father is God of God, but simply God: and we say that the Lord Jesus is Light of Light; we do not say that the Father is Light of Light, but simply Light. Accordingly, to this belongs that which He said “I am from Him.” But as to my being seen of you in the flesh, “He sent me.” When thou hearest “He sent me,” do not understand a difference of nature to be meant, but the authority of Him that begets.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","locus":"31.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/31/#iii.xxxii-p11"},{"id":"augustine.JHN.7.30.1","start":30,"end":30,"heading":"Tractate XXXI. Chapter VII. 25–36","excerpt":"5. “Then they sought to take Him: but no man laid hands on Him, because His hour was not yet come;” that is, because He was not willing. For what is this. “His hour was not yet come”? The Lord was not born under fate. This is not to be believed concerning thee, much less concerning Him by whom thou wast made. If thy hour is His good will, what is His hour but His good will? He meant not therefore an hour in which He should be forced to die, but that in which He would deign to be put to death. But He was awaiting the time in which He should die, for He awaited also the time in which He should be born. The apostle, speaking of this time, says, “But when the fullness of time came, God sent His Son.” For this cause many say, Why did not Christ come before? To whom we must make answer, Because the fullness of time had not yet come, while He by whom the times were made sets their bounds; for He knew when He ought to come. In the first place, it was necessary that He should be foretold through a long series of times and years; for it was not something insignificant that was to come: He who was to be ever held, had to be for a long time foretold. The greater the judge that was coming, the longer the train of heralds that preceded him. In short, when the fullness of time came, He also came who was to deliver us from time. For being delivered from time, we shall come to that eternity where there is no time: there it is not said, When shall the hour come, for the day is everlasting, a day which is neither preceded by a yesterday, nor cut off by a morrow. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","locus":"31.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:28–30","href":"/jhn/7/#v28-catena"}],"inFull":"/works/augustine/31/#iii.xxxii-p12"},{"id":"augustine.JHN.7.30.2","start":30,"end":30,"heading":"Tractate XXXI. Chapter VII. 25–36","excerpt":"6. In short, that ye may know that the words refer, not to the necessity of His dying, but to His power,—I speak this for the sake of some who, when they hear “His hour was not yet come,” are determined on believing in fate, and their hearts become infatuated;—that ye may know, then, that it was His power of dying, recollect the passion, look at Him crucified. While hanging on the tree, He said, “I thirst.” They, having heard this, offered to Him on the cross vinegar by a sponge on a reed. He received it, and said, “It is finished;” and, bowing His head, gave up the ghost. You see His power of dying, that He waited for this—until all things should be fulfilled that had been foretold concerning Him—to take place before His death. For the prophet had said, “They gave me gall for my meat; and in my thirst they gave me vinegar to drink.” He waited for all these things to be fulfilled: after they were completed, He said, “It is finished;” and He departed by power, because He came not by necessity. Hence some wondered more at this His power to die than at His ability to work miracles. For they came to the cross to take the bodies down from the tree, for the Sabbath was drawing near, and the thieves were found still living. The punishment of the cross was so much the harder because it tortured men so long, and all that were crucified were killed by a lingering death. But the thieves, that they might not remain on the tree, were forced to die by having their legs broken, that they might be taken down thence. The Lord, however, was found to be already dead, and the men marvelled; and they who despised Him when living, so wondered at Him when dead, that some of them said, “Truly this was the Son of God.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","locus":"31.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/31/#iii.xxxii-p14"},{"id":"augustine.JHN.7.31.1","start":31,"end":31,"heading":"Tractate XXXI. Chapter VII. 25–36","excerpt":"7. “But many of the people believed on Him.” The Lord made whole the humble and the poor. The rulers were mad, and therefore they not only did not acknowledge the Physician, but even were eager to slay Him. There was a certain crowd of people which quickly saw its own sickness, and without delay recognized His remedy. See what that very crowd, moved by His miracles, said: “When Christ cometh will He do more signs than these?” Surely, unless there will be two Christs, this is the Christ. Consequently, in saying these things, they believed on Him.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","locus":"31.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/31/#iii.xxxii-p19"},{"id":"augustine.JHN.7.32-33.1","start":32,"end":33,"heading":"Tractate XXXI. Chapter VII. 25–36","excerpt":"8. But those rulers, having heard the assurance of the multitude, and that murmuring noise of the people in which Christ was being glorified, “sent officers to take Him.” To take whom? Him not yet willing to be taken. Because then they could not take Him while He would not, they were sent to hear Him teaching. Teaching what? “Then said Jesus, Yet a little while I am with you.” What ye wish to do now ye will do, but not just now; because I am not just now willing. Why am I now as yet unwilling? Because “yet a little while I am with you; and then I go unto Him that sent me.” I must complete my dispensation, and in this manner come to my suffering.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","locus":"31.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/31/#iii.xxxii-p20"},{"id":"augustine.JHN.7.33-34.1","start":33,"end":34,"heading":"Tractate XXXI. Chapter VII. 25–36","excerpt":"9. “Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.” Here He has already foretold His resurrection; for they would not acknowledge Him when present, and afterwards they sought Him when they saw the multitude already believing on Him. For great signs were wrought, even when the Lord was risen again and ascended into heaven. Then mighty deeds were done by His disciples, but He wrought by them as He wrought by Himself: since, indeed, He had said to them, “Without me ye can do nothing.” When that lame man who sat at the gate rose up at Peter’s voice, and walked on his feet, so that men marvelled, Peter spoke to them to this effect, that it was not by his own power that he did this, but in the virtue of Him whom they slew. Many pricked in the heart said, “What shall we do?” For they saw themselves bound by an immense crime of impiety, since they slew Him whom they ought to have revered and worshipped; and this crime they thought inexpiable. A great wickedness indeed it was, the thought of which might make them despair; yet it did not behove them to despair, for whom the Lord, as He hung on the cross, deigned to pray. For He had said, “Father, forgive them; for they know not what they do.” He saw some who were His own among many who were aliens; for these He sought pardon, from whom at the time He was still receiving injury. He regarded not that He was being put to death by them, but only that He was dying for them. It was a great thing that was forgiven them, it was a great thing that was done by them and for them, so that no man should despair of the forgiveness of his sin when they who slew Christ obtained pardon. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","locus":"31.9","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:31–33","href":"/jhn/7/#v31-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:36","href":"/jhn/7/#v36-catena"}],"inFull":"/works/augustine/31/#iii.xxxii-p21"},{"id":"augustine.JHN.7.35-36.1","start":35,"end":36,"heading":"Tractate XXXI. Chapter VII. 25–36","excerpt":"10. “Then said the Jews,” not to Him, but “to themselves, Whither will this man go, that we shall not find him? will he go unto the dispersion among the Gentiles, and teach the Gentiles?” For they knew not what they said; but, it being His will, they prophesied. The Lord was indeed about to go to the Gentiles, not by His bodily presence, but still with His feet. What were His feet? Those which Saul desired to trample upon by persecution, when the Head cried out to him, “Saul, Saul, why persecutest thou me?” What is this saying that He said, “Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?” Wherefore the Lord said this they knew not, and yet they did predict something that was to be without knowing it. For this is what the Lord said that they knew not the place, if place however it must be called, which is the bosom of the Father, from which Christ never departed; nor were they competent to conceive where Christ was, whence Christ never withdrew, whither He was to return, where He was all the while dwelling. How was it possible for the human heart to conceive this, least of all to explain it with the tongue? This, then, they in no wise understood; and yet by occasion of this they foretold our salvation, that the Lord would go to the dispersion of the Gentiles, and would fulfill that which they read but did not understand. “A people whom I have not known served me, and by the hearing of the ear obeyed me.” They before whose eyes He was, heard Him not; those heard Him in whose ears He was sounded.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","locus":"31.10","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:35–36","href":"/jhn/7/#v35-catena"}],"inFull":"/works/augustine/31/#iii.xxxii-p29"},{"id":"augustine.JHN.7.37-38.1","start":37,"end":38,"heading":"Tractate XXXII. Chapter VII. 37–39","excerpt":"2. Accordingly, the Lord cries aloud to us: for, “He stood and cried out, if any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water.” We are not obliged to delay to inquire what this meant, since the evangelist has explained it. For why the Lord said, “If any man thirst, let him come unto me, and drink;” and, “He that believeth on me, out of his belly shall flow rivers of living water;” the evangelist has subsequently explained, saying: “But this spake He of the Spirit which they that believe on Him should receive. For the Spirit was not yet given, because Jesus was not yet glorified.” There is therefore an inner thirst and an inner belly, because there is an inner man. And that inner man is indeed invisible, but the outer man is visible; but yet better is the inner than the outer. And this which is not seen is the more loved; for it is certain that the inner man is loved more than the outer. How is this certain? Let every man prove it in himself. For although they who live ill may surrender their minds to the body, yet they do wish to live, and to live is the property of the mind only; and they who rule, manifest themselves more than those things that are ruled. Now it is minds that rule, bodies are ruled. Every man rejoices in pleasure, and receives pleasure by the body: but separate the mind from it, and nothing remains in the body to rejoice; and if there is joy of the body, it is the mind that rejoices. If it has joy of its dwelling, ought it not to have joy of itself? And if the mind has whereof it may have delight outside itself, does it remain without delights within? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiii.html","locus":"32.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/32/#iii.xxxiii-p4"},{"id":"augustine.JHN.7.37-38.2","start":37,"end":38,"heading":"Tractate XXXII. Chapter VII. 37–39","excerpt":"4. The Lord, therefore, cries aloud to us to come and drink, if we thirst within; and He says that when we have drunk, rivers of living water shall flow from our belly. The belly of the inner man is the conscience of the heart. Having drunk that water then, the conscience being purged begins to live; and drinking in, it will have a fountain, will be itself a fountain. What is the fountain, and what the river that flows from the belly of the inner man? Benevolence, whereby a man will consult the interest of his neighbor. For if he imagines that what he drinks ought to be only for his own satisfying, there is no flowing of living water from his belly; but if he is quick to consult for the good of his neighbor, then he becomes not dry, because there is a flowing. We will now see what it is that they drink who believe in the Lord; because we surely are Christians, and if we believe, we drink. And it is every man’s duty to know in himself whether or not he drinks, and whether he lives by what he drinks; for the fountain does not forsake us if we forsake not the fountain.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiii.html","locus":"32.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:38","href":"/jhn/7/#v38-catena"}],"inFull":"/works/augustine/32/#iii.xxxiii-p6"},{"id":"augustine.JHN.7.39.1","start":39,"end":39,"heading":"Tractate XXXII. Chapter VII. 37–39","excerpt":"5. The evangelist explained, as I have said, whereof the Lord had cried out, to what kind of drink He had invited, what He had procured for them that drink, saying, “But this spake He of the Spirit, which they that believe on Him should receive: for the Spirit was not yet given, because Jesus was not yet glorified.” What spirit does He speak of, if not the Holy Spirit? For every man has in himself a spirit of his own, of which I spoke when I was commending to you the consideration of the mind. For every man’s mind is his own spirit: of which the Apostle Paul says, “For what man knoweth the things of a man, but the spirit of the man which is in himself?” And then he added, “So also the things of God knoweth no man, but the Spirit of God.” None knows the things that are ours but our own spirit. I indeed do not know what are thy thoughts, nor dost thou know what are mine; for those things which we think within are our own, peculiar to ourselves; and his own spirit is the witness of every man’s thoughts. “So also the things of God knoweth no man, but the Spirit of God.” We with our spirit, God with His: so, however, that God with His Spirit knows also what goes on within us; but we are not able, without His own Spirit, to know what takes place in God. God, however, knows in us even what we know not in ourselves. For Peter did not know his own weakness, when he heard from the Lord that he would deny Him thrice: the sick man was ignorant of his own condition; the Physician knew him to be sick. There are then certain things which God knows in us, while we ourselves know them not. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiii.html","locus":"32.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:39","href":"/jhn/7/#v39-catena"}],"inFull":"/works/augustine/32/#iii.xxxiii-p7"},{"id":"augustine.JHN.7.39.2","start":39,"end":39,"heading":"Tractate XXXII. Chapter VII. 37–39","excerpt":"6. But what is meant by this which he says, “For the Spirit was not yet given, because Jesus was not yet glorified?” He is understood to say this in a sense that is evident. For the meaning is not that the Spirit of God, which was with God, was not in being; but was not yet in them who had believed on Jesus. For thus the Lord Jesus disposed not to give them the Spirit of which we speak, until after His resurrection; and this not without a cause. And perhaps if we inquire, He will favor us to find; and if we knock, He will open for us to enter. Piety knocks, not the hand, though the hand also knocks, if it cease not from works of mercy. What then is the cause why the Lord Jesus Christ determined not to give the Holy Spirit until He should be glorified? which thing before we speak of as we may be able, we must first inquire, lest that should trouble any one, in what manner the Spirit was not yet in holy men, whilst we read in the Gospel concerning the Lord Himself newly born, that Simeon by the Holy Spirit recognized Him; that Anna the widow, a prophetess, also recognized Him; that John, who baptized Him, recognized Him; that Zacharias, being filled with the Holy Ghost, said many things; that Mary herself received the Holy Ghost to conceive the Lord. We have therefore many preceding evidences of the Holy Spirit before the Lord was glorified by the resurrection of His flesh. Nor was it another spirit that the prophets also had, who proclaimed beforehand the coming of Christ. But still, there was to be a certain manner of this giving, which had not at all appeared before. For nowhere do we read before this, that men being gathered together had, by receiving the Holy Ghost, spoken in the tongues of all nations. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiii.html","locus":"32.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:39","href":"/jhn/7/#v39-catena"}],"inFull":"/works/augustine/32/#iii.xxxiii-p9"},{"id":"augustine.JHN.7.40-49.1","start":40,"end":49,"heading":"Tractate XXXIII. Chapter VII. 40–53; VIII. 1–11","excerpt":"1. You remember, my beloved, that in the last discourse, by occasion of the passage of the Gospel read, we spoke to you concerning the Holy Spirit. When the Lord had invited those that believe on Him to this drinking, speaking among those who meditated to lay hold of Him, and sought to kill Him, and were not able, because it was not His will: well, when He had spoken these things, there arose a dissension among the multitude concerning Him; some thinking that He was the very Christ, others saying that Christ shall not arise from Galilee. But they who had been sent to take Him returned clear of the crime and full of admiration. For they even gave witness to His divine doctrine, when those by whom they had been sent asked, “Why have ye not brought him?” They answered that they had never heard a man so speak: “For not any man so speaks.” But He spake thus, because He was God and man. But the Pharisees, repelling their testimony, said to them: “Are ye also deceived?” We see, indeed, that you also have been charmed by his discourses. “Hath any one of the rulers or the Pharisees believed on him? But this multitude who know not the law are cursed.” They who knew not the law believed on Him who had sent the law; and those men who were teaching the law despised Him, that it might be fulfilled which the Lord Himself had said, “I am come that they who see not may see, and they that see may be made blind.” For the Pharisees, the teachers of the law, were made blind, and the people that knew not the law, and yet believed on the author of the law, were enlightened.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiv.html","locus":"33.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/33/#iii.xxxiv-p3"},{"id":"augustine.JHN.7.50-52.1","start":50,"end":52,"heading":"Tractate XXXIII. Chapter VII. 40–53; VIII. 1–11","excerpt":"2. “Nicodemus,” however, “one of the Pharisees, who had come to the Lord by night,”—not indeed as being himself unbelieving, but timid; for therefore he came by night to the light, because he wished to be enlightened and feared to be known;—Nicodemus, I say, answered the Jews, “Doth our law judge a man before it hear him, and know what he doeth?” For they perversely wished to condemn before they examined. Nicodemus indeed knew, or rather believed, that if only they were willing to give Him a patient hearing, they would perhaps become like those who were sent to take Him, but preferred to believe. They answered, from the prejudice of their heart, what they had answered to those officers, “Art thou also a Galilean?” That is, one seduced as it were by the Galilean. For the Lord was said to be a Galilean, because His parents were from the city of Nazareth. I have said “His parents” in regard to Mary, not as regards the seed of man; for on earth He sought but a mother, He had already a Father on high. For His nativity on both sides was marvellous: divine without mother, human without father. What, then, said those would-be doctors of the law to Nicodemus? “Search the Scriptures, and see that out of Galilee ariseth no prophet.” Yet the Lord of the prophets arose thence. “They returned,” saith the evangelist, “every man to his own house.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiv.html","locus":"33.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:40–53","href":"/jhn/7/#v40-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 7:50–52","href":"/jhn/7/#v50-catena"}],"inFull":"/works/augustine/33/#iii.xxxiv-p5"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.7.1-2.1","start":1,"end":2,"heading":"After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.","excerpt":"AUG. As the believer in Christ would have in time come to hide himself from persecution, that no guilt might attach to such concealment, the Head began with doing Him self, what He sanctioned in the member; After these things Jesus walked in Galilee: for he would not walk in Jewry , because the Jews sought to kill Him. BEDE. The connexion of this passage admits of much taking place in the interval previously. Judaea and Galilee are divisions of the province of Palestine. Judaea has its name from the tribe of Judah; but it embraces not only the territories of Judah, but of Benjamin, all of which were called Judaea, because Judah was the royal tribe. Galilee has its name, from the milky, i. white, colour of its inhabitants; Galilee being Greek for milk. AUG. It is not meant that our Lord could not walk among the Jews, and escape being killed; for He had this power, whenever He chose to shew it: but He set the example of so doing, as an accommodation to our weakness. He had not lost His power, but He indulged our frailty. CHRYS. That is to say, He displayed the attribute both of divinity and humanity. He fled from His persecutors as man, He remained and appeared amongst them as God; being really both. THEOPHYL. He withdrew too now to Galilee, because the hour of His passion was not yet come; and He thought it useless to stay in the midst of His enemies, when the effect would only have been to irritate them the more. The time at which this happened is then given; Jews' feast of tabernacles was at hand.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 28, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html#iii.xxix-p5","status":"detected","href":"/jhn/7/#v1-augustine","ref":"John 7:1"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 28","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.2.1","start":2,"end":2,"heading":"Now the Jews' feast of tabernacles was at hand.","excerpt":"AUG. 'What the feast of tabernacles is, we read in the Scriptures. They used to make tents on the festival, like those in which they lived during their journey in the desert, after their departure from Egypt. They celebrated this feast in commemoration of the good things the Lord had done for them; though they were the very people who were about to slay the Lord. It is called the day of the feast a, though it lasted many days. CHRYS. It appears here, that a considerable xlviii had passed since the last events. For when our Lord sat upon the mount, it was near the feast of the Passover, and now it is the feast of tabernacles: so that in the five intermediate months the Evangelist has related nothing but the miracle of the loaves, and the conversation with those who ate of them. As our Lord was unceasingly working miracles, and holding disputes with people, the Evangelists could not relate all; but only aimed at giving those, in which complaint or opposition had followed on the part of the Jews, as was the case here.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 28","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 48, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.l.html#iv.l-p10","status":"detected","href":"/jhn/7/#v2-chrysostom","ref":"John 7:2"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.3-5.1","start":3,"end":5,"heading":"His brethren therefore said unto him, Depart hence, and go into Juda?a, that thy disciples also may see the works that thou doest.","excerpt":"THEOPHYL. His brethren saw that He was not preparing to go to the feast: His brethren therefore said unto him, Depart hence, and go into Judaea. BEDE. Meaning to say, Thou doest miracles, and only a few see them: go to the royal city, where the rulers are, that they may see Thy miracles, and so Thou obtain praise. And as our Lord had not brought all His disciples with Him, but left many behind in Judaea, they add, That Thy disciples also may see the works that Thou doest. THEOPHYL. i. the multitudes that follow Thee. They do not mean the twelve, but the others that had communication with Him. AUG. When you hear of our Lord's brethren, you must understand the kindred of Mary, not her offspring after our Lord's birth. For as the body of our Lord once only lay in the sepulchre, and neither before, nor after that once; so could not the womb of Mary have possibly conceived any other mortal offspring. Our Lord's works did not escape His disciples, but they escaped His brethren; hence their suggestion, That Thy disciples may see the works that Thou doest. They speak according to the wisdom of the flesh, to the Word that was made flesh, and add, For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If Thou do these things, shew Thyself to the world; as if to say, Thou doest miracles, do them in the eyes of the world, that the world may honour Thee. Their admonitions aim at procuring glory for Him; and this very thing, viz. aiming at human glory, proved that they did not believe in Him, as we next read, For neither did His brethren believe on Him. They were Christ's kindred, but they were on that very account above believing in Him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 28","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.4-6.1","start":4,"end":6,"heading":"For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.","excerpt":"CHRYS. It is striking to observe the great sincerity of the Evangelists; that they a not ashamed to mention things which appear to be to our Lord's disadvantage, but take particular care to tell us of them. It is a considerable reflexion on our Lord, that His brethren do not believe on Him. The beginning of their speech has a friendly appearance about it: but there is much bitterness in it, thus charging Him with the motives of fear and vain glory; No man, say they, doeth any thing in secret: this was reproaching Him tacitly with fear; and was an insinuation too that His miracles had not been real and solid ones. In what follows, And he himself seeketh to be known openly, they taunt Him with the love of glory. Christ however answers them mildly, teaching us not to take the advice of people ever so inferior to ourselves angrily; Then Jesus said unto them, My time is not yet come: but your time is alway ready. BEDE. This is no contradiction Gal. to what the Apostle says, But when the fulness of time was come, God sent forth His Son. Our Lord referring here to time not of His nativity, but of His glorification.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.6-7.1","start":6,"end":7,"heading":"Then Jesus said unto them, My time is not yet come : but your time is alway ready.","excerpt":"AUG. They gave Him advice to pursue glory, and not allow Him self to remain in concealment and obscurity; appealing altogether to worldly and secular motives. But our Lord was laying down another road to that very exaltation, viz. humility: My time, He says, i. e. the time of My glory, when I shall come to judge on high, is not yet come; but your time, i. the glory of the world, is always ready. And let us, who are the Lord's body, when insulted by the lovers of this world, say, Your time is ready: ours is not yet come. Our country is a lofty one the way to it is low. Whoso rejecteth the way, why seeketh he the country? CHRYS. there seems to be another meaning concealed in the words; perhaps they intended to betray Him to the Jews; and there fore He says, My time is not yet come, i. the time of My cross and death: but your time is always ready; for though you are always with the Jews, they will not kill you, because you are of the same mind with them: The world cannot hate you; but Me it hateth, because I testify of it, that the works thereof are evil: as if He said, How can the world hate them who have the same wishes and aims with itself? It hateth Me, because I reprove it. I seek not then glory from men; inasmuch as I hesitate not to reprove them, though I know that I am hated in consequence, and that My life is aimed at. Here we see that the hatred of the Jews was owing to His reproofs, not to His breaking the sabbath.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 28","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 48","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.l.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.8.1","start":8,"end":8,"heading":"Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet fully come.","excerpt":"THEOPHYL. Our Lord brings two arguments in answer to their two charges. To the charge of fear He answers, that He reproves the deeds of the world, i. of those who love worldly things; which He would not do, if He were under the influence of fear; and He replies to the charge of vain glory, by sending them to the feast, Go ye up unto this feast. Had He been possessed at all with the desire for glory, He would have kept them with Him: for the vain glorious like to have many followers. CHRYS. This shew too, that, while He does not wish to humour them, He still allows them to observe the Jewish ordinances. AUG. Or He seems to say, Go ye up to this feast, and seek for human glory, and enlarge your carnal pleasures, and forget heavenly things. go not up unto this feast; CHRYS. i. not with you, for My time is not yet full come. It was at the next passover that He was to be crucified. AUG. Or My time, i.e. the time of My glory, is not yet come. That will be My feast day; not a day which passeth and is gone, like holidays here: but one which remaineth for ever. Then will be festivity; joy without end, eternity without stain, sunshine without a cloud.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 28, section 8","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html#iii.xxix-p26","status":"detected","href":"/jhn/7/#v7-augustine","ref":"John 7:7–8"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.9-10.1","start":9,"end":10,"heading":"When he had said these words unto them, he abode still in Galilee.","excerpt":"THEOPHYL. Our Lord at first declares that He will not go up to the feast, go not up with you in order not to expose Himself to the rage of the Jews; and therefore we read, that, When He had said these words unto them. He abode still in Galilee. Afterwards, however, He goes up; But when His brethren were gone up, then went He also up unto the feast. AUG. He went up, however, not to get temporary glory, but to teach wholesome doctrine, and remind men of the eternal feast. CHRYS. He goes up, not to suffer, but to teach. And He goes up secretly; because, though He could have gone openly, and kept the violence and impetuosity of the Jews in check, as He had often done before; yet to do this every time, would have disclosed His divinity; and he wished to establish the fact of His incarnation, and to teach us the way of life. And He went up privately too, to shew us what we ought to do, who cannot check our persecutors. It is not said, however, in secret, but, as it were in secret: to shew that it was done as a kind of economy. For had He done all things as God, how should we of this world know what to do, when we fell into danger? ALCUIN. Or, He went up in secret, because He did not seek the favour of men, and took no pleasure in pomp, and being followed about with non occ. crowds.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 28, section 8","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html#iii.xxix-p26","status":"detected","href":"/jhn/7/#v7-augustine","ref":"John 7:7–8"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.10.1","start":10,"end":10,"heading":"But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.","excerpt":"BEDS. The mystical meaning is, that to all those carnal persons who seek human glory, the Lord remains in Galilee; the meaning of which name is, \"passing over;\" applying to those his members who pass from vice to virtue, and make progress in the latter. And our Lord Himself delayed to go up, signifying that Christ's members seek not temporal but eternal glory. And He went up secretly, because all glory is from within: that is, from a pure heart Tim. and good conscience, and faith unfeigned. AUG. Or the meaning is, that all the ceremonial of the ancient people was the figure of what was to be; such as the feast of tabernacles. Which figure is now unveiled to us. Our Lord went up in secret, to represent the figurative system. He concealed Himself at the feast itself, because the feast itself signified, that the members of Christ were in a strange country. For he dwells in the tents, who regards himself as a stranger in the world. The word scenopegia here means the feast of tabernacles.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 28, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html#iii.xxix-p27","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.11-13.1","start":11,"end":13,"heading":"Then the Jews sought him at the feast, and said, Where is he?","excerpt":"CHRYS. Then the Jews sought Him at the feast, and sa Where is He? out of hatred and enmity; for they would not call Him by His name. There was not much reverence or religion in this observance of the feast, when they wanted to make it an opportunity of seizing Christ. AUG. And there was much murmuring in the people concerning Him. A murmuring arising from disagreement. For some said, He is a good man: others said, Nay; but He seduceth the people. Whoever had any spark of grace, said, He is a good man; the rest, Nay, but He seduceth the people. That such was said of Him, Who was God, is a consolation to any Christian, of whom the same may be said. If to seduce be to decide, Christ was not a seducer, nor can any Christian be. But if by seducing be meant bringing a person by persuasion out of one way of thinking into another, The king's daughter is all glorious within. then we must enquire from what, and to what. If from good to evil, the seducer is an evil man; if from evil to good, a good one. And would that we were all called, and really were, such seducers. CHRYS. The former, I think, was the opinion of the multitude, the one, viz. who pronounced Him a good man; the latter the opinion of the priests and rulers; as is shewn by their saying, He deceiveth the people, not, He deceiveth us. AUG. Howbeit no man spake openly of Him, for fear of the Jews; none, that is, of those who said, He is a good man. They who said, He deceiveth the people , proclaimed their opinion openly enough; while the former only dared whisper theirs.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 49, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html#iv.li-p14","status":"detected","href":"/jhn/7/#v11-chrysostom","ref":"John 7:11–13"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 49, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html#iv.li-p30","status":"detected","href":"/jhn/7/#v14-chrysostom","ref":"John 7:14"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 28, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html#iii.xxix-p40","status":"detected","href":"/jhn/7/#v13-augustine","ref":"John 7:13"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.14.1","start":14,"end":14,"heading":"Now about the midst of the feast Jesus went up into the temple, and taught.","excerpt":"CHRYS. Our Lord delays His visit, in order to excite men's attention, and goes up not the first day, but about the middle of the feast: Now about the midst of the feast Jesus went up into the temple, and taught. Those who had been searching for Him, when they saw Him thus suddenly appear, would be more attentive to His teaching, both favourers and enemies; the one to admire and profit by it; the other to find an opportunity of laying hands on Him. THEOPHYL. At the commencement of the feast, men would be attending more to the preachings of the festival itself; and afterwards would be better disposed to hear Christ. AUG. The feast seems, as far as we can judge, to have lasted several days. GO. And therefore it is said, \" about the middle of the feast day:\" i. when as many days of that feast had passed, as were to come. So that His assertion, go not up yet to this feast day, (i. e. to the first or second day, as you would wish me,) was strictly fulfilled. For He went up afterwards, about the middle of the feast. AUG. In going there too, He went up, not to the feast day, but to the light. They had gone to Test of the festival, but Christ's feast day was that on which by His Passion He redeemed the world. AUG. He who had before concealed Himself, taught and super spoke openly, and was not laid hold on. The one was intended for an example to us, the other to testify His power.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 28, section 10","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxix.html#iii.xxix-p34","status":"detected","href":"/jhn/7/#v10-augustine","ref":"John 7:10–11"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 7","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.viii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.15.1","start":15,"end":15,"heading":"And the Jews marvelled, saying, How Imoweth this man letters, having never learned ?","excerpt":"CHRYS. What His teaching is, the Evangelist does not say; but that it was very wonderful is shewn by its effect even upon those who had accused Him of deceiving the people, who turned round and began to admire Him: And the Jews marvelled, saying, How knoweth this Man letters, having never learned? See how perverse they are even in their admiration. It is not His doctrine they admire, but another thing altogether. AUG. All, it would appear, admired, but all were not converted. Whence then the admiration? Many knew where He was born, and how He had been educated; but had never seen Him learning letters. Yet now they heard Him disputing on the law, and bringing forward its testimonies. No one could do this, who had not read the law; no one could read who had not learnt letters; and this raised their wonder.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 29, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxx.html#iii.xxx-p5","status":"detected","href":"/jhn/7/#v14-augustine","ref":"John 7:14–15"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.16.1","start":16,"end":16,"heading":"Jesus answered them, and said, My doctrine is not mine, but his that sent me.","excerpt":"CHRYS. Their wonder might have led them to infer, that our Lord became possessed of... this learning in some divine way, and not by any human process. But they would not acknowledge this, and con tented themselves with wondering. So our Lord repeated it to them: Jesus answered them and said, My doctrine is not Mine, but His that sent Me. AUG. Mine is not mine, appears a contradiction; why did He not say, This doctrine is not Mine? Because the doctrine of the Father being the Word of the Father, and Christ Himself being that Word, Christ Himself is the doctrine of the Father. And therefore He Vulgate taken as above literally. calls the doctrine both His own, and the Father's. A word must be a word of some one's. What is so much Thine as Thou, and what is so much not Thine as Thou, if what Thou art, Thou art of another. His saying then, My doctrine is not Mine own, seems briefly to express the truth, that He is not from Himself; it refutes the Sabellian heresy, which dares to assert that the Son is the same as the Father, there being only two names for one thing. CHRYS. Or He calls it His own, inasmuch as He taught it; not His own, inasmuch as the doctrine was of the Father. If all things however which the Father hath are His, the doctrine for this very reason is His; i. because it is the Father's. Rather that He says, Is not Mine own, shews very strongly, that His doctrine and the Father's are one: as if He said, I differ nothing from Him; but so act, that it may be thought I say and do nothing else than doth the Father.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 29","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxx.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.16-18.1","start":16,"end":18,"heading":"Jesus answered them, and said, My doctrine is not mine, but his that sent me.","excerpt":"CHRYS. This is as much as to say, Put away the anger, envy, and hatred which you have towards Me, and there will be nothing to prevent your know ing, that the words which I speak are from God. Then He brings in an irresistible argument taken from human experience: He that speaketh of himself, seeketh his own glory: as if to say, He who aims at establishing some doctrine of his own, does so for no purpose, but to get glory. But I seek the glory of Him that sent me, and wish to teach you for His, i.e. another's, sake: and then it follows, But he that seeketh His glory that sent Him, the same is true, and there is no unrighteousness in Him. THEOPHYL. As if He said, I speak the truth, because My doctrine containeth the truth: there is no unrighteousness in Me, because usurp not another's glory. AUG. He who seeketh his own glory is Antichrist. But our Lord set us an example of humility, in that being found in fashion as a man, He sought His Father's glory, not His own....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 29, section 8","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxx.html#iii.xxx-p15","status":"detected","href":"/jhn/7/#v18-augustine","ref":"John 7:18"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.16-18.2","start":16,"end":18,"heading":"Jesus answered them, and said, My doctrine is not mine, but his that sent me.","excerpt":"... Observe, the reason why He spake so humbly xlix of Himself, is to let men know, that He does not aim at glory, or power; and to accommodate Himself to their weakness, and to teach them moderation, and a humble, as distinguished from an assuming, way of speaking of themselves.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.17.1","start":17,"end":17,"heading":"If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.","excerpt":"AUG. Or thus: In one sense He calls it His, in another sense not His; according to the form of the Godhead His, according to the form of the servant not His. AUG. Should any one however not understand this, let him hear the advice which immediately follows from our Lord: If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself. What meaneth this, If any man will do His will? To do His will is to believe on Him, as He Him self says, This is the work of God, that ye believe on Him whom He hath sent. And who does not know, that to work the work of God, is to do His will? To know is to under stand. Do not then seek to understand in order to believe, but believe in order to understand, for, Except ye believe, Is. ye shall not understand.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 29, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxx.html#iii.xxx-p9","status":"detected","href":"/jhn/7/#v17-augustine","ref":"John 7:17"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.20.1","start":20,"end":20,"heading":"The people answered and said,, Thou hast a devil : who goeth about to kill thee ?","excerpt":"CHRYS. The Jews brought two charges against Christ; one, that He broke the sabbath; the other, that He said God was His Father, making Himself equal with God. The latter He confirmed first by shewing, that He did nothing in opposition to God, but that both taught the same. Then turning to the charge of breaking the sabbath, He says, Did not Moses give you a law, and none of you keepeth the law? as much as to say, The law says, Thou shall not kill, whereas ye kill. And then, Why go ye about to kill Me? As if to say, If I broke a law to heal a man, it was a transgression, but a beneficial one; whereas ye transgress for an evil end; so you have no right to judge Me for breaking the law. He rebukes them then for two things; first, because they went about to kill Him; secondly, because they were going about to kill another, when they had not even any right to judge Him. AUG. Or He means to say, that if they kept the law, they would see Him pointed to in every part of it, and would not seek to kill Him, when He came. The people return an answer quite away from the subject, and only shewing their angry feelings: The people answered and said, Thou hast a devil: who goeth about to kill Thee? He who cast out devils, was told that He had a devil. Our Lord however, in no way disturbed, but retaining all the serenity of truth, returned not evil for evil, or railing for railing.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 49, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html#iv.li-p54","status":"detected","href":"/jhn/7/#v19-chrysostom","ref":"John 7:19"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 30","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.21-23.1","start":21,"end":23,"heading":"Jesus answered and said unto them, I have done one work, and ye all marvel.","excerpt":"BEDE. Wherein He left us an example to take it patiently, whenever wrong censures are passed upon us, and not answer them by asserting the truth, though able to do so, but rather by some wholesome advice to the persons; as doth our Lord: Jesus answered and said unto them, I have done one work, and ye all marvel. AUG. As if He said, What if ye saw all My works? For all that they saw going on in the world was of His working, but they saw not Him Who made all things. But He did one thing, made a man whole on the sabbath day, and they were in commotion: as if, when any one of them recovered from a disease on the sabbath, he who made him whole were any other than He, who had offended them by making one man whole on the sabbath.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 30, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxi.html#iii.xxxi-p6","status":"detected","href":"/jhn/7/#v20-augustine","ref":"John 7:20–21"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.22.1","start":22,"end":22,"heading":"Moses therefore gave unto you circumcision: (not because it is of Moses, but of the fathers :) and ye on the sabbath day circumcise a man.","excerpt":"CHRYS. Ye marvel, i. are disturbed, are in commotion. Observe how well He argues with them from the law. He wishes to prove that this work was not a violation of the law; and shews accordingly that there are many things more important than the law for the observance of the sabbath, by the observance of which that law is not broken but fulfilled. Moses therefore, He says, gave unto you circumcision , not because it is of Moses, but of the fathers, and ye on the sabbath day circumcise a man. AUG. As if He said, Ye have done well to receive circumcision from Moses, not because it is of Moses, but of the fathers; for Abraham first received circumcision from the Lord. And ye circumcise on the sabbath. Moses has convicted you: ye received a law to circumcise on the eighth day; and ye received a law to rest on the seventh day. If the eighth day after a child is born happen to be the sabbath, ye circumcise the child; because circumcision appertained to, is a kind of sign of, salvation; and men ought not to rest from the work of salvation on the sabbath.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 30, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxi.html#iii.xxxi-p9","status":"detected","href":"/jhn/7/#v21-augustine","ref":"John 7:21–23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.23.1","start":23,"end":23,"heading":"If a man on the sabbath day receive circum cision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day ?","excerpt":"ALCUIN. Circumcision was given for three reasons; first, as a sign of Abraham's great faith; secondly, to distinguish the Jews from other nations; thirdly, that the receiving of it on the organ of virility, might admonish us to observe chastity both of body and mind. And circumcision then possessed the same virtue that baptism does now; only that the gate was not yet open. Our Lord concludes: If a man on tlie sabbath day receive circumcision, that tie late of Moses should not be broken; are ye angry at Me became I have made a man every whit ori subbath day? CHUYS. Which is as much as to tell them, The breaking of the sabbath in circumcision is a keeping of the law; and in the same way by healing on the sabbath have kept the law. Ye, who are not the legislators, enforce the law beyond its proper bounds; whereas Moses made the law give way to the observance of a commandment, which did not come from the law, but from the fathers. His saying, I have made a man every whit whole on the sabbath day, implies that circumcision was a partial recovering.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.23.2","start":23,"end":23,"heading":"If a man on the sabbath day receive circum cision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day ?","excerpt":"AUG. Circumcision also was perhaps a type of our Lord Himself. For what is circumcision but a robbing of the flesh, to signify the robbing the heart of its carnal lusts. And therefore it was not without reason that it was applied to that member by which the mortal creature is propagated: for by one man sin entered into the world. And therefore every one is born with the foreskin, because every one is born with the fault of Propagation. And God does not change us either from the corruption of our birth, or from that we have contracted ourselves by a bad life, except by Christ: and therefore they circumcised with knives of stone, to prefigure Christ, who is the stone; and on the eighth day, because our Lord's resurrection took place on the day after the seventh day; which resurrection circumcises us, i. destroys our carnal appetites. Regard this, saith our Lord, as a type of My good work in making a man every whit whole on the sabbath day: for he was healed, that he might be whole in body, and he believed, that he might be whole in mind. Ye are forbidden indeed to do servile work on the sabbath; but is it a servile work to heal on the sabbath? Ye eat and drink on the sabbath, because it is necessary for your health: which shews that works of healing are by no means to be omitted on the sabbath.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 30, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxi.html#iii.xxxi-p12","status":"detected","href":"/jhn/7/#v22-augustine","ref":"John 7:22–23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.23.3","start":23,"end":23,"heading":"If a man on the sabbath day receive circum cision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day ?","excerpt":"AUG. What our Lord here tells us to avoid, judging by the person, is very difficult in this world not to do. His admonition to the Jews is an admonition to us as well; for every sentence which our Lord uttered, was written for us, and is preserved to us, and is read for our profit, Our Lord is above; but our Lord, as the truth, is here as well. The body with which He rose can be only in one place, but His truth is diffused every where. Who then is he who judges not by the person? He who loves all alike. For it is not the paying men different degrees of honour according to their situation, that will make us chargeable with accepting persons....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 30","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.24.1","start":24,"end":24,"heading":"Judge not according to the appearance, but judge righteous judgment.","excerpt":"CHRYS. He does not say, however, I have done a greater work than circumcision; but only states the matter of fact, and leaves the judgment to them, saying, Judge not according to the appearance but judge righteous judgment: as if to say, Do not, because Moses has a greater name with you than I, decide by degree of personal eminence; but decide by the nature of the thing itself, for this is to judge righteously. No one how ever has blamed Moses for making the sabbath give place to the commandment of circumcision, which was not derived from the law, but from another source. Moses then commands the law to be broken to give effect to a commandment not of the law: and he is more worthy of credit than you.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.li.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.25-26.1","start":25,"end":26,"heading":"Then said some of them of Jerusalem, Is not this he, whom they seek to kill ?","excerpt":"AUG. It was said above that our Lord went up to the feast secretly, not because He feared being taken, (for He had power to prevent it,) but to shew figuratively, that even in the very feast which the Jews celebrated, He was hid, and that it was His mystery. Now however the power appears, which was thought timidity: He spoke publicly at the feast, in so much that the multitude marvelled: They said some of them at Jerusalem., Is not this He, whom they seek to Mil? but, lo, He speaketh boldly, and they say nothing to Him. They knew the fierceness with which He had been sought for; they marvelled at the power by which he was not taken. OBEYS. The Evangelist adds, from Jerusalem: for there ' had been the greatest display of miracles, and there the people were in the worst state, seeing the strongest proofs of His divinity, and yet willing to give up all to the judgment of their corrupt rulers. Was it not a great miracle, that those who raged for His life, now that they had Him in their grasp, became on a sudden quiet?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 31","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.26-27.1","start":26,"end":27,"heading":"But, lo, he speaketh holdly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ ?","excerpt":"AUG. So, not fully \"' understanding Christ's power, they supposed that it was owing to the knowledge of the rulers that He was spared: Do the rulers know indeed that this is the very Christ? CHRYS. But they do not follow the opinion of the rulers, but put forth another most perverse and absurd one; Howbeit we know this Man, whence He is; but when Christ cometh, no man knoweth whence He is.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 31, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html#iii.xxxii-p3","status":"detected","href":"/jhn/7/#v25-augustine","ref":"John 7:25–26"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 50, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html#iv.lii-p4","status":"detected","href":"/jhn/7/#v25-chrysostom","ref":"John 7:25–27"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.27-29.1","start":27,"end":29,"heading":"Howheit we know this man whence he is: but when Christ cometh, no man knovveth whence he is.","excerpt":"CHRYS. By which He discloses what was in their minds. I am not, He seems to say, of the number of those who have come without reason, but He is true that sent Me; and if He is true, He hath sent Me in truth; and therefore He who is sent must needs speak the truth. He then convicts them from their own assertions. For whereas they had said, When Christ cometh, no man knoweth whence He is, He shews that Christ did come from one whom they knew not, i. the Father. Wherefore He adds, Whom ye know not. HILARY. Every man, ever born the flesh, is in a certain sense from God. How then could He say that they were ignorant who He was, and whence He was'? Because our Lord is here referring to His own peculiar birth from God, which they were ignorant of, because they did not know that He was the Son of God. His very saying then that they did not know whence He was, was telling them whence He was. If they did not know whence He was, He could not be from nothing; for then there would be no whence to be ignorant of. He must therefore be from God. And then not knowing whence He is, was the reason that they did not know who He is. He does not know the Son who does not know His birth from the Father. CHRYS. Or the ignorance, He here speaks of, is the ignorance of a bad life; as Paul Tit. saith, They profess that they know God, but in works they deny Him. Our Lord's reproof is twofold: He first published what they were speaking secretly, crying out, order to put them to shame.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 50","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 50, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html#iv.lii-p9","status":"detected","href":"/jhn/7/#v28-chrysostom","ref":"John 7:28"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.28.1","start":28,"end":28,"heading":"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.","excerpt":"AUG. This notion did not arise without foundation. We find indeed that the Scriptures said of Christ, He shall be called a Nazarene, and thus predicted whence He would come. And the Jews again told Herod, when he enquired, that Christ would be born in Bethlehem of Judah, and adduced the testimony of the Prophet. How then did this notion of the Jews arise, that, when Christ came, no one would know whence He was? From this reason, viz. that the Scriptures asserted both. As man, they foretold whence Christ would be; as God, He was hid from the profane, but revealed Himself to the godly. This notion they had taken from Who shall declare His sa generation? Our Lord replies,, that they both knew Him, and knew Him not: Then cried Jesus in the temple as He taught, saying, Ye both know Me, and know whence I am: that is to say, Ye both know whence I am, and do not know whence I am: ye know whence I am, that I am Jesus of Nazareth, whose parents ye know. The birth from the Virgin was the only part of the matter unknown to them: with this exception, they knew all that pertained to Jesus as man. So He well says, Ye both know Me, and know whence I am: i. according to the flesh, and the likeness of man. But in respect of His divinity, He says, am not come of Myself, but He that sent Me is true.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 31, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html#iii.xxxii-p4","status":"detected","href":"/jhn/7/#v26-augustine","ref":"John 7:26–27"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.28-29.1","start":28,"end":29,"heading":"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.","excerpt":"AUG. Lastly, to shew whence 'they could get to know Him (who had sent Him), He adds, I know Him: so if you would know Him, enquire of Me. one knoweth the Father, save the Son, and he to whom the Son will reveal Him. And if I should say, I know Him not, I should be a liar like unto you. CHRYS. Which is impossible: for He that sent Me is true, and therefore He that is sent must be true likewise. He every where attributes the knowledge of the Father to Himself, as being from the Father: thus here, But I know Him, for I am from Him. HILARY. I ask however? does the being from Him express a work of creation, or a birth by generation? If a work of creation, then every thing which is created is from Him. And how then does not all creation know the Father, if the Son knows Him, because He is from Him? But if the knowledge of the Father is peculiar to Him, as being from Him, then the being from Him is peculiar to Him also; i. the being the true Son of God by nature. So you have then a peculiar knowledge springing from a peculiar generation. To prevent however any heresy applying the being from Him, to the time of His advent, He adds, And He hath sent Me: thus preserving the order of the Gospel sacrament; first announcing Himself born, and then sent. AUG. am from Him, He says, i. as the Son from the Father: but that you see Me in the flesh is because He hath sent Me. Wherein understand not a difference but tne authority of a father.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 31","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.28-30.1","start":28,"end":30,"heading":"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.","excerpt":"CHRYS. His saying however, Whom ye know not, irritated the Jews, who professed to have knowledge; and they sought to take Him, but no man laid hands on Him. Mark the invisible check which is kept upon their fury: though the Evangelist does not mention it, but preserves purposely a humble and human way of speaking, in order to impress us with Christ's humanity; and therefore only adds, Because His hour was not yet come. AUG. That is, because He was not so pleased; for our Lord was not born subject to fate. Thou must believe this even of thyself, much less of Him by Whom thou wert made. And if thine hour is in His will, is not His hour in His own will? His home then here does not mean the time that He was obliged to die, but the time that He deigned to be put to death.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 31, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html#iii.xxxii-p12","status":"detected","href":"/jhn/7/#v30-augustine","ref":"John 7:30"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.31.1","start":31,"end":31,"heading":"And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done ?","excerpt":"AUG. And many of the people believed on Him. Our Lord brought the poor and humble to be saved. The common people, who soon saw their own infirmities, received His medicine without hesitation. CHRYS. Neither had these however a sound faith; but took up a low way of speaking, after the manner of the multitude: When Christ cometh, will He do more miracles than this Man hath done? Their say ing, When Christ cometh, shews that they were not steady in believing that He was the Christ: or rather, that they did not believe He was the Christ at all; for it is the same as if they said, that Christ, when He came, would be a superior person, and do more miracles. Minds of the grosser sort are influenced not by doctrine, but by miracles.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 31","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 50","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.31-33.1","start":31,"end":33,"heading":"And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done ?","excerpt":"THEOPHYL. As if He were going to complain of them to the Father: for if they reviled Him who was sent, no doubt they did an injury to Him that sent. BEDE. go to Him that sent Me: i. I return to My Father, at whose command I became incarnate. He is speaking of that departure, from which He has never returned. CHRYS. That they wanted His presence, appears from His saying, Ye seek Me, and shall not find Me. But when did the Jews seek Him? Luke relates that the women lamented over Him: and it is probable that many others did the same. And especially, when the city was taken, would they call Christ and His miracles to remembrance, and desire His presence. AUG. Here He foretels His resurrection: for the search for Him was to take place after His resurrection, when men were conscience-stricken. They would not acknowledge Him, when present; afterward they sought Him, when they saw the multitude believing on Him; and many pricked in their hearts said, What shall we do? They perceived that Christ's death was owing to their sin, and believed in Christ's pardon to sinners; and so despaired of salvation, until they drank of that blood which they shed. CHRYS. Then lest any should think that His death would take place in the common way, He adds, And where I am, thither ye cannot come. If He continued in death, they would be able to go to Him: for we all are going thitherwards.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 50, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html#iv.lii-p30","status":"detected","href":"/jhn/7/#v34-chrysostom","ref":"John 7:34"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 31, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html#iii.xxxii-p21","status":"detected","href":"/jhn/7/#v33-augustine","ref":"John 7:33–34"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.32-33.1","start":32,"end":33,"heading":"The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.","excerpt":"AUG. Or they mean, If there are not to be two Christs, this is He. The rulers however, possessed with madness, not only refused to acknowledge the physician, but even wished to kill Him: The Pharisees heard that the people murmured such things concerning Him, and the Pharisees and chief priests sent officers to take Him. CHRYS, He had discoursed often before, but they had never so treated Him. The praises of the multitude however now irritated them; though the transgression of the sabbath still continued to be the reason put forward. Nevertheless, they were afraid of taking this step themselves, and sent officers instead. AUG. Not being able to take Him against His will, they sent men to hear Him ' teach. Teach what? Then said Jesus unto them, Yet a little while I am with you. CHRYS. He speaks with the greatest: as if to say, Why do ye make such haste to kill Me? Only wait a little time. AUG. That which ye wish to do Je shall do sometime, but not now: because it is not My will. For I wish to fulfil My mission in due course, and so to come to My passion. CHRYS. In this way He astonished the bolder part of the multitude, and made the earnest among them more eager to hear Him; so little time being now left, during which they could have the benefit of His teaching. He does not say, I am here, simply; but, am with you; meaning, Though you persecute Me, will not cease fulfilling my part towards you, teaching you the way to salvation, and admonishing you. What follows, And I go unto Him that sent Me, was enough to excite some fear.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 50","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.33-35.1","start":33,"end":35,"heading":"Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.","excerpt":"CHRYS. He wants them to think seriously how little time longer He should be with them, and what regret they will feel when He is gone, and they are not able to find Him. go unto Him that sent Me; this shews that no injury was done Him by their plots, and that His passion was voluntary. The words had some effect upon the Jews, who asked each other, where they were to go, which was like persons desiring to be quit of Him: Then said the Jews among themselves, Whither will He go, that we shall not find Him? Will He go to the dispersed among the Gentiles, and teach the Gentiles? In the fulness of their they call them Gentiles, as a term of reproach; the Gentiles being dispersed every where; a reproach which they themselves underwent afterwards. Of old all the nation was united together: but now that the Jews were mixed with the Gentiles in every part of the world, our Lord would not have said, Whither I go, ye cannot come, in the sense of going to the Gentiles.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 50","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.35-36.1","start":35,"end":36,"heading":"Then said the Jews among themselves, Whither will he go, that we shall not find him ? will he go unto the dispersed among the Gentiles, and teach the Gentiles ?","excerpt":"AUG. Whither I go, i. to the bosom of the Father. This they did not at all understand: and yet even their mistake is an unwitting prophecy of our salvation; i. that our Lord would go to the Gentiles, not in His own person, but by His feet, i. His members. He sent to us those whom He had made His members, and so made us His members. CHRYS. They did not mean, that Lord was going to the Gentiles for their hurt, but to teach them. Their anger had subsided, and they believed what He had said....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 31, section 10","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html#iii.xxxii-p29","status":"detected","href":"/jhn/7/#v35-augustine","ref":"John 7:35–36"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.36.1","start":36,"end":36,"heading":"What manner of saying is this that he said, Ye shall seek me, and shall not find me : and where I am, thither ye cannot come ?","excerpt":"AUG. He does not say, Where I shall be, but Where I am. For Christ was always there in that place whither He was about to return: He returned in such a way, as that He did not forsake us. Visibly and according to the flesh, He was upon earth; according to His invisible majesty, He was in heaven and earth. Nor again is it, Ye will not be able, but, Ye are not able to come: for they were not such at the time, as to be able. That this is not meant to drive men to despair, is shewn by His saying the very same thing to His disciples; Whither I go, ye cannot come; and by His explanation last of all to Peter, Whither I go, ye cannot follow Me now, but ye shall follow Me afterwards.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 31, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html#iii.xxxii-p21","status":"detected","href":"/jhn/7/#v33-augustine","ref":"John 7:33–34"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.37.1","start":37,"end":37,"heading":"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.","excerpt":"CHRYS. The feast being over, and the people about to return home, our Lord gives them provisions for the way: In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 51, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html#iv.liii-p3","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.37.2","start":37,"end":37,"heading":"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.","excerpt":"CHRYS. Which lasted seven days. The first and last days were the most important; In the last day, that great day of the feast, says the Evangelist. Those between were given chiefly to amusements. He did not then make the offer on the first day, or the second, or the third, lest amidst the excitements that were going on, people should let it slip from their minds, He cried out, on account of the great multitude of people present. THEOPHYL. To make Himself audible, inspire confidence in others, and shew an absence of all fear in Himself.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 51","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.38.1","start":38,"end":38,"heading":"He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.","excerpt":"AUG. For there is an inner thirst, because there is an inner man: and the inner man of a certainty loves more than the outer. So then if we thirst, let us go not on our feet, but on our affections, not by change of place, but by love. CHRYS. He is speaking of spiritual drink, as His next words shew: He thai believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But where does the Scripture say this? No where. What then? We should read, He that believeth in Me, as saith the Scripture, putting the stop here; and then, out of his belly shall flow rivers of living water: the meaning being, that that was a right kind of belief, which was formed on the evidence of Scripture, not of miracles. Search the Scriptures, He had said before. JEROME. Or this testimony is taken from the Proverbs, where it is said, Let thy fountains be dispersed abroad, and rivers of waters in the streets. AUG. The belly Prov. of the inner man, is the heart's conscience. Let him drink from that water, and his conscience is quickened and purified; he drinks in the whole fountain, nay, becomes the very fountain itself. But what is that fountain, and what is that river, which flows from the belly of the inner man? The love of his neighbour. If any one, who drinks of the water, thinks that it is meant to satisfy himself alone, out of his belly there doth not flow living water. But if he does good to his neighbour, the stream is not dried up, but flows.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 32, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiii.html#iii.xxxiii-p3","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 51","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 32, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiii.html#iii.xxxiii-p6","status":"detected","href":"/jhn/7/#v37-augustine","ref":"John 7:37–38"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.38.2","start":38,"end":38,"heading":"He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.","excerpt":"GREG. When sacred preaching floweth from the soul of the faithful, rivers of living water, as it were, run down from the bellies of believers. For what are the entrails of the belly but the inner part of the mind; i. a right intention, a holy desire, humility towards God, mercy toward man. CHRYS....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.38.3","start":38,"end":38,"heading":"He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.","excerpt":"AUG. If the Holy Spirit then is received now, why is there no one who speaks the tongues of all nations? Because now the Church herself speaks the tongues of all nations. Whoso is not in her, neither doth he now receive the Holy Spirit. But if only thou lovest unity, whoever hath any thing in her, hath it for thee. Put away envy, and that which I have is thine. Envy separateth, love unites: have it, and thou hast all things: whereas without it nothing that thou canst have, will profit thee. The love of God is shed abroad our hearts by the Holy Spirit which is given to us. But why did our Lord give the Holy Spirit after His resurrection? That the flame of love might mount upwards to our own resurrection: separating us from the world, and devoting us wholly to God. He who said, He that believeth in Me, out of his belly shall flow rivers of living water, hath promised life eternal, free from all fear, and change, and death. Such then being the gifts which He promised to those in whom the Holy Spirit kindled the flame of love, He would not give that Spirit till He was glorified: in order that in His own person He might shew us that life, which we hope to attain to in the resurrection.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 32","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.38.4","start":38,"end":38,"heading":"He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.","excerpt":"CHRYS. Or thus; By the glory of Christ, He means the cross. For, whereas we were enemies, and gifts are not made to enemies, but to friends, it was necessary that the victim should be first offered up, and the enmity of the flesh removed; that, being made friends of God,, we might be capable of receiving the gift.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 51, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html#iv.liii-p18","status":"detected","href":"/jhn/7/#v39-chrysostom","ref":"John 7:39"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.39.1","start":39,"end":39,"heading":"(But this spake he of the Spirit, which they that believe on him should receive : for the Holy Ghost was not yet given ; because that Jesus was not yet glorified.)","excerpt":"AUG. What kind of drink it was, to which our Lord invited them, the Evangelist next explains; But this He spake of the Spirit, which they that believe on Him should receive. Whom does the Spirit mean, but the Holy Spirit? For every man has within him his own spirit.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 32, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiii.html#iii.xxxiii-p7","status":"detected","href":"/jhn/7/#v39-augustine","ref":"John 7:39"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.39.2","start":39,"end":39,"heading":"(But this spake he of the Spirit, which they that believe on him should receive : for the Holy Ghost was not yet given ; because that Jesus was not yet glorified.)","excerpt":"ALCUIN. He promised the Holy Spirit to the Apostles before the Ascension; He gave it to them in fiery tongues, after the Ascension. The Evangelist's words, Which they that believe on Him should receive, refer to this. AUG. The Spirit of God was, i. was with God, before now; but was not yet given to those who believed on Jesus; for our Lord had determined not to give them the Spirit, till He was risen again: The Holy Ghost was not yet given, because that Jesus was not yet glorified. CHRYS. The Apostles indeed cast out devils by the Spirit before, but only by the power which they had from Christ. For when He sent them, it is not said, He gave them the Holy Spirit, but, He gave unto them power. With respect to the Prophets, however, all agree that the Holy Spirit was given to them: but this grace had been withdrawn from the world.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 32, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiii.html#iii.xxxiii-p9","status":"detected","href":"/jhn/7/#v39-augustine","ref":"John 7:39"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 51, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html#iv.liii-p11","status":"detected","href":"/jhn/7/#v39-chrysostom","ref":"John 7:39"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.40-53.1","start":40,"end":53,"heading":"Many of the people therefore, when they heard this saying, tsaid, Of a truth this is the Prophet.","excerpt":"ALCUIN. They knew the place where He had resided, but never thought of enquiring where He was born; and therefore they not only denied that He was the Messiah, but even that He was a prophet. AUG. No prophet indeed ariseth out of Galilee, but the Lord of prophets arose thence. And every man went unto his own house. ALCUIN. Having effected nothing, devoid of faith, and therefore incapable of being benefited, they returned to their home of unbelief and ungodliness.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 33, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiv.html#iii.xxxiv-p5","status":"detected","href":"/jhn/7/#v50-augustine","ref":"John 7:50–52"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.41-43.1","start":41,"end":43,"heading":"Others said, This is the Christ. But some said, Shall Christ come out of Galilee ?","excerpt":"THEOPHYL. The one, that is, who was expected. Others, i. the people said, This is the Christ. ALCUIN. These had now begun to lieving thirst. But others still remained dried up in their unbelief: But some said, Shall Christ come out of Galilee? Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? They knew what were the predictions of the Prophets respecting Christ, but knew not that they all were fulfilled in Him. They knew that He had been brought up at Nazareth, but the place of His birth they did not know; and did not believe that it answered to the prophecies. CHRYS. But be it so, they knew not His birth-place: were they ignorant also of His extraction? that He was of the house and family of David? Why did they ask, Hath not the Scripture said, that Christ cometh of the seed of David? They wished to conceal His extraction, and therefore put forward where He had been educated. For this reason, they do not go to Christ and ask, How say the Scriptures that Christ must come from Bethlehem, whereas Thou comest from Galilee? purposely and of malice prepense they do not do this. And because they were thus inattentive, and indifferent about knowing the truth, Christ did not answer them: though He had lauded Nathanael, when he said, Can any good thing come out of Nazareth? and called Him an Israelite indeed, as being a lover of truth, and well learned in the ancient Scriptures. So there was a division among the people concerning Kim.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 51, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html#iv.liii-p25","status":"detected","href":"/jhn/7/#v40-chrysostom","ref":"John 7:40–43"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.44-46.1","start":44,"end":46,"heading":"And some of them would have taken him; but no man laid hands on him.","excerpt":"THEOPHYL. Not among the rulers; for they were resolved one way, viz. not to acknowledge Him as Christ. The more moderate of them only used malicious words, in order to oppose Christ's path to glory; but the more malignant wished to lay hands on Him: And some of them would have taken Him. CHRYS. The Evangelist says this to shew, that they had no concern for, and no anxiety to learn, the truth. But no man laid hands on Him. ALCUIN. That is, because He Who had the power to control their designs, did not permit it. CHRYS. This were sufficient to have raised some compunction in them; but no, such malignity believes nothing; it looks only to one thing, blood. AUG. They however who were sent to take Him, returned guiltless of the offence, and full of admiration: Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought Him? ALCUIN. They who wished to take and stone Him, reprove the officers for not bringing Him. CHRYS. The Pharisees and Scribes profited nothing \"'by seeing the miracles, and reading the Scriptures; but their officers, who had done neither, were captivated with once hearing Him; and they who went to take hold of Him, were themselves taken hold of by the miracle. Nor did they say, We could not because of the multitude: but made themselves proclaimers of Christ's wisdom: The officers answered. Never man spake like this Man.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 33","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiv.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 52, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liv.html#iv.liv-p4","status":"detected","href":"/jhn/7/#v45-chrysostom","ref":"John 7:45–46"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.45-49.1","start":45,"end":49,"heading":"Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?","excerpt":"CHRYS. Not only is their wisdom to admired, for not wanting miracles, but being convinced by i. His teaching only, (for they do not say, Never man did such miracles as this Man, but, Never man spake like this Man, but also their boldness, in saying this to the Pharisees, who were such enemies of Christ. They had not heard a long discourse, but minds unprepossessed against Him did not require one. AUG. The Pharisees however rejected their: Then answered them the Pharisees, Are ye also led away? As if to say, We see that you are charmed by His discourse. ALCUIN. And so they were led away; and laudably too, for they had left the evil of unbelief, and were gone over to the faith. CHRYS. They make use of 'the most foolish argument against them: Have any of the rulers or of the Pharisees believed on Him? but this people who knoweth not the law are cursed? This then was their ground of accusation, that the people believed, but they themselves did not. AUG. They who knew not the law, believed on Him who had given the law, and they who taught the law condemned Him; thus fulfilling our Lord's words, am come, that they which see not might see, and that they which see might, be made blind. CHRYS. How i. 'then are they cursed, who are convinced by the law? Rather are ye cursed, who have not observed the law. THEOPHYL. The Pharisees answer the officers courteously and gently; because they are afraid of their forthwith separating from them, and joining Christ.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 52, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liv.html#iv.liv-p4","status":"detected","href":"/jhn/7/#v45-chrysostom","ref":"John 7:45–46"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.7.50-52.1","start":50,"end":52,"heading":"Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)","excerpt":"CHRYS. As they said that none of the rulers believed on Him, the Evangelist contradicts them: Nicodemus saith unto them, (he that came to Jesus by night, being one of them. AUG. He was not unbelieving, but fearful; and therefore came by night to the light, wishing to be enlightened, but afraid of being known to go. He replies, our law judge any man before it him, and know what, he doeth? He thought that, if they would only hear Him patiently, they would be overcome, as the officers had been. But they preferred obstinately condemning Him, to knowing the truth. AUG. He calls the law of God, our law; because it was given to men. CHRYS. Nicodemus shews that they knew the law, and did not act according to the law They, instead of disproving this, take to rude and angry contradiction: They answered and said unto him, Art thou also of Galilee? AUG. i. led away by a Galilean. Our Lord was called a Galilean, because His parents were of the town of Nazareth; I mean by parents, Mary. CHRYS. Then, by way of insult, they direct Him to the Scriptures, as if He were ignorant of them; Search and look, for out of Galilee ariseth no prophet: as if to say, Go, learn what the Scriptures say.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 33, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxiv.html#iii.xxxiv-p5","status":"detected","href":"/jhn/7/#v50-augustine","ref":"John 7:50–52"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 51, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.liii.html#iv.liii-p25","status":"detected","href":"/jhn/7/#v40-chrysostom","ref":"John 7:40–43"}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.7.1.1","start":1,"end":1,"heading":"Jesus walked in Galilee","excerpt":"1. Jesus walked in Galilee. The Evangelist appears not to pursue a continued narrative, but to select out of what occurred at different times those events which were worthy of being related. He says that Christ sojourned for a time in Galilee, because he could not remain in safety anywhere among the Jews. If any person think it strange that Christ sought a place of concealment, who, by the mere act of his will, could break and render powerless all the efforts of his enemies, it is easy to reply, that he remembered the commission which he had received from the Father, and determined to confine himself within the limits which belonged to him as man; for,\n\nhaving taken upon him the form of a servant, he emptied himself, till the Father exalted him, (Philippians 2:6-8.)\n\nIf it be objected that, as he knew the time of his death, which had been foreordained and determined in the purpose of God, he had no reason for avoiding it, the former solution applies here also; for he conducted himself as a man who was liable to dangers, and, therefore, it was not proper that he should throw himself at random into dangerous situations. In encountering dangers, it is not our business to inquire what God has determined respecting us in his decree, but what he commands and enjoins on us, what our office requires and demands, and what is the proper method of regulating our life. Besides, while Christ avoided dangers, he did not turn aside a hairsbreadth from the course of duty; for to what purpose would life be maintained and defended, but that we may serve the Lord? We ought always to take care, therefore, that we do not, for the sake of life, lose the reasons for living. When a small and despised corner of Galilee grants a lodging to Christ, whom Judea cannot endure, we learn from it that piety and the fear of God are not always to be found in the chief places of the Church.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.i.html","locus":null,"cites":[{"at":757,"text":"Philippians 2:6-8","label":"Philippians 2:6–8","href":"/php/2/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.2.1","start":2,"end":2,"heading":"Now a feast of the Jews was at hand","excerpt":"2. Now a feast of the Jews was at hand. Though I do not affirm it, yet it is probable that this happened during the second year after Christ’s baptism. As to this feast, which the Evangelist mentions, it is not necessary at present to say much. For what purpose and use it was enjoined, Moses shows, (Leviticus 23:34.) It was, that by this annual ceremony the Jews might call to remembrance, that their fathers lived forty years in tabernacles, when they had no houses, that they might thus celebrate the grace of God displayed in their deliverance. We have formerly said that there were two reasons why Christ came to Jerusalem during this feast. One was, that, being subject to the Law, in order to redeem us all from its bondage, he wished to omit no part of the observation of it; and the other was, that, amidst a numerous and extraordinary assemblage of people, he had a better opportunity of advancing the Gospel. But now the Evangelist relates that Christ kept himself in retirement at Galilee, as if he did not intend to come to Jerusalem.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.i.html","locus":null,"cites":[{"at":301,"text":"Leviticus 23:34","label":"Leviticus 23:34","href":"/lev/23/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.3.1","start":3,"end":3,"heading":"His brethren therefore said to him","excerpt":"3. His brethren therefore said to him. Under the word brethren the Hebrews include all cousins and other relations, whatever may be the degree of affinity. He says that they mocked at Christ, because he shunned to be seen or known, and concealed himself in a mean and despised district of Judea. There is reason to doubt, however, if they were excited by ambition to desire that Christ should obtain celebrity. But granting this, still it is evident that they ridicule him, because they do not think that his conduct is rational and judicious; and they even upbraid him with folly, because, while he wishes to be something, he wants confidence in himself, and does not venture to appear openly before men. When they say, that thy disciples also may see, they mean not only his domestics, but all those whom he wished to procure out of the whole nation; for they add, “Thou wishest to be known by all, and yet thou concealest thyself.”","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.4.1","start":4,"end":4,"heading":"If thou dost these things","excerpt":"4. If thou dost these things; that is, if thou aspirest to such greatness that all may applaud thee, direct towards thee the eyes of all. And they add, show thyself to the world, using the word world, as contrasted with the small number of persons among whom he was spending his time without honor. We might also draw from it another meaning. “If thou dost these things, that is, since thou art endued with so great power as to procure reputation for thyself by miracles, do not throw them away; for all that has been given to thee by God thou spendest here to no purpose, because there are none to bear thee testimony, or to hold thee in just estimation.” Hence we perceive how great is the indolence of men in considering the works of God; for the relations of Christ would never have spoken in this manner, if they had not — as it were — trampled under foot the manifest proofs of his Divine power, which they ought to have beheld with the greatest admiration and reverence. What is here told us concerning Christ happens in daily experience, that the children of God suffer greater annoyance from their near relations than from strangers; for they are instruments of Satan which tempt, sometimes to ambition, and sometimes to avarice, those who desire to serve God purely and faithfully. But such Satans receive a vigorous repulse from Christ, who thus instructs us by his example, that we ought not to yield to the foolish wishes of brethren or relations.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.5.1","start":5,"end":5,"heading":"For even his brethren did not believe in him","excerpt":"5. For even his brethren did not believe in him. Hence we infer how small is the value of carnal relationship; for the Holy Spirit stamps with a perpetual mark of infamy the relations of Christ, because, though convinced by the testimonies of so many works, they did not even then believe. Therefore, whosoever wishes to be thought to be in Christ, as Paul says, let him be a new creature, (2 Corinthians 5:17; Galatians 6:15;) for they who dedicate themselves wholly to God obtain the place of father, and mother, and brethren to Christ, and all others he utterly disavows, (Matthew 12:50.) So much the more ridiculous is the superstition of Papists, who, disregarding everything else in the Virgin Mary, extol her only on the ground of relationship, bestowing on her the title of the Mother of Christ, as if Christ himself had not reproved the woman who exclaimed from the midst of the crowd,\n\nBlessed is the womb that bore thee, and the breasts that suckled thee; for Christ replied, Nay, rather, blessed are they who hear the word of God, (Luke 11:27, 28.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.i.html","locus":null,"cites":[{"at":391,"text":"2 Corinthians 5:17","label":"2 Corinthians 5:17","href":"/2co/5/#v17","status":"detected"},{"at":411,"text":"Galatians 6:15","label":"Galatians 6:15","href":"/gal/6/#v15","status":"detected"},{"at":576,"text":"Matthew 12:50","label":"Matthew 12:50","href":"/mat/12/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.6.1","start":6,"end":6,"heading":"My time is not yet come","excerpt":"6. My time is not yet come. There are some who erroneously interpret this as referring to the time of his death, for it denotes the time of his setting out on the journey to go to the feast. He assures them that, in this respect, he differs from his relations. They may freely and without danger appear, at all hours, before the world, because the world is friendly and favorable to them; but he is in dread of his person, and justly, because the world is his mortal enemy. By these words he means that they do wrong in giving advice on a matter which they do not understand.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.7.1","start":7,"end":7,"heading":"The world cannot hate you","excerpt":"7. The world cannot hate you. When he says that the world cannot hate them, he reproves them for being altogether carnal; for peace with the world can only be purchased by a wicked consent to vices and to every kind of wickedness.\n\nBut me it hateth, because I testify. The world here denotes men who are not born again, who retain their natural disposition; and accordingly he declares that all who have not yet been regenerated by the Spirit are Christ’s adversaries. And why? Because he condemns their works And if we acquiesce in the decision of Christ, we are under the necessity of acknowledging that the whole nature of man is so sinful and wicked, that nothing right, or sincere, or good, can proceed from it. This is the only reason why any of us is pleased with himself, so long as he is in his natural state.\n\nBecause I testify of it, that its works are evil. When Christ says that the world hateth him on this account, he means that the Gospel cannot be faithfully preached without summoning the whole world, as guilty, to the judgment-seat of God, that flesh and blood may thus be crushed and reduced to nothing, according to that saying,","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.7.2","start":7,"end":7,"heading":"","excerpt":"When the Spirit shall come, he will reprove the world of sin, (John 16:8.)\n\nWe learn from it also, that so great is the pride natural to men, that they flatter and applaud themselves in their vices; for they would not kindle into rage, when they are reproved, were it not that they are blinded by excessive love of themselves, and on that account flatter themselves in their sins. Even among the vices of men, the chief and most dangerous is pride and arrogance. The Holy Spirit alone softens us, so as to endure reproofs patiently, and thus to offer ourselves willingly to be slain by the sword of the Church.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.i.html","locus":null,"cites":[{"at":63,"text":"John 16:8","label":"John 16:8","href":"/jhn/16/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.9.1","start":9,"end":9,"heading":"He remained in Galilee","excerpt":"9. He remained in Galilee. The Evangelist here places before our eyes the cousins of our Lord Jesus Christ, who, in compliance with ordinary customs, pretend to worship God, but yet are on friendly terms with unbelievers, and therefore walk without any alarm. On the other hand, he places before our eyes Christ himself, who hated by the world, comes secretly into the city, till the necessity arising out of his office compels him to show himself openly. But if there be nothing more wretched than to be separated from Christ, accursed be that peace which costs so high a price as to leave and abandon the Son of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.11.1","start":11,"end":11,"heading":"The Jews therefore sought him","excerpt":"11. The Jews therefore sought him. Here we ought to consider what was the condition of the Church. For the Jews, at that time, gaped for the promised redemption like hungry men; yet, when Christ appears to them, they remain in suspense. Hence arose that murmuring and that variety of opinions. That they whisper secretly is an indication of the tyranny which the priests and scribes exercised over them. It is a shocking exhibition, indeed, that this Church, which was at that time the only Church on earth, is here represented to us as a confused and shapeless chaos. They who rule, instead of pastors, hold the people oppressed by fear and terror, and throughout the whole body there is shameful desolation and lamentable disorder. By the Jews he means the common people, who, having been accustomed for two years to hear Christ, inquire about him, because he does not appear according to his custom. For when they say, Where is he? they describe a man whom they knew, and yet that word shows that they had not yet been earnestly moved, and that they always remained in doubt and suspense.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.12.1","start":12,"end":12,"heading":"And there was much murmuring","excerpt":"12. And there was much murmuring. He means that, wherever men were collected in crowds, as usually happens in large assemblies, they held secret conversations about Christ. The diversity of opinion, which is here related, proves that it is not a new evil, that men should differ in their opinions about Christ, even in the very bosom of the Church. And as we do not hesitate to receive Christ, who was formerly condemned by the greater part of his own nation, so we ought to be armed with the same kind of shield, that the dissensions which we see daily may not disturb us. Again, we may perceive how great is the rashness of men in the things of God. In a matter of no importance, they would not have taken so great liberty, but when the question relates to the Son of God and to his most holy doctrine, they immediately hasten to give judgment respecting it. So much the greater moderation ought we to maintain, that we may not thoughtlessly condemn our life with the eternal truth of God. And if the world holds us for impostors, let us remember that these are the marks and brands of Christ, provided that we show, at the same time, that we are faithful. This passage shows likewise that in a great multitude, even when the whole body is in a state of confusion, there are always some who think aright; but those few persons, whose minds are well regulated, are swallowed up by the multitude of those whose understandings are bewildered.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.13.1","start":13,"end":13,"heading":"Yet no man spoke openly of him for fear of the Jews","excerpt":"13. Yet no man spoke openly of him for fear of the Jews. By the Jews he here means the rulers, who had the government in their hands. They burned with such hatred against Christ, that they did not permit a word to be uttered on either side. Not that they were displeased at any reproaches which were heaped upon him, but because they could discover no better expedient than that his name should be buried in oblivion. Thus the enemies of the truth, after having found that they gain nothing by their cruelty, desire nothing more than to suppress the remembrance of him, and this object alone they strive to attain. That all were silent, being subdued by fear, was a proof of gross tyranny, as I have already said; for as unbridled licentiousness has no place in a well-regulated Church, so when all freedom is held oppressed by fear, it is a most wretched condition. But the power of our Lord Jesus Christ shone forth with greater and more wonderful brightness, when — causing himself to be heard amidst armed foes, and amidst their furious resentment, and under so formidable a government — he openly maintained and asserted the truth of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.14.1","start":14,"end":14,"heading":"Jesus went up into the temple","excerpt":"14. Jesus went up into the temple. We now see that Christ was not so much afraid as to desist from the execution of his office; for the cause of his delay was, that he might preach to a very large assembly. We may sometimes, therefore, expose ourselves to dangers, but we ought never to disregard or omit a single opportunity of doing good. As to his teaching in the temple, he does so according to the ancient ordinance and custom; for while God commanded so many ceremonies, he did not choose that his people should be occupied with cold and useless spectacles. That their usefulness might be known, it was necessary that they should be accompanied by doctrine; and in this manner, external rites are lively images of spiritual things, when they take their shape from the word of God. But almost all the priests being at that time dumb, and the pure doctrine being corrupted by the leaven and false inventions of the scribes, Christ undertook the office of a teacher; and justly, because he was the great High Priest, as he affirms shortly afterwards, that he attempts nothing but by the command of the Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.15.1","start":15,"end":15,"heading":"And the Jews wondered","excerpt":"15. And the Jews wondered Those who think that Christ was received in such a manner as to be esteemed and honored are mistaken; for the wonder or astonishment of the Jews is of such a nature, that they seek occasion from it to despise him. For such is the ingratitude of men that, in judging of the works of God, they always seek deliberately an occasion of falling into error. If God acts by the usual means and in the ordinary way, those means which are visible to the eyes are — as it were — veils which hinder us from perceiving the Divine hand; and therefore we discern nothing in them but what is human. But if an unwonted power of God shines above the order of nature and the means generally known, we are stunned; and what ought to have deeply affected all our senses passes away as a dream. For such is our pride, that we take no interest in any thing of which we do not know the reason.\n\nHow doth this man know letters? It was an astonishing proof of the power and grace of God, that Christ, who had not been taught by any master, was yet eminently distinguished by his knowledge of the Scriptures; and that he, who had never been a scholar, should be a most excellent teacher and instructor. But for this very reason the Jews despise the grace of God, because it exceeds their capacity. Admonished by their example, therefore, let us learn to exercise deeper reverence for God than we are wont to do in the consideration of his works.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.16.1","start":16,"end":16,"heading":"My doctrine is not mine","excerpt":"16. My doctrine is not mine. Christ shows that this circumstance, which was an offense to the Jews, was rather a ladder by which they ought to have risen higher to perceive the glory of God; as if he had said, “When you see a teacher not trained in the school of men, know that I have been taught by God.” For the reason why the Heavenly Father determined that his Son should go out of a mechanic’s workshop, rather than from the schools of the scribes, was, that the origin of the Gospel might be more manifest, that none might think that it had been fabricated on the earth, or imagine that any human being was the author of it. Thus also Christ chose ignorant and uneducated men to be his apostles, and permitted them to remain three years in gross ignorance, that, having instructed them in a single instant, he might bring them forward as new men, and even as angels who had just come down from heaven.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.16.2","start":16,"end":16,"heading":"But that of him who sent me","excerpt":"But that of him who sent me. Meanwhile, Christ shows whence we ought to derive the authority of spiritual doctrine, from God alone. And when he asserts that the doctrine of his Father is not his, he looks to the capacity of the hearers, who had no higher opinion of him than that he was a man. By way of concession, therefore, he allows himself to be reckoned different from his Father, but so as to bring forward nothing but what the Father had enjoined. The amount of what is stated is, that what he teaches in the name of his Father is not a doctrine of men, and did not proceed from men, so as to be capable of being despised with impunity. We see by what method he procures authority for his doctrine. It is by referring it to God as its Author. We see also on what ground, and for what reason, he demands that he shall be heard. It is, because the Father sent him to teach. Both of these things ought to be possessed by every man who takes upon himself the office of a teacher, and wishes that he should be believed.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.17.1","start":17,"end":17,"heading":"If any man wish to do his will","excerpt":"17. If any man wish to do his will. He anticipates the objections that might be made. For since he had many adversaries in that place, some one might readily have murmured against him in this manner: “Why dost thou boast to us of the name of God? For we do not know that thou hast proceeded from him. Why, then, dost thou press upon us that maxim, which we do not admit to thee, that thou teachest nothing but by the command of God?” Christ, therefore, replies that sound judgment flows from fear and reverence for God; so that, if their minds be well disposed to the fear of God, they will easily perceive if what he preaches be true or not. He likewise administers to them, by it, an indirect reproof; for how comes it that they cannot distinguish between falsehood and truth, but because they want the principal requisite to sound understanding, namely, piety, and the earnest desire to obey God?\n\nThis statement is highly worthy of observation. Satan continually plots against us, and spreads his nets in every direction, that he may take us unawares by his delusions. Here Christ most excellently forewarns us to beware of exposing ourselves to any of his impostures, assuring us that if we are prepared to obey God, he will never fail to illuminate us by the light of his Spirit, so that we shall be able to distinguish between truth and falsehood. Nothing else, therefore, hinders us from judging aright, but that we are unruly and headstrong; and every time that Satan deceives us, we are justly punished for our hypocrisy. In like manner Moses gives warning that, when false prophets arise, we are tried and proved by God; for they whose hearts are right will never be deceived, (Deuteronomy 13:3.) Hence it is evident how wickedly and foolishly many persons in the present day, dreading the danger of falling into error, by that very dread shut the door against all desire to learn; as if our Savior had not good ground for saying,","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iii.html","locus":null,"cites":[{"at":1689,"text":"Deuteronomy 13:3","label":"Deuteronomy 13:3","href":"/deu/13/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.17.2","start":17,"end":17,"heading":"","excerpt":"Knock, and it shall be opened to you, (Matthew 7:7.)\n\nOn the contrary, if we be entirely devoted to obedience to God, let us not doubt that He will give us the spirit of discernment, to be our continual director and guide. If others choose to waver, they will ultimately find how flimsy are the pretences for their ignorance. And, indeed, we see that all who now hesitate, and prefer to cherish their doubt rather than, by reading or hearing, to inquire earnestly where the truth of God is, have the hardihood to set God at defiance by general principles. One man will say that he prays for the dead, because, distrusting his own judgment, he cannot venture to condemn the false doctrines invented by wicked men about purgatory; and yet he will freely allow himself to commit fornication. Another will say that he has not so much acuteness as to be able to distinguish between the pure doctrine of Christ and the spurious contrivances of men, but yet he will have acuteness enough to steal or commit perjury. In short, all those doubters, who cover themselves with a veil of doubt in all those matters which are at present the subject of controversy, display a manifest contempt of God on subjects that are not at all obscure.\n\nWe need not wonder, therefore, that the doctrine of the Gospel is received by very few persons in the present day, since there is so little of the fear of God in the world. Besides, these words of Christ contain a definition of true religion; that is, when we are prepared heartily to follow the will of God, which no man can do, unless he has renounced his own views.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iii.html","locus":null,"cites":[{"at":39,"text":"Matthew 7:7","label":"Matthew 7:7","href":"/mat/7/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.17.3","start":17,"end":17,"heading":"Or if I speak from myself","excerpt":"Or if I speak from myself. We ought to observe in what manner Christ wishes that a judgment should be formed about any doctrine whatever. He wishes that what is from God should be received without controversy, but freely allows us to reject whatever is from man; for this is the only distinction that he lays down, by which we ought to distinguish between doctrines.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.18.1","start":18,"end":18,"heading":"He who speaketh from himself","excerpt":"18. He who speaketh from himself. Hitherto he has showed that there is no other reason why men are blind, but because they are not governed by the fear of God. He now puts another mark on the doctrine itself, by which it may be known whether it is of God or of man. For every thing that displays the glory of God is holy and divine; but every thing that contributes to the ambition of men, and, by exalting them, obscures the glory of God, not only has no claim to be believed, but ought to be vehemently rejected. He who shall make the glory of God the object at which he aims will never go wrong; he who shall try and prove by this touchstone what is brought forward in the name of God will never be deceived by the semblance of right. We are also reminded by it that no man can faithfully discharge the office of teacher in the Church, unless he be void of ambition, and resolve to make it his sole object to promote, to the utmost of his power, the glory of God. When he says that there is no unrighteousness in him, he means that there is nothing wicked or hypocritical, but that he does what becomes an upright and sincere minister of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.19.1","start":19,"end":19,"heading":"Did not Moses give you the Law?","excerpt":"19. Did not Moses give you the Law? The Evangelist does not give a full and connected narrative of the sermon delivered by Christ, but only a brief selection of the principal topics, which contain the substance of what was spoken. The scribes mortally hated him, and the priests had been kindled into rage against him, because he had cured a paralytic; and they professed that this arose from their zeal for the Law. To confute their hypocrisy, he reasons, not from the subject, but from the person. All of them having freely indulged in their vices, as if they had never known any law, he infers from it that they are not moved by any love or zeal for the Law. True, this defense would not have been sufficient to prove the point. Granting that — under a false pretense — they concealed their wicked and unjust hatred, still it does not follow that Christ did right, if he committed any thing contrary to the injunction of the Law; for we must not attempt to extenuate our own blame by the sins of others.\n\nBut Christ connects here two clauses. In the former, he addresses the consciences of his enemies, and, since they proudly boasted of being defenders of the Law, he tears from them this mask; for he brings against them this reproach, that they allow themselves to violate the Law as often as they please, and, therefore, that they care nothing about the Law. Next, he comes to the question itself, as we shall afterwards see; so that the defense is satisfactory and complete in all its parts. Consequently, the amount of this clause is, that no zeal for the Law exists in its despisers. Hence Christ infers that something else has excited the Jews to so great rage, when they seek to put him to death. In this manner we ought to drag the wicked from their concealments, whenever they fight against God and sound doctrine, and pretend to do so from pious motives.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.19.2","start":19,"end":19,"heading":"","excerpt":"Those who, in the present day, are the fiercest enemies of the Gospel and the most strenuous defenders of Popery, have nothing more plausible to urge in their behalf than that they are excited by ardor of zeal. But if their life be narrowly examined, they are all filled with base crimes, and openly mock at God. Who knows not that the Pope’s court is filled with Epicureans? And as to Bishops and Abbots, have they as much modesty as to conceal their baseness, that some appearance of religion may be observed in them? Again, as to monks and other brawlers, are they not abandoned to all wickedness, to uncleanness, covetousness, and every kind of shocking crimes, so that their life cries aloud that they have altogether forgotten God? And now that they are not ashamed to boast of their zeal for God and the Church, ought we not to repress them by this reply of Christ?","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.20.1","start":20,"end":20,"heading":"Thou hast a devil","excerpt":"20. Thou hast a devil. The meaning is, “Thou art mad;” for it was a customary phrase among the Jews, who had been trained to the doctrine that, when men are excited to rage, or when they have lost sense and reason, they are tormented by the devil. And, indeed, as gentle and moderate chastisements are God’s fatherly rods, so when He treats us with greater harshness and severity, He appears not to strike us with his own hand, but rather to employ the devil as the executioner and minister of his wrath. Again, the multitude reproach Christ with simplicity; for the common people were not acquainted with the intentions of the priests. Those foolish men, therefore, ascribe it to madness, when Christ complains that they are endeavoring to put him to death. We learn from it that we ought to be exceedingly cautious not to form an opinion about subjects which we do not understand; but, if it ever happens that we are rashly condemned by ignorant men, mildly to digest such an affront.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.21.1","start":21,"end":21,"heading":"I have done one work","excerpt":"21. I have done one work. Now, leaving their persons, he begins to speak of the fact; for he proves that the miracle which he performed is not inconsistent with the Law of God. When he says that he has done one work, the meaning is, that it is only of a single crime that he is held guilty, or that it is only for a single work that he is blamed, which is, that he cured a man on the day of Rest; but that they, on every day of Rest, do many works of the same, or a similar description, and do not reckon them criminal; for not a day of Rest passed on which there were not many infants circumcised in Judea. By this example he defends his action, although he does not merely argue from what is similar, but draws a comparison between the greater and the less. There was this similarity between circumcision and the cure of the paralytic, that both were works of God; but Christ maintains that the latter is more excellent, because the benefit of it extends to the whole man. Now if he had merely cured the man of bodily disease, the comparison would not have been applicable; for circumcision would have greater excellence as to the cure of the soul. Christ, therefore, connects the spiritual advantage of the miracle with the outward benefit granted to the body; and on this account he justly prefers to circumcision the entire cure of a man.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.21.2","start":21,"end":21,"heading":"","excerpt":"There might also be another reason for the comparison, namely, that the sacraments are not always attended by power and efficacy, while Christ wrought efficaciously in curing the paralytic. But I prefer the former exposition, that the Jews maliciously and slanderously blame a work, in which the grace of God shines more illustriously than in circumcision, on which they bestow so much honor that they think the Sabbath is not violated by it. And you all wonder The wonder, of which he speaks, means that what Christ had done caused this murmur, because they thought that he had ventured to do more than was lawful.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.22.1","start":22,"end":22,"heading":"","excerpt":"... I explain it simply as meaning, that circumcision was enjoined in such a manner that the practice of that symbolical rite was necessary even on the Sabbath-day Therefore, says he; that is, it has in this manner been sufficiently demonstrated to them, that the worship of the Sabbath is not violated by the works of God. And although Christ accommodates the instance of circumcision to the present subject, yet he immediately makes use of a correction, when he says, that Moses was not the first minister of circumcision. But it was enough for his purpose, that Moses, who so rigidly demanded the keeping of the Sabbath, commanded that infants should be circumcised on the eighth day, even though it should fall on the day of Rest","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.24.1","start":24,"end":24,"heading":"Judge not according to the appearance","excerpt":"24. Judge not according to the appearance. Having concluded his defense, he likewise administers a reproof on this ground, that they are carried away by wicked dispositions, and do not form a judgment according to the fact and the matter in hand. Circumcision was properly held by them in reverence; and when it was performed on the Sabbath-day, they knew that the Law was not violated by it, because the works of God agree well with each other. Why do they not arrive at the same conclusion as to the work of Christ, but because their minds are preoccupied by a prejudice which they have formed against his person? Judgment, therefore, will never be right, unless it be regulated by the truth of the fact; for as soon as persons appear in public, they turn their eyes and senses on them, so that the truth immediately vanishes. While this admonition ought to be observed in all causes and affairs, it is peculiarly necessary when the question relates to the heavenly doctrine; for there is nothing to which we are more prone than to dislike that doctrine on account of the hatred or contempt of men.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.25.1","start":25,"end":25,"heading":"Some of the inhabitants of Jerusalem","excerpt":"25. Some of the inhabitants of Jerusalem; that is, those to whom the rulers had communicated their plots, and who knew how much Christ was hated; for the people at large — as we saw lately — looked upon this as a dream, or as madness. Those persons, therefore, who knew with what inveterate rage the rulers of their nation burned against Christ, have some reason for wondering that, while Christ in the temple not only converses openly but preaches freely, the rulers say nothing to him. But they err in this respect, that in a miracle altogether Divine they do not take into account the providence of God. Thus carnal men, whenever they behold any unusual work of God, do indeed wonder, but no consideration of the power of God ever enters into their mind. But it is our duty to examine more wisely the works of God; and especially when wicked men, with all their contrivances, do not hinder the progress of the Gospel so much as they would desire, we ought to be fully persuaded that their efforts have been rendered fruitless, because God, by interposing his word, has defeated them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.27.1","start":27,"end":27,"heading":"But we know whence this man is","excerpt":"27. But we know whence this man is. Here we see not only how great is the blindness of men, when they ought to judge about the things of God, but this vice is almost natural to them, to be ingenious in contriving what may hinder them from arriving at the knowledge of the truth. It is frequently, indeed, from the craft of Satan that offenses arise, which cause many to turn away from Christ; but though the road were plain and smooth, every man would contrive an offense for himself. So long as the rulers were opposed to Christ, their unbelief would of itself have kept back this multitude; but when that obstacle has been removed, they contrive a new reason for themselves, that they may not come to the faith. And even though it were proper that they should be influenced by the example of their rulers, they are so far from following what is right, that they willingly stumble at the first step. Thus it frequently happens, that men who had begun well fall away quickly, unless the Lord conduct them to the very end of their career.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.27.2","start":27,"end":27,"heading":"But when Christ shall come","excerpt":"But when Christ shall come. The argument by which they obstruct their own progress is this: “The Prophets have testified that the origin of Christ will be unknown. Now we know whence this man is, and therefore we cannot reckon him to be the Christ.” Hence we are reminded how pernicious it is to mangle the Scriptures, and even Christ himself, so as not to admit more than the half of him. God promised that the Redeemer would be of the seed of David; but he frequently claims this office as peculiar to himself; therefore, he must have been God manifested in the flesh, that he might be the Redeemer of his Church. Thus Micah points out the place where Christ would be born. Out of thee, Bethlehem, he says, a Prince shall come, to govern my people But, immediately afterwards, he speaks of another going forth which is far loftier, and then he says that it is hidden and secret, (Micah 5:2.) Yet those wretched men, when they perceived in Christ nothing but what is liable to contempt, draw the absurd conclusion, that he is not the person who had been promised. On the mean condition of Christ in the flesh let us therefore learn to look in such a manner, that this state of humiliation, which is despised by wicked men, may raise us to his heavenly glory. Thus Bethlehem, where the man was to be born, will be to us a door by which we may enter into the presence of the eternal God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.v.html","locus":null,"cites":[{"at":882,"text":"Micah 5:2","label":"Micah 5:2","href":"/mic/5/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.28.1","start":28,"end":28,"heading":"Jesus therefore exclaimed in the temple","excerpt":"28. Jesus therefore exclaimed in the temple. He bitterly reproaches them for their rashness, because they arrogantly flattered themselves in a false opinion, and in this manner excluded themselves from a knowledge of the truth; as if he had said, “You know all things, and yet you know nothing.” And, indeed, there is not a more destructive plague than when men are so intoxicated by the scanty portion of knowledge which they possess, that they boldly reject every thing that is contrary to their opinion.\n\nYou both know me, and you know whence I am. This is ironical language. With the false opinion which they had formed concerning him, he contrasts what is true; as if he had said, “While you have your eyes fixed on the earth, you think that every part of me is before your eyes; and therefore you despise me as mean and unknown. But God will testify that I have come from heaven; and though I may be rejected by you, God will acknowledge that I am truly his own Son.”\n\nBut he who hath sent me is true. He calls God true in the same sense that Paul calls him faithful","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.28.2","start":28,"end":28,"heading":"","excerpt":"If we are unbelievers, says he, he remaineth faithful, he cannot deny himself, (2 Timothy 2:13.)\n\nFor his object is to prove, that the credit due to the Gospel is not in the smallest degree diminished by the utmost exertions of the world to overthrow it; that though wicked men may attempt to take from Christ what belonged to him, still he remains unimpaired, because the truth of God is firm and is always like itself. Christ sees that he is despised; but so far is he from yielding, that, on the contrary, he boldly repels the furious arrogance of those who hold him in no estimation. With such unshaken and heroic fortitude all believers ought to be endued; nay, more, our faith will never be solid or lasting, unless it treat with contempt the presumption of wicked men, when they rise up against Christ. Above all, godly teachers, relying on this support, ought to persevere in maintaining sound doctrine, even though it should be opposed by the whole world. Thus Jeremiah appeals to God as his defender and guardian, because he is condemned as an impostor:\n\nThou hast deceived me, O Lord, says he, and I was deceived, (Jeremiah 20:7.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.v.html","locus":null,"cites":[{"at":80,"text":"2 Timothy 2:13","label":"2 Timothy 2:13","href":"/2ti/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.28.3","start":28,"end":28,"heading":"","excerpt":"Thus Isaiah, overwhelmed on all sides by calumnies and reproaches, flies to this refuge, that God will approve his cause, (Isaiah 50:8.) Thus Paul, oppressed by unjust judgments, appeals against all to the day of the Lord, (1 Corinthians 4:5,) reckoning it enough to have God alone to place against the whole world, however it may rage and storm.\n\nWhom you knew not. He means that it is not wonderful that he is not known by the Jews, because they do not know God; for the beginning of wisdom is, to behold God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.v.html","locus":null,"cites":[{"at":123,"text":"Isaiah 50:8","label":"Isaiah 50:8","href":"/isa/50/#v8","status":"detected"},{"at":224,"text":"1 Corinthians 4:5","label":"1 Corinthians 4:5","href":"/1co/4/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.29.1","start":29,"end":29,"heading":"But I know him","excerpt":"29. But I know him. When he says that he knoweth God, he means that it is not without good grounds that he has risen to so great confidence; and by his example he warns us not to assume lightly the name of God, so as to vaunt of Him as the patron and defender of our cause. For many are too presumptuous in boasting of the authority of God; and, indeed, it is impossible to imagine greater readiness and boldness in rejecting the opinions of all men, than is to be found among fanatics who give out their own inventions as the oracles of God. But we are taught by these words of our Lord Jesus Christ that we ought especially to beware of proud and foolish confidence; and that, when we have fully ascertained the truth of God, we ought boldly to resist men. And he who is fully aware that God is on his side has no reason to dread the charge of being insolent, in trampling under foot all the haughtiness of the world.\n\nBecause I am from him, and he hath sent me. Some distinguish these two clauses in this manner. They refer the former clause — I am from him — to the Divine essence of Christ; and the latter clause — he hath sent me — to the office enjoined on him by the Father, for the sake of executing which he took upon him the flesh and human nature. Though I do not venture to reject this view, still I do not know if Christ intended to speak so abstrusely. I readily acknowledge that Christ’s heavenly descent may be inferred from it, but it would not be a sufficiently strong proof of his eternal Divinity against the Arians.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.30.1","start":30,"end":30,"heading":"Therefore they sought to seize him","excerpt":"30. Therefore they sought to seize him. They had no want of will to do him mischief; they even made the attempt, and they had strength to do it. Why, then, amidst so much ardor, are they benumbed, as if they had their hands and feet bound? The Evangelist replies, because Christ’s hour was not yet come; by which he means that, against all their violence and furious attacks, Christ was guarded by the protection of God. And at the same time he meets the offense of the cross; for we have no reason to be alarmed when we learn that Christ was dragged to death, not through the caprice of men, but because he was destined for such a sacrifice by the decree of the Father. And hence we ought to infer a general doctrine; for though we live from day to day, still the time of every man’s death has been fixed by God. It is difficult to believe that, while we are subject to so many accidents, exposed to so many open and concealed attacks both from men and beasts, and liable to so many diseases, we are safe from all risk until God is pleased to call us away. But we ought to struggle against our own distrust; and we ought to attend first to the doctrine itself which is here taught, and next, to the object at which it aims, and the exhortation which is drawn from it, namely, that each of us, casting all his cares on God, (Psalm 55:22; 1 Peter 5:7,) should follow his own calling, and not be led away from the performance of his duty by any fears. Yet let no man go beyond his own bounds; for confidence in the providence of God must not go farther than God himself commands.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.v.html","locus":null,"cites":[{"at":1325,"text":"Psalm 55:22","label":"Psalms 55:22","href":"/psa/55/#v22","status":"detected"},{"at":1338,"text":"1 Peter 5:7","label":"1 Peter 5:7","href":"/1pe/5/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.31.1","start":31,"end":31,"heading":"And many of the multitude believed in him","excerpt":"31. And many of the multitude believed in him. We might have thought that Christ preached to deaf and altogether obstinate persons; and yet the Evangelist says that some fruit followed. And, therefore, though some may murmur, and others scorn, and others slander, and though many differences of opinion may arise, still the preaching of the Gospel will not be without effect; so that we must sow the seed, and wait with patience until, in process of time, the fruit appear. The word believe is here used inaccurately, for they depended more on miracles than they relied on doctrine, and were not convinced that Jesus was the Christ; but as they were prepared to listen to him, and showed themselves willing to receive instruction from him as their Teacher, such a preparation for faith is called faith When the Holy Spirit bestows so honorable a designation on a small spark of good disposition, it ought to encourage us, so as not to doubt that faith, however small it may be, is acceptable to God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.32.1","start":32,"end":32,"heading":"The Pharisees heard","excerpt":"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.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.33.1","start":33,"end":33,"heading":"Yet a little while am I with you","excerpt":"33. Yet a little while am I with you. Some think that this sermon was addressed to the assembly of the people who were present, and others, that it was addressed to the officers who had been sent to seize Christ. But for my own part, I have no doubt that Christ particularly addresses his enemies, who had taken counsel to destroy him; for he ridicules their efforts, because they will be utterly ineffectual, until the time decreed by the Father be come And at the same time, he reproaches them for their obstinacy, because they not only reject, but furiously oppose, the grace which is offered to them; and threatens that ere long it will be taken from them. When he says, I am with you, he rebukes their ingratitude, because, though he had been given to them by the Father, though he had come down to them from the heavenly glory, though, by calling them to be his familiar associates, he desired nothing more than to assist them, still there were few who received him. When he says, Yet a little while, he warns them that God will not long endure that his grace should be exposed to such shameful contempt. Yet he also means, that neither his life nor his death is placed at their disposal, but that his Father has fixed a time, which must be fulfilled.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.33.2","start":33,"end":33,"heading":"I go to him who hath sent me","excerpt":"I go to him who hath sent me. By these words he testifies that he will not be extinguished by his death, but, on the contrary, when he shall have laid aside his mortal body, will be declared to be the Son of God by the magnificent triumph of his resurrection; as if he had said, “Labour as much as you please, yet you will never hinder my Father from receiving me into his heavenly glory, when I have discharged the embassy which he has committed to me. Thus not only will my rank remain undiminished after my death, but a more excellent condition is then provided for me.” Besides, we ought to draw from it a general admonition; for as often as Christ calls us to the hope of salvation by the preaching of the Gospel, he is present with us. For not without reason is the preaching of the Gospel called Christ’s descent to us, where it is said,\n\nhe came and preached peace to those who were far off, and to those who were near, (Ephesians 2:17.)\n\nIf we accept the hand which he holds out, he will lead us to the Father; and so long as we must sojourn in the world, not only will he show himself to be near us, but will constantly dwell in us. And if we disregard his presence, he will lose nothing, but, departing from us, will leave us altogether strangers to God and to life.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vi.html","locus":null,"cites":[{"at":929,"text":"Ephesians 2:17","label":"Ephesians 2:17","href":"/eph/2/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.34.1","start":34,"end":34,"heading":"You shall seek me","excerpt":"34. You shall seek me. They sought Christ, to put him to death. Here Christ alludes to the ambiguous signification of the word seek, for soon they shall seek him in another manner; as if he had said, “My presence, which is now irksome and intolerable to you, will last for a short time; but ere long you shall seek me in vain, for, far removed from you, not only by my body, but also by my power, I shall behold from heaven your destruction.” But here a question may be put, of what nature was this seeking of Christ? For it is plain enough that Christ speaks of the reprobate, whose obstinacy in rejecting Christ had reached the utmost point. Some refer it to doctrine, because the Jews, by foolishly pursuing the righteousness of works, did not obtain what they desired, (Romans 9:31.) Many understand it as referring to the person of the Messiah, because the Jews, reduced to extremities, in vain implored a Redeemer. But for my own part, I explain it as merely denoting the groans of distress uttered by the wicked, when, compelled by necessity, they look in some manner towards God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vi.html","locus":null,"cites":[{"at":774,"text":"Romans 9:31","label":"Romans 9:31","href":"/rom/9/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.34.2","start":34,"end":34,"heading":"And shall not find me","excerpt":"And shall not find me. When they seek him, they do not seek him; for unbelief and obstinacy — by shutting up their hearts, as it were — hinders them from approaching to God. They would desire, indeed, that God should aid them, and should be their Redeemer, but, by impenitence and hardness of heart, they obstruct their path. We have a very striking example in Esau, who, on account of having lost his birthright, not only is oppressed with grief, but groans and gnashes his teeth, and breaks out into furious indignation, (Genesis 27:38; Hebrews 12:17.) But yet so far is he from the right way of seeking the blessing, that, at the very time when he is seeking it, he renders himself more unworthy of it. In this manner God usually punishes the contempt of his grace in the reprobate, so that, either afflicted by severe punishments, or oppressed by a conviction of their misery, or reduced to other extremities, they complain, and cry, and howl, but without reaping any advantage; for, being always like themselves, they nourish within their hearts the same cruelty which they formerly displayed, and do not go to God, but rather wish that he were changed, since they cannot destroy him. Hence let us learn that we ought to receive Christ without delay, while he is still present with us, that the opportunity of enjoying him may not pass away from us; for if the door be once shut, it will be vain for us to try to open it.\n\nSeek the Lord, says Isaiah, while he may be found; call upon him, while he is near, (Isaiah 55:6.)\n\nWe ought therefore to go to God early, while the time of his good pleasure lasts, as the prophet speaks, (Isaiah 49:8;) for we know not how long God will bear with our negligence. In these words, where I am, you cannot come, he employs the present tense instead of the future, where I shall be, you shall not be able to come","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vi.html","locus":null,"cites":[{"at":524,"text":"Genesis 27:38","label":"Genesis 27:38","href":"/gen/27/#v38","status":"detected"},{"at":539,"text":"Hebrews 12:17","label":"Hebrews 12:17","href":"/heb/12/#v17","status":"detected"},{"at":1513,"text":"Isaiah 55:6","label":"Isaiah 55:6","href":"/isa/55/#v6","status":"detected"},{"at":1634,"text":"Isaiah 49:8","label":"Isaiah 49:8","href":"/isa/49/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.35.1","start":35,"end":35,"heading":"Whither will he go?","excerpt":"35. Whither will he go? This was added by the Evangelist, for the express purpose of showing how great was the stupidity of the people. Thus not only are wicked men deaf to hear God’s instruction, but even dreadful threatenings are allowed by them to pass by in mockery, as if they were listening to a fable. Christ spoke expressly of the Father, but they remain fixed on the earth, and think of nothing else than a departure to distant countries.\n\nWill he go to the dispersion of the Greeks? It is well known that the Jews gave the name of Greeks to all nations beyond the sea; but they do not mean that Christ will go to the uncircumcised nations, but to the Jews, who were dispersed through the various countries of the world. For the word dispersion would not apply to those who are natives of the place, and who inhabit their native soil, but applies well to the Jews, who were fugitives and exiles. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.35.2","start":35,"end":35,"heading":"","excerpt":"... The meaning of the words therefore is, “Will he cross the sea, to go to Jews who dwell in a world unknown to us?” And it is possible that they intended to teaze Christ by this mockery. “If this be the Messiah, will he fix the seat of his reign in Greece, since God has assigned to him the land of Canaan as his own habitation?” But however that may be, we see that the severe threatening which Christ had uttered did not at all affect them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.37.1","start":37,"end":37,"heading":"On the last day","excerpt":"37. On the last day. The first thing that ought to be observed here is, that no plots or intrigues of enemies terrified Christ, so as to cause him to desist from his duty; but, on the contrary, his courage rose with dangers, so that he persevered with greater firmness. This is proved by the circumstance of the time, the crowded assembly, and the freedom he used in exclaiming, while he knew that hands were stretched out on all sides to seize him; for it is probable that the officers were at that time ready to execute their commission.\n\nWe must next observe, that nothing else than the protection of God, on which he relied, enabled him to stand firm against such violent efforts of those men, who had every thing in their power. For what other reason can be assigned why Christ preached on the most public day of the festival, in the midst of the temple, over which his enemies enjoyed a quiet reign, and after that they had prepared a band of officers, but because God restrained their rage? Yet it is highly useful to us, that the Evangelist introduces Christ exclaiming aloud, Let all who thirst come to me For we infer from it that the invitation was not addressed to one or two persons only, or in a low and gentle whisper, but that this doctrine is proclaimed to all, in such a manner that none may be ignorant of it, but those who, of their own accord shutting their ears, will not receive this loud and distinct cry.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.37.2","start":37,"end":37,"heading":"If any man thirst","excerpt":"If any man thirst. By this clause he exhorts all to partake of his blessings, provided that, from a conviction of their own poverty, they desire to obtain assistance. For it is true that we are all poor and destitute of every blessing, but it is far from being true that all are roused by a conviction of their poverty to seek relief. Hence it arises that many persons do not stir a foot, but wretchedly wither and decay, and there are even very many who are not affected by a perception of their emptiness, until the Spirit of God, by his own fire, kindle hunger and thirst in their hearts. It belongs to the Spirit, therefore, to cause us to desire his grace.\n\nAs to the present passage, we ought to observe, first, that none are called to obtain the riches of the Spirit but those who burn with the desire of them. For we know that the pain of thirst is most acute and tormenting, so that the very strongest men, and those who can endure any amount of toil, are overpowered by thirst. And yet he invites the thirsty rather than the hungry, in order to pursue the metaphor which he afterwards employs in the word water and the word drink, that all the parts of the discourse may agree with each other. And I have no doubt that he alludes to that passage in Isaiah, All that thirst, come to the waters, (Isaiah 55:1.) For what the Prophet there ascribes to God must have been at length fulfilled in Christ, as also that which the blessed Virgin sung, that\n\nthose who are rich and full he sendeth empty away, (Luke 1:53.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vii.html","locus":null,"cites":[{"at":1305,"text":"Isaiah 55:1","label":"Isaiah 55:1","href":"/isa/55/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.37.3","start":37,"end":37,"heading":"","excerpt":"He therefore enjoins us to come direct to himself, as if he had said, that it is he alone who can fully satisfy the thirst of all, and that all who seek even the smallest alleviation of their thirst anywhere else are mistaken, and labor in vain.\n\nAnd let him drink. To the exhortation a promise is added; for though the word — let him drink — conveys an exhortation, still it contains within itself a promise; because Christ testifies that he is not a dry and worn-out cistern, but an inexhaustible fountain, which largely and abundantly supplies all who will come to drink Hence it follows that, if we ask from him what we want, our desire will not be disappointed.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.38.1","start":38,"end":38,"heading":"He who believeth in me","excerpt":"38. He who believeth in me. He now points out the manner of coming, which is, that we must approach, not with the feet, but by faith; or rather, to come is nothing else than to believe, at least, if you define accurately the word believe; as we have already said that we believe in Christ, when we embrace him as he is held out to us in the Gospel, full of power, wisdom, righteousness, purity, life, and all the gifts of the Holy Spirit. Besides, he now confirms more plainly and fully the promise which we lately mentioned; for he shows that he has a rich abundance to satisfy us to the full.\n\nOut of his belly shall flow rivers of living water. The metaphor appears, no doubt, to be somewhat harsh, when he says that rivers of living water shall flow out of the belly of believers; but there can be no doubt as to the meaning, that they who believe shall suffer no want of spiritual blessings. He calls it living water, the fountain of which never grows dry, nor ceases to flow continually. As to the word rivers being in the plural number, I interpret it as denoting the diversified graces of the Spirit, which are necessary for the spiritual life of the soul. In short, the perpetuity, as well as the abundance, of the gifts and graces of the Holy Spirit, is here promised to us. Some understand the saying — that waters flow out of the belly of believers — to mean, that he to whom the Spirit has been given makes a part to flow to his brethren, as there ought to be mutual communication between us. But I consider it to be a simpler meaning, that whosoever shall believe in Christ shall have a fountain of life springing up, as it were, in himself, as Christ said formerly,\n\nHe who shall drink of this water shall never thirst, (John 4:14;)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.38.2","start":38,"end":38,"heading":"","excerpt":"for while ordinary drinking quenches thirst only for a short time, Christ says that by faith we draw the Spirit, that he may become a fountain of water springing up into everlasting life\n\nStill he does not say that, on the first day, believers are so fully satisfied with Christ, that ever afterwards they neither hunger nor thirst; but, on the contrary, the enjoyment of Christ kindles a new desire of him. But the meaning is, that the Holy Spirit is like a living and continually flowing fountain in believers; as Paul also declares that he is life in us, (Romans 8:10,) though we still carry about, in the remains of sin, the cause of death. And, indeed, as every one partakes of the gifts and graces of the Holy Spirit, according to the measure of his faith, we cannot possess a perfect fullness of them in the present life. But believers, while they make progress in faith, continually aspire to fresh additions of the Spirit, so that the first-fruits which they have tasted carry them forward to perpetuity of life. But we are also reminded by it, how small is the capacity of our faith, since the graces of the Spirit scarcely come into us by drops, which would flow like rivers, if we gave due admission to Christ; that is, if faith made us capable of receiving him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vii.html","locus":null,"cites":[{"at":559,"text":"Romans 8:10","label":"Romans 8:10","href":"/rom/8/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.38.3","start":38,"end":38,"heading":"","excerpt":"As the Scripture saith. Some confine this to the former clause, and others to the latter clause; for my own part, I extend it to the entire scope of the discourse. Besides, Christ does not here, in my opinion, point out any particular passage of Scripture, but produces a testimony drawn from the ordinary doctrine of the Prophets. For whenever the Lord, promising an abundance of his Spirit, compares it to living waters, he looks principally to the kingdom of Christ, to which he directs the minds of believers. All the predictions of living waters, therefore, have their fulfillment in Christ, because he alone hath opened and displayed the hidden treasures of God. The reason why the graces of the Spirit are poured out on him is,\n\nthat we may all draw out of his fullness, (John 1:16.)\n\nThose persons, therefore, whom Christ so kindly and graciously calls, and who wander in every direction, deserve to perish miserably.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vii.html","locus":null,"cites":[{"at":779,"text":"John 1:16","label":"John 1:16","href":"/jhn/1/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.39.1","start":39,"end":39,"heading":"But this he spoke of the Spirit","excerpt":"39. But this he spoke of the Spirit. The word water is sometimes applied to the Spirit on account of its purity, because it is his office to cleanse our pollutions; but in this and similar passages this term is employed in a different acceptation, which is, that we are destitute of all the sap and moisture of life, unless when the Spirit of God quickens us, and when he waters us, as it were, by secret vigor. Under one part he includes the whole; for under the one word water he includes all the parts of life. Hence we infer also, that all who have not been regenerated by the Spirit of Christ ought to be reckoned dead, whatever may be the pretended life of which they boast.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.39.2","start":39,"end":39,"heading":"For the Holy Spirit was not yet given","excerpt":"For the Holy Spirit was not yet given. We know that the Spirit is eternal; but the Evangelist declares that, so long as Christ dwelt in the world in the mean form of a servant, that grace of the Spirit, which was poured out on men after the resurrection of Christ, had not been openly manifested. And, indeed, he speaks comparatively, in the same manner as when the New Testament is compared to the Old. God promises his Spirit to his elect and believers, as if he had never given him to the Fathers. At that very time, the disciples had undoubtedly received the first-fruits of the Spirit; for whence comes faith but from the Spirit? The Evangelist, therefore, does not absolutely affirm that the grace of the Spirit was not offered and given to believers before the death of Christ, but that it was not yet so bright and illustrious as it would afterwards become. For it is the highest ornament of the kingdom of Christ, that he governs his Church by his Spirit; but he entered into the lawful and — what may be called — the solemn possession of his kingdom, when he was exalted to the right hand of the Father; so that we need not wonder if he delayed till that time the full manifestation of the Spirit.\n\nBut one question still remains to be answered. Does he mean here the visible graces of the Spirit, or the regeneration which is the fruit of adoption? I answer: The Spirit, who had been promised at the coming of Christ, appeared in those visible gifts, as in mirrors; but here the question relates strictly to the power of the Spirit, by which we are born again in Christ, and become new creatures. That we lie on earth poor, and famished, and almost destitute of spiritual blessings, while Christ now sits in glory at the right hand of the Father, and clothed with the highest majesty of government, ought to be imputed to our slothfulness, and to the small measure of our faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.40.1","start":40,"end":40,"heading":"Many of the multitude","excerpt":"40. Many of the multitude. The Evangelist now relates what fruit followed from this last sermon of our Lord Jesus Christ; namely, that some thought one thing and some another, so that a difference of opinion arose among the people It ought to be observed that John does not speak of the open enemies of Christ, or of those who were already filled with deadly hatred against sound doctrine, but of the common people, among whom there ought to have been greater integrity. He enumerates three classes of them.\n\nHe is truly a Prophet. The first acknowledged that Jesus was truly a Prophet, from which we infer that they did not dislike his doctrine. But, on the other hand, how light and trifling this confession was, is evident from the fact, that, while they approve of the Teacher, they neither understand what he means, nor relish what he says; for they could not truly receive him as a Prophet, without, at the same time, acknowledging that he is the Son of God and the Author of their salvation. Yet this is good in them, that they perceive in Christ something Divine, which leads them to regard him with reverence; for this willingness to learn might afterwards give an easy opening to faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.41.1","start":41,"end":41,"heading":"Others said, He is the Christ","excerpt":"41. Others said, He is the Christ. The second have a more correct opinion than the first; for they plainly acknowledge that he is the Christ; but the third rise up against them, and hence proceeds the debate. By this example we are warned that we ought not to think it strange in the present day, if men are divided among themselves by various controversies. We learn that Christ’s sermon produced a schism, and that not among Gentiles who were strangers to the faith, but in the midst of the Church of Christ, and even in the chief seat of the Church. Shall the doctrine of Christ be blamed on that account, as if it were the cause of disturbances? Nay rather, though the whole world were in commotion, the word of God is so precious, that we ought to wish that it were received, at least by a few. There is no reason, therefore, why our consciences should be distressed, when we see those who wish to be accounted the people of God fighting with each other by contrary opinions.\n\nYet it ought also to be observed that divisions do not properly draw their origin from the Gospel; for there can be no firm agreement among men except in undoubted truth. As to the peace maintained among those who know not God, it arises more from stupidity than from true agreement. In short, of all the differences which spring up, when the Gospel is preached, the cause and seed formerly lay concealed in men; but when they are awakened, as it were, out of sleep, they begin to move, just as vapours are produced by something else than the sun, although it is not till the sun arises that they make their appearance.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.41.2","start":41,"end":41,"heading":"But will Christ come out of Galilee?","excerpt":"But will Christ come out of Galilee? That they may not be thought to reject Christ on insufficient grounds, they fortify themselves by the testimony of Scripture; and though they do violence to this passage, by turning it improperly against Christ, still they have some appearance of truth. In this point only they are in the wrong, that they make Christ a Galilean. But whence arises this ignorance but from contempt? For if they had taken the trouble to inquire, they would have seen that Christ was adorned with both titles; that he was born in Bethlehem, and that he was the son of David But such is our natural disposition; in matters of little consequence we are ashamed of being indolent, while, in the mysteries of the heavenly kingdom, we slumber without any concern. It is likewise of importance to observe, that those men are diligent and industrious in seeking an excuse for turning aside from Christ, but, at the same time, are astonishingly slow and dull in receiving sound doctrine. In this manner, out of the Scriptures themselves, which lead us by the hand to Christ, men frequently make obstacles for themselves, that they may not come to Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.44.1","start":44,"end":44,"heading":"Some of them wished to seize him","excerpt":"44. Some of them wished to seize him. By these words the Evangelist means, that they not only despised Christ, but that their wicked rejection of him was accompanied by cruelty and eagerness to do him injury; for superstition is always cruel. That their efforts were unavailing, we ought to ascribe to the providence of God; for since Christ’s hour was not yet come, as has been formerly said, guarded by the protection of his Father, on which he relied, he surmounted all dangers.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.45.1","start":45,"end":45,"heading":"So the officers came","excerpt":"45. So the officers came. Here we may see how blind is the arrogance of men. To such an extent do they admire and adore the greatness which renders them eminent, that they have no hesitation in trampling under foot morality and religion. If any thing happen contrary to their wish, they would willingly mingle heaven and earth; for when these haughty and wicked priests ask, why Christ was not brought, they magnify their power so greatly as if nothing ought to oppose their command.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.46.1","start":46,"end":46,"heading":"Never man spoke like this man","excerpt":"46. Never man spoke like this man. Those officers acknowledge that they are subdued and vanquished by the word of Christ, and yet they do not on that account repent or give due honor to the word. If it be true, that never man spoke like this man, why did not the Divine power, which they were compelled to feel, touch their hearts in such a manner as to cause them to devote themselves wholly to God? But it was necessary that the prediction of Isaiah should thus be accomplished:\n\nhe will prostrate the wicked by the breath of his mouth, (Isaiah 11:4.)\n\nNay more, we shall afterwards see how those who were attempting to put him to death, overwhelmed by the voice of Christ alone, and as if they had been struck down with mallets, fell backwards, (John 18:6.) Let us, therefore, learn that the doctrine of Christ possesses such power as even to terrify the wicked; but as this tends to their destruction, let us take care that we be softened, instead of being broken. Even in the present day, we see many persons who too much resemble those officers, who are reluctantly drawn into admiration of the doctrine of the Gospel, and yet are so far from yielding to Christ, that they still remain in the enemy’s camp. There are others even worse, who, for the sake of obtaining favor with the wicked, employ all the opprobrious terms which they can find for basely slandering that doctrine, which, notwithstanding, they acknowledge to be from God, because they are convinced of it in their hearts.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ix.html","locus":null,"cites":[{"at":540,"text":"Isaiah 11:4","label":"Isaiah 11:4","href":"/isa/11/#v4","status":"detected"},{"at":749,"text":"John 18:6","label":"John 18:6","href":"/jhn/18/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.47.1","start":47,"end":47,"heading":"And are you also seduced?","excerpt":"47. And are you also seduced? While they reprove their officers, they endeavor, at the same time, to keep them in subjection. For by these words they mean, that it would be unreasonable and unbecoming that they should not remain steady, though the whole people should revolt. But we must see on what argument they rest, when they so haughtily insult Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.48.1","start":48,"end":48,"heading":"Has any of the rulers, or of the Pharisees, believed in him?","excerpt":"48. Has any of the rulers, or of the Pharisees, believed in him? “He has none on his side,” they say, “but low and ignorant men; the rulers, and every person of distinction, are opposed to him.” They expressly name the Pharisees, because they had a reputation above others, both for knowledge and holiness, so that they might be said to be the princes of the people. This objection appears to have some plausibility; for if the rulers and governors of the Church do not retain their authority, it is impossible that any thing shall ever be properly done, or that the good order of the Church shall long continue. We know what are the fierce passions of the common people; in consequence of which the most frightful disorder must follow, when every man is allowed to do what he pleases. The authority of those who rule is therefore a necessary bridle for preserving the good order of the Church; and, accordingly, it was provided by the Law of God that, if any question or controversy should arise, it should be submitted to the decision of the High Priest, (Deuteronomy 17:8.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.48.2","start":48,"end":48,"heading":"","excerpt":"But they err in this respect, that, while they claim for themselves the highest authority, they are unwilling to submit to God. It is true that God conferred the power of judgment on the high priest, but God did not intend that the high priest should decide, except according to his Law. All the authority that is possessed by pastors, therefore, is subject to the word of God, that all may be kept in their own rank, from the greatest to the smallest, and that God alone may be exalted. If pastors who honestly and sincerely discharge their duty, claim authority for themselves, this glorying will be holy and lawful; but when the mere authority of men is supported, without the authority of God’s word, it is vain and useless boasting. But it often happens that wicked men rule in the Church; and therefore we must beware of giving any authority to men, as soon as they depart from the word of God.\n\nWe see that nearly all the prophets were tormented by this kind of annoyance; for, in order to bury their doctrine, men continually brought against them the magnificent titles of Princes, of Priests, and of the Church. Provided with the same armor, Papists in the present day rage not less fiercely than did the adversaries of Christ and of the Prophets in former times. It is a horrible blindness, indeed, when a mortal man is not ashamed to oppose himself to God; but to such a pitch of madness does Satan carry those who set a higher value on their own ambition than on the truth of God. Meanwhile, it is our duty to cherish such a reverence for the word of God as shall extinguish all the splendor of the world, and scatter its vain pretensions; for miserable would be our condition, if our salvation depended on the will of princes, and far too unsteady would our faith be, if it were to stand or fall according to their pleasure.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.49.1","start":49,"end":49,"heading":"But this multitude","excerpt":"49. But this multitude. The first part of their pride was, that, relying on the title of Priests, they wished to subject all to them in a tyrannical manner. The next is, that they despise others as men of no estimation, as those who excessively flatter themselves are always disposed to abuse others, and an immoderate love of ourselves is accompanied by contempt of the brethren. They pronounce the whole populace to be accursed; and why? It is no doubt alleged by them that the people do not know the law; but another reason, which they concealed, was, that they thought that there was no holiness but in their own rank. In like manner, the Popish priests in our own day pretend that none but themselves deserve to be called the Church; and all others, whom they call the laity, they despise as if they were profane persons. But to throw down such madness of pride, God prefers the mean and despised to those who hold the highest authority and power. And it ought to be observed that they here boast of knowledge, not that which instructs men in religion and the fear of God, but such as they possessed while, with magisterial pride, they gave forth their responses, as if they alone had been qualified to interpret the law. It is undoubtedly true, that all who have not been instructed in the law of God are accursed, because by the knowledge of it we are truly sanctified. But this knowledge is not confined to a few who, swelled with false confidence, wish to exclude themselves from the rank of other men, but belongs in common to all the children of God, that all, from the smallest even to the greatest, may be united in the same obedience of faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.50.1","start":50,"end":50,"heading":"Nicodemus said to them","excerpt":"50. Nicodemus said to them. The Evangelist describes Nicodemus as a neutral man, who does not venture to undertake in good earnest the defense of sound doctrine, and yet cannot endure to have the truth oppressed.\n\nHe who came to Jesus by night. This circumstance is mentioned by the Evangelist, partly to the praise, and partly to the disgrace, of Nicodemus. If he had not loved the doctrine of Christ, he would never have dared to meet the rage of wicked men; for he knew that, if any of them but opened his mouth, he would be immediately exposed to dislike and to danger. When, therefore, he ventures to throw out one word, however feeble it may be, some small spark of godliness shines from his heart; but in not defending Christ openly, he manifests excessive timidity. Thus the Evangelist means that he has still a hankering after the concealment of the night, and is not a true disciple of Christ. He says that he once came to Jesus by night, but remained openly among his enemies, and kept his place in their camp.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.50.2","start":50,"end":50,"heading":"","excerpt":"This ought to be the more carefully observed, because there are many in the present day who plead that they resemble Nicodemus, and hope that, by assuming this mask, they will mock God with impunity. Granting what they ask, that there is no difference between them and Nicodemus, what assistance, pray, do they derive from such an example? Nicodemus says that Christ ought not to be condemned until he be heard; and the same thing might be said of a robber or an assassin; for it is a well-known and proverbial sentiment, that it is better to acquit the innocent than to condemn the guilty. Besides, in his attempts to release the person of Christ, he leaves and abandons the doctrine. What shall we find here that is worthy of a believer or a Christian? Thus the seed of the gospel, which afterwards bore fruit, was still concealed and choked in him. We shall apply this example far more profitably to another purpose, that the Lord frequently causes the doctrine, which seemed to have perished, gradually to take a concealed root, and, after a long period, to put forth some bud, first like an untimely plant, afterwards lively and vigorous; just as the faith of Nicodemus acquired new and sudden vigor from the death of Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.52.1","start":52,"end":52,"heading":"Art thou also from Galilee?","excerpt":"52. Art thou also from Galilee? They say that all who favor Christ are from Galilee, and this is spoken reproachfully, as if he could not have any person among his followers except from the small and unknown corner of Galilee The extreme violence to which they are excited against Nicodemus, shows with what furious hatred they burned against Christ; for he had not avowedly undertaken to defend Christ, but had only said that he ought not to be condemned before he was heard Thus among the Papists in our own day, no man can show the slightest token of candour that the Gospel may not be oppressed, but immediately the enemies fly into a passion, and exclaim that he is a heretic.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.7.53.1","start":53,"end":53,"heading":"And every man went to his own house","excerpt":"53. And every man went to his own house. Now follows an astonishing close of the transaction. If any one take into account what was the reign of the priests at that time, with what rage they were excited, and how vast was their retinue, and, on the other hand, if he consider that Christ was unarmed and defenceless, and that there was no body of men to protect him, the conclusion must be, that it was all over with him a hundred times. When so formidable a conspiracy is dissolved of its own accord, and when all those men, like waver of the sea, break themselves by their own violence, who will not acknowledge that they were scattered by the hand of God? But God always continues to be like himself; and therefore, whenever he pleases, he will bring to nothing all the efforts of enemies, so that, while they have everything in their power, and are ready and prepared to execute their design, they will depart without having done their work. And we have often found that, whatever contrivances our enemies have made to extinguish the Gospel, yet by the amazing kindness of God, it immediately fell powerless to the ground.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xiii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.7.1.1","start":1,"end":1,"heading":"","excerpt":"We have here, I. The reason given why Christ spent more of his time in Galilee than in Judea (v. 1): because the Jews, the people in Judea and Jerusalem, sought to kill him, for curing the impotent man on the sabbath day, ch. v. 16. They thought to be the death of him, either by a popular tumult or by a legal prosecution, in consideration of which he kept at a distance in another part of the country, very much out of the lines of Jerusalem's communication. It is not said, He durst not, but, He would not, walk in Jewry; it was not through fear and cowardice that he declined it, but in prudence, because his hour was not yet come. Note, 1. Gospel light is justly taken away from those that endeavour to extinguish it. Christ will withdraw from those that drive him from them, will hide his face from those that spit in it, and justly shut up his bowels from those who spurn at them. 2. In times of imminent peril it is not only allowable, but advisable, to withdraw and abscond for our own safety and preservation, and to choose the service of those places which are least perilous, Matt. x. 23. Then, and not till then, we are called to expose and lay down our lives, when we cannot save them without sin. 3. If the providence of God casts persons of merit into places of obscurity and little note, it must not be thought strange; it was the lot of our Master himself. He who was fit to have sat in the highest of Moses's seats willingly walked in Galilee among the ordinary sort of people. Observe, He did not sit still in Galilee, nor bury himself alive there, but walked; he went about doing good. When we cannot do what and where we would, we must do what and where we can.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":94,"text":"v. 1","label":"John 7:1","href":"/jhn/7/#v1","status":"detected"},{"at":222,"text":"ch. v. 16","label":"John 5:16","href":"/jhn/5/#v16","status":"detected"},{"at":1088,"text":"Matt. x. 23","label":"Matthew 10:23","href":"/mat/10/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.2.1","start":2,"end":2,"heading":"The approach of the feast of tabernacles","excerpt":"II. The approach of the feast of tabernacles (v. 2), one of the three solemnities which called for the personal attendance of all the males at Jerusalem; see the institution of it, Lev. xxiii. 34, &c., and the revival of it after a long disuse, Neh. viii. 14. It was intended to be both a memorial of the tabernacle state of Israel in the wilderness, and a figure of the tabernacle state of God's spiritual Israel in this world. This feast, which was instituted so many hundred years before, was still religiously observed. Note, Divine institutions are never antiquated, nor go out of date, by length of time: nor must wilderness mercies ever be forgotten. But it is called the Jews' feast, because it was now shortly to be abolished, as a mere Jewish thing, and left to them that served the tabernacle.\n\nIII. Christ's discourse with his brethren, some of his kindred, whether by his mother or his supposed father is not certain; but they were such as pretended to have an interest in him, and therefore interposed to advise him in his conduct. And observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":46,"text":"v. 2","label":"John 7:2","href":"/jhn/7/#v2","status":"detected"},{"at":181,"text":"Lev. xxiii. 34","label":"Leviticus 23:34","href":"/lev/23/#v34","status":"detected"},{"at":245,"text":"Neh. viii. 14","label":"Nehemiah 8:14","href":"/neh/8/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.3-4.1","start":3,"end":4,"heading":"Their ambition and vain-glory in urging him to make a more public appearance than he did","excerpt":"1. Their ambition and vain-glory in urging him to make a more public appearance than he did: \"Depart hence,\" said they, \"and go into Judea (v. 3), where thou wilt make a better figure than thou canst here.\"\n\n(1.) They give two reasons for this advice: [1.] That it would be an encouragement to those in and about Jerusalem who had a respect for him; for, expecting his temporal kingdom, the royal seat of which they concluded must be at Jerusalem, they would have had the disciples there particularly countenanced, and thought the time he spent among his Galilean disciples wasted and thrown away, and his miracles turning to no account unless those at Jerusalem saw them. Or, \"That thy disciples, all of them in general, who will be gathered at Jerusalem to keep the feast, may see thy works, and not, as here, a few at one time and a few at another.\" [2.] That it would be for the advancement of his name and honour: There is no man that does any thing in secret if he himself seeks to be known openly. They took it for granted that Christ sought to make himself known, and therefore thought it absurd for him to conceal his miracles: \"If thou do these things, if thou be so well able to gain the applause of the people and the approbation of the rulers by thy miracles, venture abroad, and show thyself to the world. Supported with these credentials, thou canst not fail of acceptance, and therefore it is high time to set up for an interest, and to think of being great.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":140,"text":"v. 3","label":"John 7:3","href":"/jhn/7/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.5.1","start":5,"end":5,"heading":"","excerpt":"(2.) One would not think there was any harm in this advice, and yet the evangelist noted it is an evidence of their infidelity: For neither did his brethren believe in him (v. 5), if they had, they would not have said this. Observe, [1.] It was an honour to be of the kindred of Christ, but no saving honour; they that hear his word and keep it are the kindred he values. Surely grace runs in no blood in the world, when not in that of Christ's family. [2.] It was a sign that Christ did not aim at any secular interest, for then his kindred would have struck in with him, and he would have secured them first. [3.] There were those who were akin to Christ according to the flesh who did believe in him (three of the twelve were his brethren), and yet others, as nearly allied to him as they, did not believe in him. Many that have the same external privileges and advantages do not make the same use of them. But,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":173,"text":"v. 5","label":"John 7:5","href":"/jhn/7/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.5.2","start":5,"end":5,"heading":"What was there amiss in the advice which they gave him","excerpt":"(3.) What was there amiss in the advice which they gave him? I answer, [1.] It was a piece of presumption for them to prescribe to Christ, and to teach him what measures to take; it was a sign that they did not believe him able to guide them, when they did not think him sufficient to guide himself. [2.] They discovered a great carelessness about his safety, when they would have him go to Judea, where they knew the Jews sought to kill him. Those that believed in him, and loved him, dissuaded him from Judea, ch. xi. 8. [3.] Some think they hoped that if his miracles were wrought at Jerusalem the Pharisees and rulers would try them, and discover some cheat in them, which would justify their unbelief. So. Dr. Whitby. [4.] Perhaps they were weary of his company in Galilee (for are not all these that speak Galileans?) and this was, in effect, a desire that he would depart out of their coasts. [5.] They causelessly insinuate that he neglected his disciples, and denied them such a sight of his works as was necessary to the support of their faith. [6.] They tacitly reproach him as mean-spirited, that he durst not enter the lists with the great men, nor trust himself upon the stage of public action, which, if he had any courage and greatness of soul, he would do, and not sneak thus and skulk in a corner; thus Christ's humility, and his humiliation, and the small figure which his religion has usually made in the world, have been often turned to the reproach of both him and it. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":512,"text":"ch. xi. 8","label":"John 11:8","href":"/jhn/11/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.5.3","start":5,"end":5,"heading":"","excerpt":"... [7.] They seem to question the truth of the miracles he wrought, in saying, \"If thou do these things, if they will bear the test of a public scrutiny in the courts above, produce them there.\" [8.] They think Christ altogether such a one as themselves, as subject as they to worldly policy, and as desirous as they to make a fair show in the flesh; whereas he sought not honour from men. [9.] Self was at the bottom of all; they hoped, if he would make himself as great as he might, they, being his kinsmen, should share in his honour, and have respect paid them for his sake. Note, First, Many carnal people go to public ordinances, to worship at the feast, only to show themselves, and all their care is to make a good appearance, to present themselves handsomely to the world. Secondly, Many that seem to seek Christ's honour do really therein seek their own, and make it serve a turn for themselves.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.6-8.1","start":6,"end":8,"heading":"","excerpt":"2. The prudence and humility of our Lord Jesus, which appeared in his answer to the advice his brethren gave him, v. 6-8. Though there were so many base insinuations in it, he answered them mildly. Note, Even that which is said without reason should be answered without passion; we should learn of our Master to reply with meekness even to that which is most impertinent and imperious, and, where it is easy to find much amiss, to seem not to see it, and wink at the affront. They expected Christ's company with them to the feast, perhaps hoping he would bear their charges: but here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":114,"text":"v. 6-8","label":"John 7:6–8","href":"/jhn/7/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.6-8.2","start":6,"end":8,"heading":"He shows the difference between himself and them, in two things","excerpt":"(1.) He shows the difference between himself and them, in two things:—[1.] His time was set, so was not theirs: My time is not yet come, but your time is always ready. Understand it of the time of his going up to the feast. It was an indifferent thing to them when they went, for they had nothing of moment to do either where they were, to detain them there, or where they were going, to hasten them thither; but every minute of Christ's time was precious, and had its own particular business allotted to it. He had some work yet to do in Galilee before he left the country: in the harmony of the gospels betwixt this motion made by his kindred and his going up to this feast comes in the story of his sending forth the seventy disciples (Luke x. 1, &c.), which was an affair of very great consequence; his time is not yet, for that must be done first. Those who live useless lives have their time always ready; they can go and come when they please. But those whose time is filled up with duty will often find themselves straitened, and they have not yet time for that which others can do at any time. Those who are made the servants of God, as all men are, and who have made themselves the servants of all, as all useful men have, must not expect not covet to be masters of their own time. The confinement of business is a thousand times better than the liberty of idleness. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":739,"text":"Luke x. 1","label":"Luke 10:1","href":"/luk/10/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.6-8.3","start":6,"end":8,"heading":"","excerpt":"... Or, it may be meant of the time of his appearing publicly at Jerusalem; Christ, who knows all men and all things, knew that the best and most proper time for it would be about the middle of the feast. We, who are ignorant and short-sighted, are apt to prescribe to him, and to think he should deliver his people, and so show himself now. The present time is our time, but he is fittest to judge, and, it may be, his time is not yet come; his people are not yet ready for deliverance, nor his enemies ripe for ruin; let us therefore wait with patience for his time, for all he does will be most glorious in its season. [2.] His life was sought, so was not theirs, v. 7. They, in showing themselves to the world, did not expose themselves: \"The world cannot hate you, for you are of the world, its children, its servants, and in with its interests; and no doubt the world will love its own;\" see ch. xv. 19. Unholy souls, whom the holy God cannot love, the world that lies in wickedness cannot hate; but Christ, in showing himself to the world, laid himself open to the greatest danger; for me it hateth. Christ was not only slighted, as inconsiderable in the world (the world knew him not), but hated, as if he had been hurtful to the world; thus ill was he requited for his love to the world: reigning sin is a rooted antipathy and enmity to Christ. But why did the world hate Christ? What evil had he done to it? Had he, like Alexander, under colour of conquering it, laid it waste? \"No, but because\" (saith he) \"I testify of it, that the works of it are evil.\" ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":667,"text":"v. 7","label":"John 7:7","href":"/jhn/7/#v7","status":"detected"},{"at":898,"text":"ch. xv. 19","label":"John 15:19","href":"/jhn/15/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.7.1","start":7,"end":7,"heading":"","excerpt":"... Note, First, The works of an evil world are evil works; as the tree is, so are the fruits: it is a dark world, and an apostate world, and its works are works of darkness and rebellion. Secondly, Our Lord Jesus, both by himself and by his ministers, did and will both discover and testify against the evil works of this wicked world. Thirdly, It is a great uneasiness and provocation to the world to be convicted of the evil of its works. It is for the honour of virtue and piety that those who are impious and vicious do not care for hearing of it, for their own consciences make them ashamed of the turpitude there is in sin and afraid of the punishment that follows after sin. Fourthly, Whatever is pretended, the real cause of the world's enmity to the gospel is the testimony it bears against sin and sinners. Christ's witnesses by their doctrine and conversation torment those that dwell on the earth, and therefore are treated so barbarously, Rev. xi. 10. But it is better to incur the world's hatred, by testifying against its wickedness, than gain its good-will by going down the stream with it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":953,"text":"Rev. xi. 10","label":"Revelation 11:10","href":"/rev/11/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.8.1","start":8,"end":8,"heading":"He dismisses them, with a design to stay behind for some time in Galilee","excerpt":"(2.) He dismisses them, with a design to stay behind for some time in Galilee (v. 8): Go you up to this feast, I go not up yet. [1.] He allows their going to the feast, though they were carnal and hypocritical in it. Note, Even those who go not to holy ordinances with right affections and sincere intentions must not be hindered nor discouraged from going; who knows but they may be wrought upon there? [2.] He denies them his company when they went to the feast, because they were carnal and hypocritical. Those who go to ordinances for ostentation, or to serve some secular purpose, go without Christ, and will speed accordingly. How sad is the condition of that man, though he reckon himself akin to Christ, to whom he saith, \"Go up to such an ordinance, Go pray, Go hear the word, Go receive the sacrament, but I go not up with thee? Go thou and appear before God, but I will not appear for thee,\" as Exod. xxxiii. 1-3. But, if the presence of Christ go not with us, to what purpose should we go up? Go you up, I go not up. When we are going to, or coming from, solemn ordinances, it becomes us to be careful what company we have and choose, and to avoid that which is vain and carnal, lest the coal of good affections be quenched by corrupt communication. I go not up yet to this feast; he does not say, I will not go up at all, but not yet. There may be reasons for deferring a particular duty, which yet must not be wholly omitted or laid aside; see Num. ix. 6-11. The reason he gives is, My time is not yet fully come. Note, Our Lord Jesus is very exact and punctual in knowing and keeping his time, and, as it was the time fixed, so it was the best time.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":79,"text":"v. 8","label":"John 7:8","href":"/jhn/7/#v8","status":"detected"},{"at":906,"text":"Exod. xxxiii. 1-3","label":"Exodus 33:1–3","href":"/exo/33/#v1","status":"detected"},{"at":1458,"text":"Num. ix. 6-11","label":"Numbers 9:6–11","href":"/num/9/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.9.1","start":9,"end":9,"heading":"Christ's continuance in Galilee till his full time was come","excerpt":"3. Christ's continuance in Galilee till his full time was come, v. 9. He, saying these things to them (tauta de eipon) abode still in Galilee; because of this discourse he continued there; for, (1.) He would not be influenced by those who advised him to seek honour from men, nor go along with those who put him upon making a figure; he would not seem to countenance the temptation. (2.) He would not depart from his own purpose. He had said, upon a clear foresight and mature deliberation, that he would not go up yet to this feast, and therefore he abode still in Galilee. It becomes the followers of Christ thus to be steady, and not to use lightness.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":64,"text":"v. 9","label":"John 7:9","href":"/jhn/7/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.10.1","start":10,"end":10,"heading":"His going up to the feast when his time was come","excerpt":"4. His going up to the feast when his time was come. Observe, (1.) When he went: When his brethren were gone up. He would not go up with them, lest they should make a noise and disturbance, under pretence of showing him to the world; whereas it agreed both with the prediction and with his spirit not to strive nor cry, nor let his voice be heard in the streets, Isa. xlii. 2. But he went up after them. We may lawfully join in the same religious worship with those with whom we should yet decline an intimate acquaintance and converse; for the blessing of ordinances depends upon the grace of God, and not upon the grace of our fellow-worshippers. His carnal brethren went up first, and then he went. Note, In the external performances of religion it is possible that formal hypocrites may get the start of those that are sincere. Many come first to the temple who are brought thither by vain-glory, and go thence unjustified, as he, Luke xviii. 11. It is not, Who comes first? that will be the question, but, Who comes fittest? If we bring our hearts with us, it is no matter who gets before us. (2.) How he went, os en krypto—a s if he were hiding himself: not openly, but as it were in secret, rather for fear of giving offence than of receiving injury. He went up to the feast, because it was an opportunity of honouring God and doing good; but he went up as it were in secret, because he would not provoke the government. Note, Provided the work of God be done effectually, it is best done when done with least noise. The kingdom of God need not come with observation, Luke xvii. 20. We may do the work of God privately, and yet not do it deceitfully.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":363,"text":"Isa. xlii. 2","label":"Isaiah 42:2","href":"/isa/42/#v2","status":"detected"},{"at":935,"text":"Luke xviii. 11","label":"Luke 18:11","href":"/luk/18/#v11","status":"detected"},{"at":1575,"text":"Luke xvii. 20","label":"Luke 17:20","href":"/luk/17/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.11.1","start":11,"end":11,"heading":"They could not but think of him","excerpt":"(1.) They could not but think of him (v. 11): The Jews sought him at the feast, and said, Where is he? [1.] The common people longed to see him there, that they might have their curiosity gratified with the sight of his person and miracles. They did not think it worth while to go to him into Galilee, though if they had they would not have lost their labour, but they hoped the feast would bring him to Jerusalem, and then they should see him. If an opportunity of acquaintance with Christ come to their door, they can like it well enough. They sought him at the feast. When we attend upon God in his holy ordinances, we should seek Christ in them, seek him at the gospel feasts. Those who would see Christ at a feast must seek him there. Or, [2.] Perhaps it was his enemies that were thus waiting an opportunity to seize him, and, if possible, to put an effectual stop to his progress. They said, Where is he? pou esin ekeinos—where is that fellow? Thus scornfully and contemptibly do they speak of him. When they should have welcomed the feast as an opportunity of serving God, they were glad of it as an opportunity of persecuting Christ. Thus Saul hoped to slay David at the new moon, 1 Sam. xx. 27. Those who seek opportunity to sin in solemn assemblies for religious worship profane God's ordinances to the last degree, and defy him upon his own ground; it is like striking within the verge of the court.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":38,"text":"v. 11","label":"John 7:11","href":"/jhn/7/#v11","status":"detected"},{"at":1190,"text":"1 Sam. xx. 27","label":"1 Samuel 20:27","href":"/1sa/20/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.12.1","start":12,"end":12,"heading":"The people differed much in their sentiments concerning him","excerpt":"(2.) The people differed much in their sentiments concerning him (v. 12): There was much murmuring, or muttering rather, among the people concerning him. The enmity of the rulers against Christ, and their enquiries after him, caused him to be so much the more talked of and observed among the people. This ground the gospel of Christ has got by the opposition made to it, that it has been the more enquired into, and, by being every where spoken against, it has come to be every where spoken of, and by this means has been spread the further, and the merits of his cause have been the more searched into. This murmuring was not against Christ, but concerning him; some murmured at the rulers, because they did not countenance and encourage him: others murmured at them, because they did not silence and restrain him. Some murmured that he had so great an interest in Galilee; others, that he had so little interest in Jerusalem. Note, Christ and his religion have been, and will be, the subject of much controversy and debate, Luke xii. 51, 52. If all would agree to entertain Christ as they ought, there would be perfect peace; but, when some receive the light and others resolve against it, there will be murmuring. The bones in the valley, while they were dead and dry, lay quiet; but when it was said unto them, Live, there was a noise and a shaking, Ezek. xxxvii. 7. But the noise and rencounter of liberty and business are preferable, surely, to the silence and agreement of a prison. Now what were the sentiments of the people concerning him? [1.] Some said, he is a good man. This was a truth, but it was far short of being the whole truth. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":66,"text":"v. 12","label":"John 7:12","href":"/jhn/7/#v12","status":"detected"},{"at":1027,"text":"Luke xii. 51, 52","label":"Luke 12:51–52","href":"/luk/12/#v51","status":"detected"},{"at":1355,"text":"Ezek. xxxvii. 7","label":"Ezekiel 37:7","href":"/ezk/37/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.12-13.1","start":12,"end":13,"heading":"","excerpt":"... He was not only a good man, but more than a man, he was the Son of God. Many who have no ill thoughts of Christ have yet low thoughts of him, and scarcely honour him, even when they speak well of him, because they do not say enough; yet indeed it was his honour, and the reproach of those who persecuted him, that even those who would not believe him to be the Messiah could not but own he was a good man. [2.] Others said, Nay, but he deceiveth the people; if this had been true, he had been a very bad man. The doctrine he preached was sound, and could not be contested; his miracles were real, and could not be disproved; his conversation was manifestly holy and good; and yet it must be taken for granted, notwithstanding, that there was some undiscovered cheat at the bottom, because it was the interest of the chief priests to oppose him and run him down. Such murmuring as there was among the Jews concerning Christ there is still among us: the Socinians say, He is a good man, and further they say not; the deists will not allow this, but say, He deceived the people. Thus some depreciate him, others abuse him, but great is the truth. [3.] They were frightened by their superiors from speaking much of him (v. 13): No man spoke openly of him, for fear of the Jews. Either, First, They durst not openly speak well of him. While any one was at liberty to censure and reproach him, none durst vindicate him. Or, Secondly, They durst not speak at all of him openly. Because nothing could justly be said against him, they would not suffer any thing to be said of him. It was a crime to name him. Thus many have aimed to suppress truth, under colour of silencing disputes about it, and would have all talk of religion hushed, in hopes thereby to bury in oblivion religion itself.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":1220,"text":"v. 13","label":"John 7:13","href":"/jhn/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.14.1","start":14,"end":14,"heading":"","excerpt":"Here is, I. Christ's public preaching in the temple (v. 14): He went up into the temple, and taught, according to his custom when he was at Jerusalem. His business was to preach the gospel of the kingdom, and he did it in every place of concourse. His sermon is not recorded, because, probably, it was to the same purport with the sermons he had preached in Galilee, which were recorded by the other evangelists. For the gospel is the same to the plain and to the polite. But that which is observable here is that it was about the midst of the feast; the fourth or fifth day of the eight. Whether he did not come up to Jerusalem till the middle of the feast, or whether he came up at the beginning, but kept private till now, is not certain. But, Query, Why did he not go to the temple sooner, to preach? Answer, 1. Because the people would have more leisure to hear him, and, it might be hoped, would be better disposed to hear him, when they had spent some days in their booths, as they did at the feast of tabernacles. 2. Because he would choose to appear when both his friends and his enemies had done looking for him; and so give a specimen of the method he would observe in his appearances, which is to come at midnight, Matt. xxv. 6. But why did he appear thus publicly now? Surely it was to shame his persecutors, the chief priests and elders. (1.) By showing that, though they were very bitter against him, yet he did not fear them, nor their power. See Isa. l. 7, 8. (2.) By taking their work out of their hands. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":53,"text":"v. 14","label":"John 7:14","href":"/jhn/7/#v14","status":"detected"},{"at":1227,"text":"Matt. xxv. 6","label":"Matthew 25:6","href":"/mat/25/#v6","status":"detected"},{"at":1463,"text":"Isa. l. 7, 8","label":"Isaiah 50:7–8","href":"/isa/50/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.14.2","start":14,"end":14,"heading":"","excerpt":"... Their office was to teach the people in the temple, and particularly at the feast of tabernacles, Neh. viii. 17, 18. But they either did not teach them at all or taught for doctrines the commandments of men, and therefore he goes up to the temple and teaches the people. When the shepherds of Israel made a prey of the flock it was time for the chief Shepherd to appear, as was promised. Ezek. xxxiv. 22, 23; Mal. iii. 1.\n\nII. His discourse with the Jews hereupon; and the conference is reducible to four heads:\n\n1. Concerning his doctrine. See here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":102,"text":"Neh. viii. 17, 18","label":"Nehemiah 8:17–18","href":"/neh/8/#v17","status":"detected"},{"at":392,"text":"Ezek. xxxiv. 22, 23","label":"Ezekiel 34:22–23","href":"/ezk/34/#v22","status":"detected"},{"at":413,"text":"Mal. iii. 1","label":"Malachi 3:1","href":"/mal/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.15.1","start":15,"end":15,"heading":"How the Jews admired it","excerpt":"(1.) How the Jews admired it (v. 15): They marvelled, saying, How knoweth this man letters, having never learned? Observe here, [1.] That our Lord Jesus was not educated in the schools of the prophets, or at the feet of the rabbin; not only did not travel for learning, as the philosophers did, but did not make any use of the schools and academies in his own country. Moses was taught the learning of the Egyptians, but Christ was not taught so much as the learning of the Jews; having received the Spirit without measure, he needed not receive any knowledge from man, or by man. At the time of Christ's appearing, learning flourished both in the Roman empire and in the Jewish church more than in any age before or since, and in such a time of enquiry Christ chose to establish his religion, not in an illiterate age, lest it should look like a design to impose upon the world; yet he himself studied not the learning then in vogue. [2.] That Christ had letters, though he had never learned them; was mighty in the scriptures, though he never had any doctor of the law for his tutor. It is necessary that Christ's ministers should have learning, as he had; and since they cannot expect to have it as he had it, by inspiration, they must take pains to get it in an ordinary way. [3.] That Christ's having learning, though he had not been taught it, made him truly great and wonderful; the Jews speak of it here with wonder. First, Some, it is likely, took notice of it to his honour: He that had no human learning, and yet so far excelled all that had, certainly must be endued with a divine knowledge. Secondly, Others, probably, mentioned it in disparagement and contempt of him: Whatever he seems to have, he cannot really have any true learning, for he was never at the university, nor took his degree. Thirdly, Some perhaps suggested that he had got his learning by magic arts, or some unlawful means or other. Since they know not how he could be a scholar, they will think him a conjurer.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":30,"text":"v. 15","label":"John 7:15","href":"/jhn/7/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.16.1","start":16,"end":16,"heading":"That his doctrine is divine","excerpt":"[1.] That his doctrine is divine (v. 16): My doctrine is not mine, but his that sent me. They were offended because he undertook to teach though he had never learned, in answer to which he tells them that his doctrine was such as was not to be learned, for it was not the product of human thought and natural powers enlarged and elevated by reading and conversation, but it was a divine revelation. As God, equal with the Father, he might truly have said, My doctrine is mine, and his that sent me; but being now in his estate of humiliation, and being, as Mediator, God's servant, it was more congruous to say, \"My doctrine is not mine, not mine only, nor mine originally, as man and mediator, but his that sent me; it does not centre in myself, nor lead ultimately to myself, but to him that sent me.\" God had promised concerning the great prophet that he would put his words into his mouth (Deut. xviii. 18), to which Christ seems here to refer. Note, It is the comfort of those who embrace Christ's doctrine, and the condemnation of those who reject it, that it is a divine doctrine: it is of God and not of man.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":34,"text":"v. 16","label":"John 7:16","href":"/jhn/7/#v16","status":"detected"},{"at":894,"text":"Deut. xviii. 18","label":"Deuteronomy 18:18","href":"/deu/18/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.17.1","start":17,"end":17,"heading":"","excerpt":"[2.] That the most competent judges of the truth and divine authority of Christ's doctrine are those that with a sincere and upright heart desire and endeavour to do the will of God (v. 17): If any man be willing to do the will of God, have his will melted into the will of God, he shall know of the doctrine whether it be of God or whether I speak of myself. Observe here, First, What the question is, concerning the doctrine of Christ, whether it be of God or no; whether the gospel be a divine revelation or an imposture. Christ himself was willing to have his doctrine enquired into, whether it were of God or no, much more should his ministers; and we are concerned to examine what grounds we go upon, for, if we be deceived, we are miserably deceived. Secondly, Who are likely to succeed in this search: those that do the will of God, at least are desirous to do it. Now see, 1. Who they are that will do the will of God. They are such as are impartial in their enquiries concerning the will of God, and are not biassed by any lust or interest, and such as are resolved by the grace of God, when they find out what the will of God is, to conform to it. They are such as have an honest principle of regard to God, and are truly desirous to glorify and please him. 2. Whence it is that such a one shall know of the truth of Christ's doctrine. (1.) Christ has promised to give knowledge to such; he hath said, He shall know, and he can give an understanding. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":183,"text":"v. 17","label":"John 7:17","href":"/jhn/7/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.17.2","start":17,"end":17,"heading":"","excerpt":"... Those who improve the light they have, and carefully live up to it, shall be secured by divine grace from destructive mistakes. (2.) They are disposed and prepared to receive that knowledge. He that is inclined to submit to the rules of the divine law is disposed to admit the rays of divine light. To him that has shall be given; those have a good understanding that do his commandments, Ps. cxi. 10. Those who resemble God are most likely to understand him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":393,"text":"Ps. cxi. 10","label":"Psalms 111:10","href":"/psa/111/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.18.1","start":18,"end":18,"heading":"","excerpt":"[3.] That hereby it appeared that Christ, as a teacher, did not speak of himself, because he did not seek himself, v. 18. First, See here the character of a deceiver: he seeketh his own glory, which is a sign that he speaks of himself, as the false Christs and false prophets did. Here is the description of the cheat: they speak of themselves, and have no commission nor instructions from God; no warrant but their own will, no inspiration but their own imagination, their own policy and artifice. Ambassadors speak not of themselves; those ministers disclaim that character who glory in this that they speak of themselves. But see the discovery of the cheat; by this their pretensions are disproved, they consult purely their own glory; self-seekers are self-speakers. Those who speak from God will speak for God, and for his glory; those who aim at their own preferment and interest make it to appear that they had no commission form God. Secondly, See the contrary character Christ gives of himself and his doctrine: He that seeks his glory that sent him, as I do, makes it to appear that he is true. 1. He was sent of God. Those teachers, and those only, who are sent of God, are to be received and entertained by us. Those who bring a divine message must prove a divine mission, either by special revelation or by regular institution. 2. He sought the glory of God. It was both the tendency of his doctrine and the tenour of his whole conversation to glorify God. 3. This was a proof that he was true, and there was no unrighteousness in him. False teachers are most unrighteous; they are unjust to God whose name they abuse, and unjust to the souls of men whom they impose upon. There cannot be a greater piece of unrighteousness than this. But Christ made it appear that he was true, that he was really what he said he was, that there was no unrighteousness in him, no falsehood in his doctrine, no fallacy nor fraud in his dealings with us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":115,"text":"v. 18","label":"John 7:18","href":"/jhn/7/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.19.1","start":19,"end":19,"heading":"He argues against them by way of recrimination, convicting them of far worse practices","excerpt":"(1.) He argues against them by way of recrimination, convicting them of far worse practices, v. 19. How could they for shame censure him for a breach of the law of Moses, when they themselves were such notorious breakers of it? Did not Moses give you the law? And it was their privilege that they had the law, no nation had such a law; but it was their wickedness that none of them kept the law, that they rebelled against it, and lived contrary to it. Many that have the law given them, when they have it do not keep it. Their neglect of the law was universal: None of you keepeth it: neither those of them that were in posts of honour, who should have been most knowing, nor those who were in posts of subjection, who should have been most obedient. They boasted of the law, and pretended a zeal for it, and were enraged at Christ for seeming to transgress it, and yet none of them kept it; like those who say that they are for the church, and yet never go to church. It was an aggravation of their wickedness, in persecuting Christ for breaking the law, that they themselves did not keep it: \"None of you keepeth the law, why then go ye about to kill me for not keeping it?\" Note, Those are commonly most censorious of others who are most faulty themselves. Thus hypocrites, who are forward to pull a mote out of their brother's eye, are not aware of a beam in their own. Why go ye about to kill me? ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":93,"text":"v. 19","label":"John 7:19","href":"/jhn/7/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.19.2","start":19,"end":19,"heading":"","excerpt":"... Some take this as the evidence of their not keeping the law: \"You keep not the law; if you did, you would understand yourselves better than to go about to kill me for doing a good work.\" Those that support themselves and their interest by persecution and violence, whatever they pretend (though they may call themselves custodes utriusque tabulæ—the guardians of both tables), are not keepers of the law of God. Chemnitius understands this as a reason why it was time to supersede the law of Moses by the gospel, because the law was found insufficient to restrain sin: \"Moses gave you the law, but you do not keep it, nor are kept by it from the greatest wickedness; there is therefore need of a clearer light and better law to be brought in; why then do you aim to kill me for introducing it?\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.20.1","start":20,"end":20,"heading":"","excerpt":"Here the people rudely interrupted him in his discourse, and contradicted what he said (v. 20): Thou has a devil; who goes about to kill thee? This intimates, [1.] The good opinion they had of their rulers, who, they think, would never attempt so atrocious a thing as to kill him; no, such a veneration they had for their elders and chief priests that they would swear for them they would do no harm to an innocent man. Probably the rulers had their little emissaries among the people who suggested this to them; many deny that wickedness which at the same time they are contriving. [2.] The ill opinion they had of our Lord Jesus: \"Thou hast a devil, thou art possessed with a lying spirit, and art a bad man for saying so;\" so some: or rather, \"Thou art melancholy, and art a weak man; thou frightenest thyself with causeless fears, as hypochondriacal people are apt to do.\" Not only open frenzies, but silent melancholies, were then commonly imputed to the power of Satan. \"Thou art crazed, has a distempered brain.\" Let us not think it strange if the best of men are put under the worst of characters. To this vile calumny our Saviour returns no direct answer, but seems as if he took no notice of it. Note, Those who would be like Christ must put up with affronts, and pass by the indignities and injuries done them; must not regard them, much less resent them, and least of all revenge them. I, as a deaf man, heard not. When Christ was reviled, he reviled not again,\n\n(2.) He argues by way of appeal and vindication.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":88,"text":"v. 20","label":"John 7:20","href":"/jhn/7/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.21.1","start":21,"end":21,"heading":"He appeals to their own sentiments of this miracle","excerpt":"[1.] He appeals to their own sentiments of this miracle: \"I have done one work, and you all marvel, v. 21. You cannot choose but marvel at it as truly great, and altogether supernatural; you must all own it to be marvellous.\" Or, \"Though I have done but one work that you have any colour to find fault with, yet you marvel, you are offended and displeased as if I had been guilty of some heinous or enormous crime.\"\n\n[2.] He appeals to their own practice in other instances: \"I have done one work on the sabbath, and it was done easily, with a word's speaking, and you all marvel, you make a mighty strange thing of it, that a religious man should dare do such a thing, whereas you yourselves many a time do that which is a much more servile work on the sabbath day, in the case of circumcision; if it be lawful for you, nay, and your duty, to circumcise a child on the sabbath day, when it happens to be the eighth day, as no doubt it is, much more was it lawful and good for me to heal a diseased man on that day.\" Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":100,"text":"v. 21","label":"John 7:21","href":"/jhn/7/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.22.1","start":22,"end":22,"heading":"The rise and origin of circumcision","excerpt":"First, The rise and origin of circumcision: Moses gave you circumcision, gave you the law concerning it. Here, 1. Circumcision is said to be given, and (v. 23) they are said to receive it; it was not imposed upon them as a yoke, but conferred upon them as a favour. Note, The ordinances of God, and particularly those which are seals of the covenant, are gifts given to men, and are to be received as such. 2. Moses is said to give it, because it was a part of that law which was given by Moses; yet, as Christ said of the manna (ch. vi. 32), Moses did not give it them, but God; nay, and it was not of Moses first, but of the fathers, v. 22. Though it was incorporated into the Mosaic institution, yet it was ordained long before, for it was a seal of the righteousness of faith, and therefore commenced with the promise four hundred and thirty years before, Gal. iii. 17. The church membership of believers and their seed was not of Moses or his law, and therefore did not fall with it; but was of the fathers, belonged to the patriarchal church, and was part of that blessing of Abraham which was to come upon the Gentiles, Gal. iii. 14.\n\nSecondly, The respect paid to the law of circumcision above that of the sabbath, in the constant practice of the Jewish church. The Jewish casuists frequently take notice of it, Circumcisio et ejus sanatio pellit sabbbatum—Circumcision and its cure drive away the sabbath; so that if a child was born one sabbath day it was without fail circumcised the next. If then, when the sabbath rest was more strictly insisted on, yet those works were allowed which were in ordine ad spiritualia—for the keeping up of religion, much more are they allowed now under the gospel, when the stress is laid more upon the sabbath work.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":153,"text":"v. 23","label":"John 7:23","href":"/jhn/7/#v23","status":"detected"},{"at":530,"text":"ch. vi. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":636,"text":"v. 22","label":"John 7:22","href":"/jhn/7/#v22","status":"detected"},{"at":860,"text":"Gal. iii. 17","label":"Galatians 3:17","href":"/gal/3/#v17","status":"detected"},{"at":1127,"text":"Gal. iii. 14","label":"Galatians 3:14","href":"/gal/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.23.1","start":23,"end":23,"heading":"The inference Christ draws hence in justification of himself, and of what he had done","excerpt":"Thirdly, The inference Christ draws hence in justification of himself, and of what he had done (v. 23): A man-child on the sabbath day receives circumcision, that the law of circumcision might not be broken; or, as the margin reads it, without breaking the law, namely, of the sabbath. Divine commands must be construed so as to agree with each other. \"Now, if this be allowed by yourselves, how unreasonable are you, who are angry with me because I have made a man every whit whole on the sabbath day!\" emoi cholate. The word is used only here, from choge—fel, gall. They were angry at him with the greatest indignation; it was a spiteful anger, anger with gall in it. Note, It is very absurd and unreasonable for us to condemn others for that in which we justify ourselves. Observe the comparison Christ here makes between their circumcising a child and his healing a man on the sabbath day. 1. Circumcision was but a ceremonial institution; it was of the fathers indeed, but not from the beginning; but what Christ did was a good work by the law of nature, a more excellent law than that which made circumcision a good work. 2. Circumcision was a bloody ordinance, and made sore; but what Christ did was healing, and made whole. The law works pain, and, if that work may be done on the sabbath day, much more a gospel work, which produces peace. 3. Especially considering that whereas, when they had circumcised a child, their care was only to heal up that part which was circumcised, which might be done and yet the child remain under other illnesses, Christ had made this man every whit whole, holon anthropon hygie—I have made the whole man healthful and sound. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":96,"text":"v. 23","label":"John 7:23","href":"/jhn/7/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.23.2","start":23,"end":23,"heading":"","excerpt":"... The whole body was healed, for the disease affected the whole body; and it was a perfect cure, such as left no relics of the disease behind; nay, Christ not only healed his body, but his soul too, by that admonition, Go, and sin no more, and so indeed made the whole man sound, for the soul is the man. Circumcision indeed was intended for the good of the soul, and to make the whole man as it should be; but they had perverted it, and turned it into a mere carnal ordinance; but Christ accompanied his outward cures with inward grace, and so made them sacramental, and healed the whole man.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.24.1","start":24,"end":24,"heading":"","excerpt":"He concludes this argument with that rule (v. 24): Judge not according to the appearance, but judge righteous judgment. This may be applied, either, First, In particular, to this work which they quarrelled with as a violation of the law. Be not partial in your judgment; judge not, kat opsin—with respect of persons; knowing faces, as the Hebrew phrase is, Deut. i. 17. It is contrary to the law of justice, as well as charity, to censure those who differ in opinion from us as transgressors, in taking that liberty which yet in those of our own party, and way, and opinion, we allow of; as it is also to commend that in some as necessary strictness and severity which in others we condemn as imposition and persecution. Or, Secondly, In general, to Christ's person and preaching, which they were offended at and prejudiced against. Those things that are false, and designed to impose upon men, commonly appear best when they are judged of according to the outward appearance, they appear most plausible prima facie—at the first glance. It was this that gained the Pharisees such an interest and reputation, that they appeared right unto men (Matt. xxiii. 27, 28), and men judged of them by that appearance, and so were sadly mistaken in them. \"But,\" saith Christ, \"be not too confident that all are real saints who are seeming ones.\" With reference to himself, his outward appearance was far short of his real dignity and excellency, for he took upon him the form of a servant (Phil. ii. 7), was in the likeness of sinful flesh (Rom. viii. 3), had no form nor comeliness, Isa. liii. 2. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":43,"text":"v. 24","label":"John 7:24","href":"/jhn/7/#v24","status":"detected"},{"at":357,"text":"Deut. i. 17","label":"Deuteronomy 1:17","href":"/deu/1/#v17","status":"detected"},{"at":1143,"text":"Matt. xxiii. 27, 28","label":"Matthew 23:27–28","href":"/mat/23/#v27","status":"detected"},{"at":1479,"text":"Phil. ii. 7","label":"Philippians 2:7","href":"/php/2/#v7","status":"detected"},{"at":1530,"text":"Rom. viii. 3","label":"Romans 8:3","href":"/rom/8/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.24.2","start":24,"end":24,"heading":"","excerpt":"... So that those who undertook to judge whether he was the Son of God or no by his outward appearance were not likely to judge righteous judgment. The Jews expected the outward appearance of the Messiah to be pompous and magnificent, and attended with all the ceremonies of secular grandeur; and, judging of Christ by that rule, their judgment was from first to last a continual mistake, for the kingdom of Christ was not to be of this world, nor to come with observation. If a divine power accompanied him, and God bore him witness, and the scriptures were fulfilled in him, though his appearance was ever so mean, they ought to receive him, and to judge by faith, and not by the sight of the eye. See Isa. xi. 3, and 1 Sam. xvi. 7. Christ and his doctrine and doings desire nothing but righteous judgment; if truth and justice may but pass the sentence, Christ and his cause will carry the day. We must not judge concerning any by their outward appearance, not by their titles, the figure they make in the world, and their fluttering show, but by their intrinsic worth, and the gifts and graces of God's Spirit in them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":704,"text":"Isa. xi. 3","label":"Isaiah 11:3","href":"/isa/11/#v3","status":"detected"},{"at":720,"text":"1 Sam. xvi. 7","label":"1 Samuel 16:7","href":"/1sa/16/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.25.1","start":25,"end":25,"heading":"","excerpt":"[1.] The objection concerning this stated by some of the inhabitants of Jerusalem, who seem to have been of all others most prejudiced against him, v. 25. One would think that those who lived at the fountain-head of knowledge and religion should have been most ready to receive the Messiah: but it proved quite contrary. Those that have plenty of the means of knowledge and grace, if they are not made better by them, are commonly made worse; and our Lord Jesus has often met with the least welcome from those that one would expect the best from. But it was not without some just cause that it came into a proverb, The nearer the church the further from God. These people of Jerusalem showed their ill-will to Christ,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":148,"text":"v. 25","label":"John 7:25","href":"/jhn/7/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.25-26.1","start":25,"end":26,"heading":"By their reflecting on the rulers, because they let him alone","excerpt":"First, By their reflecting on the rulers, because they let him alone: Is not this he whom they seek to kill? The multitude of the people that came up out of the country to the feast did not suspect there was any design on foot against him, and therefore they said, Who goes about to kill thee? v. 20. But those of Jerusalem knew the plot, and irritated their rulers to put it into execution: \"Is not this he whom they seek to kill? Why do they not do it then? Who hinders them? They say that they have a mind to get him out of the way, and yet, lo, he speaketh boldly, and they say nothing to him; do the rulers know indeed that this is the very Christ?\" v. 26. Here they slyly and maliciously insinuate two things, to exasperate the rulers against Christ, when indeed they needed to spur. 1. That by conniving at his preaching they brought their authority into contempt. \"Must a man that is condemned by the sanhedrim as a deceiver be permitted to speak boldly, without any check or contradiction? This makes their sentence to be but brutem fulmen—a vain menace; if our rulers will suffer themselves to be thus trampled upon, they may thank themselves if none stand in awe of them and their laws.\" Note, The worst of persecutions have often been carried on under colour of the necessary support of authority and government. 2. That hereby they brought their judgment into suspicion. Do they know that this is the Christ? It is spoken ironically, \"How came they to change their mind? What new discovery have they lighted on? ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":294,"text":"v. 20","label":"John 7:20","href":"/jhn/7/#v20","status":"detected"},{"at":655,"text":"v. 26","label":"John 7:26","href":"/jhn/7/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.26.1","start":26,"end":26,"heading":"","excerpt":"... They give people occasion to think that they believe him to be the Christ, and it behoves them to act vigorously against him to clear themselves from the suspicion.\" Thus the rulers, who had made the people enemies to Christ, made them seven times more the children of hell than themselves, Matt. xxiii. 15. When religion and the profession of Christ's name are out of fashion, and consequently out of repute, many are strongly tempted to persecute and oppose them, only that they may not be thought to favour them and incline to them. And for this reason apostates, and the degenerate offspring of good parents, have been sometimes worse than others, as it were to wipe off the stain of their profession. It was strange that the rulers, thus irritated, did not seize Christ; but his hour was not yet come; and God can tie men's hands to admiration, though he should not turn their hearts.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":295,"text":"Matt. xxiii. 15","label":"Matthew 23:15","href":"/mat/23/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.27.1","start":27,"end":27,"heading":"By their exception against his being the Christ, in which appeared more malice than matter","excerpt":"Secondly, By their exception against his being the Christ, in which appeared more malice than matter, v. 27. \"If the rulers think him to be the Christ, we neither can nor will believe him to be so, for we have this argument against it, that we know this man, whence he is; but when Christ comes no man knows whence he is.\" Here is a fallacy in the argument, for the propositions are not body ad idem—adapted to the same view of the subject. 1. If they speak of his divine nature, it is true that when Christ comes no man knows whence he is, for he is a priest after the order of Melchizedek, who was without descent, and his goings forth have been from of old, from everlasting, Mic. v. 2. But then it is not true that as for this man they knew whence he was, for they knew not his divine nature, nor how the Word was made flesh. 2. If they speak of his human nature, it is true that they knew whence he was, who was his mother, and where he was bred up; but then it is false that ever it was said of the Messiah that none should know whence he was, for it was known before where he should be born, Matt. ii. 4, 5. Observe, (1.) How they despised him, because they knew whence he was. Familiarity breeds contempt, and we are apt to disdain the use of those whom we know the rise of. Christ's own received him not, because he was their own, for which very reason they should the rather have loved him, and been thankful that their nation and their age were honoured with his appearance. (2.) How they endeavoured unjustly to fasten the ground of their prejudice upon the scriptures, as if they countenanced them, when there was no such thing. Therefore people err concerning Christ, because they know not the scripture.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":102,"text":"v. 27","label":"John 7:27","href":"/jhn/7/#v27","status":"detected"},{"at":679,"text":"Mic. v. 2","label":"Micah 5:2","href":"/mic/5/#v2","status":"detected"},{"at":1099,"text":"Matt. ii. 4, 5","label":"Matthew 2:4–5","href":"/mat/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.28-29.1","start":28,"end":29,"heading":"Christ's answer to this objection","excerpt":"[2.] Christ's answer to this objection, v. 28, 29.\n\nFirst, He spoke freely and boldly, he cried in the temple, as he taught, he spoke this louder than the rest of his discourse, 1. To express his earnestness, being grieved for the hardness of their hearts. There may be a vehemency in contending for the truth where yet there is no intemperate heat nor passion. We may instruct gainsayers with warmth, and yet with meekness. 2. The priests and those that were prejudiced against him, did not come near enough to hear his preaching, and therefore he must speak louder than ordinary what he will have them to hear. Whoever has ears to hear, let him hear this.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":40,"text":"v. 28, 29","label":"John 7:28–29","href":"/jhn/7/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.28-29.2","start":28,"end":29,"heading":"His answer to their cavil is, 1","excerpt":"Secondly, His answer to their cavil is, 1. By way of concession, granting that they did or might know his origin as to the flesh: \"You both know me, and you know whence I am. You know I am of your own nation, and one of yourselves.\" It is no disparagement to the doctrine of Christ that there is that in it which is level to the capacities of the meanest, plain truths, discovered even by nature's light, of which we may say, We know whence they are. \"You know me, you think you know me; but you are mistaken; you take me to be the carpenter's son, and born at Nazareth, but it is not so.\" 2. By way of negation, denying that that which they did see in him, and know of him, was all that was to be known; and therefore, if they looked no further, they judged by the outward appearance only. They knew whence he came perhaps, and where he had his birth, but he will tell them what they knew not, from whom he came. (1.) That he did not come of himself; that he did not run without sending, nor come as a private person, but with a public character. (2.) That he was sent of his Father; this is twice mentioned: He hath sent me. And again, \"He hath sent me, to say what I say, and do what I do.\" This he was himself well assured of, and therefore knew that his Father would bear him out; and it is well for us that we are assured of it too, that we may with holy confidence go to God by him. (3.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.28-29.3","start":28,"end":29,"heading":"","excerpt":"... That he was from his Father, par autou eimi—I am from him; not only sent from him as a servant from his master, but from him by eternal generation, as a son from his father, by essential emanation, as the beams from the sun. (4.) That the Father who sent him is true; he had promised to give the Messiah, and, though the Jews had forfeited the promise, yet he that made the promise is true, and has performed it. He had promised that the Messiah should see his seed, and be successful in his undertaking; and, though the generality of the Jews reject him and his gospel, yet he is true, and will fulfil the promise in the calling of the Gentiles. (5.) That these unbelieving Jews did not know the Father: He that sent me, whom you know not. There is much ignorance of God even with many that have a form of knowledge; and the true reason why people reject Christ is because they do not know God; for there is such a harmony of the divine attributes in the work of redemption, and such an admirable agreement between natural and revealed religion, that the right knowledge of the former would not only admit, but introduce, the latter. (6.) Our Lord Jesus was intimately acquainted with the Father that sent him: but I know him. He knew him so well that he was not at all in doubt concerning his mission from him, but perfectly assured of it; nor at all in the dark concerning the work he had to do, but perfectly apprized of it, Matt. xi. 27.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.30.1","start":30,"end":30,"heading":"","excerpt":"[3.] The provocation which this gave to his enemies, who hated him because he told them the truth, v. 30. They sought therefore to take him, to lay violent hands on him, not only to do him a mischief, but some way or other to be the death of him; but by the restraint of an invisible power it was prevented; nobody touched him, because his hour was not yet come; this was not their reason why they did it not, but God's reason why he hindered them from doing it. Note, First, The faithful preachers of the truths of God, though they behave themselves with ever so much prudence and meekness, must expect to be hated and persecuted by those who think themselves tormented by their testimony, Rev. xi. 10. Secondly, God has wicked men in a chain, and, whatever mischief they would do, they can do no more than God will suffer them to do. The malice of persecutors is impotent even when it is most impetuous, and, when Satan fills their hearts, yet God ties their hands. Thirdly, God's servants are sometimes wonderfully protected by indiscernible unaccountable means. Their enemies do not do the mischief they designed, and yet neither they themselves nor any one else can tell why they do not. Fourthly, Christ had his hour set, which was to put a period to his day and work on earth; so have all his people and all his ministers, and, till that hour comes, the attempts of their enemies against them are ineffectual, and their day shall be lengthened as long as their Master has any work for them to do; nor can all the powers of hell and earth prevail against them, until they have finished their testimony.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":99,"text":"v. 30","label":"John 7:30","href":"/jhn/7/#v30","status":"detected"},{"at":691,"text":"Rev. xi. 10","label":"Revelation 11:10","href":"/rev/11/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.31.1","start":31,"end":31,"heading":"The good effect which Christ's discourse had, notwithstanding this, upon some of his hearers","excerpt":"[4.] The good effect which Christ's discourse had, notwithstanding this, upon some of his hearers (v. 31): Many of the people believed on him. As he was set for the fall of some, so for the rising again of others. Even where the gospel meets with opposition there may yet be a great deal of good done, 1 Thess. ii. 2. Observe here, First, Who they were that believed; not a few, but many, more than one would have expected when the stream ran so strongly the other way. But these many were of the people, ek tou ochlou—of the multitude, the crowd, the inferior sort, the mob, the rabble, some would have called them. We must not measure the prosperity of the gospel by its success among the great ones; nor much ministers say that they labour in vain, though none but the poor, and those of no figure, receive the gospel, 1 Cor. i. 26. Secondly, What induced them to believe: the miracles which he did, which were not only the accomplishment of the Old-Testament prophecies (Isa. xxxv. 5, 6), but an argument of a divine power. He that had an ability to do that which none but God can do, to control and overrule the powers of nature, no doubt had authority to enact that which none but God can enact, a law that shall bind conscience, and a covenant that shall give life. Thirdly, How weak their faith was: they do not positively assert, as the Samaritans did, This is indeed the Christ, but they only argue, When Christ comes will he do more miracles than these? They take it for granted that Christ will come, and, when he comes, will do many miracles. \"Is not this he then? In him we see, though not all the worldly pomp we have fancied, yet all the divine power we have believed the Messiah should appear in; and therefore why may not this be he?\" They believe it, but have not courage to own it. Note, Even weak faith may be true faith, and so accounted, so accepted, by the Lord Jesus, who despises not the day of small things.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":99,"text":"v. 31","label":"John 7:31","href":"/jhn/7/#v31","status":"detected"},{"at":302,"text":"1 Thess. ii. 2","label":"1 Thessalonians 2:2","href":"/1th/2/#v2","status":"detected"},{"at":822,"text":"1 Cor. i. 26","label":"1 Corinthians 1:26","href":"/1co/1/#v26","status":"detected"},{"at":975,"text":"Isa. xxxv. 5, 6","label":"Isaiah 35:5–6","href":"/isa/35/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.32.1","start":32,"end":32,"heading":"The design of the Pharisees and chief priests against him","excerpt":"[1.] The design of the Pharisees and chief priests against him, v. 32. First, The provocation given them was that they had information brought them by their spies, who insinuated themselves into the conversation of the people, and gathered stories to carry to their jealous masters, that the people murmured such things concerning him, that there were many who had a respect and value for him, notwithstanding all they had done to render him odious. Though the people did but whisper these things, and had not courage to speak out, yet the Pharisees were enraged at it. The equity of that government is justly suspected by others which is so suspicious of itself as to take notice of, or be influenced by, the secret, various, uncertain mutterings of the common people. The Pharisees valued themselves very much upon the respect of the people, and were sensible that if Christ did thus increase they must decrease. Secondly, The project they laid hereupon was to seize Jesus, and take him into custody: They sent officers to take him, not to take up those who murmured concerning him and frighten them; no, the most effectual way to disperse the flock is to smite the shepherd. The Pharisees seem to have been the ringleaders in this prosecution, but they, as such, had no power, and therefore they god the chief priests, the judges of the ecclesiastical court, to join with them, who were ready enough to do so. The Pharisees were the great pretenders to learning, and the chief priests to sanctify. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":64,"text":"v. 32","label":"John 7:32","href":"/jhn/7/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.32.2","start":32,"end":32,"heading":"","excerpt":"... As the world by wisdom knew not God, but the greatest philosophers were guilty of the greatest blunders in natural religion, so the Jewish church by their wisdom knew not Christ, but their greatest rabbin were the greatest fools concerning him, nay, they were the most inveterate enemies to him. Those wicked rulers had their officers, officers of their court, church-officers, whom they employed to take Christ, and who were ready to go on their errand, though it was an ill errand. If Saul's footmen will not turn and fall upon the priests of the Lord, he has a herdsman that will, 1 Sam. xxii. 17, 18.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.33-34.1","start":33,"end":34,"heading":"The discourse of our Lord Jesus hereupon","excerpt":"[2.] The discourse of our Lord Jesus hereupon (v. 33, 34): Yet a little while I am with you, and then I go to him that sent me; you shall seek me, and shall not find me; and where I am, thither you cannot come. These words, like the pillar of cloud and fire, have a bright side and a dark side.\n\nFirst, They have a bright side towards our Lord Jesus himself, and speak abundance of comfort to him and all his faithful followers that are exposed to difficulties and dangers for his sake. Three things Christ here comforted himself with:—1. That he had but a little time to continue here in this troublesome world. He sees that he is never likely to have a quiet day among them; but the best of it is his warfare will shortly be accomplished, and then he shall be no more in this world, ch. xvii. 11. Whomsoever we are with in this world, friends or foes, it is but a little while that we shall be with them; and it is a matter of comfort to those who are in the world, but not of it, and therefore are hated by it and sick of it, that they shall not be in it always, they shall not be in it long. We must be awhile with those that are pricking briars and grieving thorns; but thanks be to God, it is but a little while, and we shall be out of their reach. Our days being evil, it is well they are few. 2. That, when he should quit this troublesome world, he should go to him that sent him; I go. Not, \"I am driven away by force,\" but, \"I voluntarily go; having finished my embassy, I return to him on whose errand I came. When I have done my work with you, then, and not till then, I go to him that sent me, and will receive me, will prefer me, as ambassadors are preferred when they return.\" ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":47,"text":"v. 33, 34","label":"John 7:33–34","href":"/jhn/7/#v33","status":"detected"},{"at":785,"text":"ch. xvii. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.33-34.2","start":33,"end":34,"heading":"","excerpt":"... Their rage against him would not only not hinder him from, but would hasten him to the glory and joy that were set before him. Let those who suffer for Christ comfort themselves with this, that they have a God to go to, and are going to him, going apace, to be for ever with him. 3. That, though they persecuted him here, wherever he went, yet none of their persecutions could follow him to heaven: You shall seek me, and shall not find me. It appears, by their enmity to his followers when he was gone, that if they could have reached him they would have persecuted him: \"But you cannot enter into that temple as you do into this.\" Where I am, that is, where I then shall be; but he expressed it thus because, even when he was on earth, by his divine nature and divine affections he was in heaven, ch. iii. 13. Or it denotes that he should be so soon there that he was as good as there already. Note, It adds to the happiness of glorified saints that they are out of the reach of the devil and all his wicked instruments.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":803,"text":"ch. iii. 13","label":"John 3:13","href":"/jhn/3/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.33-34.3","start":33,"end":34,"heading":"","excerpt":"Secondly, These words have a black and dark side towards those wicked Jews that hated and persecuted Christ. They now longed to be rid of him, Away with him from the earth; but let them know, 1. That according to their choice so shall their doom be. They were industrious to drive him from them, and their sin shall be their punishment; he will not trouble them long, yet a little while and he will depart from them. It is just with God to forsake those that think his presence a burden. They that are weary of Christ need no more to make them miserable than to have their wish. 2. That they would certainly repent their choice when it was too late. (1.) They should in vain seek the presence of the Messiah: \"You shall seek me, and shall not find me. You shall expect the Christ to come, but your eyes shall fail with looking for him, and you shall never find him.\" Those who rejected the true Messiah when he did come were justly abandoned to a miserable and endless expectation of one that should never come. Or, it may refer to the final rejection of sinners from the favours and grace of Christ at the great day: those who now seek Christ shall find him, but the day is coming when those who now refuse him shall seek him, and shall not find him. See Prov. i. 28. They will in vain cry, Lord, Lord, open to us. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":1256,"text":"Prov. i. 28","label":"Proverbs 1:28","href":"/pro/1/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.33-34.4","start":33,"end":34,"heading":"","excerpt":"... Or, perhaps, these words might be fulfilled in the despair of some of the Jews, who possibly might be convinced and not converted, who would wish in vain to see Christ, and to hear him preach again; but the day of grace is over (Luke xvii. 22); yet this is not all. (2.) They should in vain expect a place in heaven: Where I am, and where all believers shall be with me, thither ye cannot come. Not only because they are excluded by the just and irreversible sentence of the judge, and the sword of the angel at every gate of the new Jerusalem, to keep the way of the tree of life against those who have no right to enter, but because they are disabled by their own iniquity and infidelity: You cannot come, because you will not. Those who hate to be where Christ is, in his word and ordinances on earth, are very unfit to be where he is in his glory in heaven; for indeed heaven would be no heaven to them, such are the antipathies of an unsanctified soul to the felicities of that state.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":233,"text":"Luke xvii. 22","label":"Luke 17:22","href":"/luk/17/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.37.1","start":37,"end":37,"heading":"How he gave this invitation","excerpt":"2. How he gave this invitation: Jesus stood and cried, which denotes, (1.) His great earnestness and importunity. His heart was upon it, to bring poor souls in to himself. The erection of his body and the elevation of his voice were indications of the intenseness of his mind. Love to souls will make preachers lively. (2.) His desire that all might take notice, and take hold of this invitation. He stood, and cried, that he might the better be heard; for this is what every one that hath ears is concerned to hear. Gospel truth seeks no corners, because it fears no trials. The heathen oracles were delivered privately by them that peeped and muttered; but the oracles of the gospel were proclaimed by one that stood, and cried. How sad is the case of man, that he must be importuned to be happy, and how wonderful the grace of Christ, that he will importune him! Ho, every one, Isa. lv. 1.\n\n3. The invitation itself is very general: If any man thirst, whoever he be, he is invited to Christ, be he high or low, rich or poor, young or old, bond or free, Jew or Gentile. It is also very gracious: \"If any man thirst, let him come to me and drink. If any man desires to be truly and eternally happy, let him apply himself to me, and be ruled by me, and I will undertake to make him so.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":881,"text":"Isa. lv. 1","label":"Isaiah 55:1","href":"/isa/55/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.37.2","start":37,"end":37,"heading":"","excerpt":"(1.) The persons invited are such as thirst, which may be understood, either, [1.] Of the indigence of their cases; either as to their outward condition (if any man be destitute of the comforts of this life, or fatigued with the crosses of it, let his poverty and afflictions draw him to Christ for that peace which the world can neither give nor take away), or as to their inward state: \"If any man want spiritual blessings, he may be supplied by me.\" Or, [2.] Of the inclination of their souls and their desires towards a spiritual happiness. If any man hunger and thirst after righteousness, that is, truly desire the good will of God towards him, and the good work of God in him.\n\n(2.) The invitation itself: Let him come to me. Let him not go to the ceremonial law, which would neither pacify the conscience nor purify it, and therefore could not make the comers thereunto perfect, Heb. x. 1. Nor let him go to the heathen philosophy, which does but beguile men, lead them into a wood, and leave them there; but let him go to Christ, admit his doctrine, submit to his discipline, believe in him; come to him as the fountain of living waters, the giver of all comfort.\n\n(3.) The satisfaction promised: \"Let him come and drink, he shall have what he comes for, and abundantly more, shall have that which will not only refresh, but replenish, a soul that desires to be happy.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":887,"text":"Heb. x. 1","label":"Hebrews 10:1","href":"/heb/10/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.37-39.1","start":37,"end":39,"heading":"Christ's discourse, with the explication of it","excerpt":"I. Christ's discourse, with the explication of it, v. 37-39. It is probable that these are only short hints of what he enlarged upon, but they have in them the substance of the whole gospel; here is a gospel invitation to come to Christ, and a gospel promise of comfort and happiness in him. Now observe,\n\n1. When he gave this invitation: On the last day of the feast of tabernacles, that great day. The eighth day, which concluded that solemnity, was to be a holy convocation, Lev. xxiii. 36. Now on this day Christ published this gospel-call, because (1.) Much people were gathered together, and, if the invitation were given to many, it might be hoped that some would accept of it, Prov. i. 20. Numerous assemblies give opportunity of doing the more good. (2.) The people were now returning to their homes, and he would give them this to carry away with them as his parting word. When a great congregation is to be dismissed, and is about to scatter, as here, it is affecting to think that in all probability they will never come all together again in this world, and therefore, if we can say or do any thing to help them to heaven, that must be the time. It is good to be lively at the close of an ordinance. Christ made this offer on the last day of the feast. [1.] To those who had turned a deaf ear to his preaching on the foregoing days of this sacred week; he will try them once more, and, if they will yet hear his voice, they shall live. [2.] To those who perhaps might never have such another offer made them, and therefore were concerned to accept of this; it would be half a year before there would be another feast, and in that time they would many of them be in their graves. Behold now is the accepted time.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":51,"text":"v. 37-39","label":"John 7:37–39","href":"/jhn/7/#v37","status":"detected"},{"at":478,"text":"Lev. xxiii. 36","label":"Leviticus 23:36","href":"/lev/23/#v36","status":"detected"},{"at":685,"text":"Prov. i. 20","label":"Proverbs 1:20","href":"/pro/1/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.38.1","start":38,"end":38,"heading":"A gracious promise annexed to this gracious call","excerpt":"4. A gracious promise annexed to this gracious call (v. 38): He that believeth on me, out of his belly shall flow—(1.) See here what it is to come to Christ: It is to believe on him, as the scripture hath said; it is to receive and entertain him as he is offered to us in the gospel. We must not frame a Christ according to our fancy, but believe in a Christ according to the scripture. (2.) See how thirsty souls, that come to Christ, shall be made to drink. Israel, that believed Moses, drank of the rock that followed them, the streams followed; but believers drink of a rock in them, Christ in them; he is in them a well of living water, ch. iv. 14. Provision is made not only for their present satisfaction, but for their continual perpetual comfort. Here is, [1.] Living water, running water, which the Hebrew language calls living, because still in motion. The graces and comforts of the Spirit are compared to living (meaning running) water, because they are the active quickening principles of spiritual life, and the earnests and beginnings of eternal life. See Jer. ii. 13. [2.] Rivers of living water, denoting both plenty and constancy. The comfort flows in both plentifully and constantly as a river; strong as a stream to bear down the oppositions of doubts and fears. There is a fulness in Christ of grace for grace. [3.] These flow out of his belly, that is, out of his heart or soul, which is the subject of the Spirit's working and the seat of his government. There gracious principles are planted; and out of the heart, in which the Spirit dwells, flow the issues of life, Prov. iv. 23. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":53,"text":"v. 38","label":"John 7:38","href":"/jhn/7/#v38","status":"detected"},{"at":642,"text":"ch. iv. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"},{"at":1072,"text":"Jer. ii. 13","label":"Jeremiah 2:13","href":"/jer/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.38.2","start":38,"end":38,"heading":"","excerpt":"... There divine comforts are lodged, and the joy that a stranger doth not intermeddle with. He that believes has the witness in himself, 1 John v. 10. Sat lucis intus—Light abounds within. Observe, further, where there are springs of grace and comfort in the soul that will send forth streams: Out of his belly shall flow rivers. First, Grace and comfort will produce good actions, and a holy heart will be seen in a holy life; the tree is known by its fruits, and the fountain by its streams. Secondly, They will communicate themselves for the benefit of others; a good man is a common good. His mouth is a well of life, Prov. x. 11. It is not enough that we drink waters out of our own cistern, that we ourselves take the comfort of the grace given us, but we must let our fountains be dispersed abroad, Prov. v. 15, 16.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":138,"text":"1 John v. 10","label":"1 John 5:10","href":"/1jn/5/#v10","status":"detected"},{"at":623,"text":"Prov. x. 11","label":"Proverbs 10:11","href":"/pro/10/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.38.3","start":38,"end":38,"heading":"","excerpt":"Those words, as the scripture hath said, seem to refer to some promise in the Old Testament to this purport, and there are many; as that God would pour out his Spirit, which is a metaphor borrowed from waters (Prov. i. 23; Joel ii. 28; Isa. xliv. 3; Zech. xii. 10); that the dry land should become springs of water (Isa. xli. 18); that there should be rivers in the desert (Isa. xliii. 19); that gracious souls should be like a spring of water (Isa. lviii. 11); and the church a well of living water, Cant. iv. 15. And here may be an allusion to the waters issuing out of Ezekiel's temple, Ezek. xlvii. 1. Compare Rev. xxii. 1, and see Zech. xiv. 8. Dr. Lightfoot and others tell us it was a custom of the Jews, which they received by tradition, the last day of the feast of tabernacles to have a solemnity, which they called Libatio aquæ—The pouring out of water. They fetched a golden vessel of water from the pool of Siloam, brought it into the temple with sound of trumpet and other ceremonies, and, upon the ascent to the altar, poured it out before the Lord with all possible expressions of joy. Some of their writers make the water to signify the law, and refer to Isa. xii. 3; lv. 1. Others, the Holy Spirit. And it is thought that our Saviour might here allude to this custom. Believers shall have the comfort, not of a vessel of water fetched from a pool, but of a river flowing from themselves. The joy of the law, and the pouring out of the water, which signified this, are not to be compared with the joy of the gospel in the wells of salvation.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":210,"text":"Prov. i. 23","label":"Proverbs 1:23","href":"/pro/1/#v23","status":"detected"},{"at":223,"text":"Joel ii. 28","label":"Joel 2:28","href":"/jol/2/#v28","status":"detected"},{"at":236,"text":"Isa. xliv. 3","label":"Isaiah 44:3","href":"/isa/44/#v3","status":"detected"},{"at":250,"text":"Zech. xii. 10","label":"Zechariah 12:10","href":"/zec/12/#v10","status":"detected"},{"at":316,"text":"Isa. xli. 18","label":"Isaiah 41:18","href":"/isa/41/#v18","status":"detected"},{"at":374,"text":"Isa. xliii. 19","label":"Isaiah 43:19","href":"/isa/43/#v19","status":"detected"},{"at":445,"text":"Isa. lviii. 11","label":"Isaiah 58:11","href":"/isa/58/#v11","status":"detected"},{"at":501,"text":"Cant. iv. 15","label":"Song of Songs 4:15","href":"/sng/4/#v15","status":"detected"},{"at":590,"text":"Ezek. xlvii. 1","label":"Ezekiel 47:1","href":"/ezk/47/#v1","status":"detected"},{"at":614,"text":"Rev. xxii. 1","label":"Revelation 22:1","href":"/rev/22/#v1","status":"detected"},{"at":636,"text":"Zech. xiv. 8","label":"Zechariah 14:8","href":"/zec/14/#v8","status":"detected"},{"at":1172,"text":"Isa. xii. 3","label":"Isaiah 12:3","href":"/isa/12/#v3","status":"detected"},{"at":1185,"text":"lv. 1","label":"Isaiah 55:1","href":"/isa/55/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.39.1","start":39,"end":39,"heading":"Here is the evangelist's exposition of this promise","excerpt":"5. Here is the evangelist's exposition of this promise (v. 39): This spoke he of the Spirit: not of any outward advantages accruing to believers (as perhaps some misunderstood him), but of the gifts, graces, and comforts of the Spirit. See how scripture is the best interpreter of scripture. Observe,\n\n(1.) It is promised to all that believe on Christ that they shall receive the Holy Ghost. Some received his miraculous gifts (Mark xvi. 17, 18); all receive his sanctifying graces. The gift of the Holy Ghost is one of the great blessings promised in the new covenant (Acts ii. 39), and, if promised, no doubt performed to all that have an interest in that covenant.\n\n(2.) The Spirit dwelling and working in believers is as a fountain of living running water, out of which plentiful streams flow, cooling and cleansing as water, mollifying and moistening as water, making them fruitful, and others joyful; see ch. iii. 5. When the apostles spoke so fluently of the things of God, as the Spirit gave them utterance (Acts ii. 4), and afterwards preached and wrote the gospel of Christ with such a flood of divine eloquence, then this was fulfilled, Out of his belly shall flow rivers.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":56,"text":"v. 39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"},{"at":428,"text":"Mark xvi. 17, 18","label":"Mark 16:17–18","href":"/mrk/16/#v17","status":"detected"},{"at":570,"text":"Acts ii. 39","label":"Acts 2:39","href":"/act/2/#v39","status":"detected"},{"at":911,"text":"ch. iii. 5","label":"John 3:5","href":"/jhn/3/#v5","status":"detected"},{"at":1016,"text":"Acts ii. 4","label":"Acts 2:4","href":"/act/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.39.2","start":39,"end":39,"heading":"This plentiful effusion of the Spirit was yet the matter of a promise","excerpt":"(3.) This plentiful effusion of the Spirit was yet the matter of a promise; for the Holy Ghost was not yet given, because Jesus was not yet glorified. See here [1.] That Jesus was not yet glorified. It was certain that he should be glorified, and he was ever worthy of all honour; but he was as yet in a state of humiliation and contempt. He had never forfeited the glory he had before all worlds, nay, he had merited a further glory, and, besides his hereditary honours, might claim the achievement of a mediatorial crown; and yet all this is in reversion. Jesus is now upheld (Isa. xlii. 1), is now satisfied (Isa. liii. 11), is now justified (1 Tim. iii. 16), but he is not yet glorified. And, if Christ must wait for his glory, let not us think it much to wait for ours. [2.] That the Holy Ghost was not yet given. oupo gar hen pneuma—for the Holy Ghost was not yet. The Spirit of God was from eternity, for in the beginning he moved upon the face of the waters. He was in the Old-Testament prophets and saints, and Zacharias and Elisabeth were both filled with the Holy Ghost. This therefore must be understood of the eminent, plentiful, and general effusion of the Spirit which was promised, Joel ii. 28, and accomplished, Acts ii. 1, &c. The Holy Ghost was not yet given in that visible manner that was intended. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":579,"text":"Isa. xlii. 1","label":"Isaiah 42:1","href":"/isa/42/#v1","status":"detected"},{"at":612,"text":"Isa. liii. 11","label":"Isaiah 53:11","href":"/isa/53/#v11","status":"detected"},{"at":646,"text":"1 Tim. iii. 16","label":"1 Timothy 3:16","href":"/1ti/3/#v16","status":"detected"},{"at":1198,"text":"Joel ii. 28","label":"Joel 2:28","href":"/jol/2/#v28","status":"detected"},{"at":1229,"text":"Acts ii. 1","label":"Acts 2:1","href":"/act/2/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.39.3","start":39,"end":39,"heading":"","excerpt":"... If we compare the clear knowledge and strong grace of the disciples of Christ themselves, after the day of Pentecost, with their darkness and weakness before, we shall understand in what sense the Holy Ghost was not yet given; the earnests and first-fruits of the Spirit were given, but the full harvest was not yet come. That which is most properly called the dispensation of the Spirit did not yet commence. The Holy Ghost was not yet given in such rivers of living water as should issue forth to water the whole earth, even the Gentile world, not in the gifts of tongues, to which perhaps this promise principally refers. [3.] That the reason why the Holy Ghost was not given was because Jesus was not yet glorified. First, The death of Christ is sometimes called his glorification (ch. xiii. 31); for in his cross he conquered and triumphed. Now the gift of the Holy Ghost was purchased by the blood of Christ: this was the valuable consideration upon which the grant was grounded, and therefore till this price was paid (though many other gifts were bestowed upon its being secured to be paid) the Holy Ghost was not given. Secondly, There was not so much need of the Spirit, while Christ himself was here upon earth, as there was when he was gone, to supply the want of him. Thirdly, The giving of the Holy Ghost was to be both an answer to Christ's intercession (ch. xiv. 16), and an act of his dominion; and therefore till he is glorified, and enters upon both these, the Holy Ghost is not given. Fourthly, The conversion of the Gentiles was the glorifying of Jesus. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":790,"text":"ch. xiii. 31","label":"John 13:31","href":"/jhn/13/#v31","status":"detected"},{"at":1374,"text":"ch. xiv. 16","label":"John 14:16","href":"/jhn/14/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.39.4","start":39,"end":39,"heading":"","excerpt":"... When certain Greeks began to enquire after Christ, he said, Now is the Son of man glorified, ch. xii. 23. Now the time when the gospel should be propagated in the nations was not yet come, and therefore there was as yet no occasion for the gift of tongues, that river of living water. But observe, though the Holy Ghost was not yet given, yet he was promised; it was now the great promise of the Father, Acts i. 4. Though the gifts of Christ's grace are long deferred, yet they are well secured: and, while we are waiting for the good promise, we have the promise to live upon, which shall speak and shall not lie.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":97,"text":"ch. xii. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":408,"text":"Acts i. 4","label":"Acts 1:4","href":"/act/1/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.40-41.1","start":40,"end":41,"heading":"Some were taken with him, and well affected to him","excerpt":"1. Some were taken with him, and well affected to him: Many of the people, when they heard this saying, heard him with such compassion and kindness invite poor sinners to him, and with such authority engage to make them happy, that they could not but think highly of him. (1.) Some of them said, O, a truth this is the prophet, that prophet whom Moses spoke of to the fathers, who should be like unto him; or, This is the prophet who, according to the received notions of the Jewish church, is to be the harbinger and forerunner of the Messiah; or, This is truly a prophet, one divinely inspired and sent of God. (2.) Others went further, and said, This is the Christ (v. 41), not the prophet of the Messiah, but the Messiah himself. The Jews had at this time a more than ordinary expectation of the Messiah, which made them ready to say upon every occasion, Lo, here is Christ, or Lo, he is there; and this seems to be only the effect of some such confused and floating notions which caught at the first appearance, for we do not find that these people became his disciples and followers; a good opinion of Christ is far short of a lively faith in Christ; many give Christ a good word that give him no more. These here said, This is the prophet, and this is the Christ, but could not persuade themselves to leave all and follow him; and so this their testimony to Christ was but a testimony against themselves.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":669,"text":"v. 41","label":"John 7:41","href":"/jhn/7/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.41-42.1","start":41,"end":42,"heading":"Others were prejudiced against him","excerpt":"2. Others were prejudiced against him. No sooner was this great truth started, that Jesus is the Christ, than immediately it was contradicted and argued against: and this one thing, that his rise and origin were (as they took it for granted) out of Galilee, was thought enough to answer all the arguments for his being the Christ. For, shall Christ come out of Galilee? Has not the scripture said that Christ comes of the seed of David? See here, (1.) A laudable knowledge of the scripture. They were so far in the right, that the Messiah was to be a rod out of the stem of Jesse (Isa. xi. 1), that out of Bethlehem should arise the Governor, Mic. v. 2. This even the common people knew by the traditional expositions which their scribes gave them. Perhaps the people who had these scriptures so ready to object against Christ were not alike knowing in other parts of holy writ, but had had these put into their mouths by their leaders, to fortify their prejudices against Christ. Many that espouse some corrupt notions, and spend their zeal in defence of them, seem to be very ready in the scriptures, when indeed they know little more than those scriptures which they have been taught to pervert. (2.) A culpable ignorance of our Lord Jesus. They speak of it as certain and past dispute that Jesus was of Galilee, whereas by enquiring of himself, or his mother, or his disciples, or by consulting the genealogies of the family of David, or the register at Bethlehem, they might have known that he was the Son of David, and a native of Bethlehem; but this they willingly are ignorant of. Thus gross falsehoods in matters of fact, concerning persons and things, are often taken up by prejudiced and partial men, and great resolves founded upon them, even in the same place and the same age wherein the persons live and the things are done, while the truth might easily be found out.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":581,"text":"Isa. xi. 1","label":"Isaiah 11:1","href":"/isa/11/#v1","status":"detected"},{"at":643,"text":"Mic. v. 2","label":"Micah 5:2","href":"/mic/5/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.43.1","start":43,"end":43,"heading":"The consequents of this discourse, what entertainment it met with","excerpt":"II. The consequents of this discourse, what entertainment it met with; in general, it occasioned differences: There was a division among the people because of him, v. 43. There was a schism, so the word is; there were diversities of opinions, and those managed with heat and contention; various sentiments, and those such as set them at variance. Think we that Christ came to send peace, that all would unanimously embrace his gospel? No, the effect of the preaching of his gospel would be division, for, while some are gathered to it, others will be gathered against it; and this will put things into a ferment, as here; but this is no more the fault of the gospel than it is the fault of a wholesome medicine that it stirs up the peccant humours in the body, in order to the discharge of them. Observe what the debate was:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":164,"text":"v. 43","label":"John 7:43","href":"/jhn/7/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.44.1","start":44,"end":44,"heading":"Others were enraged against him, and they would have taken him","excerpt":"3. Others were enraged against him, and they would have taken him, v. 44. Though what he said was most sweet and gracious, yet they were exasperated against him for it. Thus did our Master suffer ill for saying and doing well. They would have taken him; they hoped somebody or other would seize him, and, if they had thought no one else would, they would have done it themselves. They would have taken him; but no man laid hands on him, being restrained by an invisible power, because his hour was not come. As the malice of Christ's enemies is always unreasonable, so sometimes the suspension of it is unaccountable.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":67,"text":"v. 44","label":"John 7:44","href":"/jhn/7/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.45.1","start":45,"end":45,"heading":"","excerpt":"The chief priests and Pharisees are here in a close cabal, contriving how to suppress Christ; though this was the great day of the feast, they attended not the religious services of the day, but left them to the vulgar, to whom it was common for those great ecclesiastics to consign and turn over the business of devotion, while they thought themselves better employed in the affairs of church-policy. They sat in the council-chamber, expecting Christ to be brought a prisoner to them, as they had issued out warrants for apprehending him, v. 32. Now here we are told,\n\nI. What passed between them and their own officers, who returned without him, re infecta—having done nothing. Observe,\n\n1. The reproof they gave the officers for not executing the warrant they gave them: Why have you not brought him? He appeared publicly; the people were many of them disgusted, and would have assisted them in taking him; this was the last day of the feast, and they would not have such another opportunity; \"why then did you neglect your duty?\" It vexed them that those who were their own creatures, who depended on them, and on whom they depended, into whose minds they had instilled prejudices against Christ, should thus disappoint them. Note, Mischievous men fret that they cannot do the mischief they would, Ps. cxii. 10; Neh. vi. 16.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":540,"text":"v. 32","label":"John 7:32","href":"/jhn/7/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.46.1","start":46,"end":46,"heading":"The reason which the officers gave for the non-execution of their warrant","excerpt":"2. The reason which the officers gave for the non-execution of their warrant: Never man spoke like this man, v. 46. Now, (1.) This was a very great truth, that never any man spoke with that wisdom, and power, and grace, that convincing clearness, and that charming sweetness, wherewith Christ spoke; none of the prophets, no, not Moses himself. (2.) The very officers that were sent to take him were taken with him, and acknowledged this. Though they were probably men who had no quick sense of reason or eloquence, and certainly had no inclination to think well of Jesus, yet so much self-evidence was there in what Christ said that they could not but prefer him before all those that sat in Moses's seat. Thus Christ was preserved by the power God has upon the consciences even of bad men. (3.) They said this to their lords and masters, who could not endure to hear any thing that tended to the honour of Christ and yet could not avoid hearing this. Providence ordered it so that this should be said to them, that it might be a vexation in their sin and an aggravation of their sin. Their own officers, who could not be suspected to be biassed in favour of Christ, are witnesses against them. This testimony of theirs should have made them reflect upon themselves, with this thought, \"Do we know what we are doing, when we are hating and persecuting one that speaks so admirably well?\"\n\n3. The Pharisees endeavour to secure their officers to their interest, and to beget in them prejudices against Christ, to whom they saw them begin to be well affected. They suggest two things:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":109,"text":"v. 46","label":"John 7:46","href":"/jhn/7/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.47.1","start":47,"end":47,"heading":"That if they embrace the gospel of Christ they will deceive themselves","excerpt":"(1.) That if they embrace the gospel of Christ they will deceive themselves (v. 47): Are you also deceived? Christianity has, from its first rise, been represented to the world as a great cheat upon it, and they that embraced it as men deceived, then when they began to be undeceived. Those that looked for a Messiah in external pomp thought those deceived who believed in a Messiah that appeared in poverty and disgrace; but the event declares that none were ever more shamefully deceived, nor put a greater cheat upon themselves, than those who promised themselves worldly wealth and secular dominion with the Messiah. Observe what a compliment the Pharisees paid to these officers: \"Are you also deceived? What! men of your sense, and thought, and figure; men that know better than to be imposed upon by every pretender and upstart teacher?\" They endeavour to prejudice them against Christ by persuading them to think well of themselves.\n\n(2.) That they will disparage themselves. Most men, even in their religion, are willing to be governed by the example of those of the first rank; these officers therefore, whose preferments, such as they were, gave them a sense of honour, are desired to consider,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":77,"text":"v. 47","label":"John 7:47","href":"/jhn/7/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.48.1","start":48,"end":48,"heading":"","excerpt":"[1.] That, if they become disciples of Christ, they go contrary to those who were persons of quality and reputation: \"Have any of the rulers, or of the Pharisees, believed on him? You know they have not, and you ought to be bound up by their judgment, and to believe and do in religion according to the will of your superiors; will you be wiser than they?\" Some of the rulers did embrace Christ (Matt. ix. 18; ch. iv. 53), and more believed in him, but wanted courage to confess him (ch. xii. 42); but, when the interest of Christ runs low in the world, it is common for its adversaries to represent it as lower than really it is. But it was too true that few, very few, of them did. Note, First, The cause of Christ has seldom had rulers and Pharisees on its side. It needs not secular supports, nor proposes secular advantages, and therefore neither courts nor is courted by the great men of this world. Self-denial and the cross are hard lessons to rulers and Pharisees. Secondly, This has confirmed many in their prejudices against Christ and his gospel, that the rulers and Pharisees have been no friends to them. Shall secular men pretend to be more concerned about spiritual things than spiritual men themselves, or to see further into religion than those who make its study their profession? If rulers and Pharisees do not believe in Christ, they that do believe in him will be the most singular, unfashionable, ungenteel people in the world, and quite out of the way of preferment; thus are people foolishly swayed by external motives in matters of eternal moment, are willing to be damned for fashion-sake, and to go to hell in compliment to the rulers and Pharisees.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":396,"text":"Matt. ix. 18","label":"Matthew 9:18","href":"/mat/9/#v18","status":"detected"},{"at":484,"text":"ch. xii. 42","label":"John 12:42","href":"/jhn/12/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.49.1","start":49,"end":49,"heading":"That they will link themselves with the despicable vulgar sort of people","excerpt":"[2.] That they will link themselves with the despicable vulgar sort of people (v. 43): But this people, who know not the law, are cursed, meaning especially those that were well-affected to the doctrine of Christ. Observe, First, How scornfully and disdainfully they speak of them: This people. It is not laos, this lay-people, distinguished from them that were the clergy, but ochlos outos, this rabble-people, this pitiful, scandalous, scoundrel people, whom they disdained to set with the dogs of their flock though God had set them with the lambs of his. If they meant the commonalty of the Jewish nation, they were the seed of Abraham, and in covenant with God, and not to be spoken of with such contempt. The church's common interests are betrayed when any one part of it studies to render the other mean and despicable. If they meant the followers of Christ, though they were generally persons of small figure and fortune, yet by owning Christ they discovered such a sagacity, integrity, and interest in the favours of Heaven, as made them truly great and considerable. Note, As the wisdom of God has often chosen base things, and things which are despised, so the folly of men has commonly debased and despised those whom God has chosen. Secondly, How unjustly they reproach them as ignorant of the word of God: They know not the law; as if none knew the law but those that knew it from them, and no scripture-knowledge were current but what came out of their mint; and as if none knew the law but such as were observant of their canons and traditions. Perhaps many of those whom they thus despised knew the law, and the prophets too, better than they did. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":79,"text":"v. 43","label":"John 7:43","href":"/jhn/7/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.49.2","start":49,"end":49,"heading":"","excerpt":"... Many a plain, honest, unlearned disciple of Christ, by meditation, experience, prayers, and especially obedience, attains to a more clear, sound, and useful knowledge of the word of God, than some great scholars with all their wit and learning. Thus David came to understand more than the ancients and all his teachers, Ps. cxix. 99, 100. If the common people did not know the law, yet the chief priests and Pharisees, of all men, should not have upbraided them with this; for whose fault was it but theirs, who should have taught them better, but, instead of that, took away the key of knowledge? Luke xi. 52. Thirdly, How magisterially they pronounce sentence upon them: they are cursed, hateful to God, and all wise men; epikatartoi—an execrable people. It is well that their saying they were cursed did not make them so, for the curse causeless shall not come. It is a usurpation of God's prerogative, as well as great uncharitableness, to say of any particular persons, much more of any body of people, that they are reprobates. We are unable to try, and therefore unfit to condemn, and our rule is, Bless, and curse not. Some think they meant no more than that the people were apt to be deceived and made fools of; but they use this odious word, They are cursed, to express their own indignation, and to frighten their officers from having any thing to do with them; thus the language of hell, in our profane age, calls every thing that is displeasing cursed, and damned, and confounded. Now, for aught that appears, these officers had their convictions baffled and stifled by these suggestions, and they never enquire further after Christ; one word from a ruler or Pharisee will sway more with many than the true reason of things, and the great interests of their souls.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":324,"text":"Ps. cxix. 99, 100","label":"Psalms 119:99–100","href":"/psa/119/#v99","status":"detected"},{"at":602,"text":"Luke xi. 52","label":"Luke 11:52","href":"/luk/11/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.50.1","start":50,"end":50,"heading":"What passed between them and Nicodemus, a member of their own body","excerpt":"II. What passed between them and Nicodemus, a member of their own body, v. 50, &c. Observe,\n\n1. The just and rational objection which Nicodemus made against their proceedings. Even in their corrupt and wicked sanhedrim God left not himself quite without witness against their enmity; nor was the vote against Christ carried nemine contradicente—unanimously.Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":72,"text":"v. 50","label":"John 7:50","href":"/jhn/7/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.50.2","start":50,"end":50,"heading":"Who it was that appeared against them","excerpt":"(1.) Who it was that appeared against them; it was Nicodemus, he that came to Jesus by night, being one of them, v. 50. Observe, concerning him, [1.] That, though he had been with Jesus, and taken him for his teacher, yet he retained his place in the council, and his vote among them. Some impute this to his weakness and cowardice, and think it was his fault that he did not quit his place, but Christ had never said to him, Follow me, else he would have done as others that left all to follow him; therefore it seems rather to have been his wisdom not immediately to throw up his place, because there he might have opportunity of serving Christ and his interest, and stemming the tide of the Jewish rage, which perhaps he did more than we are aware of. He might there be as Hushai among Absalom's counsellors, instrumental to turn their counsels into foolishness. Though we must in no case deny our Master, yet we may wait for an opportunity of confessing him to the best advantage. God has his remnant among all sorts, and many times finds, or puts, or makes, some good in the worst places and societies. There was Daniel in Nebuchadnezzar's court, and Nehemiah in Artaxerxes's. [2.] That though at first he came to Jesus by night, for fear of being known, and still continued in his post; yet, when there was occasion, he boldly appeared in defence of Christ, and opposed the whole council that were set against him. Thus many believers who at first were timorous, and ready to flee at the shaking of a leaf, have at length, by divine grace, grown courageous, and able to laugh at the shaking of a spear. Let none justify the disguising of their faith by the example of Nicodemus, unless, like him, they be ready upon the first occasion openly to appear in the cause of Christ, though they stand alone in it; for so Nicodemus did here, and ch. xix. 39.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":113,"text":"v. 50","label":"John 7:50","href":"/jhn/7/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.51.1","start":51,"end":51,"heading":"What he alleged against their proceedings","excerpt":"(2.) What he alleged against their proceedings (v. 51): Doth our law judge any man before it hear him (akouse par autou—hear from himself) and know what he doeth? By no means, nor doth the law of any civilized nation allow it. Observe, [1.] He prudently argues from the principles of their own law, and an incontestable rule of justice, that no man is to be condemned unheard. Had he urged the excellency of Christ's doctrine or the evidence of his miracles, or repeated to them his divine discourse with him (ch. iii.), it had been but to cast pearls before swine, who would trample them under their feet, and would turn again and rend him; therefore he waives them. [2.] Whereas they had reproached the people, especially the followers of Christ, as ignorant of the law, he here tacitly retorts the charge upon themselves, and shows how ignorant they were of some of the first principles of the law, so unfit were they to give law to others. [3.] The law is here said to judge, and hear, and know, when magistrates that govern and are governed by it judge, and hear, and know; for they are the mouth of the law, and whatsoever they bind and loose according to the law is justly said to be bound and loosed by the law. [4.] It is highly fit that none should come under the sentence of the law, till they have first by a fair trial undergone the scrutiny of it. Judges, when they receive the complaints of the accuser, must always reserve in their minds room for the defence of the accused, for they have two ears, to remind them to hear both sides; this is said to be the manner of the Romans, Acts xxv. 18. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":48,"text":"v. 51","label":"John 7:51","href":"/jhn/7/#v51","status":"detected"},{"at":510,"text":"ch. iii.","label":"John 3:1–21","href":"/jhn/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.51.2","start":51,"end":51,"heading":"","excerpt":"... The method of our law is Oyer and Terminer, first to hear and then to determine. [5.] Persons are to be judged, not by what is said of them, but by what they do. Our law will not ask what men's opinions are of them, or out-cries against them, but, What have they done? What overt-acts can they be convicted of? Sentence must be given, secundum allegata et probata—according to what is alleged and proved. Facts, and not faces, must be known in judgment; and the scale of justice must be used before the sword of justice.\n\nNow we may suppose that the motion Nicodemus made in the house upon this was, That Jesus should be desired to come and give them an account of himself and his doctrine, and that they should favour him with an impartial and unprejudiced hearing; but, though none of them could gainsay his maxim, none of them would second his motion.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.52.1","start":52,"end":52,"heading":"What was said to this objection","excerpt":"2. What was said to this objection. Here is no direct reply given to it; but, when they could not resist the force of his argument, they fell foul upon him, and what was to seek in reason they made up in railing and reproach. Note, It is a sign of a bad cause when men cannot bear to hear reason, and take it as an affront to be reminded of its maxims. Whoever are against reason give cause to suspect that reason is against them. See how they taunt him: Art thou also of Galilee? v. 52. Some think he was well enough served for continuing among those whom he knew to be enemies to Christ, and for his speaking no more on the behalf of Christ than what he might have said on behalf of the greatest criminal-that he should not be condemned unheard. Had he said, \"As for this Jesus, I have heard him myself, and know he is a teacher come from God, and you in opposing him fight against God,\" as he ought to have said, he could not have been more abused than he was for this feeble effort of his tenderness for Christ. As to what they said to Nicodemus, we may observe,\n\n(1.) How false the grounds of their arguing were, for, [1.] They suppose that Christ was of Galilee, and this was false, and if they would have been at the pains of an impartial enquiry they would have found it so. [2.] They suppose that because most of his disciples were Galileans they were all such, whereas he had abundance of disciples in Judea. [3.] They suppose that out of Galilee no prophet had risen, and for this appeal to Nicodemus's search; yet this was false too: Jonah was of Gath-hepher, Nahum an Elkoshite, both of Galilee. Thus do they make lies their refuge.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[{"at":481,"text":"v. 52","label":"John 7:52","href":"/jhn/7/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.7.52-53.1","start":52,"end":53,"heading":"","excerpt":"(2.) How absurd their arguings were upon these grounds, such as were a shame to rulers and Pharisees. [1.] Is any man of worth and virtue ever the worse for the poverty and obscurity of his country? The Galileans were the seed of Abraham; barbarians and Scythians are the seed of Adam; and have we not all one Father? [2.] Supposing no prophet had risen out of Galilee, yet it is not impossible that any should arise thence. If Elijah was the first prophet of Gilead (as perhaps he was), and if the Gileadites were called fugitives, must it therefore be questioned whether he was a prophet or no?\n\n3. The hasty adjournment of the court hereupon. They broke up the assembly in confusion, and with precipitation, and every man went to his own house. They met to take counsel together against the Lord and his Anointed, but they imagined a vain think; and not only he that sits in heaven laughed at them, but we may sit on earth and laugh at them too, to see all the policy of the close cabal broken to pieces with one plain honest word. They were not willing to hear Nicodemus, because they could not answer him. As soon as they perceived they had one such among them, they saw it was to no purpose to go on with their design, and therefore put off the debate to a more convenient season, when he was absent. Thus the counsel of the Lord is made to stand, in spite of the devices in the hearts of men.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.7.1.1","start":1,"end":1,"heading":"","excerpt":"was walking) for several months after His second passover [mentioned at ch. vi. 4]. ... the Jews) who believed not. ... to kill) [through the hatred which they had conceived against Him, from as far back as the Pentecost of the previous year (ch. v. 18, “ because He had not only broken the Sabbath, but said also that God was His Father, making Himself equal with God”), and which revived at this feast of Tabernacles, and subsequently blazed out more furiously.—Harm., p. 352]; ver. 19, “Why go ye about to kill Me?” 30, 44; viii. 40, 59, “ Then took they up stones to cast at Him; but Jesus hid Himself.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":76,"text":"vi. 4","label":"John 6:4","href":"/jhn/6/#v4","status":"detected"},{"at":247,"text":"v. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"},{"at":480,"text":"ver. 19","label":"John 7:19","href":"/jhn/7/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.3.1","start":3,"end":3,"heading":"","excerpt":"His brethren) cousin-germans. ... [depart] pass over) to sojourn there. ... hence) from this obscure place in Galilee. ... into Judea) They send away the Messiah from Galilee to Judea; and then, from Judea to Galilee, ver. 52.1 ... Thy disciples also) By this very expression they show, that they are not His disciples, ver. 5. There were many disciples of Jesus in Judea, especially at the feasts. ... may see) at the feast, in Jerusalem.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":218,"text":"ver. 52","label":"John 7:52","href":"/jhn/7/#v52","status":"detected"},{"at":320,"text":"ver. 5","label":"John 7:5","href":"/jhn/7/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.4.1","start":4,"end":4,"heading":"","excerpt":"and seeketh) An affirmative assertion, as is clear from the verb manifest ['Thyself], which is inferred from this clause. ... man includes in it every man and not: every man belongs to both parts of the sentence: not, to the former part; in this sense, Every man, who doeth anything, doeth it not in secret, but so as that he seeks himself to be known openly. ... and, for but [and yet], as frequently. ... [teasing, as if He managed His affairs carelessly ... himself; in antithesis to that, which he himself doeth : so, corresponding to this, ... Thyself, follows in the next clause. ... if) This particle often has more, not less weight, than when.’ ... to the world) to all. Seek a larger theatre of action, say they, especially at the feast time.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.5-7.1","start":5,"end":7,"heading":"","excerpt":"always) There is no need that your time should come at last. ... the world) concerning which [they had said], at ver. 4, “ Show Thyself to the world.” ... you) as being of the world. ... Me) Comp. v. 1, “The Jews sought to kill Him.” ... tt hateth) So also men regard the followers of Christ either with the greatest love, or else with the greatest hatred. Those who please all men at all times, ought deservedly to look on themselves with suspicion. ... I testify) The especial work of the Christ. It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness.” [That the works of the world are evil, the men of the world themselves all confess ; but there is no one that does not try to except himself. There is to be added the detestable evil, hypocrisy ; namely, they wish to appear very far removed from hatred towards Jesus Christ.—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":113,"text":"ver. 4","label":"John 7:4","href":"/jhn/7/#v4","status":"detected"},{"at":197,"text":"v. 1","label":"John 7:1","href":"/jhn/7/#v1","status":"detected"},{"at":533,"text":"v. 33-47","label":"John 5:33–47","href":"/jhn/5/#v33","status":"detected"},{"at":582,"text":"1 John v. 19","label":"1 John 5:19","href":"/1jn/5/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.8.1","start":8,"end":8,"heading":"","excerpt":"not) I do not now go up with you (ver. 10, When His brethren were gone up, then went He also up), as you advise, that I may be seen in the highway and in the city. For which reason He abode [still in Galilee], ver. 9. ... I go up, is to be taken strictly in the present. ... not yet], at Matt. xi. 11 ... where also the past tense ought to be understood in its strict sense. So od, not, for odrw, not yet, Mark vii. 18, “ Are ye so without understanding? Do ye not (yet) perceive that,” etc.; od voe?re ... Matt. xv. 17 [where Beng. with ... He who was not present on the first day of the feast, was likely to be thought not present at all. The Lord afterwards went up to the feast, but as it were incognito, and not so much to the feast, as to the temple; ver. 10, “ not openly, but as it were in secret ;” 14, “ Jesus went up into the temple and taught.” There was now but one going up, in the proper sense, set before the Lord, namely, that at the passover of His passion: it is concerning this that He speaks in an enigmatical way. ... time [season]) Wisdom observes carefully the [right] time. His speech at ver. 6, “ My time is not yet come,” refers to His time for going up to the feast ; but in this verse, as it seems, it refers to His time of suffering: comp. v. 30, “ No man laid hands on Him, because His hour was not yet come.” This journey to the Feast of Tabernacles was His last journey but one to Jerusalem.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":34,"text":"ver. 10","label":"John 7:10","href":"/jhn/7/#v10","status":"detected"},{"at":210,"text":"ver. 9","label":"John 7:9","href":"/jhn/7/#v9","status":"detected"},{"at":288,"text":"Matt. xi. 11","label":"Matthew 11:11","href":"/mat/11/#v11","status":"detected"},{"at":406,"text":"Mark vii. 18","label":"Mark 7:18","href":"/mrk/7/#v18","status":"detected"},{"at":507,"text":"Matt. xv. 17","label":"Matthew 15:17","href":"/mat/15/#v17","status":"detected"},{"at":757,"text":"ver. 10","label":"John 7:10","href":"/jhn/7/#v10","status":"detected"},{"at":1113,"text":"ver. 6","label":"John 7:6","href":"/jhn/7/#v6","status":"detected"},{"at":1270,"text":"v. 30","label":"John 7:30","href":"/jhn/7/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.9-12.1","start":9,"end":12,"heading":"","excerpt":"He abode) He did not wish to go up with those who were not believers: He did not, however, avoid attending the feast itself on account of them. ... as) This particle has here the force, not of comparing, but of declaring. ... He [emphatic]) Truly no feast is a feast without Christ. ... murmuring) Their speech not venturing to break - ST JONUN VI. 14-17. 3385 out into open expression on either side [for or against Him]. Comp. ver. 13, “ No man spake openly of Him for fear of the Jews.” The same word is used, ver. 82, “ The Pharisees heard that the people murmured such things concerning Him.” ... So the Latin, interchanging the plural and singular number. ... The plural agrees with the fact, that there was much murmuring : on this and on that side there was a number of persons speaking concerning Jesus. The singular agrees with the opinion as to His deceiving the rabble [mob]. ... some) from Galilee most especially, as is evident from the subsequent antithesis, of the Jews [ver. 13].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":429,"text":"ver. 13","label":"John 7:13","href":"/jhn/7/#v13","status":"detected"},{"at":513,"text":"ver. 82","label":"John 7:82","href":"/jhn/7/#v82","status":"detected"},{"at":987,"text":"ver. 13","label":"John 7:13","href":"/jhn/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.14.1","start":14,"end":14,"heading":"","excerpt":"in the middle) This Feast of Tabernacles is described at large: The beginning of it at ver. 10, etc., the middle of it in this verse, and the end of it, ver. 37, “In the last day, that great day of the feast.” The feasts were good opportunities for edification. ... He went up) The first day of the feast had been the ... day of October, as I have observed in the Harmon. Evang. p. 85 (Ed. ii. p. 140), and so the third day of the week [Tuesday] ; for on that twenty-ninth year of Dion. the Sunday letter was B. Therefore the Sabbath fell in the middle of the feast ; and on a Sabbath day the audience was a crowded one, beyond that on all the other days of the middle of the feast, and His speech concerning the Sabbath was seasonable, ver. 22, “ Ye on the Sabbath day circumcise aman. ... etc., are ye angry with Me because,” etc. ... into the temple) ee so as that He did not turn aside anywhere else first.\"","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":87,"text":"ver. 10","label":"John 7:10","href":"/jhn/7/#v10","status":"detected"},{"at":153,"text":"ver. 37","label":"John 7:37","href":"/jhn/7/#v37","status":"detected"},{"at":737,"text":"ver. 22","label":"John 7:22","href":"/jhn/7/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.15-16.1","start":15,"end":16,"heading":"","excerpt":"letters) i.e. [literary] studies. For He was teaching, ver. 14. ... without having learned) He had had no occasion for a school. It was the very characteristic of the Messiah.’ ... is not Mine) not acquired by any labour on My part in learning. ... who sent Me) For this reason, saith He, that I should learn after the manner of men: The Father hath taught Me: ch. vi. 28, “As My Father hath taught Me, I speak these things.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":55,"text":"ver. 14","label":"John 7:14","href":"/jhn/7/#v14","status":"detected"},{"at":365,"text":"vi. 28","label":"John 6:28","href":"/jhn/6/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.17.1","start":17,"end":17,"heading":"","excerpt":"any man) A most reasonable and most joyful condition. Understand therefore. ‘The doctrine of the Father and the doctrine of the Son are one and the same. He, then, who is conformed to the will of the Father, shall know of the doctrine of the Son. ... the will) A sweet harmony. The heavenly will first stirs up [awakens] the human will: then next, the latter meets the former. ... the will) known from the prophetic Scriptures. ... do) A most solid method of gaining the knowledge of the ... he shall know) he will exert himself to know; or rather, he will attain to this, that he shall know; comp. ch. viii. 12, “ He that followeth Me, shall not walk in darkness, but shall have the light of life ;” 28, 31, 82, “If ye continue in My word, then are ye My disciples indeed; and ye shall know the truth ;” xii. 35, “ Walk while ye have the light, lest darkness come upon you ; for he that walketh in darkness knoweth not whither he goeth ;” 45, x. 14, “ I know My sheep, and am known of Mine ;” Matt. vii. 24, “ Whosoever heareth these sayings of Mine and doeth them, I will liken him unto a wise man, which built his house upon a rock ;” 1 Cor. viii. 3, “ If any man love God, the same is known of Him.” To know the ways of the Lord is the privilege of those alone, who do righteousness. Isa. lviii. 2, “ They delight to know My ways as a nation that did righteousness.” Comp. the future middle ... ch. viii. 28, 32, xiii. 7, 35, xiv. 20; Rev. ii. 28. ... concerning the doctrine) The article has a relative force at ver. 16 ... the doctrine, which is Mine) ix rot ... from God and of God, ver. 16.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":603,"text":"viii. 12","label":"John 8:12","href":"/jhn/8/#v12","status":"detected"},{"at":994,"text":"Matt. vii. 24","label":"Matthew 7:24","href":"/mat/7/#v24","status":"detected"},{"at":1138,"text":"1 Cor. viii. 3","label":"1 Corinthians 8:3","href":"/1co/8/#v3","status":"detected"},{"at":1288,"text":"Isa. lviii. 2","label":"Isaiah 58:2","href":"/isa/58/#v2","status":"detected"},{"at":1403,"text":"viii. 28, 32","label":"John 8:28","href":"/jhn/8/#v28","status":"detected"},{"at":1403,"text":"viii. 28, 32","label":"John 8:32","href":"/jhn/8/#v32","status":"detected"},{"at":1439,"text":"Rev. ii. 28","label":"Revelation 2:28","href":"/rev/2/#v28","status":"detected"},{"at":1517,"text":"ver. 16","label":"John 7:16","href":"/jhn/7/#v16","status":"detected"},{"at":1590,"text":"ver. 16","label":"John 7:16","href":"/jhn/7/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.18.1","start":18,"end":18,"heading":"","excerpt":"Most sure characteristics. A syllogism; He who speaks of himself, seeketh his own glory, being untrue and unrighteous ; but Jesus doth not seek His own glory, but truly the glory of the Father, by whom He was sent. Therefore Jesus doth not speak of Himself, but is true and worthy of belief. ... who sent) Two things are here included; that He was sent; and that He seeks the glory of Him, who sent Him. The latter is the test of the former. ... true, and to be esteemed as true. ... unrighteousness) falsehood ; comp. ver. 24 [Judge righteous judgment], true, righteous.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":519,"text":"ver. 24","label":"John 7:24","href":"/jhn/7/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.19.1","start":19,"end":19,"heading":"","excerpt":"Moses) whom ye believe. ... to you) not to me.— ... the law) There is much mention of the Law made here ; ver. 23, 49, 51; appropriately so: for ... the joy of the law, completed in the public reading of it, is on the day following the last day of the Feast of Tabernacles.'!. The eighth day, according to the different points of view, in which it was regarded, was either part of the Feast of Tabernacles, or a distinct feast. The former is the view of it, which holds good in John: and in the same feast, every seventh year, the Law used to be read; Deut, xxxi. 10, “ At the end of every seven years, in the solemnity of the year of release, in the Feast of Tabernacles, thou shalt read this law before all Israel, in their hearing.” ... none) Ye assail Me as guilty of violating the law, ver. 21, etc. But yet ye all violate it.—ri us, why ... as though I Had violated the Sabbath. ... ye seek) Ye seek to kill Me. Therefore ye fulfil not the law. Therefore ye do not the will of God. Therefore ye cannot reach the knowledge of My doctrine, because ye are altogether unlike Me, and hate Me.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":106,"text":"ver. 23, 49, 51","label":"John 7:23","href":"/jhn/7/#v23","status":"detected"},{"at":106,"text":"ver. 23, 49, 51","label":"John 7:49","href":"/jhn/7/#v49","status":"detected"},{"at":106,"text":"ver. 23, 49, 51","label":"John 7:51","href":"/jhn/7/#v51","status":"detected"},{"at":791,"text":"ver. 21","label":"John 7:21","href":"/jhn/7/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.20.1","start":20,"end":20,"heading":"","excerpt":"and said) At Jerusalem there seem to have been some lying in wait to kill Him, and others to have known the fact ; ver. 25, “ Then said some of them of Jerusalem, Is not this He, whom they seek to kill?” and those who speak here seem to have been farther removed from these, and yet not at heart better. Jesus shows that He has a deeper knowledge of them, and He penetrates them with this ray [of His omniscience]. ... thou hast a demon) The foulest formula of reviling. Possessed, mad. They think, that the hidden design to murder Him could not have become known to Jesus Himself except through an evil spirit.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":115,"text":"ver. 25","label":"John 7:25","href":"/jhn/7/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.21.1","start":21,"end":21,"heading":"","excerpt":"one) out of countless works, which ye know not [viz. the miracle in the case of the man at the pool of Bethesda.—V. ... I have done) on the Sabbath, ver. 23. ... and) Involves a relative force ; I have done one work, which ye all wonder at. Since in the case of none other work of Mine ye perceive anything to censure; ye ought to have formed a favourable opinion of this one work also. ... ye marvel) accompanied with doubt. Such a marvelling, as in Acts ii, 7, 12, “ They were all amazed and marvelled, saying—Behold, are not all these which speak Galilæans ? And—they were in doubt.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":149,"text":"ver. 23","label":"John 7:23","href":"/jhn/7/#v23","status":"detected"},{"at":451,"text":"Acts ii, 7, 12","label":"Acts 2:12","href":"/act/2/#v12","status":"detected"},{"at":451,"text":"Acts ii, 7, 12","label":"Acts 2:7","href":"/act/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.22.1","start":22,"end":22,"heading":"","excerpt":"on this account) This is presently after explained by the ... to wit, not because: Comp. ch. viii. 47 [Ye therefore hear not—God’s words— because ye are not of God; ... x. 17, “ Therefore doth My Father love Me, because.” A similar expression occurs, Mark xii. 24, “Do ye not therefore err, because ye know not the Scriptures,” when the force of the particle ... is hidden in the participle [uA ... gave) Gen. xvii.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":93,"text":"viii. 47","label":"John 8:47","href":"/jhn/8/#v47","status":"detected"},{"at":251,"text":"Mark xii. 24","label":"Mark 12:24","href":"/mrk/12/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.23.1","start":23,"end":23,"heading":"","excerpt":"that not) but that,’ so that the law may not be broken ; or else, without the law being broken thereby.— ... the law of Moses) the law concerning the Sabbath, which is not violated by circumcision being performed on it. ... at me) as if I have broken the law concerning the Sabbath. ... are ye angry) observes, denotes also a lasting anger. This anger of the Jews had lasted now for sixteen months; but, it blazed out with a new paroxysm, when they saw ... the whole [man, body and soul. Eng. Vers. differently “ every whit whole,” ... It is not the whole body of the man, which is opposed to that part, which is circumcised ; for a consequence, in the case of an admission, does not proceed from less to greater, in this way, It is lawful to circumcise a part, therefore it is lawful to cure the whole body. But it is the whole man, body and soul, ch. y. 14,’ whose healing is a benefit much greater, and, so much more becoming the Sabbath and sanctioned by the law, than the external act of circumcision regarded by itself, or even circumcision, even though it should be regarded as a sacrament. For circumcision is a mean: healing of the soul is an end. ... is accomplished not without a wound; healing therefore is more in accordance with the Sabbath.—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.24.1","start":24,"end":24,"heading":"","excerpt":"but judge true judgment) On that Sabbath, which fell among the days of the Feast of Tabernacles (the Sabbath moreover had fallen this year on the fifth day of the feast), there used to be read the book Ecclesiastes, a great portion of which is this very precept as to avoiding superficial judgment and holding to right judgment. ... is also judging according to appearance, or (what is the same) according to the flesh; ch. vii. 15, “ Ye judge after the flesh,” when the letter is taken independently of the (spiritual) sense. Christ Himself judges according to truth. Isa. xi. 3, 4, “He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears, But with righteousness shall He judge the poor, and reprove with equity for the meek of the earth.”— V. ... The judgment that is true, is one,’ This is the force of the article.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":424,"text":"vii. 15","label":"John 7:15","href":"/jhn/7/#v15","status":"detected"},{"at":569,"text":"Isa. xi. 3, 4","label":"Isaiah 11:3–4","href":"/isa/11/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.25-26.1","start":25,"end":26,"heading":"","excerpt":"of the people of Jerusalem) who knew what was going on in the city. ... freely) Ps. xl. 10, “ I have not hid Thy righteousness within my heart; I have declared Thy faithfulness and Thy salvation ; I have not concealed Thy loving-kindness and Thy truth from the great congregation.” ... truly) The people might have doubted, whether the rulers would affirm, that Jesus is the Christ; but withdrawing themselves from this doubt, the people begin to affirm concerning that [supposed] affirmation. ... have they known) in mind, and by word of mouth.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":80,"text":"Ps. xl. 10","label":"Psalms 40:10","href":"/psa/40/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.27.1","start":27,"end":27,"heading":"","excerpt":"but) They believed in human authority, in rejecting Christ: they notwithstanding do not believe in human authority, in acknowledging Christ. Here may be observed the Jewish prejudices. The reasoning of the Jews was to this effect ; the Christ has an unknown parentage; Jesus has not an unknown parentage: therefore Jesus is not the Christ. The Lord answers at \"ver. 28, “ Ye both know Me, and ye know whence I am; and I am not come of Myself,” etc. ... we know this man) . ch. vi. 42, “Is not this Jesus, the son of Joseph, whose father and mother we know.” ... no man) ‘That really happened in the case of this, the true Messiah. Foll. v., “ He that sent Me is true, whom ye know not.” Ch. ix. 29, We know that God spake unto Moses, but as for this fellow, we know not from whence He is.” For not even now did they know His country. Ver. 42, “ Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem?” when in fact Jesus was born at Bethlehem.' [Some one may fancy, that it is an idle question, whether the circumstances of the birth of Christ be known or unknown; but a false opinion on a very slight point was in fact sufficient to prove the — greatest obstacle to faith. One may observe the same result in the case of various unsound maxims, by which the world suffers itself to be held in bondage.—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":361,"text":"ver. 28","label":"John 7:28","href":"/jhn/7/#v28","status":"detected"},{"at":477,"text":"vi. 42","label":"John 6:42","href":"/jhn/6/#v42","status":"detected"},{"at":691,"text":"ix. 29","label":"John 9:29","href":"/jhn/9/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.28.1","start":28,"end":28,"heading":"","excerpt":"cried) with great earnestness, for the salvation of men; also on account of the great number of His auditors. Christ cried by no means often; Matt. xii. 19, “‘ He shall not strive, nor cry, neither shall any man hear His voice in the streets:” For which reason the cries, which He did utter, had a weighty cause in each instance. See presently after ver. 37, “In the last day—of ‘the feast, Jesus stood and cried, If any man thirst, let him come to Me and drink ;” xi. 43, “ He cried with a loud voice, Lazarus, come forth ;” xii. 44, “ Jesus cried and said, “ He that believeth on Me, believeth not on Me, but on Him that sent Me;” Heb. v. 7, “ When He had offered up prayers and supplications, with strong crying and tears, unto Him that was able to save Him from death ;” Matt. xxvii. 50, “ Jesus, when He had cried again with a loud voice, yielded up the ghost.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":142,"text":"Matt. xii. 19","label":"Matthew 12:19","href":"/mat/12/#v19","status":"detected"},{"at":350,"text":"ver. 37","label":"John 7:37","href":"/jhn/7/#v37","status":"detected"},{"at":633,"text":"Heb. v. 7","label":"Hebrews 5:7","href":"/heb/5/#v7","status":"detected"},{"at":775,"text":"Matt. xxvii. 50","label":"Matthew 27:50","href":"/mat/27/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.28.2","start":28,"end":28,"heading":"","excerpt":"both me) There are persons, who suppose irony to be employed here: but you will never find an instance of our Lord having employed irony. The speech of the Jews had had two parts, this man and the Christ : in reply to which at ver. 27, the speech of our Lord has also two parts, the “ both Me,” “and [I am not come] of Myself” The former makes a concession, and leaves the question of knowledge concerning Jesus and His birth, regarded from an external point of view, in some measure where he found it; for His wont is never Himself to bring it forward ; comp. 2 Cor. v. 16, “ Though we have known Christ after the flesh, yet now henceforth know we Him no more;” but He denies that they have a just [correct] knowledge of Himself as sent by the Father; comp. ver. 33, etc., “ I go unto Him that sent Me;” and ver. 36, “ What manner of saying is this that He said, Ye shall seek Me and shall not find Me, and where I am, thither ye cannot come ;” chap. vii. 14, “ Ye cannot tell whence I come, and whither I go.” ... and yet I am not come of Myself, as ye suppose. ... true) This truth is of more consequence than that truly ; “ Do the rulers know truly that this is the Christ ?” ... whom ye know not) We must understand after this the clause which follows, that ... from Him, and that He has sent Me. The very demand of the Jews concerning Christ, expressed at ver. 27, was realized in Jesus, “ When Christ cometh, no man knoweth whence He is.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":227,"text":"ver. 27","label":"John 7:27","href":"/jhn/7/#v27","status":"detected"},{"at":561,"text":"2 Cor. v. 16","label":"2 Corinthians 5:16","href":"/2co/5/#v16","status":"detected"},{"at":759,"text":"ver. 33","label":"John 7:33","href":"/jhn/7/#v33","status":"detected"},{"at":809,"text":"ver. 36","label":"John 7:36","href":"/jhn/7/#v36","status":"detected"},{"at":952,"text":"vii. 14","label":"John 7:14","href":"/jhn/7/#v14","status":"detected"},{"at":1362,"text":"ver. 27","label":"John 7:27","href":"/jhn/7/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.29.1","start":29,"end":29,"heading":"","excerpt":"I am from Him) This denotes eternal generation ; from which follows as a consequence ... mission [His being sent]. There are two points marked: the first is to be referred to [Ye know] both me, the second to the whence [I am]. I am, in this verse and in the preceding, is to be referred to the is, which occurs twice in ver. 27, “ We know this man, whence He is, but when Christ cometh, no man knoweth whence He is.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":320,"text":"ver. 27","label":"John 7:27","href":"/jhn/7/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.30-32.1","start":30,"end":32,"heading":"","excerpt":"not yet) ch. viii. 20. ... See App. Crit. Ed. ii. on this passage. ... Buta has the reading of the Rec. Text.] The Pharisees are placed first [Beng.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":13,"text":"viii. 20","label":"John 8:20","href":"/jhn/8/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.33.1","start":33,"end":33,"heading":"","excerpt":"as yet) He continues’ the discourse, which they had interrupted after ver. 29. ... ye shall seek Me) Me, whom ye now see, art despise. These words are a kind of text, on which the discourses of this and the following chapter are built as a superstructure ; ch. viii. 21, “ I go My way, and ye shall seek Me, and shall die in your sins; whither I go, ye cannot come,” etc. Such a text occurs also, ch. xvi. 16, “ A little while, and ye shall not see Me, and again a little while and ye shall see me, because I go to the Father.” ... and ye shall not find Me) Afterwards He speaks more sternly, “ ye shall die in your sin,” ch. viii. 21. ... whither) namely, to heaven: ch. iii. 138, “ No man hath ascended up to - heaven, but He that came down from heaven, even the Son of Man, which is in heaven.” The Lord sometimes put forth a-discourse of such a nature, as that a meaning of it, in some degree, was, for the time being, apparent to His hearers: the deeper meaning became so subsequently. Comp. with this passage ch. xiii. 33, “ Yet a little while, I am with.you. Ye shall seek Me; and as I said unto the Jews, Whither I go, ye cannot come, so now I say to you.” Such a discourse also occurs, ch. xiii. 16, “ The servant is not greater than his lord.” Comp. ch. xv. 20. 34, 36.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":70,"text":"ver. 29","label":"John 7:29","href":"/jhn/7/#v29","status":"detected"},{"at":261,"text":"viii. 21","label":"John 8:21","href":"/jhn/8/#v21","status":"detected"},{"at":401,"text":"xvi. 16","label":"John 16:16","href":"/jhn/16/#v16","status":"detected"},{"at":626,"text":"viii. 21","label":"John 8:21","href":"/jhn/8/#v21","status":"detected"},{"at":672,"text":"iii. 138","label":"John 3:138","href":"/jhn/3/#v138","status":"detected"},{"at":1019,"text":"xiii. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"},{"at":1199,"text":"xiii. 16","label":"John 13:16","href":"/jhn/13/#v16","status":"detected"},{"at":1264,"text":"xv. 20","label":"John 15:20","href":"/jhn/15/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.34.1","start":34,"end":34,"heading":"","excerpt":"Stutg. Camerarius notes down instances from Thucydides and Xenophon, in his Comm. ... Lingue,” p. 452. Add Herodian, It was necessary to make this remark, inasmuch as ... is rejected, as a poetical form, by some. Nor indeed is this observation an unprofitable one. Whither I go, was the language of our Lord, when He was somewhat farther off from the time of His departure: where I am, was His language, on the very week of His passion, among His very last words. All the passages lately pointed out prove this distinction in the selection of His phraseology ; nor is the passage, John xii. 33, 36 [where, though it was His last passion week, whither I go, and not where I am, is used], opposed to this view; for at ver. 33 His former speech to the Jews is quoted; and at ver. 36 the reference is to the question of Peter, Lord, whither goest thow?","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":581,"text":"John xii. 33, 36","label":"John 12:33","href":"/jhn/12/#v33","status":"detected"},{"at":581,"text":"John xii. 33, 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"},{"at":716,"text":"ver. 33","label":"John 7:33","href":"/jhn/7/#v33","status":"detected"},{"at":772,"text":"ver. 36","label":"John 7:36","href":"/jhn/7/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.35-36.1","start":35,"end":36,"heading":"","excerpt":"whither) More unseasonably they afterwards say, Whether will He kill Himself? ch. viii. 22. ... thou shalt be a dispersion—a dispersed remnant—among all the kingdoms of the earth] xxx. 4. ... of the Greeks) in other words, the Jews outside of Palestine. They think that they will drag Him forth to the light by means of letters, wherever throughout the world He may take His dwelling among Jews. ... this saying) They the more readily retain in memory His saying, as moulded in rhythm. Comp. ch. xvi. 17, The disciples, “ What is this that He saith unto us, A little while, and ye shall not see Me, and again a little while, and ye shall see me; and because I go to the Father.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":82,"text":"viii. 22","label":"John 8:22","href":"/jhn/8/#v22","status":"detected"},{"at":496,"text":"xvi. 17","label":"John 16:17","href":"/jhn/16/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.37.1","start":37,"end":37,"heading":"","excerpt":"in the last) This was the seventh day : not the eighth, inasmuch as it was one which had its own proper feast. See J. B. Dachs, ad cod. Succa, p. 373; comp. p. 357, 405. This seventh day was an especially solemn one in the Feast of Tabernacles; Lev. xxii. 34, 36, “On the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord ; it is a solemn assembly; and ye shall do no servile work therein ;” Num. xxix. 12, “ On the fifteenth day of the seventh month,” the Feast of Tabernacles began, etc.; Neh. vii. 18, “ Day by day, from the first day unto the last day, he read in the book of the law of God; and they kept.the feast seven days, and on the eighth day was a solemn assembly.” 2 Chron. vii. 8, “ Solomon kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath unto the river of Egypt; and in the eighth day they made a solemn assembly,” etc. Jesus also Himself made this day a great day; nor was there remaining before the passion of the Lord another such day of so great solemnity, and celebrated by so large a crowd. He therefore availed Himself of the opportunity’). ... if any man thirst?) An apposite. expression, even [independently of other reasons] on account of that rite, when on that last day of the feast they were wont to draw water from the fountain of Siloah, and to pour it in libation upon the altar of the whole burnt-offering.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":245,"text":"Lev. xxii. 34, 36","label":"Leviticus 22:34","href":"/lev/22/#v34","status":"detected"},{"at":245,"text":"Lev. xxii. 34, 36","label":"Leviticus 22:36","href":"/lev/22/#v36","status":"detected"},{"at":450,"text":"Num. xxix. 12","label":"Numbers 29:12","href":"/num/29/#v12","status":"detected"},{"at":549,"text":"Neh. vii. 18","label":"Nehemiah 7:18","href":"/neh/7/#v18","status":"detected"},{"at":736,"text":"2 Chron. vii. 8","label":"2 Chronicles 7:8","href":"/2ch/7/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.37.2","start":37,"end":37,"heading":"","excerpt":"let him come) Rev. xxii. 17, “ The Spirit and the bride say, Come.—And let him that is athirst come. And whosoever will, let him take the water of life freely.” 937, 38. ... new and plausible punctuation is proposed, ... 1 The antitypes to the Passover and Pentecost were realized in the sacrifice of Christ, and the outpouring of the Holy Spirit at Jerusalem before the entire abolition of types. Thus also in this passage it is permitted to us to observe an antitype to the Feast of Tabernacles, which the Saviour enlightened with such a splendour of His own glory, repeating at Jerusalem that remarkable promise, Zech. xiv. (ver.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":14,"text":"Rev. xxii. 17","label":"Revelation 22:17","href":"/rev/22/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.37.3","start":37,"end":37,"heading":"","excerpt":"[t.e. “These things” are of such a kind “that the days shall come,” etc.] But in this passage the sentence is continued by means of the Quotation, and the Believer is compared to the Lord Himself of believers, concerning whom the promise treats. ... He that believeth on Me) To believe is not parallel to the verb, to thirst, but to the verb, to come; ch. vi. 35. To this refer the they that believe of the following verse.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":356,"text":"vi. 35","label":"John 6:35","href":"/jhn/6/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.38.1","start":38,"end":38,"heading":"","excerpt":"belly) the inmost recess, most capacious and most fruitful. The allusion is to the large jars in which, on the last day of that feast, water used to be borne from the fountain Siloah through the city to the sanctuary; for they had a large belly-like interior. ... His) Messiah’s. This is the fountain out of whose abundant flow believers receive, ver. 39.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":347,"text":"ver. 39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.39-42.1","start":39,"end":42,"heading":"","excerpt":"He spake) Jesus. ... for not yet was) To be, for to be present : Matt. ii. 18, “ Rachel weeping for her children,— because they are not” [i.e. are no more present with ... Gen. xlii. 36, “ Joseph is not, and Simeon is not.” Comp. by all means 2 Chron. xv. 3.1. ... Hath not) And yet indeed this very prophecy was realised in the person of Jesus. Why had they not turned their attention to it? especially as they were admonished of the fact, Matt. ii. 1, etc. Thirty-two years were not a time beyond memory, especially as there intervened in His twelfth year a new admonition, Luke ii. 42 [His sitting among the doctors in the temple, and astonishing them with His understanding and answers]. ... from Bethlehem) This John takes for granted as known from the other evangelists respecting Jesus.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":65,"text":"Matt. ii. 18","label":"Matthew 2:18","href":"/mat/2/#v18","status":"detected"},{"at":172,"text":"Gen. xlii. 36","label":"Genesis 42:36","href":"/gen/42/#v36","status":"detected"},{"at":243,"text":"2 Chron. xv. 3","label":"2 Chronicles 15:3","href":"/2ch/15/#v3","status":"detected"},{"at":441,"text":"Matt. ii. 1","label":"Matthew 2:1","href":"/mat/2/#v1","status":"detected"},{"at":576,"text":"Luke ii. 42","label":"Luke 2:42","href":"/luk/2/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.43.1","start":43,"end":43,"heading":"","excerpt":"a division) So ch. ix. 16, “Some of the Pharisees said, This man is not of God, because He keepeth not the Sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them;” x. 19. A division is generally of a manifold character; on one dogma, or on many dogmas; and of good men from bad men, or else of the bad from the good, or of the good from the good, or of the bad from the bad.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":19,"text":"ix. 16","label":"John 9:16","href":"/jhn/9/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.45-48.1","start":45,"end":48,"heading":"","excerpt":"they the [former]) the chief priests, whom at ver. 47 the Pharisees interrupt. ... as) A characteristic of truth, convincing even ordinary unlearned men, rather than their masters. [Not seldom the more untutored come to feel the effectual power of Christ's word more readily than the most sagacious.—V. g. ... whether has any) This is their inference: Men ought not to believe in Him, in whom the rulers do not believe. Zealots of the present day, especially the Romanists, use a similar mode of reasoning and blustering.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":46,"text":"ver. 47","label":"John 7:47","href":"/jhn/7/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.49.1","start":49,"end":49,"heading":"","excerpt":"this) This word is employed to express contempt. ... the law) Often the law denotes among the Hebrews what we express by the Bible; 1 Cor. ix. 8, “Say I these things as a man? Saith not the law the same also ... accursed) on the part of these wretched men was great: whence arises the Metonymy of antecedent and consequent [substituting the former, when they mean the latter: and vice versâ]: i.e. they are accursed ; [therefore it results that] they believe in Him, [and so] they remain accursed.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":132,"text":"1 Cor. ix. 8","label":"1 Corinthians 9:8","href":"/1co/9/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.50.1","start":50,"end":50,"heading":"","excerpt":"saith) Often those who had been timid where there was no danger, in the very crisis of danger prove to be defenders of the truth. [Comp. ch. xix. 39 (after the crucifixion, when others stood aloof), “Then came Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.” ... who was one) This clause is connected with saith.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":141,"text":"xix. 39","label":"John 19:39","href":"/jhn/19/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.51.1","start":51,"end":51,"heading":"","excerpt":"judge) that is, teach us to judge. ... a man) any one whatever, and this man. ... it shall have heard) Understand, he who judges. [This rule, that a man should be heard before he is judged, has so strong evidence in its favour, that it is obvious even to a little child ; notwithstanding men of the highest authority frequently offend against it. A considerable part of the injustice with which the world abounds, if these considerations were rightly weighed, would be banished out of it. And truly nowhere are such considerations less attended to, than in cases where the cause of Christ is at stake. —V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.52.1","start":52,"end":52,"heading":"","excerpt":"whether) They feel sensible of the equity of his address to them; for which reason they make no reply to it: they only out of the conclusion itself create odium against Nicodemus, and they assail him, as though all the disciples of Jesus were Galileans, and as if He had none from any other quarter. ... So the Lat. [Vulg.]: and that according to the mind of the Pharisees. ‘The more modern Greek copies seem to have fastened on ... from the words following immediately after. [Vulg. and ac have ... and see, i.e. you will see most easily. They appeal to experience, which however was not universal. [The hackneyed formula recurs to them afresh (comp. ver. 27, “ When Christ cometh, no man knoweth whence He is”) ; which, however unimportant it might seem to be, when employed for sinister ends, was the occasion of causing them signal injury. Out of the amazing multitude of those who perish, you would hardly find any one who does not put a drag on the effectual working of saving truth in himself, owing to his being carried away by one or other ... (falsehood at the outset).—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":652,"text":"ver. 27","label":"John 7:27","href":"/jhn/7/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.7.53.1","start":53,"end":53,"heading":"","excerpt":"Ant. Blackwall de Classicis Sacris, p. 497, ed. Woll., is of opinion, that these words ought to form the beginning of the chapter next following. If any change is to be made, you might end the ... [ch. viii. 1], of Olives, in order that the conclusions of the days in the action, and of the divisions in the text, may coincide. A matter of trifling moment; but yet the ancient division is most conveniently retained, in order that the departure of Jesus to the mount of Olives may be connected closely with His entry into the temple on the following day.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":202,"text":"viii. 1","label":"John 8:1","href":"/jhn/8/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.7.1.1","start":1,"end":1,"heading":"After these things Jesus walked in Galilee","excerpt":"These words cover a space of about six months. The events of the last chapter took place about the time of the Passover, in spring. The events of the chapter we now begin took place in autumn, at the feast of tabernacles. What our Lord did in Galilee during these six months St. John passes over in silence. His Gospel, with the exception of the 1st, 2nd, 4th, and 6th chapters, is almost entirely taken up with our Lord's doings in or near Jerusalem. He was, at this period of His ministry, entirely absent from Jerusalem, it would seem, for about eighteen months.\n\nThe expression \"walked\" must be taken figuratively. It simply means, that our Lord \" lived, dwelt, sojourned, was going to and fro, and passing his time.\" The Greek word is in the imperfect tense, and denotes a continuous action or habit.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.1.2","start":1,"end":1,"heading":"he would not walk in Jewry","excerpt":"This would be more literally rendered, \" He did not will, or desire, or choose to walk.\" The use of the word \"Jewry \" by our translators is to be regretted, and seems uncalled for. The Greek word so rendered is the same that is rendered \"Judaea \" in the third verse.\n\n[Because the Jews sought to kill him.] By \"the Jews\" we must understand the leaders and rulers of the Jewish nation. There is no proof that the lower orders felt the same enmity that the upper classes did against our Lord. \"The common people heard Him gladly.\" (Mark xii. 37.) The depth and bitterness of this hatred against Christ may be seen in their wish to kill Him. It seems to have been a settled plan with the Jews from the time when the miracle was wrought at the pool of Bethesda. (John v. 16, 18..) They could neither answer Him, nor silence Him, nor prevent the common people listening to Him. They resolved therefore to kill Him.\n\nOur Lord's example recorded in this verse shows clearly that Christians are not meant to court martyrdom, or wilfully expose themselves to certain death, under the idea that it is their duty. Many primitive martyrs seem not to have understood this.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":530,"text":"Mark xii. 37","label":"Mark 12:37","href":"/mrk/12/#v37","status":"detected"},{"at":759,"text":"John v. 16, 18","label":"John 5:16","href":"/jhn/5/#v16","status":"detected"},{"at":759,"text":"John v. 16, 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.1-13.1","start":1,"end":13,"heading":"JOHN VII. 1—13.","excerpt":"The chapter we now begin is divided from the preceding one by a wide interval of time. The many miracles which our Lord wrought, while He \" walked in Galilee,\" are passed over by St. John in comparative silence. The events which he was specially inspired to record are those which took place in or near Jerusalem.\n\nWe should observe in this passage the desperate hardness and unbelief of human nature. We are told that even our Lord's \" brethren did not believe in Him.\" Holy and harmless and blameless as He was in life, some of his nearest relatives, according to the flesh, did not receive Him as the Messiah. It was bad enough that His own people, \" the Jews sought to kill Him.\" But it was even worse that \" His brethren did not believe.\"\n\nThat great Scriptural doctrine, man's need of preventing and converting grace, stands out here, as if written with a sunbeam. It becomes all who question that doctrine to look at this passage and consider. Let them observe that seeing Christ's miracles, hearing Christ's teaching, living in Christ's own company, were not enough to make men believers. The mere possession of spiritual privileges never yet made any one a Christian. All is useless without the effectual and applying work of God the Holy Ghost. No wonder that our Lord said in another place, \" No man can come to me, except the Father which hath sent me draw him.\" (John vi. 44.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1376,"text":"John vi. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.2.1","start":2,"end":2,"heading":"Jews’ feast of tabernacles","excerpt":"This expression, like many others in St. John's Gospel, shows that he wrote for the Gentiles, who knew little of Jewish customs and feasts. Hence \"the Jews' feast.\"\n\nThe feast of tabernacles was one of the three great feasts in the Jewish year, when, by God's command, all pious Jews went up to Jerusalem. (Deut. xvi. 16.) It was held in autumn, after the completion of the harvest, in the seventh month. The time of the Jewish \" Passover \" answered to our Easter, \" Pentecost \" to our Whitsuntide, and \"Tabernacles\" to our Michaelmas. The seventh month was remarkable for the number of ordinances which the law of Moses required the Jews to observe. On the first day was the feast of trumpets, on the tenth day was the day of atonement, and on the fifteenth began the feast of tabernacles.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":307,"text":"Deut. xvi. 16","label":"Deuteronomy 16:16","href":"/deu/16/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.2.2","start":2,"end":2,"heading":"","excerpt":"There are several things peculiar to the feast of tabernacles, which ought to be remembered in reading this chapter, because some of them throw light on it. (1) It was an occasion of special mirth and rejoicing with the Jews. They were ordered to dwell in booths, or tabernacles made of branches, for seven days, in remembrance of their dwelling in temporary booths when they came out of Egypt, and to \" rejoice before the Lord.\" (Lev. xxiii. 39 — 43.) (2) it was a feast at which more sacrifices were offered up than at any of the Jewish feasts. (Num. xxix. 12 — 34.) (3) It was a feast at which, once every seven years, the law was publicly read to the whole people. (4) It was a feast at which water was drawn from the pool of Siloam every day with great solemnity, and poured upon the altar, while the people sung the 12th chapter of Isaiah. (5) It was a feast which followed close on the great day of atonement, when the peculiarly typical ordinances of the scapegoat, and the High Priest going once in the year into the holy of holies, were fresh in the minds of the people. These things should be carefully noted, and remembered, as we read through the .chapter.\n\nJosephus calls the feast of tabernacles \"the holiest and greatest feast of the Jews.\" It was a Rabbinical saying, \" The man who has not seen these festivities does not know what a jubilee is.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":431,"text":"Lev. xxiii. 39","label":"Leviticus 23:39","href":"/lev/23/#v39","status":"detected"},{"at":548,"text":"Num. xxix. 12","label":"Numbers 29:12","href":"/num/29/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.2.3","start":2,"end":2,"heading":"","excerpt":"Whether this very year, when our Lord went to the feast of tabernacles, was the precise seventh year in which the public reading of the law took place, we cannot now know for certainty. Whether the custom of dwelling in booths was literally kept up when our Lord was on earth may also be matter of question. It certainly had not been observed for many years in the days of Nehemiah. (Neh. viii. 17.) But that this feast was kept up with extraordinary festivity and rejoicing in the latter days of the Jewish dispensation is testified by all Jewish writers.\n\nIt was in the middle of this public rejoicing, and the concourse of Jews from every part of the world, that the things recorded in this chapter took place. It stands to reason that all that our Lord said and did this week must have been more than usually public, and would necessarily attract great attention.\n\nWordsworth, Burgon, and others, consider the feast of tabernacles to have been a very significant type of our Lord's incarnation. I confess that I am unable to see it. If the feast was typical at all, which is not certain, I venture the conjecture, that it was meant to be a type of our Lord's second advent. My reasons are these : — (a.) It was the last in order of the Jewish feasts every year, and formed the completion of the annual routine of Mosaic ordinances. It wound up all.\n\n(b.) It was kept at the end of harvest, when the year's work was done, and the fruits were all gathered in.\n\n(c.) It was an occasion of special rejoicing and festivity more than any of the feasts. The dwelling in booths seems to have been a circumstance of the feast less essential than the rejoicing.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":384,"text":"Neh. viii. 17","label":"Nehemiah 8:17","href":"/neh/8/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.3.1","start":3,"end":3,"heading":"His brethren","excerpt":"Who these \" brethren \" were is a matter of dispute. Some think, as Alford, Stier, and others, that they were literally our Lord's own brethren, and the children of Mary by Joseph, born after our Lord's birth. (See Psalm lxix. 8.) — Some think, as Theophylact and others, that they were the children of Joseph by a former marriage, and brought up by Mary under the same roof with our Lord. — Others think, as Augustine, Zwingle, Musculus, and Bengel, that the word \"brethren\" does not necessarily mean more than cousins or kinsmen. (See 1 Chron. xxiii. 22.) This is the most probable opinion. I take these \"brethren\" to have been relatives and kinsmen of Joseph and Mary, living at Nazareth, or Capernaum, or elsewhere in Galilee, — who naturally observed all our Lord's doings with interest and curiosity, but at present did not believe on Him. To suppose, as some do, that these brethren were some of our Lord's Apostles, is to my mind a most improbable theory, and flatly contrary to the 5th verse of this chapter.\n\nIf Mary really had sons after the birth of our Lord, it certainly seems strange that our Lord should commend her to the care of John, on the cross, and not to her own sons, His halfbrethren. That at the latter part of His ministry He had some \" brethren\" who were not Apostles, but believed, is clear from Acts i. 14. But whether they were the \" brethren \" of the text before us, we have no means of ascertaining.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":214,"text":"Psalm lxix. 8","label":"Psalms 69:8","href":"/psa/69/#v8","status":"detected"},{"at":536,"text":"1 Chron. xxiii. 22","label":"1 Chronicles 23:22","href":"/1ch/23/#v22","status":"detected"},{"at":1324,"text":"Acts i. 14","label":"Acts 1:14","href":"/act/1/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.3.2","start":3,"end":3,"heading":"Depart...go into Judæa, that thy disciples, &c.","excerpt":"This recommendation, as well as the next verse, looks like the advice of men who as yet were not convinced of our Lord's Messiahship. The expression \"that Thy disciples may see,\" seems also to indicate that the speakers were not yet of the number of our Lord's disciples. The language is that of bystanders looking on, waiting to see how the question is to be settled, before they make up their own minds. It is as though they said, — \" Make haste, rally a party round Thee, show some public proof that Thou art the Christ, and gather adherents.\" The \" works \" here mentioned must evidently mean miracles. This speech seems to imply that our Lord had a party of disciples in Judaea and at Jerusalem. Many, it should be remembered, \" believed on Him\" at the first passover he attended. (John ii. 23.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":786,"text":"John ii. 23","label":"John 2:23","href":"/jhn/2/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.4.1","start":4,"end":4,"heading":"For there is no man, &c.","excerpt":"This sentence is a kind of proverbial saying. Every one knows that if a man seeks to be known openly, it is no use to do his work secretly.\n\n[If thou do these things, show thyself to the world.] There seems to be a latent .sneer about this sentence. \" If Thou really art doing miracles to prove Thyself the Messiah, do not continue to hide Thyself here in Galilee. Go up to Jerusalem, and do miracles there,\" That the speakers said this from an honest zeal for God's glory, and a sincere desire to have our Lord known by others as well as themselves, is a view that I cannot think probable.\n\nSome think that the words \"If Thou doest,\" mean \"since Thou doest,\" and see a parallel in Coloss. iii. 1, — where \" if\" does not imply any doubt whether the Colossians were \" risen with Christ.\" Lampe thinks it means, \"if Thou really and truly, not illusively, doest miracles.\"\n\nThe false standard of an unconverted man is very manifest in this and the preceding verse. Such an one has no idea of waiting for man's praise and favour, and being content without it if it does not come. He thinks that a religion should have the praise of the world, and labour to get it. The man of God remembers that true religion does not \" cry, nor strive,\" nor court publicity.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":682,"text":"Coloss. iii. 1","label":"Colossians 3:1","href":"/col/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.5.1","start":5,"end":5,"heading":"For neither...brethren believe","excerpt":"These words appear to me to admit of only one meaning. They mean, that these brethren of our Lord had at present no faith at all. They did not yet believe that Jesus was the Christ. They had no grace. They were not converted. The idea of some that the words mean, \" His brethren did not fully and entirely believe in Him,\" seems to me utterly without foundation. It cannot, moreover, be reconciled with the language that soon follows, — \"The world cannot hate you,\" etc. Such language cannot be applied to disciples. The whole teaching of the Bible shows clearly that it was quite possible to be a relative of Christ according to the flesh and yet not be converted. He that does God's will is as clear to Christ as \"brother, or sister, or mother.\" (Mark iii. 35.)\n\nHow frequently even the natural brethren of God's most eminent saints have been graceless and ungodly, every Bible reader must often have observed. The cases of the brothers of Abel, Isaac, Jacob, Joseph, and David will occur to our minds.\n\nWe should learn from a verse like this the desperate hardness of man's heart, the absolute necessity of grace to make any one a disciple, and the extreme danger of familiarity with high spiritual privileges. We should remember too, that a man may be a truly good and holy man, and yet not have converted relatives. No one can give grace to his own family. \" A prophet is not without honour but in his own country.\" (Mark vi. 4.) Even our Lord was not believed by all around Him. He can truly sympathize with all His people who are in a similar position.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":749,"text":"Mark iii. 35","label":"Mark 3:35","href":"/mrk/3/#v35","status":"detected"},{"at":1422,"text":"Mark vi. 4","label":"Mark 6:4","href":"/mrk/6/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.6.1","start":6,"end":6,"heading":"My time is not yet come","excerpt":"These words must mean, that our Lord did everything during His earthly ministry according to a preordained plan, and that he could take no step except in harmony with that plan. He doubtless spoke with a Divine depth of meaning that none but Himself could comprehend, and that must have been unintelligible at the time to His \" brethren.\" To them His words would probably convey nothing more than the idea that for some reason or other He did not think the present a favourable opportunity for going to Jerusalem.\n\n[Your time is alway ready.] This sentence must mean, that to unconverted people, like our Lord's brethren, it could make no matter what time they went up. All times were alike. They would excite no enmity, and run no risk.\n\nA Christian not possessing foreknowledge can only pray for guidance and direction as to the steps of his life, and the ways and times of his actions ; and, having prayed, then make the best use of his judgment, trusting that a faithful God will not let him make mistakes.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.7.1","start":7,"end":7,"heading":"The world cannot hate you","excerpt":"These words surely settle the question as to the present state of our Lord's brethren. They were yet unconverted. Our Lord says, in another place, — \"If ye were of the world, the world would love his own.\" (John xv. 19.)\n\n[ Me it hateth because I testify. ..works. ..evil.] The true reason of this enmity of many of the Jews against Christ is here distinctly indicated. It was not merely His claims to be received as the Messiah. It was not merely the high and spiritual doctrine He preached. It was rather His constant testimony against the sinful lives and wicked practices of the many in His day. That adultery, covetousness, and hypocrisy were rife and common among the leading Pharisees, is evident from many expressions in the Gospels. It was our Lord's witness against these darling sins that enraged His enemies.\n\nThe wickedness of human nature is painfully shown in this sentence. Christ was \" hated.\" It is an utter delusion to suppose that there is any innate response to perfect moral purity, or any innate admiration of \"the true, the pure, the just, the kind, the good, and the beautiful,\" in the heart of man. God gave man, 1800 years ago, a perfect pattern of purity, truth, and love, in the person of our Lord while He was upon earth. And yet we are told He was \" hated.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":207,"text":"John xv. 19","label":"John 15:19","href":"/jhn/15/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.7.2","start":7,"end":7,"heading":"","excerpt":"True Christians must never be surprised if they are \" hated\" like their Lord. \"The disciple is not above his Master.\" — \" Marvel not, my brethren, if the world hate you.\" (Matt. x. 24; 1 John iii. 13.) In fact the more like Christ they are, the more likely to be \" hated.\" Moreover, they must not be cast down and make themselves miserable, under the idea that it is their inconsistencies the world hates, and that if they were more consistent and lovely in life the world would like them better. This is a complete mistake, and a common delusion of the devil. What the world hates about Christians is neither their doctrines, nor their faults, but their holy lives. Their lives are a constant testimony against the world, which makes the men of the world feel uncomfortable, and therefore the world hates them.\n\nLet us note, that unpopularity among men is no proof that a Christian is wrong, either in faith or practice. The common notion of many, that it is a good sign of a person's character to be well-spoken of by everybody, is a great error. When we see how our Lord was regarded by the wicked and worldly of His day, we may well conclude that it is a very poor compliment to be told that we are liked by everybody. There can surely be very little \" witness \" about our lives if even the wicked like us. \" Woe unto you when all men shall speak well of you.\" (Luke vi. 26.) That sentence is too much forgotten.\n\nErasmus used to say, that Luther might have had an easy life, if he had not touched the Pope's crown, and the monks' bellies.\n\nBengel observes, \" Those who please all men, at all times, ought deservedly to look on themselves with suspicion.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":172,"text":"Matt. x. 24","label":"Matthew 10:24","href":"/mat/10/#v24","status":"detected"},{"at":185,"text":"1 John iii. 13","label":"1 John 3:13","href":"/1jn/3/#v13","status":"detected"},{"at":1366,"text":"Luke vi. 26","label":"Luke 6:26","href":"/luk/6/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.8.1","start":8,"end":8,"heading":"Go ye up...this feast","excerpt":"These words can hardly be called a command. They rather mean, \" If you wish to go at once, go, and do not tarry for Me.\"\n\nII go not up yet... my time is not yet full come.] Here the reason already given and commented on is repeated. Our Lord did not say He would not go to the feast, but not yet. There was \" a time \" for all His actions, and every step of His ministry, and that time had not yet fully arrived ; or, as the Greek literally means, was not \"fulfilled.\" True Christians should remember that, like their Master on this occasion, they and worldly men cannot well work and act and move together. They will often find it so. Their principles are different. Their reasons and motives of action are different. They will often find that \" two cannot walk together except they are agreed.\"\n\nIt seems strange that any reasonable person should see difficulty in this passage, as if it threw a colour of doubt on our Lord's veracity. Yet Augustine has a Homily on the subject in defence of our Lord. Surely the simplest and most natural view is, that our Lord meant, \" I am not going up yet; \" and \" am not going, at any rate, in the public caravan with yourselves.\" This is Chrysostom's view and Theophylact s. At an early period Porphyry tried to fasten on our Lord the charge of inconstancy of purpose, out of this passage. An enemy of Christianity must be sadly at a loss for objections, if he can find no better than one founded on this place.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.9.1","start":9,"end":9,"heading":"When...said these words...abode...Galilee","excerpt":"This means, that He staid at the place where this conversation took place, while His brethren started on their journey to Jerusalem. What the place in Galilee was we are not told.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.10.1","start":10,"end":10,"heading":"But when...brethren...gone up, then went he","excerpt":"We are not told what interval there was between our Lord's setting off for Jerusalem, and His brethren's departure. The words before us would seem to indicate that He set off very soon after them. One reason perhaps for our Lord not going with them was His desire to avoid being made a public show by His relatives. They had very likely a carnal desire to call attention to Him and to rally a party of adherents round Him, for their own worldly ends. To avoid affording any opportunity for this, our Lord would not go in their company. He had not forgotten, no doubt, that in Galilee there was a party who once would fain have \" taken Him by force to make Him a king.\" (John vi. 15.) He wished to keep clear of that party.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":670,"text":"John vi. 15","label":"John 6:15","href":"/jhn/6/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.10.2","start":10,"end":10,"heading":"not openly, but...in secret","excerpt":"This probably only means that our Lord did not go in the caravan, or large company of His kinsmen, who according to custom went up together from Galilee, but in a more private manner. — How large the caravans or gatherings of fellow-travellers going up to the three great feasts must have been, we may easily see from the account of our Lord being not missed by Mary and Joseph at first, when He went up to Jerusalem with them at the age of twelve. \" Supposing Him to have been in their company, they went a day's journey, and sought Him among their kinsfolk and acquaintance.\" (Luke ii. 44.)— Our Lord never sought publicity but once, and that was when He entered Jerusalem, at the last passover, just before His crucifixion. Then He wanted to draw attention to the great sacrifice He was about to offer up on the cross. The contrast between His conduct on that occasion and the present one is very remarkable.\n\nWhen it says that \" He went in secret,\" it does not necessarily mean that He went alone. There is no reason to suppose that His own chosen Apostles had gone without Him. It only means that He did not go up publicly in the company of all \" His kinsfolk and acquaintance \" from Galilee.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":579,"text":"Luke ii. 44","label":"Luke 2:44","href":"/luk/2/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.11.1","start":11,"end":11,"heading":"Then the Jews sought him","excerpt":"If, as usually is the case in St. John, the \" Jews \" here mean the rulers and Pharisees, there can be little doubt that they sought Jesus in order to kill Him, as the first verse tells us they wished to do. They naturally concluded that, like all devout Jews, He would come up to Jerusalem to the feast.\n\n[Where is He?] Here, as in many other places, the Greek word rendered \"he\" implies dislike and contempt. It is as if they said, \"that fellow,\" (See Matt, xxvii. 63,) \"that deceiver.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.12.1","start":12,"end":12,"heading":"there was much murmuring","excerpt":"As a general rule the Greek word rendered \"murmuring\" means an undercurrent of discontent or dislike, not openly expressed. (Thus, Acts vi. 1.) But here, and at ver. 32, it does not seem to mean more than muttering, and private conversation, implying only that people were not satisfied \"about our Lord, and privately talked much to one another about Him.\n\n[The people.] This word in the Greek is in the plural, and evidently means the multitude, or crowd of persons who were gathered at Jerusalem on account of the feast, in contradistinction to the rulers who are called \" the Jews.\"\n\n[Some.. . good man : others. ..deceiveth... people.] These expressions show the feeling of the common people towards our Lord, and are doubtless indicative of the classes from which the two opinions came. The class of simple-minded, true-hearted Israelites, who had sufficient independence to think for themselves, would say of our Lord, \" He is a good man.\" So also would the Galileans, probably, who had seen and heard most of our Lord's ministry. On the other hand, the class of carnal Jews who thought nothing of true religion, and were led like a mob at the beck of the priests and Pharisees, would probably take their cue from the Rulers, and say, \"He deceiveth the people,\" simply because they were told so. Such, probably, was the feeling of the lower orders at Jerusalem.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":131,"text":"Acts vi. 1","label":"Acts 6:1","href":"/act/6/#v1","status":"detected"},{"at":161,"text":"ver. 32","label":"John 7:32","href":"/jhn/7/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.12.2","start":12,"end":12,"heading":"","excerpt":"Let it be noted that Christ is, and always has been, the cause of division of opinion, whenever He has come or has been preached. To some He is a savour of \" life,\" and to others of \"death.\" (2 Cor. ii. 16.) He draws out the true character of mankind. They either like Him or dislike Him. Strife and conflict of opinion are the certain consequences of the Gospel really coming among men with power. The fault is not in the Gospel but in human nature. Stillness and quiet are signs not of life but of death. The sun calls forth miasma and malaria from the swamps it shines upon ; but the fault is not in the sun, but in the laud. The very same rays call forth fertility and abundance from the cornfield.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":192,"text":"2 Cor. ii. 16","label":"2 Corinthians 2:16","href":"/2co/2/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.13.1","start":13,"end":13,"heading":"Howbeit no man...openly...fear...Jews","excerpt":"This expression of course applies specially to those who favoured our Lord. Those who hated Him would not fear to say so openly. This verse shows the length to which the enmity of the Jewish rulers against our Lord had already gone. It was a notorious fact among the lower orders that the heads of the nation hated Jesus, and that it was a dangerous thing to talk favourably of Him, or to manifest any interest in Him. The fear of man is a powerful principle among most people. Rulers have little idea how many things are secretly talked of sometimes among subjects, and kept back from them. Two hundred years ago, the Stuarts could persecute all open and out-spoken favourers of the English Puritans; but they could not prevent the lower orders secretly talking of them, and imbibing prejudices in their favour.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.14.1","start":14,"end":14,"heading":"about...midst of...feast","excerpt":"This would be about the fourth day of the week, as the feast lasted seven days. Some who consider the feast of tabernacles a type of Christ's incarnation, think this circumstance is typical of our Lord's earthly ministry lasting three years and a half, answering to the three days and a half during which our Lord taught publicly here in Jerusalem. I doubt myself whether the circumstance is typical at all. If the feast of tabernacles is typical, I believe it points to the second advent of Christ much more than to the first.\n\n[Jesus went up. ..temple.'] This means the outer court of the temple, where pious Jews were in the habit of assembling in order to hear the doctors of the law and others, and to discuss religious subjects. This is the place where our Lord was, when Joseph and Mary found Him, at twelve years of age, \"in the temple.\" (Luke ii. 46.) It was probably a large open court yard, with piazzas or verandas around it, for shelter against heat and cold.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":847,"text":"Luke ii. 46","label":"Luke 2:46","href":"/luk/2/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.14.2","start":14,"end":14,"heading":"taught","excerpt":"What our Lord taught we are not told. Expositions of Scripture, as Luke iv. 17 — 21, and such lessons as those contained in the Sermon on the Mount, and the parables, were most likely the kind of things that He \"taught\" first, on such occasions as this. It admits of doubt whether He taught such deep things as those contained in the 5th and 6th chapters of St. John, unless publicly attacked, or put on His defence.\n\nAlford thinks this was \" the first time \" that our Lord \"taught publicly at Jerusalem.\" Yet this seems at least questionable when we consider the 2nd and 5th chapters of John.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":67,"text":"Luke iv. 17","label":"Luke 4:17","href":"/luk/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.14-24.1","start":14,"end":24,"heading":"JOHN VII. 14—24.","excerpt":"We learn first in this passage, that honest obedience to God's will is one ivay to obtain clear spiritual knowledge. Our Lord says, \" If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.\"\n\nThe difficulty of finding out \" what is truth \" in religion is a common subject of complaint among men. They point to the many differences which prevail among Christians on matters of doctrine, and profess to be unable to decide who is right. In thousands of cases this professed inability to find out truth becomes an excuse for living without any religion at all.\n\nThe saying of our Lord before us is one that demands the serious attention of persons in this state of mind. It supplies an argument whose edge and point they will find it hard to evade. It teaches that one secret of getting the key of knowledge is to practise honestly what we know, and that if we conscientiously use the light that we now have, we shall soon find more light coming down into our minds. — In short, there is a sense in which it is true, that by doing we shall come to knowing.\n\nThere is a mine of truth in this principle. Well would it be for men if they would act upon it. Instead of saying, as some do, — \" I must first know everything clearly, and then I will act,\" — we should say, — \" I will diligently use such knowledge as I possess, and believe that in the using fresh knowledge will be given to me.\" How many mysteries this simple plan would solve ! How many hard thing would soon become plain if men would honestly live up to their light, and \"follow on to know the Lord!\" (Hosea vi. 3.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1617,"text":"Hosea vi. 3","label":"Hosea 6:3","href":"/hos/6/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.15.1","start":15,"end":15,"heading":"the Jews marvelled","excerpt":"The wisdom and knowledge of Scripture which our Lord showed must have been the principal cause of wonder. Yet, we may well believe, there was something wonderful in His manner and style of speaking.\n\n[How knoweth this man letters?] The word rendered \" letters \" here, must probably be taken in the sense of \" learning.\" It is so used in Acts xxvi. 24. In John v. 47 it is rendered \"writings.\" In 2 Tim. iii. 11 it is \"Scriptures.\" The original idea is a \" written character,\" a letter of an alphabet. It is thus used in Luke xxiii. 38 of the inscription on the cross, written \" in letters of Greek,\" etc.\n\n[Having never learned.] The Jews must have meant by this, that our Lord had never attended any of the great theological schools which the Scribes and Pharisees kept up in Jerusalem, — to which St. Paul refers, when he says, he was \" brought up in this city at the feet of Gamaliel.\" (Acts xxii. 3.) They did not of course mean that any one brought up at Nazareth must necessarily have been totally ignorant. That our Lord could read and write is clear from Luke iv. 16, and John viii. 6. But the Jerusalem Jews, in their pride and self-conceit, set down any one as comparatively ignorant who had not been trained in their great metropolitan schools. People are very apt to condemn any one as \" ignorant \" who disagrees with them in religion.\n\nAccording to Tholuck, it was a rule of the Talmud, \" that no man could appear as a teacher, who had not for some years been a colleague of a Rabbi.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":337,"text":"Acts xxvi. 24","label":"Acts 26:24","href":"/act/26/#v24","status":"detected"},{"at":355,"text":"John v. 47","label":"John 5:47","href":"/jhn/5/#v47","status":"detected"},{"at":396,"text":"2 Tim. iii. 11","label":"2 Timothy 3:11","href":"/2ti/3/#v11","status":"detected"},{"at":520,"text":"Luke xxiii. 38","label":"Luke 23:38","href":"/luk/23/#v38","status":"detected"},{"at":890,"text":"Acts xxii. 3","label":"Acts 22:3","href":"/act/22/#v3","status":"detected"},{"at":1063,"text":"Luke iv. 16","label":"Luke 4:16","href":"/luk/4/#v16","status":"detected"},{"at":1080,"text":"John viii. 6","label":"John 8:6","href":"/jhn/8/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.16.1","start":16,"end":16,"heading":"My doctrine is not mine, but his that sent me","excerpt":"Our Lord meant by these words, \" My doctrine is not mine only. The teaching that I am proclaiming is not a thing of my own private invention, and the product of my own isolated mind. It is the doctrine of my Father who sent me. It deserves attention because it is His message. He that despiseth it, despiseth not only me, but Him whose messenger I am.\" — The great truth of His own inseparable and mysterious union with God the Father, is here once more pointed at. It is like, \" I can of my own self do nothing,\" (John v. 30,) and \"as my Father hath taught me I speak these things,\" (John viii. 28,) and \" I have not spoken of myself; but the Father which sent me He gave me commandment what I should say and what I should speak.\" (John xii. 49.)\n\nSome think that our Lord only meant, \" The sense of Scripture which I give is not my own, but the sense in which God at first gave it.\" But this is a very meagre view of the sentence, though an Arian or Socinian may like it.\n\nCyril remarks: \"In saying that He was sent by the Father, He does not show Himself inferior to the Father. For this mission is not that of a servant, though it might be called so, as He 1 took on Him the form of a servant.' But He is 'sent,' as a word is out of the mind, or a sunbeam out of the sun.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":515,"text":"John v. 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"},{"at":585,"text":"John viii. 28","label":"John 8:28","href":"/jhn/8/#v28","status":"detected"},{"at":733,"text":"John xii. 49","label":"John 12:49","href":"/jhn/12/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.16.2","start":16,"end":16,"heading":"","excerpt":"Augustine remarks : \" This sentence undoeth the Sabellian heresy. The Sabellians have dared to say that the Son is the same as the Father : the names two, the reality one. If the names were two, and the reality one, it would not be said, ' My doctrine is not mine.' If Thy doctrine be not Thine, Lord, whose is it, unless there be another whose it may be?\"\n\nHengstenberg thinks that our Lord had in view the famous prophecy of Moses in which God says of Messiah,—\" I will put my words in his mouth.\" (Deut. xviii. 18.)\n\nLet us carefully note with what peculiar reverence we should receive and study every word that fell from our Lord's lips. When He spoke, He did not speak His own mind only, as one of His Apostles or prophets did. It was God the Father speaking with and through Him. No wonder when we read such expressions as this that St. John calls our Lord \" the Word.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":501,"text":"Deut. xviii. 18","label":"Deuteronomy 18:18","href":"/deu/18/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.17.1","start":17,"end":17,"heading":"If any man will do his will","excerpt":"The English language here fails to give the full force of the Greek. It is literally, \" If any man is willing to do, — has a mind and desire and inclination to do God's will.\" It is not the simple future of the verb \" do.\" There are two distinct verbs. The stress, therefore, in reading the sentence, must not be laid entirely on \" doing\" God's will. It is \"if any man is willing to do.\"\n\n[He shall know of the doctrine.] This means he shall know \" concerning and about\" the doctrine I am proclaiming.\n\n[Whether it be of God, or whether I speak of myself] This means \" whether the doctrine is from God, as I say it is, — the doctrine of God the Father, which he has commissioned arid sent me to proclaim to man, — or whether I speak from myself, on my own isolated responsibility, without any license or commission.\" The translation \"speak of myself,\" is unfortunately equivocal. The expression does not mean \" about and concerning \" myself, but \" from\" myself.\n\nBy \"doing the will of God,\" our Lord must mean, \"obeying and performing, as far as in us lies, that will of God which we have expressly declared to us in the word of God.\" (17th Article.) Such \" doing \" He declares is the way to knowledge. It is the same idea as the \"doing truth\" of John iii. 21.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1247,"text":"John iii. 21","label":"John 3:21","href":"/jhn/3/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.17.2","start":17,"end":17,"heading":"","excerpt":"The principle here laid down is one of immense importance. We are taught that clear knowledge depends greatly on honest obedience, and that distinct views of Divine truth cannot be expected, unless we try to practise such things as we know. Living up to our light we shall have more light. Striving to do the few things we know, we shall find the eyes of our understanding enlightened, and shall know more. Did the Jews profess to feel perplexed, and not to know whether our Lord was sent from God ? Let them honestly do God's will, and seek knowledge in the path of sincere obedience in such matters as were clear and plain. — So doing they would be guided into all truth, and find their doubts removed.\n\nWe learn from these words how greatly they err who profess to be waiting till their mental difficulties are removed before they become decided Christians. They must change their plan. They must understand that knowledge comes through humble obedience as well as through the intellect. Let them begin by honestly doing God's will as far as they know that will, and in so doing they will find their minds enlightened.\n\nWe learn, furthermore, that God tests men's sincerity by making obedience part of the process by which religious knowledge is obtained. Are we really willing to do God's will so far as we know it ? If we are, God will take care that our knowledge is increased. If we are not willing to do His will, we show clearly that we do not want to be God's servants. Our hearts and not our heads are in fault.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.17.3","start":17,"end":17,"heading":"","excerpt":"We learn, finally, the great principle on which many will be condemned at the last day. They did not live up to their light. They did not use such knowledge as they possessed, and so were left dark and dead in sins. There is probably not one in a thousand among unconverted people, who does not know far better than he practises. Such men surely, if lost, will have none to blame but themselves !","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.18.1","start":18,"end":18,"heading":"He that speaketh of himself, &c.","excerpt":"In this verse, as in the preceding verses, \" He that speaketh of himself\" would be more literally rendered \"speaketh from himself.\" The verse contains a general principle, applicable not only to our Lord's own case, but to teachers of religion in every age. The meaning seems to be as follows : — \" He that undertakes on his own responsibility, and without being sent by God, to speak to men about religion, will naturally seek to advance his own importance, and get honour for himself. Speaking from himself, he will speak for himself, and try to exalt himself. He, on the contrary, who is a true messenger of God, and in whom there is no dishonesty or unrighteousness, will always seek first the glory of the God who sent him.\" In short, it is one mark of a man being a true servant of God, and really commissioned by our Father in heaven, that he ever seeks his Master's glory more than his own.\n\nThe principle here laid down is a very valuable one. By it we may test the pretensions of many false teachers of religion, and prove them to be unsound guides. There is a curious tendency in every system of heresy, or unsound religion, to make its ministers magnify themselves, their authority, their importance, and their office. It may be seen in Romanism and Brahminism to a remarkable extent.\n\nAlford's remark, however, is very true, that in the highest and strictest sense, \" the latter part of the sentence is only true of the Holy One Himself, and that owing to human infirmity, purity of motive is no sure guarantee for correctness of doctrine ; \" and therefore in the end of the verse it is not said, \" he who seeketh God's glory,\" but \"he who seeketh His glory that sent Him \" — specially indicating Christ Himself.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.19.1","start":19,"end":19,"heading":"none of you keepeth the law, &c.","excerpt":"This would be more literally rendered, \" none of you doeth the law.\" It is the same word that is used in the expression, \" if any man will do His will,\" (v. 17.) The meaning seems to be, \" You reject me and my doctrine, and profess to be zealous for the honour of Moses and the law. And yet none of you really obey the law in heart and in spirit. For instance : why do you seek to kill me? You are full of hatred of me, and want to put me to death unjustly, in the face of the sixth commandment. This is not keeping the law.\"\n\nThe Greek word rendered \" go about,\" is the same that is rendered \" seek\" in v. 1 of this chapter, and ch. v. 16, 18.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":154,"text":"v. 17","label":"John 7:17","href":"/jhn/7/#v17","status":"detected"},{"at":604,"text":"v. 1","label":"John 7:1","href":"/jhn/7/#v1","status":"detected"},{"at":634,"text":"v. 16, 18","label":"John 5:16","href":"/jhn/5/#v16","status":"detected"},{"at":634,"text":"v. 16, 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.20.1","start":20,"end":20,"heading":"The people answered and said, &c.","excerpt":"It seems probable that those who said this were the common people, the multitude of Jews gathered from all parts of the world, to many of whom our Lord was a stranger. We can hardly suppose that the rulers and leaders of Jerusalem would have spoken in this way.\n\nThe expression \" Thou hast a devil,\" may possibly be a repetition of the old charge, that our Lord wrought His miracles by Beelzebub, and was in league with the devil, as John viii. 48. In that sense it would be the strongest form of reproach, blasphemy, and contempt. But considering who the speakers were, it is more likely that it simply means, \" Thou art beside Thyself, and mad.\" (So John x. 20.)\n\nThe expression, \" who goeth about to kill Thee,\" can easily be understood, if we suppose the speakers to be the common people, and not the rulers. The common people probably knew nothing about the intention of the rulers to put Jesus to death, and would think Him beside himself to say that any one wanted to kill Him.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":434,"text":"John viii. 48","label":"John 8:48","href":"/jhn/8/#v48","status":"detected"},{"at":652,"text":"John x. 20","label":"John 10:20","href":"/jhn/10/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.21.1","start":21,"end":21,"heading":"Jesus answered...have done one work","excerpt":"Our Lord can only refer here to the miracle He had wrought on a former occasion at the pool of Bethesda. (Ch. v. 1, etc.) This was at present the only great miracle that had been publicly performed in Jerusalem : and from its having led to our Lord being brought before the Sanhedrim, or great council of the Jews, and to His defence made before them, it would be a miracle that all would know.\n\n[Ye all marvel.] This strong present tense seems to mean, \"ye are all still wondering,\" not only at the greatness of the miracle, but also at my working it on the Sabbath day. Schleusner maintains that the Greek word rendered \"marvel\" means here, \"ye are indignant, ye take amiss.\" He thinks the word is used in this sense in Mark vi. 6 ; John v. 28 ; and Galat. i. 6.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":110,"text":"v. 1","label":"John 5:1","href":"/jhn/5/#v1","status":"detected"},{"at":722,"text":"Mark vi. 6","label":"Mark 6:6","href":"/mrk/6/#v6","status":"detected"},{"at":735,"text":"John v. 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.22.1","start":22,"end":22,"heading":"","excerpt":"(4) Some, as Chemnitius, Musculus, and De Dieu, interpret \"therefore\" as \"because,\" and make the sentence mean, \" Because Moses gave you circumcision, you circumcise a man on the Sabbath day,\" etc. But it seems a violent strain to make the Greek word we render \"therefore\" mean \"because.\"— (5) Some, finally, as Alford, Burgon, Barradius, Toletus, and Lyranus, would connect \"therefore\" with the middle of this verse, and would have it mean, \" For this reason Moses gave you circumcision, viz., not because it was an ordinance appointed first by him, but because it was given to the fathers,\" — i. c, Abraham, Isaac, and Jacob. This last is perhaps as tenable a view as any. But it is undeniably a difficulty, and must remain so. Adopting this view, the whole verse may be paraphrased as follows : — \" Moses, whose name and law you highly reverence, gave you among other things the ordinance of circumcision. He gave it, remember, for this reason : because it was an old ordinance, handed down to him by your fathers, Abraham, Isaac, and Jacob, and not an ordinance first communicated to him like the Levitical law. Now you, in obedience to the ordinance of circumcision, which ought to be administered on the eighth day after a child's birth, think it no breach of the fourth commandment to circumcise a child on the Sabbath day. In fact, you postpone the law of the Sabbath to the law of circumcision. You admit that a work of piety and necessity may be done on the Sabbath day. You admit that the fourth commandment which was given on Mount Sinai was not so important as the older law of circumcision.\"\n\nBurgon shows that \" therefore \" is used just in the same way as here, at the beginning of a sentence, and pointing forward, in John v. 16, 18 ; viii. 47 ; x. 17 ; xii. 18, 39.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1734,"text":"John v. 16, 18","label":"John 5:16","href":"/jhn/5/#v16","status":"detected"},{"at":1734,"text":"John v. 16, 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"},{"at":1751,"text":"viii. 47","label":"John 8:47","href":"/jhn/8/#v47","status":"detected"},{"at":1762,"text":"x. 17","label":"John 10:17","href":"/jhn/10/#v17","status":"detected"},{"at":1770,"text":"xii. 18, 39","label":"John 12:18","href":"/jhn/12/#v18","status":"detected"},{"at":1770,"text":"xii. 18, 39","label":"John 12:39","href":"/jhn/12/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.22.2","start":22,"end":22,"heading":"","excerpt":"We should note how here, as elsewhere, our Lord refers to Moses as a real person, and to the Old Testament history as real true history.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.23.1","start":23,"end":23,"heading":"If a man, &c.","excerpt":"The argument in this verse is as follows : — \" Even among yourselves you circumcise a child on the Sabbath day, when it happens to be the eighth day after his birth, in order that the law of circumcision, which your great lawgiver, Moses, sanctioned and re-ordained, should not be broken. You thus admit the whole principle that there is some work which may be done on the Sabbath day. Is it then just and fair to be angry with me, because I have done a far greater work to a man on the Sabbath, than the work of circumcision? I have not wounded his body by circumcision, but made him perfectly whole. I have not done a purifying work to one particular part of him, but have restored his whole body to health and strength. I have not done a work of necessity to one single member only, but a work of necessity and benefit to the whole man.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.23.2","start":23,"end":23,"heading":"","excerpt":"I cannot see any ground for the idea suggested by Alford, that our Lord implies in this verse, that the law of the Sabbath is a mere Judaical practice and comparatively a modern ordinance, and that as such it properly gave way to the older and higher law of circumcision, which was \"of the fathers.\" — It might be replied, firstly, that the Sabbath is so far from being a Judaical institution, that it is actually older than circumcision, and was appointed in Paradise. — It might be replied, secondly, that our Lord seems purposely to guard against the idea by speaking of circumcision as \" given by Moses,\" and as a part of \"the law of Moses.\" In fact, He does this twice with such curious particularity, that one might think He meant to guard against any one wresting this passage into an argument against the perpetual obligation of the Sabbath day. He is pleased for the occasion to speak both of circumcision and the Sabbath as part of \" the law of Moses.\" He did this purposely, because the minds of His hearers were full of Moses and the law at this particular period. And His argument amounts to this, that if they themselves allowed the Mosaic law of the Sabbath must give way in a case of necessity to the Mosaic law of circumcision, they admitted that some works might be done on the Sabbath day; and therefore His work of healing an entire man on the Sabbath day could not be condemned as sinful.\n\nThe marginal reading, \" without breaking the law of Moses,\" instead of \"that the law of Moses should not be broken,\" appears to me inadmissible and unnecessary. It is inadmissible, because it is a forced and unnatural interpretation of the Greek words. It is unnecessary, because our Lord is evidently speaking of circumcision as part of \" the law of Moses.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.23.3","start":23,"end":23,"heading":"","excerpt":"The idea of some commentators, as Trapp, Rollock, Hutcheson, Beza, and Stier, that \" every whit whole \" means 11 wholeness\" of soul as well as body, and implies conversion of heart as well as restoration to entire health and strength of the physical man, appears to me unlikely and far-fetched. It is a pious thought, but not apparently in our Lord's mind. Moreover, it is not quite certain that the man healed at Bethesda was healed in soul as well as body. There is no clear proof of it.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.24.1","start":24,"end":24,"heading":"Judge not according to the appearance, &c.","excerpt":"The sense of this verse must be sought in connection with the subject of which our lord has just been speaking. The Jews had condemned our Lord and denounced Him as a sinner against the fourth commandment, because He had done a work on the Sabbath day. Our Lord refers to this and says,—\" Judge not the deed I did according to the appearance. I did a work on the Sabbath unquestionably. But what kind of a work was it? It was an act of necessity and mercy, and therefore an act as lawful to be clone as circumcision, which you yourselves perform on the Sabbath clay. In appearance the Sabbath was broken. In reality it was not broken at all. Judge fair and just and righteous judgment. Do not hastily condemn an action, such as this, without looking below the surface.\"\n\nThere is perhaps a reference here to Isaiah's prophecy about Messiah, \"lie shall not judge after the sight of His eyesl\" (Isa. xi. 3.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":893,"text":"Isa. xi. 3","label":"Isaiah 11:3","href":"/isa/11/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.24.2","start":24,"end":24,"heading":"","excerpt":"The principle here laid down is one of vast importance. Nothing is so common as to judge too favourably or too unfavourably of characters and actions, from merely looking at the outward appearance of things. We are apt to form hasty opinions of others, either for good or evil, on very insufficient grounds. We pronounce some men to be good and others to be bad, — some to be godly and others to be ungodly, without anything but appearance to aid our decision. We should do well to remember our blindness, and to keep in mind this text. The bad are not always so bad, nor the good so good as. they appear. A potsherd may be covered over with gilding, and look bright outside. A nugget of gold may be covered with dirt, and look worthless rubbish. One man's work may look good at first, and yet turn out, by and by, to have been done from the basest motives. Another man's work may look very questionable at first, and yet at last may prove Christ-like and truly godly. From rashly \"judging by appearances\" may the Lord deliver us !\n\nWhether our Lord meant \"judge not persons,\" or \"judge not actions,\" according to appearance, is a point on which commentators do not agree. If we take the application to be to \"persons,\" the sentence means, \" Do not hastily suppose that Moses and I are at variance, and that, therefore, I must be wrong, because Moses, the great lawgiver, must be right.\" But it seems far simpler and more natural to apply the expression to \"actions,\" — \"Judge not the thing done by the appearance only. Look below the surface and weigh it justly.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.25.1","start":25,"end":25,"heading":"Then said some of...Jerusalem, &c.","excerpt":"It is likely that these speakers were some of the lower orders who lived at Jerusalem, and knew what the rulers wanted to do to our Lord. They can hardly be the same as \" the people \" at 20th verse. They, being probably strangers to the plans of the priests and Pharisees, said, \"who goeth about to kill Thee?\" These, on the other hand, say, \" is not this He whom they seek to kill? \"\n\nTittman remarks that the argument of the preceding verses \" appears to have had great weight in the minds of our Lord's hearers.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.25-36.1","start":25,"end":36,"heading":"JOHN VII. 25—36.","excerpt":"We see in these verses, the obstinate blindness of the unbelieving Jews. We find them defending their denial of our Lord's Messiahship, by saying, \" We know this man whence He is : but when Christ cometh no man knoweth whence He is.\" And yet in both these assertions they were wrong !\n\nThey were wrong in saying that they \"knew whence our Lord came.\" They meant no doubt to say that He was born at Nazareth, and belonged to Nazareth, and was therefore a Galilean. Yet the fact was, that our Lord was born at Bethlehem, that He belonged legally to the tribe of Judah, and that His mother and Joseph were of the house and lineage of David. It is incredible to suppose that the Jews could not have found this out, if they had honestly searched and inquired. It is notorious that pedigrees, genealogies, and family histories were most carefully kept by the Jewish nation. Their ignorance was without excuse.\n\nThey were wrong again in saying \" that no man was to know whence Christ came.\" There was a well-known prophecy, with which their whole nation was familiar, that Christ was to come out of the town of Bethlehem. (Micah v. 2 ; Matt. ii. 5 ; John vii. 42.) It is absurd to suppose that they had forgotten this prophecy. But apparently they found it inconvenient to remember it on this occasion. Men's memories are often sadly dependent on their wills.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1116,"text":"Micah v. 2","label":"Micah 5:2","href":"/mic/5/#v2","status":"detected"},{"at":1129,"text":"Matt. ii. 5","label":"Matthew 2:5","href":"/mat/2/#v5","status":"detected"},{"at":1143,"text":"John vii. 42","label":"John 7:42","href":"/jhn/7/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.27.1","start":27,"end":27,"heading":"Howbeit we know this man whence he is","excerpt":"This means that they knew that our Lord was from Nazareth of Galilee. This, we must remember, was the universal belief of all the Jews. When our Lord rode into Jerusalem, just before his crucifixion, the multitude said, \"This is Jesus, the prophet of Nazareth of Galilee.\" (Matt. xxi. 11.) When an inscription was put over His head on the cross, in the letters of the three languages, it was, \"Jesus of Nazareth the king of the Jews.\" ( John xix. 19. See also Matt. xiii. 55 ; Mark vi. 3 ; Luke iv. 22.) Yet we know all this time that the Jews were mistaken, and that our Lord was in reality born at Bethlehem, according to prophecy. (Micah v. 2.) We can hardly doubt that the Jews might have found out this, if they had taken the pains to inquire narrowly into the early history of our Lord's life. In a nation so strict about pedigrees and birthplaces, such a thing could not be hid. But it seems as if they would not take the pains to inquire, and satisfied themselves with the common story of His origin, as it gave them an additional excuse for not receiving Him as the Messiah.\n\nThe entire ignorance which appears to have prevailed among the Jews, about all the circumstances of our Lord's miraculous conception, and His birth at Bethlehem, is certainly rather remarkable. Yet it should be remembered that thirty years had passed away between our Lord's birth and His public ministry, — that His mother and Joseph were evidently in a very humble position and might easily be overlooked, as well as all that happened to them, — and that living quietly at Nazareth, their journey to Bethlehem at the time of \" the taxing\" would soon be forgotten by others.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":274,"text":"Matt. xxi. 11","label":"Matthew 21:11","href":"/mat/21/#v11","status":"detected"},{"at":437,"text":"John xix. 19","label":"John 19:19","href":"/jhn/19/#v19","status":"detected"},{"at":460,"text":"Matt. xiii. 55","label":"Matthew 13:55","href":"/mat/13/#v55","status":"detected"},{"at":477,"text":"Mark vi. 3","label":"Mark 6:3","href":"/mrk/6/#v3","status":"detected"},{"at":490,"text":"Luke iv. 22","label":"Luke 4:22","href":"/luk/4/#v22","status":"detected"},{"at":635,"text":"Micah v. 2","label":"Micah 5:2","href":"/mic/5/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.27.2","start":27,"end":27,"heading":"","excerpt":"After all we must not forget that it is part of God's dealings with man, not to force conviction and belief on any one. The obscurity purposely left over our Lord's birthplace was a part of the moral probation of the Jewish nation. If, in their pride and indolence and self-righteousness, they would not receive the abundant evidence which our Lord gave of His Messiahship, it could not be expected that God would make unbelief impossible, by placing His birth of a virgin at Bethlehem beyond the reach of doubt. In this, as in everything else, if the Jews had honestly desired to find out the truth, they might have found it.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.27.3","start":27,"end":27,"heading":"when Christ cometh, no man knoweth, &c.","excerpt":"It is rather difficult to see what the Jews meant by these words. Most writers think that they referred to the mysterious language of Isaiah about Messiah, — \"Who shall declare his generation; \" (Isa. liii. 8;) or to Micah's words, — \" Whose goings forth have been from of old, from everlasting; \" (Micah v. 2;) and that they had in view the Divine and heavenly origin of Messiah, which all Jews allowed would be a mystery. Yet it is hard to understand why they did not say, \"when Christ cometh, He shall be born in Bethlehem,\" and why they should be supposed to speak of our Lord's earthly origin in the beginning of the verse, and of Messiah's Divine origin in the end. There seems no explanation except to suppose that these speakers were singularly ignorant Jews, who did not know that Messiah was to be born at Bethlehem, and only knew that His birth was to be a mysterious thing. This is a possible view, if not a very probable one. — The argument of the speakers before us would then be as follows : — \" When Messiah comes, He is to come suddenly, as Malachi foretold, saying, ' the Lord shall suddenly come to His temple,' (Mal. iii. 1,) unexpectedly, mysteriously, and taking people by surprise. This man therefore, who is sitting in the temple among us, cannot be the Messiah, because we know that He came from Nazareth in Galilee, and has been living there for more than thirty years.\" — The prophecy about Messiah being born at Bethlehem, they conveniently dropped out of sight, and in fact never dreamed that it was fulfilled by our Lord. The only prophecy they chose to look at was the one in Malachi, (Mal. iii. 1,) and as the Lord did not appear to fulfil that, they concluded that He could not be the Christ. In religious matters people are easily satisfied with very imperfect and superficial reasoning, when they want to be satisfied and to be spared further trouble. Men never want reasons to confirm their will. This seems to have been the case with the Jews.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":196,"text":"Isa. liii. 8","label":"Isaiah 53:8","href":"/isa/53/#v8","status":"detected"},{"at":299,"text":"Micah v. 2","label":"Micah 5:2","href":"/mic/5/#v2","status":"detected"},{"at":1132,"text":"Mal. iii. 1","label":"Malachi 3:1","href":"/mal/3/#v1","status":"detected"},{"at":1617,"text":"Mal. iii. 1","label":"Malachi 3:1","href":"/mal/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.28.1","start":28,"end":28,"heading":"Then cried Jesus...temple...taught","excerpt":"This is a remarkable expression. We find our Lord departing from His usual practice, when we read that He \" cried,\" or raised His voice to a high pitch. Generally speaking, the words in St. Matthew apply strictly, quoted from Isa. xlvii. 1, — \"He shall not strive nor cry. neither shall any man hear His voice in the street.\" (Matt. xii. 19.) Yet we see there were occasions when-He did see it right to cry aloud and lift up His voice, and this is one. The perverse ignorance of the Jews, their persistence in blindness to all evidence, and the great opportunity afforded by the crowds around Him in the temple courts, were probably reasons why He \" cried.\"\n\nOur Lord is only said to have \" cried \" or lifted up His voice in four other passages in the Gospels,— viz., Matt, xxvii. 50; Mark xv. 39 ; John vii. 37, and xii. 44. The Greek for \"cried \" in Matt, xxvii. 46 is even a stronger word than that before us.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":226,"text":"Isa. xlvii. 1","label":"Isaiah 47:1","href":"/isa/47/#v1","status":"detected"},{"at":327,"text":"Matt. xii. 19","label":"Matthew 12:19","href":"/mat/12/#v19","status":"detected"},{"at":785,"text":"Mark xv. 39","label":"Mark 15:39","href":"/mrk/15/#v39","status":"detected"},{"at":799,"text":"John vii. 37","label":"John 7:37","href":"/jhn/7/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.28.2","start":28,"end":28,"heading":"Ye both know me, and...whence I am","excerpt":"This is an undeniably difficult expression; partly because it is hard to reconcile with John viii. 14, and partly because it is not clear how the Jews could be said to \"know our Lord\" and \"whence He was.\" The explanations suggested are various.\n\n(1) Some, as Grotius, Lampe, Doddridge, Bloomfield, Tittman, and A. Clarke, would have the sentence read as a question : — \" Do you both know me, and do ye know whence I am? Are you quite sure that you are correct in saying this? \" — In this view it would be rather like the mode of expression used by our Lord in John xvi. 31, — \"Do ye now believe?\" where the interrogative forms the beginning of the sentence.\n\n(2) Some, as Calvin, Ecolampadius, Beza, Flacius, Gualter, Rollock, Toletus, Glassius, Olshausen, Tholuck, Stier, and Webster, think that the sentence is spoken ironically: — \"Truly you do know me and whence I am, and poor miserable knowledge it is, worth nothing at all.\" — Bengel and others object to this view, that our Lord never spoke ironically. Yet it would be hard to show that there is no irony in John x. 32, if not in Matt. xxvi. 45, and Mark vii. 9.\n\n(3) Some think, as Chrysostom, Cocceius, Jansenius, Diodati, Bengel, Henry, Burkitt, Hengstenberg, Alford, Wordsworth, and Burgon, that the sentence is is a simple affirmation : — \" It is true that you know me and whence I am. I grant that in a certain sense you are right. You know where I have been brought up, and who my relatives according to the flesh are. And yet in reality you know very little of me. Of my Divine nature and my unity with my Father ye know nothing at all.\" —On the whole I prefer this last view to either of the other two.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":88,"text":"John viii. 14","label":"John 8:14","href":"/jhn/8/#v14","status":"detected"},{"at":560,"text":"John xvi. 31","label":"John 16:31","href":"/jhn/16/#v31","status":"detected"},{"at":1066,"text":"John x. 32","label":"John 10:32","href":"/jhn/10/#v32","status":"detected"},{"at":1088,"text":"Matt. xxvi. 45","label":"Matthew 26:45","href":"/mat/26/#v45","status":"detected"},{"at":1108,"text":"Mark vii. 9","label":"Mark 7:9","href":"/mrk/7/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.28.3","start":28,"end":28,"heading":"and I am not come of myself, &c.","excerpt":"This sentence and the rest of the verse are evidently elliptical, and must be paraphrased to give a full idea of the sense : — \" And yet ye do not really and thoroughly know me; for I am not come of myself, independent of God the Father, and without commission, but sent by the Father into the world. And He that sent me has proved Himself true to His promises by sending me, and is indeed a real true Person, the true and faithful God of Israel, whom ye, with all your profession, do not know.\"\n\nHere, as elsewhere, our Lord's expression, \"not come of myself,\" points directly to that intimate union between Himself and God the Father, which is so constantly referred to in the Gospel of John.\n\nHere too, as elsewhere, our Lord charges on the unbelieving Jews ignorance of the God whom they professed to serve, and for whose honour they professed to be jealous. With all their boasted zeal for true religion and the true God, they did not really know God.\n\nThe word \"true,\" here, is of doubtful interpretation. It means \" truthful,\" according to Cyril, Chrysostom, Theophylact, Lampe, Tholuck. But it is not clear that this is so. Alford maintains that it must mean \" really existent.\" Trench takes the same view in his \" New Testament Synonyms.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.29.1","start":29,"end":29,"heading":"But I know him, &c.","excerpt":"The knowledge of which our Lord here speaks, is that peculiar and intimate knowledge which is necessarily implied in the unity of the three Persons of the Trinity, in the Godhead. There is a high and deep sense in which the Son knows the Father, and the Father knows the Son, which we cannot pretend to explain, because it is far above our capacities. (John x. 15.) The Jews knew nothing rightly of God the Father. Jesus on the contrary could say, \"I know him,\" as no one else could. ''Neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal Him.\" (Matt. xi. 27.)\n\nThe expression \" I am from Him,\" must not be confined and cramped down to mean only that our Lord had come like any prophet of old, with a message and commission from God. It declares the relationship between God the Father and God the Son. \" I am from Him by eternal generations, — always one with Him, — always equal with Him,— but always a distinct person;— always the only begotten Son, — always from Him.\"\n\nThe expression \" He hath sent me,\" is, like the preceding one, something far more than the mere assertion of a prophet's commission. It is a declaration that He was the Sent One, — the Messiah, the Prophet greater than Moses, whom the Father had always promised to send :— \" I am the Seed of the woman sent to bruise the serpent's head. I am He whom the Father covenanted and engaged to send for the redemption of a lost world. I am He whom the Father hath sent to be the Saviour of lost man. I proclaim myself the Sent One,— the Christ of God.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":353,"text":"John x. 15","label":"John 10:15","href":"/jhn/10/#v15","status":"detected"},{"at":583,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.29.2","start":29,"end":29,"heading":"","excerpt":"Bishop Hall paraphrases the two verses thus : \" Ye mutter secretly that ye know me, and the place of my birth and parentage; but ye are utterly mistaken, for I have a Father in heaven whom ye know not. I came not of myself, but my Father is He that sent me, who is the God of truth ; of whom ye, after all your pretences of knowledge, are utterly ignorant. But I do perfectly know Him, as I have good reason; for both I am from Him by eternal generation, and am by Him sent into the' world to do the great work of redemption.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.30.1","start":30,"end":30,"heading":"Then they sought to take him","excerpt":"This last declaration seems to have raised the anger of the Jerusalem multitude, who were listening to our Lord. With the characteristic keenness of all Jews they at once detected in our Lord's language a claim to be received as the Messiah. Just as on a former occasion, they saw, in His \" calling God His Father,\" that He \" made Himself equal with God, \" (John v. 18,) so here in His saying \"I am from Him : He hath sent me,\" they saw an assertion of His right to be received as Messiah.\n\n[But no man. ..hour not yet come.] This restraint on our Lord's enemies can only be accounted for by direct Divine interposition. It is like John viii. 20, and xviii. 6. It is clear that they could do nothing against Him except by God's permission,, and when God, in His wisdom, was pleased to let it be done. Our Lord did not fall into His enemies' hands through inability to escape, but because the \"hour had come,\" when He voluntarily undertook to die as a substitute.\n\nThe doctrine before us, let us note, is full of comfort to God's people. Nothing can hurt them except and until God permits. We are all immortal till our work is done. To realize that nothing happens in this world except by the eternal counsels of our Father, and according to His eternal plans, is one grand secret of living a calm, peaceful, and contented life.\n\nBesser quotes a saying of Luther's: \"God has appointed a nice, easy hour, for everything; and that hour has the whole world for its enemy : it must attack it. The devil shoots and throws at the poor clock-hand, but in vain : for all depends on the hour. Till the hour comes, and the hand has run its course, the devil and the world shall accomplish nothing.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":358,"text":"John v. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"},{"at":632,"text":"John viii. 20","label":"John 8:20","href":"/jhn/8/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.31.1","start":31,"end":31,"heading":"many of the people","excerpt":"This means the common people — the lower orders, in contradistinction to the Pharisees and chief priests.\n\n[Believed on Him.] There seems no reason to think that this was not a true faith, so far as it went. But it would not be safe perhaps to conclude that it was more than a general belief that our Lord must be the Messiah, the Christ, and that He deserved to be received as such.\n\n[When Christ cometh ... more miracles... done.] This language must clearly have been used by people who were familiar with many of our Lord's miracles wrought in Galilee, and knew a good deal about His ministry. So few miracles probably had been wrought as yet in and round Jerusalem, that the language would hardly be used by Jerusalem people. The word \" more \" probably means not only more in number, but \" greater \" in character.\n\nThe question raised by these people was a fair and reasonable one, — \" What greater evidence could any one give that He is the Christ, than this man has given? He could not work greater miracles, even if He worked more numerous ones. What then are we waiting for? Why should we not acknowledge this man as the Christ?\"\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.32.1","start":32,"end":32,"heading":"The Pharisees heard that the people murmured...him","excerpt":"This would be more literally translated, \" The Pharisees heard the people murmuring ; \" they actually heard with their own ears the common people, as they walked about the temple courts, and gathered in the streets of Jerusalem, at the crowded time of the feast, keeping up their under conversation about our Lord. Here, as at the 12th verse, the word we render \"murmuring\" does not necessarily imply any finding fault, but only a dissatisfied and restless state of mind, which found vent in much conversation and whispering among the people.\n\n[And the Pharisees. ..sent officers to take Him.'] It would seem that the talk and stir of men's minds about our Lord so alarmed and irritated the rulers of the Jews, that they resolved even now in the midst of the feast to arrest Him, and so stop His preaching. What day of the feast this was, and what interval elapsed between this verse and the 37th, where we are told of \" the last day \" of the feast, we are not told. It seems probable that the officers sought an opportunity for taking our Lord, but could find none, — partly because of the crowds that surrounded Him, and partly because of a divine restraint laid upon them ; and that this was the state of things for three days at least.\n\nFull well did these Pharisees justify our Lord's character of them in another place: \"Ye neither go in yourselves into the kingdom : neither suffer ye them that are entering to go in.\" (Matt, xxiii. 13.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.33.1","start":33,"end":33,"heading":"Then said Jesus unto them","excerpt":"The officers of the Pharisees and their supporters seem clearly to be the persons whom our Lord here addresses. Not only were they, through Divine restraint, unable to lay hands on Him, but they were obliged to stand by and listen to Him. They dared not seize Him for fear of the people, and yet dared not go away to report their inability to carry out their orders.\n\n[ Yet a little while, etc. ] There is probably an under-tone of sadness and tenderness about this and the following sentences. It is as though our Lord said, \" Ye have come to lay hands on me, and yet ye might well bear with me. I am only a little time longer with you, and then when my time is come for leaving the world, I shall go back to my Father who sent me.\" Or else it must mean, \" Ye are sent to lay hands on me, but it is useless at present: ye cannot do it, because my hour is not yet come. I have yet a little longer time to minister on earth, and then, and not till then, I go to Him that sent me.\" Alford takes this view.\n\nThe Jews of course could not understand whom our Lord meant by \"Him that sent me,\" and this saying must necessarily have seemed dark and mysterious to them.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.34.1","start":34,"end":34,"heading":"Ye shall seek me...shall not find me","excerpt":"These words seem addressed both to the officers and to those who sent them,— to the whole body, in fact, of our Lord's unbelieving enemies: — \" A day will come too late, when you will anxiously seek me, and bitterly lament your rejection of me, but too late. The day of your visitation will be past and gone, and you will not find me.\"\n\nThere is a great Bible truth taught here, as elsewhere, which is far too much overlooked by many,— I mean the possibility of men seeking salvation when it is too late, and crying for pardon and heaven when the door is shut forever. Men may find out their folly and be filled with remorse for their sins, and yet feel that they cannot repent. No doubt true repentance is never too late; but late repentance is seldom true. Pharaoh, King Saul, and Judas Iscariot, could all say, \"I have sinned.\" Hell itself is truth known too late. God is unspeakably merciful, no doubt. But there is a limit even to God's mercy. He can be angry, and may be provoked to leave men alone. People should often study Prov. i. 24 — 31; Job xxvii. 9; Isai. i. 15; Jer. xi. 11; xiv. 12; Ezek. viii. 18; Hosea v. 6; Micah iii. 4; Zech. vii. 13; Matt. xxv. 11, 12.\n\nThese words very possibly received a most awful fulfilment during the siege of Jerusalem, forty years after they were spoken. So think Chrysostom, Theophylact, and Euthymius.\n\nBut they were probably found true by many of our Lord's hearers long before that time. Their eyes were opened to see their folly and sin, after our Lord had left the world.\n\nBurgon remarks, that to this very day the Jews are in a sense seeking the Messiah, and yet not finding Him.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1032,"text":"Prov. i. 24","label":"Proverbs 1:24","href":"/pro/1/#v24","status":"detected"},{"at":1050,"text":"Job xxvii. 9","label":"Job 27:9","href":"/job/27/#v9","status":"detected"},{"at":1064,"text":"Isai. i. 15","label":"Isaiah 1:15","href":"/isa/1/#v15","status":"detected"},{"at":1077,"text":"Jer. xi. 11","label":"Jeremiah 11:11","href":"/jer/11/#v11","status":"detected"},{"at":1090,"text":"xiv. 12","label":"Jeremiah 14:12","href":"/jer/14/#v12","status":"detected"},{"at":1099,"text":"Ezek. viii. 18","label":"Ezekiel 8:18","href":"/ezk/8/#v18","status":"detected"},{"at":1115,"text":"Hosea v. 6","label":"Hosea 5:6","href":"/hos/5/#v6","status":"detected"},{"at":1127,"text":"Micah iii. 4","label":"Micah 3:4","href":"/mic/3/#v4","status":"detected"},{"at":1141,"text":"Zech. vii. 13","label":"Zechariah 7:13","href":"/zec/7/#v13","status":"detected"},{"at":1156,"text":"Matt. xxv. 11, 12","label":"Matthew 25:11–12","href":"/mat/25/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.34.2","start":34,"end":34,"heading":"where I am, thither ye cannot come","excerpt":"The place our Lord speaks of here is evidently heaven. Some have thought, as Bengel, that the words, \"where I am,\" should be translated, \"where I go.\" But it is neither a natural nor usual sense to put on the words. Nor is it necessary. There was a sense in which the Son of God could say with perfect truth — \" Where I am, thither ye cannot come.\" As God, he never ceased to be in heaven, even when He was fulfilling His ministry on earth during his incarnation. As God, He could truly say, \"where I am,\" and not merely where \" I was,\" or where \" I shall be.\" It is like John iii. 13, where our Lord speaking to Nicodemus, calls Himself the Son of man which IS in heaven.\" The expression is one of the many texts proving our Lord's divinity. No mere man speaking on earth could speak of heaven as a place \" where I am.\" Augustine strongly maintains this view.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":572,"text":"John iii. 13","label":"John 3:13","href":"/jhn/3/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.34.3","start":34,"end":34,"heading":"ye cannot come","excerpt":"This is one of those expressions which show the impossibility of unconverted and unbelieving men going to heaven. It is a place where they \" cannot come.\" Their own nature unfits them for it. They would not be happy if they were there. Without new hearts, without the Holy Ghost, without the blood of Christ they could not enjoy heaven. The favourite notion of some modern theologians, that all mankind are finally to go to heaven, cannot possibly be reconciled with this expression. Men may please themselves with thinking it is kind and loving and liberal and large-hearted to teach and believe that all men and women of all sorts will finally be found in heaven. One word of our Lord Jesus Christ's overturns the whole theory. — Heaven is a place, He says to the wicked, where \" ye cannot come.\"\n\nThe word \"ye\" is emphatical, and in the Greek stands out in strong contrast to the \" I \" of the sentence.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.35.1","start":35,"end":35,"heading":"Then said the Jews...themselves","excerpt":"The expression \"Jews\" here can hardly be confined to the Pharisees and rulers. It must mean at any rate those among them who heard our Lord say the words in the preceding verse. Whoever they were, they were probably not friendly to Him.\n\n[Whither will He go... not find Him.'] This would be more literally rendered, \"Whither is this man about to go.\" They could put no meaning of a spiritual kind on our Lord's words.\n\n[Will He go. ..dispersed. ..Gentiles, etc.] This would be more literally rendered, \"Is He about to go to the dispersion among the Greeks, and to teach the Greeks.\" The Greek language, and Greek literature, and Greek philosophy, had so thoroughly leavened Asia Minor and Syria and Palestine, that the expression \" Greeks \" in the New Testament is often equivalent to Gentiles, and stands for any people who are not Jews. Thus Rom. ii. 9 ; x. 3—9 ; 1 Cor. x. 32 ; xii. 13. Yet it is a singular fact that this is the only passage in the New Testament where the word \" Greek,\" standing alone and not in contradistinction to Jews, is rendered \" Gentile.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":844,"text":"Rom. ii. 9","label":"Romans 2:9","href":"/rom/2/#v9","status":"detected"},{"at":857,"text":"x. 3","label":"Romans 10:3","href":"/rom/10/#v3","status":"detected"},{"at":866,"text":"1 Cor. x. 32","label":"1 Corinthians 10:32","href":"/1co/10/#v32","status":"detected"},{"at":881,"text":"xii. 13","label":"1 Corinthians 12:13","href":"/1co/12/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.35.2","start":35,"end":35,"heading":"","excerpt":"The verse teaches two interesting things. One is the fact that the existence of a large number of Jews scattered all over the Gentile world was acknowledged as notorious in our Lord's time. The other is the impression that it proves to have prevailed among the Jews that a new teacher of religion might be expected to go to the Jews scattered among the Gentiles, and, beginning with them, proceed to teach the Gentiles. This is in fact precisely what the Apostle Paul and his companions afterwards did. They did \"go to the dispersed among the Gentiles, and teach the Gentiles.\" The idea started here of \" teaching the Gentiles \" was probably the suggestion of those who hated our Lord. How much the Jews detested the opening of the door of salvation to the Gentiles, we know from the Acts of the Apostles.\n\nSome, as Chrysostom, Theophylact, Hengstenberg, and many others, think that the words \"dispersed among the Gentiles\" mean the Gentiles themselves dispersed and scattered all over the world, and not the Jews. But our own version seems far more likely. There is an awkwardness in calling the Gentiles \"the dispersion,\" and it is an expression nowhere else used. James calls the Jews \"the twelve tribes scattered abroad.\" (James i. 1.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1227,"text":"James i. 1","label":"James 1:1","href":"/jas/1/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.36.1","start":36,"end":36,"heading":"What manner of saying, &c.","excerpt":"This question of the Jews is the language of people who saw that there was probably some deep meaning in our Lord's words, and yet were unable to make out which He meant. Hating our Lord bitterly, as many of them did, — determined to kill Him the first opportunity, — vexed and annoyed at their own inability to answer Him, or to stop His influence with the people, — they suspected everything that fell from His lips. \" Do not these words of his imply some mischief? Is there not some evil at the bottom of them? Do they not indicate that he is going to dishonour the law of Moses by pulling down the wall of partition between Jew and Gentile?\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.37.1","start":37,"end":37,"heading":"In...last day...great day...feast","excerpt":"There seems to be an interval of three days between this verse and the preceding one. At any rate it is certain that our Lord went to the temple and taught \"about the midst of the feast.\" (v. 14.) There seems no break from that point, but a continuous narrative of teaching and argument up to this verse. There is therefore no account of what our Lord did during the three latter days of the feast. We can only conjecture that He taught on uninterrupted, and that a restraint was put by divine interposition on His enemies, so that they dared not interfere with Him.\n\nWhether this \" last day of the feast\" means the eighth day or the seventh, is a question not decided.\n\n(1) Some, as Bengel, and others, think it must be the seventh day, because in the account of the feast of tabernacles given by Moses, there is no special mention of anything to be done on the eighth day ; (Levit. xxiv. 33 — 43 ;) while on each of the seven days of the feast there were special sacrifices appointed, a special reading of the law once every seven years, and also, according to the Jewish writers, a solemn drawing of water from the pool of Siloam, to be poured on the altar in the temple.\n\n(2) Others, as Lightfoot, Gill, Alford, Stier, Wordsworth, and Burgon, think it must be the eighth day, because in reality the feast could hardly be said to be finished till the end of the eighth day; and even in the account of the feast in Leviticus, it is said that the eighth day is to be \"a holy convocation \" and a \" sabbath.\" (Lev. xxiii. 36 and 39.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":189,"text":"v. 14","label":"John 7:14","href":"/jhn/7/#v14","status":"detected"},{"at":877,"text":"Levit. xxiv. 33","label":"Leviticus 24:33","href":"/lev/24/#v33","status":"detected"},{"at":1509,"text":"Lev. xxiii. 36","label":"Leviticus 23:36","href":"/lev/23/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.37.2","start":37,"end":37,"heading":"","excerpt":"The point is of no practical importance ; but of the two opinions I incline to prefer the second one. The words seem to me to indicate that all the ceremonial of the feast was over, the last offerings had been made, and the people were on the point of dispersing to their respective homes, when our Lord seized the opportunity, and made the grand proclamation which immediately follows. — It was a peculiarly typical occasion. The last feast of the year was concluding, and before it concluded our Lord proclaimed publicly the great truth which was the commencement of a new dispensation, and Himself as the end of all sacrifices and ceremonies.\n\nThe objection that no drawing and pouring of water took place on the eighth day, appears to me of no weight. That our Lord referred to it, is highly probable. But I think He referred to it as a thing which the Jews had seen seven days running, and remembered well. Now on the eighth day, when there was no water drawn, there seems a peculiar fitness in His crying, — \" Come unto me and drink. The water of life that I give may be drawn, though the feast is over.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.37.3","start":37,"end":37,"heading":"Jesus stood and cried","excerpt":"These words must mean that our Lord chose some high and prominent position, where He could \" stand \" and be seen and heard by many persons at once. If, as we may suppose, the worshippers at the feast of tabernacles were just turning away from the last of its ceremonies, one can easily imagine that our Lord \"stood\" in some commanding position close by the entrance of the temple. When it is said that \"He cried,\" it means that He lifted up His voice in a load, and to Him unusual manner, in order to arrest attention, — like a herald making a public proclamation.\n\n[If any man thirst.. .come unto me and drink.\"] These words can have but one meaning. — They are a general invitation to all who are athirst about their souls, to come unto Christ in order to obtain relief. He declares Himself to be the fountain of life, — the reliever of man's spiritual wants, — the giver of satisfaction to weary consciences, — the remover and pardoner of sins. He recommends all who feel their sins and want pardon, to come unto Him, and promises that they shall at once get what they want. The idea is precisely the same as that in Matt. xi. 28, though the image employed is different.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1120,"text":"Matt. xi. 28","label":"Matthew 11:28","href":"/mat/11/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.37-39.1","start":37,"end":39,"heading":"JOHN VII. 37—39.","excerpt":"It has been said that there are some passages in Scripture which deserve to be printed in letters of gold. Of such passages the verses before us form one. They contain one of those wide, full, free invitations to mankind, which make the Gospel of Christ so eminently the \" good news of God.\" Let us see of what it consists.\n\nWe have, first, in these verses, a case supposed. The Lord Jesus says, \" If any man thirst.\" These words no doubt were meant to have a spiritual meaning. The thirst before us is of a purely spiritual kind. It means anxiety of soul, — conviction of sin, — desire of pardon, — longing after peace of conscience. When a man feels his sins, and wants forgiveness — is deeply sensible of his soul's need, and earnestly desires help and relief — then he is in that state of mind which our Lord had in view, when he said, \" If any man thirst.\" The Jews who heard Peter preach on the day of Pentecost, and were \" pricked in their hearts,\" — the Philippian jailer who cried to Paul and Silas, \" What must I do to be saved?\" are both examples of what the expression means. In both cases there was \" thirst.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.38.1","start":38,"end":38,"heading":"He that believeth on me, &c.","excerpt":"This verse is undoubtedly full of difficulties, and has received very various interpretations. Not the least difficulty is about the connection in which the several expressions of the verse ought to be taken.\n\n(1) Some, as Stier, would connect \" He that believeth on me \" with the verb \"drink\" in the preceding verse. It would then run thus, — \" If any man thirst let him come unto me, and let him drink that believeth on me.\" — I cannot think this is a right view. For one thing, it would be a violent strain of all grammatical usage of the Greek language, to interpret the words thus. For another thing, it would introduce doctrinal confusion. Our Lord's invitation was not made to him \" that believeth,\" but to him that is \" athirst.\"\n\n(2) Some, as Chrysostom, Theophylact, Pellican, Heinsius, Gualter, De Dieu, Lightfoot, Trapp, and Henry, would connect \" lie that believeth on me\" with the following words, — \" As the Scripture hath said.\" It would then mean, \" He that believeth on me after the manner that the Scripture bids him believe.\" I cannot think that this interpretation is correct. The expression, \" Believeth as the Scripture hath said,\" is a very strange and vague one, and unlike anything else in the Bible.\n\n(3) Most commentators think that the words, \"As the Scripture hath said,\" must be taken in connection with those that follow, \"out of his belly,\" etc. They think that our Lord did not mean to quote precisely any one text of Scripture, but only to give in His own words the general sense of several wrellkuown texts. This, in spite of difficulties, I believe is the only satisfactory view.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.38.2","start":38,"end":38,"heading":"","excerpt":"One difficulty, of a grammatical kind, arises from the expression, \" He that believeth on me,\" having no verb with which it is connected in the verse. This cannot be got over. It must be taken as a nominative absolute, and the sentence must be regarded as an elliptical sentence, which we must fill up.\n\nAnother difficulty arises from the fact, that there is no text in the Old Testament Scriptures which at all answers to the quotation apparently given here. This difficulty is undeniable, but not insuperable. As I have already said, our Lord did not intend to give an exact quotation, but only the general substance of several Old Testament promises. Wordsworth thinks Matt. ii. 23 a similar case. Jerome also maintains that frequently the inspired writers contented themselves with giving the sense and not the precise words of a quotation. (See also Ephes. v. 14.)\n\nAnother difficulty arises as to the application of the words, \" Out of his belly shall flow rivers of living water.\" Some, as Rupertus, Bengel, and Stier, would apply this to our Lord Himself, and say that it means, \" Out of Christ's belly shall flow rivers of living water.\" But it is a grave objection to this view that it totally disconnects the beginning of the verse from the end, — makes the expression \" He that believeth on me \"even more elliptical than it needs be,— and throws the latter part of the verse into the form of a precise quotation of Scripture.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":672,"text":"Matt. ii. 23","label":"Matthew 2:23","href":"/mat/2/#v23","status":"detected"},{"at":855,"text":"Ephes. v. 14","label":"Ephesians 5:14","href":"/eph/5/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.38.3","start":38,"end":38,"heading":"","excerpt":"I venture to think that the true interpretation of the verse is as follows : — \" He that believeth on me, or comes to me by faith as his Saviour, is the man out of whose belly shall flow rivers of living water, as the Scripture hath said it should be.\" It is a strong argument in favour of this view that our Lord said to the Samaritan woman, that the water He could give would be In him that drank it \"a well of water springing up into everlasting life.\" (John iv. 14.) The full meaning of the promise is that every believer in Christ shall receive abundant satisfaction of his own spiritual wants ; and not only that, but shall also become a source of blessing to others. From him instrumentally, by his word, work, and example, waters of life shall flow forth to the everlasting benefit of his fellow-men. He shall have enough for himself, and shall be a blessing to others. The imagery of the figure used is still kept up, and \" his belly \" must stand for \" his inner man.\" His heart being filled with Christ's gifts shall overflow to others, and having received much, shall give and impart much.\n\nThe passages to which our Lord referred, and the substance of which He gives, are probably Isai. xii. 3; xxxv. 6, 7; xli. 18; xliv. 3; lv. 1; lviii. 11; Zech. xiv. 8, 16. Of these passages our Lord gives the general sense, but not the precise words. This is the view of Calvin, Beza, Grotius, Cocceius, Diodati,Lampe, and Scott. It is a curious, confirmatory fact, that the Arabic and Syriac versions of the text both have the expression \" Scripture\" in the plural, \"As the Scriptures have said.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":457,"text":"John iv. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"},{"at":1193,"text":"Isai. xii. 3","label":"Isaiah 12:3","href":"/isa/12/#v3","status":"detected"},{"at":1207,"text":"xxxv. 6, 7","label":"Isaiah 35:6–7","href":"/isa/35/#v6","status":"detected"},{"at":1219,"text":"xli. 18","label":"Isaiah 41:18","href":"/isa/41/#v18","status":"detected"},{"at":1228,"text":"xliv. 3","label":"Isaiah 44:3","href":"/isa/44/#v3","status":"detected"},{"at":1237,"text":"lv. 1","label":"Isaiah 55:1","href":"/isa/55/#v1","status":"detected"},{"at":1244,"text":"lviii. 11","label":"Isaiah 58:11","href":"/isa/58/#v11","status":"detected"},{"at":1255,"text":"Zech. xiv. 8, 16","label":"Zechariah 14:16","href":"/zec/14/#v16","status":"detected"},{"at":1255,"text":"Zech. xiv. 8, 16","label":"Zechariah 14:8","href":"/zec/14/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.39.1","start":39,"end":39,"heading":"But this spake...of the Spirit","excerpt":"This verse is one of those explanatory comments which are so common in St. John's Gospel. The opening words would be more literally rendered, \"He spake this concerning the Spirit.\"\n\nLet it be noted that here, at any rate, there can be no doubt that \" water\" does not mean \"baptism,\" but the Holy Spirit. — St. John himself says so in unmistakable language.\n\n[Which they. ..believe. ..should receive.'] This means, \"Which believers in Him were about to receive.\" There is an inseparable connection between faith in Christ and receiving the Holy Ghost. If any man has faith he has the Spirit. If any man has not the Spirit he has no saving faith in Christ. The effectual work of the second and third Persons in the Trinity is never divided.\n\nRupertus think that our Lord had specially in view that mighty outpouring of the Spirit on the Gentile world, which was to take place after His own ascension into heaven, and the going forth of the Apostles into the world to preach the Gospel.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.39.2","start":39,"end":39,"heading":"for the Holy Ghost...not yet given, &c.","excerpt":"This sentence means that the Holy Ghost was not yet poured on believers in all His fulness, because our Lord had not yet finished His work by dying, rising again, and ascending into heaven for us. It was not till He was \"glorified \" by going up into heaven and taking His seat at the right hand of God, that the Holy Ghost was sent down in full influence on the Church. Then was fulfilled Psalm lxviii. 18, — \"Thou hast ascended on high, thou hast led captivity captive : thou hast received gifts for man : yea, for the rebellious also, that the Lord God might dwell among them.\" — Before our Lord died and rose again and ascended, the Holy Ghost was, and had been from all eternity, one with the Father and the Son, a distinct Person, of equal power and authority, very and eternal God. But He had not revealed Himself so fully to those whose hearts He dwelt in as He did after the ascension; and He had not come down in person on the Gentile world, or sent forth the Gospel to all mankind with rivers of blessing, as He did when Paul and Barnabas were \" sent forth by the Holy Ghost.\" (Acts xiii. 4.) In a word, the dispensation of the Spirit had not yet begun.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":389,"text":"Psalm lxviii. 18","label":"Psalms 68:18","href":"/psa/68/#v18","status":"detected"},{"at":1088,"text":"Acts xiii. 4","label":"Acts 13:4","href":"/act/13/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.39.3","start":39,"end":39,"heading":"","excerpt":"The expression \" the Holy Ghost was not yet given,\" would be more literally rendered, \" the Holy Ghost was not.\" This cannot of course mean that the Holy Ghost did not exist, and was in no sense present with believers in the Old Testament dispensation. On the contrary, the Spirit strove with the men of Noah's day, — David spake by the Holy Ghost,— Isaiah spake of the Holy Spirit,— and John the Baptist, now dead, was filled with the Holy Ghost from his mother's womb. (Gen. vi. 3 ; Mark xii. 36; Isa. lxiii. 10, 11 ; Luke i. 15.)\n\nWhat the expression does mean is this. The Holy Ghost was not yet with men in such fulness of influence on their minds, hearts, and understandings, as the Spirit of adoption and revelation, as He was after our Lord ascended up into heaven. It is clear as daylight, from our Lord's language about the Spirit, in John xiv. 16, 17, 26; xv. 26; xvi. 7—15, that believers were meant to receive a far more full and complete outpouring of the Holy Spirit after His ascension than they had received before. It is a simple matter of fact, indeed, that after the ascension the Apostles were quite different men from what they had been before. They both saw, and spoke, and acted like men grown up; while before the ascension they had been like children. It was this increased light and knowledge and decision that made them such a blessing to the world, far more than any miraculous gifts. The possession of the gifts of the Spirit, it is evident, in the early Church was quite compatible with an ungodly heart. A man might speak with tongues, and yet be like salt that had lost its savour. The possession of the fulness of the graces of the Spirit, on the contrary, was that which made any man a blessing to the world.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":472,"text":"Gen. vi. 3","label":"Genesis 6:3","href":"/gen/6/#v3","status":"detected"},{"at":485,"text":"Mark xii. 36","label":"Mark 12:36","href":"/mrk/12/#v36","status":"detected"},{"at":499,"text":"Isa. lxiii. 10, 11","label":"Isaiah 63:10–11","href":"/isa/63/#v10","status":"detected"},{"at":520,"text":"Luke i. 15","label":"Luke 1:15","href":"/luk/1/#v15","status":"detected"},{"at":845,"text":"John xiv. 16, 17, 26","label":"John 14:16–17","href":"/jhn/14/#v16","status":"detected"},{"at":845,"text":"John xiv. 16, 17, 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"},{"at":867,"text":"xv. 26","label":"John 15:26","href":"/jhn/15/#v26","status":"detected"},{"at":875,"text":"xvi. 7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.40.1","start":40,"end":40,"heading":"Many...people...this saying, said","excerpt":"The \" people \" here evidently mean the general multitude of common people, who had come together to attend the feast, and not the chief priests and Pharisees. The \" saying\" which called forth their remarks appears to be the public proclamation that our Lord had just made, inviting all thirsty souls to come to Him as the fountain of life. That any one person should so boldly announce himself as the reliever of spiritual thirst seems to have arrested attention, and, taken in connection with the fact of our Lord's public teaching during the latter half of the feast, which many of the people must have heard, it induced them to say what immediately follows.\n\nBrentius, Musculus, and others, hold strongly that our Lord's words in the preceding three verses must have been greatly amplified, at the time He spoke, and are in fact a sort of text or keynote to His discourse; and that this is referred to in the expression, \" this saying. \" Yet the supposition seems hardly necessary. The words were a conclusion to three days' teaching and preaching.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.40.2","start":40,"end":40,"heading":"a truth this...Prophet","excerpt":"This would be more literally rendered, \" This man is truly and really the Prophet. \" These speakers meant that He must be \" the Prophet \" like unto Moses, foretold in Deuteronomy. (Deut. xviii. 15, 18.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":181,"text":"Deut. xviii. 15, 18","label":"Deuteronomy 18:15","href":"/deu/18/#v15","status":"detected"},{"at":181,"text":"Deut. xviii. 15, 18","label":"Deuteronomy 18:18","href":"/deu/18/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.40-53.1","start":40,"end":53,"heading":"JOHN VII. 40—53.","excerpt":"These verses show us, for one thing, how useless is knowledge in religion, if it is not accompanied by grace in the heart. We are told that some of our Lord's hearers knew clearly where Christ was to be born. They referred to Scripture, like men familiar with its contents. \" Hath not the Scripture said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?\" And yet the eyes of their understanding were not enlightened. Their own Messiah stood before them, and they neither received, nor believed, nor obeyed Him.\n\nA certain degree of religious knowledge, beyond doubt, is of vast importance. Ignorance is certainly not the mother of true devotion, and helps nobody toward heaven. An \" unknown God \" can never be the object of a reasonable worship. Happy indeed would it be for Christians if they all knew the Scriptures as well as the Jews seem to have done, when our Lord was on earth !\n\nBut while we value religious knowledge, we must take care that we do not overvalue it. We must not think it enough to know the facts and doctrines of our faith, unless our hearts and lives are thoroughly influenced by what we know. The very devils know the creed intellectually, and \" believe and tremble,\" but remain devils still. (James ii. 19.) It is quite possible to be familiar with the letter of Scripture, and to be able to quote texts appropriately, and reason about the theory of Christianity, and yet to remain dead in trespasses and sins. Like many of the generation to which our Lord preached, we may know the Bible well, and yet remain faithless and unconverted.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1262,"text":"James ii. 19","label":"James 2:19","href":"/jas/2/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.41.1","start":41,"end":41,"heading":"Others said, This is the Christ","excerpt":"These speakers saw in our Lord the Messiah, or Anointed Saviour, whom all pious Jews were eagerly expecting at this period, and whose appearing the whole nation were looking for in one way or another, though the most part expected nothing more than a temporal Redeemer. (Psalm xlv. 7 ; Isaiah lxi. 1 ; Dan. ix. 25, 26.) Even the Samaritan woman could say, \" I know that Messiah cometh.\" (John iv. 25.)\n\n[But some said, Shall Christ... Galilee?'] This ought to have been rendered, \" But others said.\" It was not a few exceptional speakers only, but a party probably as large as any. They raised the objection, which was not unnatural, that this new teacher and preacher, however wonderful He might be, was notoriously a Galilean, of Nazareth, and therefore could not be the promised Messiah. How utterly ignorant most persons were of our Lord's birthplace, we see here, as elsewhere.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":271,"text":"Psalm xlv. 7","label":"Psalms 45:7","href":"/psa/45/#v7","status":"detected"},{"at":286,"text":"Isaiah lxi. 1","label":"Isaiah 61:1","href":"/isa/61/#v1","status":"detected"},{"at":302,"text":"Dan. ix. 25, 26","label":"Daniel 9:25–26","href":"/dan/9/#v25","status":"detected"},{"at":388,"text":"John iv. 25","label":"John 4:25","href":"/jhn/4/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.42.1","start":42,"end":42,"heading":"Hath not the scripture said, &c.","excerpt":"We should note in this verse the clear knowledge which most Jews in our Lord's time had of Scripture prophecies and promises. Even the common people knew that Messiah was to be of the family of David, and to be born at Bethlehem, the well known birthplace of David. It may indeed be feared that myriads of Christians know far less of the Bible than the Jews did eighteen hundred years ago.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.43.1","start":43,"end":43,"heading":"So...division among...people because of him","excerpt":"Here we see our Lord's words literally fulfilled. — He did not bring \" peace, but division.\" (Luke xii. 51.) It will always be so as long as the world stands. So long as human nature is corrupt, Christ will be a cause of division and difference among men. To some He is a savour of life, and to others of death. Grace and nature never will agree any more than oil and water, acid and alkali. A state of entire quiet, and the absence of any religious division, is often no good sign of the condition of a Church or a parish. It may even be a symptom of spiritual disease and death. The question may possibly be needful in such cases, \"Is Christ there?\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":94,"text":"Luke xii. 51","label":"Luke 12:51","href":"/luk/12/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.44.1","start":44,"end":44,"heading":"And some...would...taken him","excerpt":"This would be more satisfactorily rendered, \"Some out of those \" who made up the crowd \" were desirous and wished to take our Lord prisoner.\"— These were no doubt the friends and adherents of the Pharisees, and very likely were the common people who dwelt at Jerusalem, and knew well what their leaders wanted to do. [No man laid hands on Him.] This must be accounted for primarily by divine restraint which was at present laid on our Lord's enemies, because His hour was not yet come;— and secondarily by the fear in which the Pharisees' party evidently stood of a rising in our Lord's defence on the part of the Galileans, and others who had come up to the feast. Thus we read that at the last Passover \"the priests and Scribes sought how they might kill Him, for they feared the people.\" (Luke xxii. 2.) Again : \"They said, Not on the feast day, lest there be an uproar of the people.\" (Mark xiv. 2, and Matt. xxvi. 5.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":792,"text":"Luke xxii. 2","label":"Luke 22:2","href":"/luk/22/#v2","status":"detected"},{"at":890,"text":"Mark xiv. 2","label":"Mark 14:2","href":"/mrk/14/#v2","status":"detected"},{"at":907,"text":"Matt. xxvi. 5","label":"Matthew 26:5","href":"/mat/26/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.45.1","start":45,"end":45,"heading":"Then came the officers, &c.","excerpt":"It is not clear what interval of time elapsed between verse 32nd, where we read that the officers were sent by the priests to take our Lord, and the present verse, where we are told of their coming back to their masters.— At first sight of course it all happened in one day. Yet if we observe that between the sending them to take our Lord, and the present verse, there comes in the remarkable verse, \"In the last day, that great day of the feast,\" it seems impossible to avoid the conclusion, that an interval of two or three days must have elapsed. — It seems highly probable that the officers had a general commission and warrant to take our Lord prisoner, whenever they saw a fitting opportunity, about the fourth day of the feast. They found however no opportunity, on account of the temper and spirit of the crowd, and dared not make the attempt. And at last, at the end of the feast, when the multitude was even more aroused than at first, by our Lord's open testimony, they were obliged to return to those who sent them, and confess their inability to carry out their orders.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.46.1","start":46,"end":46,"heading":"The officers answered, &c.","excerpt":"The answer of the officers has probably a double application. They themselves felt the power of our Lord's speaking. They had never heard any man speak like this man. It tied their hands, and made them feel incapable of doing anything against Him. — They had besides marked the power of His speaking over the minds of the multitude which gathered round Him. They had never seen any one exercise such an influence over His hearers. They felt it useless to attempt arresting one who had such complete command over His audience. We cannot doubt that they bad heard much more \" speaking\" than the few things recorded between verses 32nd and 46th. These are only specimens of what our Lord said, and furnish a keynote to us indicating the general tenor of His teaching.\n\nWhat it was precisely that the officers meant when they said \"Never man spake like this man,\" we are left to conjecture. They probably meant that they had never heard any one speak such deep and important truths— in such simple and yet striking language — and in so solemn, impressive, and yet affectionate style. Above all, they probably meant that He spake with a dignified tone of authority, as a messenger from heaven, to which they were entirely unaccustomed.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.47.1","start":47,"end":47,"heading":"Then answered them...Pharisees...ye...deceived","excerpt":"The word rendered \" deceived \" means, literally, \" led astray, or caused to err.\" Have you too been carried off by this new teaching? The question implies anger, sarcasm, ridicule, and displeasure.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.48.1","start":48,"end":48,"heading":"Have any...rulers...Pharisees believed on him","excerpt":"This arrogant question was doubtless meant to be an unanswerable proof that our Lord could not possibly be the Messiah :—\" Can a person be deserving of the least credit, as a teacher of a new religion, if those who are the most learned and highest in position do not believe Him?\" — This is precisely the common argument of human nature in every age. The doctrine which the great and learned do not receive is always assumed to be wrong. And yet St. Paul says, \" Not many wise, not many noble are called.\" (1 Cor. i. 26.) The very possession of rank and learning is often a positive hindrance to a man's soul. The great and the learned are often the last and most unwilling to receive Christ's truth. — \" How hardly shall a rich man enter the kingdom of God.\" (Matt. xix. 23.)\n\nIt seems clear from this that at present the Pharisees did not know that one of their own number, Nicodemus, was favourably disposed to our Lord.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":507,"text":"1 Cor. i. 26","label":"1 Corinthians 1:26","href":"/1co/1/#v26","status":"detected"},{"at":761,"text":"Matt. xix. 23","label":"Matthew 19:23","href":"/mat/19/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.49.1","start":49,"end":49,"heading":"But this people...knoweth not the law...cursed","excerpt":"This sentence is full of contempt and scorn throughout. \"This people,\"— a mob, — a common herd, — \" which knoweth not the law,\" is not deeply read in the Scriptures, and have no deep Rabbinical learning, — \" are cursed,\" are under God's curse and given over to a strong delusion. Their opinion is worthless, and' what they think of the new Galilean teacher is of no moment or value. — Charges like these have been made in every age, against the adherents of all reformers and revivers of true religion. The multitude who followed Luther in Germany, our own Reformers in England, and the leaders of revived religion in the last century, were always attacked as ignorant enthusiasts whose opinion was worth nothing. When the enemies of vital religion cannot prevent people flocking after the Gospel, and cannot answer the teaching of its advocates, they often fight with the weapons of the Pharisees in this verse. They content themselves with the cheap and easy assertion that those who do not agree with themselves are ignorant and know nothing, and that therefore it matters nothing what they think. Yet St. Paul says, \" God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty.\" (1 Cor. i. 27.) The poorer and humbler classes are often much better judges of \" what is truth\" in religion than the great and learned.\n\nThe disposition of the Jews to pronounce those \" accursed \" who differ from themselves in religious controversy is exhibited in this verse. Jewish converts to Christianity in modern times are often sadly familiar with cursing from their own relatives.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1283,"text":"1 Cor. i. 27","label":"1 Corinthians 1:27","href":"/1co/1/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.50.1","start":50,"end":50,"heading":"Nicodemus...he...came to Jesus by night","excerpt":"This would be more literally rendered, \"He that came to Him by night.\" The omission of our Lord's name here is very peculiar. — The fact of Nicodemus having come to see Jesus \"by night\" is always mentioned by St. John, where His name occurs. (See John xix. 39.) It is to ray mind a strong proof that he was a coward when he first came to our Lord, and dared not come openly by day.\n\n[Being one of them.'] This means that he was a chief man, or ruler among the Pharisees, and as such was present at all their deliberations and counsels. His case shows that the grace oi God can reach men in any position, however unfavourable it may be to true religion. Even a chief Pharisee, one of that company of men who, as a body, hated our Lord and longed to kill Him, could believe and speak up for Him. We must never conclude hastily that there can be no Christians among a body of men, because the great majority of them hate Christ, and are hardened in wickedness. There was a Lot in Sodom, an Obadiah in Ahab's house, a Daniel in Babylon, saints in Nero's palace, and a Nicodemus among the Pharisees. He was \"one out of their number,\" but not one of them in spirit.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":247,"text":"John xix. 39","label":"John 19:39","href":"/jhn/19/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.51.1","start":51,"end":51,"heading":"Doth our law judge any man, &c.","excerpt":"This was undoubtedly speaking up for our Lord, and pleading for His being treated justly and fairly, and according to law. At first sight it seems a very tame and cautious mode of showing his faith, if he had any. But it is difficult to see what more could have been said in the present temper of the Pharisees. Nicodemus wisely appealed to law. \"Is it not a great principle of that law of Moses, which we all profess to honour, that no man should be condemned without first hearing from him what defence he can make, and without clear knowledge and evidence as to what he has really done?— Is it fair and legal to condemn this person before you have heard from His own lips what He can say in His defence, and before you know from the testimony of competent witnesses what He has really done? — Are you not flying in the face of our law by hastily judging His case, and setting Him down as a malefactor before you have given Him a chance of clearing Himself? (See Deut. i. 17, and xvii. 8, etc., and xix. 15, etc.) Nicodemus, it will be observed, cautiously takes up his ground on broad general principles of universal application, and does not say a word about our Lord's particular case.\n\nThe Greek words would be more literally rendered, \"Doth our law condemn the man unless it hears from him first.\"\n\nI think there can be no reasonable doubt that these words show Nicodemus to have become a real, though a slow-growing disciple of Christ, and a true believer. It required great courage to do even the little that he did here, and to say what he said.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":965,"text":"Deut. i. 17","label":"Deuteronomy 1:17","href":"/deu/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.51.2","start":51,"end":51,"heading":"","excerpt":"Let us carefully note, that a man may begin very feebly and grow very slowly, and seem to make very little progress, and yet have the true grace of God in his heart. We must be careful that we do not hastily set down men as unconverted, because they get on slowly in the Christian life. All do not grow equally quick.\n\nLet us learn to believe that even in high places, and most unlikely positions, Christ may have friends of whom we know nothing. Who would have expected a chief ruler among the Pharisees to rise at this juncture and plead for justice and fair dealing in the case of our Lord ?","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.52.1","start":52,"end":52,"heading":"They answered...thou also of Galilee","excerpt":"This was the language of rage, scorn, and bitter contempt. \" Art thou too, a ruler, a learned man, a Pharisee, one of ourselves, become one of this Galilean party? Hast thou joined the cause of this new Galilean prophet?\"\n\nThe tone of this bitter question seems to me to prove that Nicodemus had said as much as was possible to be said, on this occasion. The temper and spirit of the Pharisees, from disappointment and vexation at our Lord's increasing popularity, and their own utter inability to stop His course, made them furious at a single word being spoken favourably or kindly about Him. They must indeed have been in a violent frame of mind, when the mere hint at the desirableness of acting justly, fairly, and legally, made them ask a brother Pharisee whether he was a Galilean !\n\nMusculus remarks that Nicodemus got little favour from the Pharisees, though his favourable feeling towards our Lord was so cautiously expressed. He observes that this is generally the case with those who act timidly as he did. People may just as well be outspoken and bold.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.52.2","start":52,"end":52,"heading":"Search, and look","excerpt":"This seems to be meant sarcastically. \"Go and search the Scriptures again, and look at what they say about the Messiah, before thou sayest one word about this new Galilean prophet. Examine the prophets, and see if thou canst find a tittle of evidence in favour of this Galilean, whose cause thou art patronizing.\"\n\n[Out of Galilee ariseth no prophet.] This would be rendered more literally, \" a prophet out of Galilee has not been raised.\" About the meaning of the words there are three very different opinions.\n\n(1) Some think that the words only mean, no \"prophet of great note or eminence has ever been raised up in Galilee.\" This, however, is a tame and unsatisfactory view.\n\n(2) Some, as Bishop Pearce, Burgon, and Sir N. Knatchbull, think that the Pharisees only meant that \" THE Prophet like unto Moses, the Messiah, has nowhere in the Scripture been foretold as coming out of Galilee.\" According to this view the Pharisees said what was quite correct.\n\n(3) Others, as Alford, Wordsworth, Tholuck, and most other commentators, think that the Pharisees, in their rage and fury, either forgot, or found it convenient to forget that prophets had arisen from Galilee. According to this view they made an ignorant assertion, and said what was not true.\n\nI find it very difficult to receive this third opinion. To me it seems quite preposterous to suppose that men so thoroughly familiar with the letter of Scripture, as the Pharisees were, would venture on such a monstrous and ignorant assertion, as to say that \"no prophet had ever arisen out of Galilee!\" Elijah, Elisha, Amos, Jonah, and perhaps Nahum, are all thought by some to have been Galilean prophets. Moreover Isaiah distinctly prophesied that in Messiah's times, Zebulon and Nepthali and Galilee of the Gentiles should be a region where \"light should spring up.\" (Matt. iv. 14 — 16.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1828,"text":"Matt. iv. 14","label":"Matthew 4:14","href":"/mat/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.52.3","start":52,"end":52,"heading":"","excerpt":"On the other hand, I must frankly admit that the Greek of the sentence must be much strained to make it mean \"the true prophet is not to arise out of Galilee. I do not forget, moreover, that when men lose their tempers and fly into a passion, there is nothing too foolish and ignorant for them to say. Like a drunken man they may talk nonsense, and say things of which in calm moments they may be ashamed. It may have been so with the Pharisees here. They were no doubt violently enraged, and in this state of mind might say anything absurd.\n\nThe point, happily, is not one of first-rate importance, and men may afford to differ about it. Nevertheless if I must give an opinion, I prefer the second of the three views I have given. The improbability of the Pharisees asserting anything flatly contrary to the letter and facts of Scripture, is, to my mind, an insuperable objection to the other views.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.7.53.1","start":53,"end":53,"heading":"And every man...his own house","excerpt":"These words seem to indicate that the assembly of Pharisees, before whom the officers had appeared, reporting their inability to take our Lord prisoner, broke up at once without taking any further action. They saw they could do nothing. Their design to put our Lord to death at once could not be carried out, and must be deferred. They therefore separated and went to their own houses. We may well believe that they parted in a most bitter and angry frame of mind, boiling over with mortified pride and baulked malice. They had tried hard to stop our Lord's course, and had completely failed. The \"Galilean\" had proved for the time stronger than the Sanhedrim. Once more, as after the miracle of Bethesda, they had been ignominiously foiled. and publicly defeated.\n\nHutcheson remarks : \" There is no council nor understanding against Christ, but when He pleaseth He can dissipate all of it. Here every man went unto his own house, without doing anything.\"\n\nMaldonatus thinks the verse proves that though the Pharisees sneered at Nicodemus, and reviled him, they could not deny the fairness and justice of what he said. He thinks, therefore, that they dispersed in consequence of Nicodemus' interference. Even one man may do something against many, when God is on his side.\n\nBesser quotes a saying of Luther's : \" Much as the Pharisees before had blustered, they dared do nothing to Jesus : they became still and silent. He goes up to the feast meek and silent, and returns home with glory. — They go up with triumph, and come down weak.\"\n\nTrapp remarks : \" See what one man may do against a mischievous multitude. It is good to be doing, though there be few or none to second us.\"\n\nBaxter remarks: a persecution.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.7.1.1","start":1,"end":1,"heading":"After these things","excerpt":"And after these things, that is, the whole crisis brought about by the miracle of feeding.\n\nwalked] ch. vi. 66, note.\n\nwould not walk in Jewry (Judaea, as v. 3)] The words imply a previous work in Judaea corresponding to that now accomplished in Galilee.\n\nto kill him] See v. 18.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":104,"text":"vi. 66","label":"John 6:66","href":"/jhn/6/#v66","status":"detected"},{"at":155,"text":"v. 3","label":"John 7:3","href":"/jhn/7/#v3","status":"detected"},{"at":273,"text":"v. 18","label":"John 7:18","href":"/jhn/7/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.1-13.1","start":1,"end":13,"heading":"1—13.","excerpt":"In these verses there is a lively picture of the position which the Lord held at the time. Continued teaching in Judaea had become impossible (v. 1). His brethren impatiently pressed for some more decisive public manifestation of His power (vv. 3 — 9). The multitudes gathered at Jerusalem were divided between faith and distrust (vv. 11, 12). But the dominant party kept down all open discussion of His claims (v. 13). The description brings out distinctly various aspects of a work and a Person not yet fully revealed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":143,"text":"v. 1","label":"John 7:1","href":"/jhn/7/#v1","status":"detected"},{"at":241,"text":"vv. 3","label":"John 7:3","href":"/jhn/7/#v3","status":"detected"},{"at":331,"text":"vv. 11, 12","label":"John 7:11–12","href":"/jhn/7/#v11","status":"detected"},{"at":412,"text":"v. 13","label":"John 7:13","href":"/jhn/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.2.1","start":2,"end":2,"heading":"the Jews’ feast of tabernacles","excerpt":"the feast of the Jews, the feast of Tabernacles. This feast was pre-eminent among the festivals \"as the holiest and greatest\" (Jos. ' Ant.' viii. 4. 1). ... The record of some details of this period is given in Matt. xii. — xvii., xxi.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.3.1","start":3,"end":3,"heading":"His brethren","excerpt":"See Lightfoot, Excursus II. on ' Galatians.' Perhaps we may conclude even from this notice, compared with Mark iii. 21, 31, that the brethren were elder brethren (i.e. sons of Joseph by a former marriage) who might from their age seek to direct the Lord.\n\ntherefore] since Jesus had not gone up to the last Passover.\n\nthy disciples also may see (behold)...] not only those disciples who would be gathered from all parts to Jerusalem, but specially those who had been gained by earlier teaching in Judaea and Jerusalem, and who still remained there. From this notice it appears that miracles were wrought chiefly among strangers to arrest attention ; and also that the Lord was accompanied only by a small group of followers in His Galilaean circuits.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":106,"text":"Mark iii. 21, 31","label":"Mark 3:21","href":"/mrk/3/#v21","status":"detected"},{"at":106,"text":"Mark iii. 21, 31","label":"Mark 3:31","href":"/mrk/3/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.4.1","start":4,"end":4,"heading":"For there is no man that doeth any thing in secret","excerpt":"as Christ did, for His works in Galilee and even beyond the borders of Galilee were practically withdrawn (such is the argument) from the observation of those who could best judge of their worth.\n\nand he. ..seeketh (and seeketh) to be known openly] Literally, \"to be in boldness\"  ..., to stand forth boldly as one urging his claims before the world without reserve or fear. Comp. Wisd. v. 1 ; Col. ii. 15. The words refer to the position claimed and not to the position gained (\"to be publicly known''). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":387,"text":"v. 1","label":"John 7:1","href":"/jhn/7/#v1","status":"detected"},{"at":394,"text":"Col. ii. 15","label":"Colossians 2:15","href":"/col/2/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.4.2","start":4,"end":4,"heading":"If thou do","excerpt":"The words do not carry with them any definite denial of the fact (v. 3), but simply place the fact as the basis for the conclusion.\n\nshew thyself] manifest thyself. The word  ... is characteristic of St John. Comp. xxi. 1, note, i. 31, ix. 3, xvii. 6.\n\nto the world] viii. 26. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":66,"text":"v. 3","label":"John 7:3","href":"/jhn/7/#v3","status":"detected"},{"at":215,"text":"xxi. 1","label":"John 21:1","href":"/jhn/21/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.5.1","start":5,"end":5,"heading":"For neither did his brethren believe in him","excerpt":"The phrase need not mean more than that they did not sacrifice to absolute trust in Him all the fancies and prejudices which they cherished as to Messiah's office. Thus their belief could not be a constant power (OVK  ... influencing their whole mode of thinking. They ventured to advise and urge when Faith would have been content to wait.\n\nbelieve in him] Compare viii. 30, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.6.1","start":6,"end":6,"heading":"Then Jesus said","excerpt":"Therefore Jesus saith...\n\nMy time] the seasonable moment for the revelation of myself  .... The word  ... occurs in St John's Gospel only in this passage [v. 4 is a gloss]. As compared with \"hour\"  ... \"season '' appears to mark the fitness of time in regard to the course of human events, while \" the hour\" has reference to the divine plan.\n\nyour time  ... is alway ready] Christ's brethren had no new thoughts to make known. What they had to say was in harmony with what others were feeling. Their time was always ready. They were in sympathy with the world; while Christ was in antagonism with the world. They risked nothing by joining in the festival pilgrimage ; He kept back not only from the danger of open hostility, but also from the violence of mistaken zeal, lest some should \"make Him a king\" (vi. 15). The thought which underlies the verse corresponds with that in v. 17.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":155,"text":"v. 4","label":"John 7:4","href":"/jhn/7/#v4","status":"detected"},{"at":878,"text":"v. 17","label":"John 7:17","href":"/jhn/7/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.7.1","start":7,"end":7,"heading":"cannot hate you","excerpt":"This \" cannot \" answers to the law of moral correspondence. It is of frequent occurrence in St John's Gospel and in different relations. Thus it is used of the relation of \"the Jews\" to Christ (vii. 34, 36, viii. 21 f., 43 f., xii. 39), and of \"the world\" to the Paraclete (xiv. 17); and in another aspect of the relation of the believer to Christ, in his first approach (vi. 44, 65, iii. 3, 5), and in his later progress (xiii. 33, 36, xvi. 12) ; and yet again of the relation of the Son to the Father (v. 19, note). In each case the impossibility lies in the true nature of things, and is the other side, of the divine \"must\" (xx. 9, note).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":504,"text":"v. 19","label":"John 7:19","href":"/jhn/7/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.8.1","start":8,"end":8,"heading":"Go ye up unto this feast","excerpt":"The pronoun is emphatic : Do ye, with your thoughts and hopes, go up  ....\n\nI go not up yet unto this feast] The sense may be \" I go not up with the great train of worshippers.\" Nor indeed did Christ go to the feast as one who kept it. He appeared during the feast (v. 14), but then as a prophet suddenly in the temple. ...\n\nis not yet full come] Literally, is not yet fulfilled  .... Comp. Luke xxi. 24 ; Acts vii. 23  ... ; Eph. i. 10 ; Gal. iv. 4.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":266,"text":"v. 14","label":"John 7:14","href":"/jhn/7/#v14","status":"detected"},{"at":391,"text":"Luke xxi. 24","label":"Luke 21:24","href":"/luk/21/#v24","status":"detected"},{"at":406,"text":"Acts vii. 23","label":"Acts 7:23","href":"/act/7/#v23","status":"detected"},{"at":426,"text":"Eph. i. 10","label":"Ephesians 1:10","href":"/eph/1/#v10","status":"detected"},{"at":439,"text":"Gal. iv. 4","label":"Galatians 4:4","href":"/gal/4/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.9.1","start":9,"end":9,"heading":"When he had said","excerpt":"And having said...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.10.1","start":10,"end":10,"heading":"but as it were in secret","excerpt":"hidden as one solitary stranger and not the centre of an expectant band. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.11.1","start":11,"end":11,"heading":"Then the Jews sought him","excerpt":"in the parties of Galilaean worshippers, asking of them Where is he? that famous teacher  ... whom we saw, and of whom we have since heard (ix. 12) ? The question was asked half perhaps in ill-will and half in curiosity.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.12.1","start":12,"end":12,"heading":"murmuring","excerpt":"Or perhaps here muttering  ..., as of men who did not dare to speak plainly and loudly what they felt. Comp. v. 32.\n\namong the people] among the multitudes, that is, among the different groups of strangers who had come up to the festival, and such as consorted with them. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":109,"text":"v. 32","label":"John 7:32","href":"/jhn/7/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.12.2","start":12,"end":12,"heading":"for some said","excerpt":"some said. The omission of the particle gives vividness to the description.\n\na good man] unselfish and true. Compare Mark x. 17.\n\ndeceiveth the people] leadeth the multitude astray  .... Comp. v. 47. The thought is of practical and not of intellectual error.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":117,"text":"Mark x. 17","label":"Mark 10:17","href":"/mrk/10/#v17","status":"detected"},{"at":193,"text":"v. 47","label":"John 7:47","href":"/jhn/7/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.13.1","start":13,"end":13,"heading":"no man","excerpt":"whether he thought well or ill of Christ, spake openly (boldly) of him for fear — an all-pervading fear  ... — of the Jews, the leaders or the \"national\" party, who had as yet not pronounced judgment openly though their inclination was plain.\n\nopenly] boldly. The original word  ... has a double sense. It may mean either without reserve or veil, giving free utterance to every thought plainly (x. 24, xi. 14, xvi. 25, 29, xviii. 20), or without fear (xi. 54). Here, and so probably in v. 26, it is used in the latter sense.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":486,"text":"v. 26","label":"John 7:26","href":"/jhn/7/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.14.1","start":14,"end":14,"heading":"the midst of the feast","excerpt":"The feast properly lasted seven days, but to these an eighth day was added as \"the last day\" of the feast (v. 37), Lev. xxiii. 36 ; 2 Mace. x. 6.\n\ninto the temple, and taught] This is the first mention of the appearance of the Lord as a public teacher at Jerusalem. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":107,"text":"v. 37","label":"John 7:37","href":"/jhn/7/#v37","status":"detected"},{"at":115,"text":"Lev. xxiii. 36","label":"Leviticus 23:36","href":"/lev/23/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.14-24.1","start":14,"end":24,"heading":"14—24.","excerpt":"In the first scene in the temple Christ shews the source and the test of His teaching (16 — 18) as against the false interpretations of the Law (v. 19), which were against the spirit and history of the Law itself (20—24).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":145,"text":"v. 19","label":"John 7:19","href":"/jhn/7/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.14-36.1","start":14,"end":36,"heading":"14—36.","excerpt":"The discussions at \"the midst of the feast \" lay open thoughts of three groups of men: \"the Jews\" (14 — 24), \"some of the inhabitants of Jerusalem\" (25 — 31\"), the envoys of \" the chief priests and the Pharisees\" (32 — 36). Each discussion constitutes a separate scene. \"The multitude\" is swayed to and fro by conflicting fears and hopes (20, 31 f.). In dealing with the successive questioners the Lord indicates the authority of His teaching, His connexion with the old dispensation, the brief space of the people's trial.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.15.1","start":15,"end":15,"heading":"And the Jews","excerpt":"The Jews therefore, v. 10. Introd. p. ix.\n\nmarvelled] Matt. xxii. 22 ; Luke iv. 22.\n\nknoweth... letters] Compare Acts xxvi. 24. The marvel was that Jesus shewed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers.\n\n ... Christ was in the eyes of the Jews a merely self-taught enthusiast. They marvelled at His strange success, while they did not admit His irregular claims.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":20,"text":"v. 10","label":"John 7:10","href":"/jhn/7/#v10","status":"detected"},{"at":54,"text":"Matt. xxii. 22","label":"Matthew 22:22","href":"/mat/22/#v22","status":"detected"},{"at":71,"text":"Luke iv. 22","label":"Luke 4:22","href":"/luk/4/#v22","status":"detected"},{"at":113,"text":"Acts xxvi. 24","label":"Acts 26:24","href":"/act/26/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.16.1","start":16,"end":16,"heading":"Jesus answered","excerpt":"Jesus therefore answered. The Lord's reply meets the difficulty of the questioners. His teaching was not self-originated (My doctrine (teaching) is not mine), but derived from a divine Master; infinitely greater than the popular Rabbis. And it had a twofold attestation — an inward criterion and an outward criterion ; the first from its essential character, and the second from the character of Him who delivered it. He whose will was in harmony with the will of God could not but recognise the source of the teaching. And again, the absolute devotion of Christ to Him who sent Him was a sign of His truth.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.17.1","start":17,"end":17,"heading":"If any man will do","excerpt":"i.e. If it 'be any man's will to do His will. The force of the argument lies in the moral harmony of the man's purpose with the divine law so far as this law is known or felt. If there be no sympathy there can be no understanding. Religion is a matter of life and not of thought only. The principle is universal in its application. The will of God is not to be limited to the Old Testament revelation, or to the claims of Christ, but includes every manifestation of the purpose of God. A fine saying is attributed to \" Rabban Gamaliel, the son of R. Jehudah ha-Nasi:\" \"Do His will as if it were thy will, that He may do thy will as if it were His will \" (' A both,' II. 4).\n\nspeak of myself] Compare v. 30 note, xv. 4, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":700,"text":"v. 30","label":"John 7:30","href":"/jhn/7/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.18.1","start":18,"end":18,"heading":"","excerpt":"For the connexion of \"falsehood\" and \"unrighteousness\" see Rom. ii. 8; 1 Cor. xiii. 6 ; 2 Thess. ii. 12. Injustice is falsehood in deed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":59,"text":"Rom. ii. 8","label":"Romans 2:8","href":"/rom/2/#v8","status":"detected"},{"at":71,"text":"1 Cor. xiii. 6","label":"1 Corinthians 13:6","href":"/1co/13/#v6","status":"detected"},{"at":88,"text":"2 Thess. ii. 12","label":"2 Thessalonians 2:12","href":"/2th/2/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.19.1","start":19,"end":19,"heading":"","excerpt":"The principle laid down is applied to the condemnation of the Jews. They professed unbounded devotion to Moses, and yet they broke the Law because they were estranged from its spirit. Their ignorance of the Law had at last grown so great that they were prepared to murder Him who came to fulfil the Law.\n\nDid not... the law, and yet none.,. the law] Did not.. .the law? and none. ..the law. The question is an appeal to their own proud boast. Then follows their condemnation by the Lord.\n\nWhy go ye about (seek ye, and so v. 20) to kill me] v. 1.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":522,"text":"v. 20","label":"John 7:20","href":"/jhn/7/#v20","status":"detected"},{"at":541,"text":"v. 1","label":"John 7:1","href":"/jhn/7/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.20.1","start":20,"end":20,"heading":"The people","excerpt":"The multitude, made up chiefly of pilgrims, and therefore unacquainted with the full designs of the hierarchy. Omit and said.\n\nThou hast a devil] Compare Matt. xi. 18 ; Luke vii. 33, where the same phrase is used of John the Baptist, as one who sternly and, in men's judgment, gloomily and morosely withdrew himself from the cheerfulness of social life. So here perhaps the words mean no more than \"thou art possessed with strange and melancholy fancies ; thou yieldest to idle fears.\" In a different context they assume a more sinister force, viii. 48 f., 52, x. 20. Yet even in these cases the sense does not go beyond that of irrationality.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":154,"text":"Matt. xi. 18","label":"Matthew 11:18","href":"/mat/11/#v18","status":"detected"},{"at":169,"text":"Luke vii. 33","label":"Luke 7:33","href":"/luk/7/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.21.1","start":21,"end":21,"heading":"Jesus answered","excerpt":"The point of the answer lies in the indication of the ground of the hostility which ended in murderous designs. All alike — \"the Jews\" and \"the multitude\" — marvelled at that which should have been an intelligible illustration of the Law. This wonder contained the germ of open misunderstanding and opposition which, if followed to its legitimate development, could not but end in deadly enmity. If men failed to see the inner significance of the Law they must persecute Christ who came to interpret it and offer its fulfilment in the Gospel.\n\nI have done (did) one work] ch. v. 1 ff. This special healing on the Sabbath is singled out of the many which Christ wrought (ii. 23, iv. 45) from its exceptional circumstances.\n\nmarvel] Yet even wonder may be a first step towards a truer apprehension of the divine lesson. Compare v. 20.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":576,"text":"v. 1","label":"John 5:1","href":"/jhn/5/#v1","status":"detected"},{"at":826,"text":"v. 20","label":"John 7:20","href":"/jhn/7/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.22.1","start":22,"end":22,"heading":"Moses therefore gave unto you","excerpt":"For this cause Moses hath given you, as an abiding ordinance... The cause referred to is the typical realisation of the lesson which underlies the restoration of the impotent man, as it is brought out in v. 23.' The words for this cause certainly commence a new sentence, and do not close v. 21. In this respect the usage of St John is decisive, vi. 65, viii. 47.\n\nnot because (that) it is... but...] The words are parenthetical. The case was not simply a conflict of two Mosaic precepts. The law of circumcision was not in origin Mosaic ; and thus in itself it carried men's thoughts back to the great ideas which the Mosaic Law was designed to embody. The Mosaic Law of the Sabbath was, on the other hand, new.\n\nThe connexion of for this cause with not because (that) appears to be against the usage of the language (vi. 46) ; 2 Cor. i. 24, iii. 5 ; Phil. iv. 17 ; 2 Thess. iii. 9 : I do not mean that... but... ; yet see xii. 6 (where ort is repeated); and against the argument, for the point in question was not the origin of circumcision, though this furnished a subsidiary thought, but the fact of conflicting enactments in the Law which were adjusted in a particular manner.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":204,"text":"v. 23","label":"John 7:23","href":"/jhn/7/#v23","status":"detected"},{"at":289,"text":"v. 21","label":"John 7:21","href":"/jhn/7/#v21","status":"detected"},{"at":829,"text":"2 Cor. i. 24","label":"2 Corinthians 1:24","href":"/2co/1/#v24","status":"detected"},{"at":843,"text":"iii. 5","label":"2 Corinthians 3:5","href":"/2co/3/#v5","status":"detected"},{"at":852,"text":"Phil. iv. 17","label":"Philippians 4:17","href":"/php/4/#v17","status":"detected"},{"at":867,"text":"2 Thess. iii. 9","label":"2 Thessalonians 3:9","href":"/2th/3/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.22.2","start":22,"end":22,"heading":"on the sabbath","excerpt":"if that happened to be the eighth day. The principle is distinctly recognised in the Mishna, 'Sabb.' xix. 1. R. Akiva said: \"Every work which can be done on the eve of the Sabbath does not set aside the Sabbath ; but circumcision, which cannot be done on the eve of the Sabbath [if the eve be the seventh day], sets aside the Sabbath.\" Compare Lightfoot and Wetstein, ad loc, 23. should not be broken] by the violation of the commandment which enjoined circumcision on the eighth day. Comp. x. 35, v. 18, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":491,"text":"x. 35","label":"John 10:35","href":"/jhn/10/#v35","status":"detected"},{"at":498,"text":"v. 18","label":"John 7:18","href":"/jhn/7/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.23.1","start":23,"end":23,"heading":"are ye angry...because I have made","excerpt":"The contrast is between the effect of circumcision which made (as it were) one member sound, and that of the miracle which made the whole paralysed man sound. If then the Law itself ratified the precedence of this act of partial healing over the ceremonial observance of the Sabbath, how much more lawful was the complete healing.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.23.2","start":23,"end":23,"heading":"I have made...on the sabbath","excerpt":"I made... on a sabbath.\n\na man every whit whole... ,] More exactly, a whole man sound  .... A whole man regarded from the physical side, and not with the subordinate distinction of \"soul and body.\" Comp. v. 14.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":204,"text":"v. 14","label":"John 7:14","href":"/jhn/7/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.24.1","start":24,"end":24,"heading":"Judge not according to the appearance","excerpt":"superficially, by the external aspect, as the matter first presents itself  ... .\n\nrighteous judgment] Or rather, the righteous judgment ; give the one true and complete decision of which the case admits. The truth is one.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.25.1","start":25,"end":25,"heading":"Then said some...Jerusalem","excerpt":"Some therefore of them of Jerusalem said, who were acquainted with the designs of the hierarchy, and yet not committed to them. ... The chain of sequence (therefore) is that the Lord had taken up the position of accuser when He was Himself accused.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.25-31.1","start":25,"end":31,"heading":"25—31.","excerpt":"In the second scene, which is still in the temple (v. 28), the Lord meets the popular objection which was urged against the belief that He was the Christ (vv. 25 — 27). He had perfect authority for His work, from Him whom the Jews \" knew not\" (v. 28 f.). So the people were divided by His words and works (v. 31).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":51,"text":"v. 28","label":"John 7:28","href":"/jhn/7/#v28","status":"detected"},{"at":155,"text":"vv. 25","label":"John 7:25","href":"/jhn/7/#v25","status":"detected"},{"at":244,"text":"v. 28","label":"John 7:28","href":"/jhn/7/#v28","status":"detected"},{"at":306,"text":"v. 31","label":"John 7:31","href":"/jhn/7/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.26.1","start":26,"end":26,"heading":"But, lo, he speaketh boldly","excerpt":"Comp. v. 13.\n\nDo the... know.., the very Christ?] Can it be that the rulers indeed know (/i^Vorf ?yj/ ......the Christ ? Can it be that they have learnt, come to know... ? The words seem to mark some point of transition, as if a change might have passed over the Sanhedrin. Possibly (so the people argue) they have examined the matter, and found reason to decide in favour of Him whom they before opposed. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"v. 13","label":"John 7:13","href":"/jhn/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.27.1","start":27,"end":27,"heading":"","excerpt":"Howbeit  ......J The suspicion is at once set aside as impossible: we know.. .no man knoweth. The two words know, knoweth  ... offer a contrast between the knowledge which is full and abiding, and that which comes by progress and observation. Compare xiv. 7, ii. 24, note.\n\nwhence he is] i.e. we know His family and His home. Yet even so they thought of Nazareth and not of Bethlehem, David's city, v. 42. Compare Matt. xiii. 54 f. It seems to have been expected that Messiah would appear suddenly (perhaps from Dan. vii. 13, or from Isai. liii. 8), no one knew whence, while Christ had lived long among His countrymen in obscurity and yet known to them. According to a Jewish saying  ... \"three things come wholly unexpected, Messiah, a god-send and a scorpion.\" According to another tradition, Messiah would not even know his own mission till he was anointed by Elijah. Just. ...\n\nwhen Christ (the Christ) cometh] The exact expression (Zrav cp^i/rat contrasted with orav  ... marks the actual moment when the' coming is realised. The appearance is a surprise.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":399,"text":"v. 42","label":"John 7:42","href":"/jhn/7/#v42","status":"detected"},{"at":414,"text":"Matt. xiii. 54","label":"Matthew 13:54","href":"/mat/13/#v54","status":"detected"},{"at":512,"text":"Dan. vii. 13","label":"Daniel 7:13","href":"/dan/7/#v13","status":"detected"},{"at":534,"text":"Isai. liii. 8","label":"Isaiah 53:8","href":"/isa/53/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.28.1","start":28,"end":28,"heading":"Then cried Jesus...as he taught, saying","excerpt":"Jesus therefore, as being acquainted with their partial knowledge and the conclusions which they drew from it, cried aloud  ... in the temple, teaching and saying. The testimony is given publicly and with solemn emphasis. Comp. v. 37, xii. 44, i. 15. The original word  ... occurs only in these places in the Gospel (xii. 13, xix. 12, are false readings).\n\nThe repetition of the words in the temple (comp. v. 14) seems to indicate a break between this scene and the last.\n\nYe both know me, and ye know (and know) . . .] The claim of the people of Jerusalem is drawn out at length (me, and whence I am), and its superficial truth is conceded. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":228,"text":"v. 37","label":"John 7:37","href":"/jhn/7/#v37","status":"detected"},{"at":406,"text":"v. 14","label":"John 7:14","href":"/jhn/7/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.28.2","start":28,"end":28,"heading":"and I am not","excerpt":"The facts which the people knew and the facts which they did not know are simply set side by side. Comp. v. 30, viii. 20, ix. 30; Mark xii. 12.\n\nit true] The word rendered true  ... retains its proper meaning. God is described as true not merely in so far as He gave a true message, but as one who really sent a messenger; a real Father, as it were, sending a real Son. The question was as to the authority of Christ.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":105,"text":"v. 30","label":"John 7:30","href":"/jhn/7/#v30","status":"detected"},{"at":130,"text":"Mark xii. 12","label":"Mark 12:12","href":"/mrk/12/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.29.1","start":29,"end":29,"heading":"know him: for I am from him","excerpt":"Now as always I rest upon Him, deriving my whole being from Him, and he bath tent (sent) me. The continuance of being and the historic mission are set side by side ; and both are referred to God.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.30.1","start":30,"end":30,"heading":"Then they sought","excerpt":"They sought therefore— because of His claim to be sent from God — to take him. The subject is taken from \"some of them of Jerusalem\" (v. 25), those among them who are specially called \" Jews.\" Compare vv. 32, 44, (viii. 20, 59), (x. 31), x. 39, xi. 57 but no man...] and no man... Compare v. 28, note. his hour] Compare xiii. 1, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":134,"text":"v. 25","label":"John 7:25","href":"/jhn/7/#v25","status":"detected"},{"at":201,"text":"vv. 32, 44","label":"John 7:32","href":"/jhn/7/#v32","status":"detected"},{"at":201,"text":"vv. 32, 44","label":"John 7:44","href":"/jhn/7/#v44","status":"detected"},{"at":289,"text":"v. 28","label":"John 7:28","href":"/jhn/7/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.31.1","start":31,"end":31,"heading":"And many of the people","excerpt":"But of the multitude — in contrast with the leaders of Jerusalem — many believed on him, not only gave credence to what He said (\"believed Him\"), but surrendered themselves to His guidance. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.31.2","start":31,"end":31,"heading":"","excerpt":"(^17, Vulg. num quid) suggests the inference that Jesus must be the Christ, though the inference is not drawn.\n\nthis man hath done] this man did. They look back upon the \"signs\" which Christ had wrought as a whole, now seen dispassionately far off.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.32.1","start":32,"end":32,"heading":"The Pharisees","excerpt":"Comp. iv. i.\n\nheard that the people murmured such things] heard the multitude murmuring these things, as being inwardly dissatisfied and irresolute.\n\nthe Pharisees and the chief priests] the chief priests and Pharisees. The combination occurs also in St Matthew: Matt. xxi. 45, xxvii. 62. The phrase probably describes the Sanhedrin under the form of its constituent classes. Comp. v. 45, note, xi. 47, 57, xviii. 3.\n\nchief priests] The title appears to be given not only to those who had held the office of high-priest, like Annas (see ch. xviii. 13, note), and his son Eleazar, and Simon the son of Kamhit, and Ishmael the son of Phabi, who may all have been alive at the time, but also to members of the hierarchical families which were represented by these men, alike infamous in Jewish tradition. Comp. Derenbourg, 'Histoire de Palestine,' pp. 230 ff. Thus the title describes rather a political faction than a definite office. Comp. Acts iv. 6 (as many as were of the kindred of the high priest). See v. 45, xi. 47, 57, xii. 10, xviii. 3, (35), xix. 6, 15, 21.\n\nCompare also Matt, xxvii. 1, note.\n\nofficers  ...] clothed with legal authority and obeying the instructions of the Council. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":263,"text":"Matt. xxi. 45","label":"Matthew 21:45","href":"/mat/21/#v45","status":"detected"},{"at":278,"text":"xxvii. 62","label":"Matthew 27:62","href":"/mat/27/#v62","status":"detected"},{"at":382,"text":"v. 45","label":"John 7:45","href":"/jhn/7/#v45","status":"detected"},{"at":541,"text":"xviii. 13","label":"John 18:13","href":"/jhn/18/#v13","status":"detected"},{"at":939,"text":"Acts iv. 6","label":"Acts 4:6","href":"/act/4/#v6","status":"detected"},{"at":1007,"text":"v. 45","label":"John 7:45","href":"/jhn/7/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.32-36.1","start":32,"end":36,"heading":"32—36.","excerpt":"These verses describe the third scene in the controversy. The wishes of Christ's enemies (v. 30) soon found active expression. The Sanhedrin sent public officers to seize Him ; and in their presence for the first time He announces His speedy and irrevocable departure from \"the Jews\"  ..., to their bewilderment  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":90,"text":"v. 30","label":"John 7:30","href":"/jhn/7/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.33.1","start":33,"end":33,"heading":"Then said Jesus unto them","excerpt":"Jesus therefore said. The words have a wider application than to the officers.\n\nam, a little Awhile] It was about six months to the Last Passover.\n\nwith you] The \"multitude,\" the \"Jews,\" the \" officers,\" are all grouped together in one body.\n\nI go...] Three Greek words are thus translated in St John, and two of them in similar connexions. Each word expresses a distinct aspect of departure, and its special force must be taken into account in the interpretation of the passage in which it is found. The first word  ...), which is used here, emphasizes the personal act of going in itself, as a withdrawal (viii. 14, 21 f., xiii. 3, 33, 36, xiv. 4 f., 38, xvi. 5, 10, 16 f.).\n\nThe second word  ... marks the going as connected with a purpose, a mission, an end to be gained, a work to be done (v . 35, xiv. 3, 12, 28, xvi. 7, 38).\n\nThe third word  ... expresses simple separation, the point left (vi. 68, xvi. 7, go away).\n\nTheir differences are very clearly seen in a comparison of xvi. 10  ... with xiv. 28  ..., and the succession of words in xvi. 7 — 10  ....\n\nunto him that sent me] During the discourses in this chapter the reference is to the authority of mission (him that sent me) and not of nature (the Father). The thought of the Father is added in ch. viii. 16, 18. These words themselves leave a riddle unsolved.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1265,"text":"viii. 16, 18","label":"John 8:16","href":"/jhn/8/#v16","status":"detected"},{"at":1265,"text":"viii. 16, 18","label":"John 8:18","href":"/jhn/8/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.34.1","start":34,"end":34,"heading":"Ye shall seek me","excerpt":"not in penitence nor yet in anger, but simply in distress. You shall recall my words and works, and wish once again to see if it might be that in me there were deliverance. The thought is not of the Christ generally, but of the Lord Himself, whose power and love they had experienced. Comp. Luke xvii. 22. Contrast this ineffectual seeking with Matt. vii. 7.\n\nand where I am...] The fact of failure is referred to the cause of failure. Christ is essentially there whither He goes. The stress in this place is laid upon the difference of character  ... which involves separation, and not upon the simple historical separation. Comp. viii. 21, xiii. 33 (I go). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":291,"text":"Luke xvii. 22","label":"Luke 17:22","href":"/luk/17/#v22","status":"detected"},{"at":345,"text":"Matt. vii. 7","label":"Matthew 7:7","href":"/mat/7/#v7","status":"detected"},{"at":632,"text":"viii. 21","label":"John 8:21","href":"/jhn/8/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.35.1","start":35,"end":35,"heading":"Then said the Jews","excerpt":"The Jews therefore said... Those who claimed the monopoly of religious privileges are separated from the rest. Hence we have among themselves (xii. 19) and not one to another.\n\nwill he go] will this man go, this strange pretender (ovros). The pronoun here carries an accent of surprise and contempt. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.35.2","start":35,"end":35,"heading":"that we shall not","excerpt":"that we  ... who stand in the closest connexion with all the people of God.\n\nthe dispersed among the Gentiles] the dispersion among the Greeks  ..., the Jews, that is, who are scattered among the heathen Greek-speaking nations. ... The first marks their relation to their own land; the second their relation to the lands which they occupied. Their own land was stripped of them, and they were separated from their national privileges. On the other hand, they were so scattered among the nations as to become the seed of a future harvest. This thought is recognised in a striking comment on Hos. ii. 34, quoted by Wünsche: R. Eliezer said the Eternal has therefore scattered the Israelites among other nations that the heathen may attach themselves to them ('Pesach.' 87 b). Diaspora first occurs Deut. xxviii. 35. Comp. Isai. xlix. 6 ; Jer. xv. 7 ; a Mace. i. 37 ; 1 Pet. i. 1 ; James i. i. For the genitive see 1 Pet. i. i. This usage seems to be quite decisive against the interpretation \"the dispersed Greeks.\"\n\nand teach the Gentiles (Greeks)] make these isolated groups of Jews the startingpoint (as the apostles actually did) of teaching among the Gentiles. This is the climax of irrationality. No true Messiah, no one seriously claiming the title, could (it is argued) entertain such a plan.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":590,"text":"Hos. ii. 34","label":"Hosea 2:34","href":"/hos/2/#v34","status":"detected"},{"at":796,"text":"Deut. xxviii. 35","label":"Deuteronomy 28:35","href":"/deu/28/#v35","status":"detected"},{"at":820,"text":"Isai. xlix. 6","label":"Isaiah 49:6","href":"/isa/49/#v6","status":"detected"},{"at":836,"text":"Jer. xv. 7","label":"Jeremiah 15:7","href":"/jer/15/#v7","status":"detected"},{"at":865,"text":"1 Pet. i. 1","label":"1 Peter 1:1","href":"/1pe/1/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.36.1","start":36,"end":36,"heading":"What manner of saying is this","excerpt":"What Is this word... In spite of all, Christ's words cannot be shaken off. They are not to be explained away. A vague sense remains that there is in them some unfathomed meaning.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.37.1","start":37,"end":37,"heading":"the...the feast","excerpt":"Now on the last day, the great day of the feast. The peculiar greatness of the eighth day lay in the fact that it was the close of the whole festival and kept as a Sabbath (Lev. xxiii. 36). It has been conjectured that it was observed in memory of the entrance into Canaan. At present it is treated as a separate Festival. Compare Lightfoot, ad loc.\n\nstood] The original  ... is singularly vivid: Jesus was standing, watching, as it might be, the procession of the people from their booths to the temple, and then, moved by some occasion, he cried... Comp. i. 35, note, xviii. 5, note.\n\nIf any man thirst] The image appears to have been occasioned by the libations of water brought in a golden vessel from Siloam which were made at the time of the morning sacrifice on each of the seven days of the feast while Isai. xii. 3 was sung. It is uncertain whether the libations were made on the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words.\n\nunto me] The satisfaction lies in the access to Christ. Comp. vi. 35.\n\nThe pouring out of the water (like the use of the great lights, viii. 12), was a commemoration of one conspicuous detail of the life in the wilderness typified by the festival. The water brought from the rock supplied an image of future blessing to the prophets: Ezek. xlvii. 1, 12; Joel iii. 18. And that gift is definitely connected with the Lord by St Paul : 1 Cor. x. 4.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":173,"text":"Lev. xxiii. 36","label":"Leviticus 23:36","href":"/lev/23/#v36","status":"detected"},{"at":557,"text":"i. 35","label":"John 1:35","href":"/jhn/1/#v35","status":"detected"},{"at":811,"text":"Isai. xii. 3","label":"Isaiah 12:3","href":"/isa/12/#v3","status":"detected"},{"at":1119,"text":"vi. 35","label":"John 6:35","href":"/jhn/6/#v35","status":"detected"},{"at":1391,"text":"Ezek. xlvii. 1, 12","label":"Ezekiel 47:1","href":"/ezk/47/#v1","status":"detected"},{"at":1391,"text":"Ezek. xlvii. 1, 12","label":"Ezekiel 47:12","href":"/ezk/47/#v12","status":"detected"},{"at":1411,"text":"Joel iii. 18","label":"Joel 3:18","href":"/jol/3/#v18","status":"detected"},{"at":1490,"text":"1 Cor. x. 4","label":"1 Corinthians 10:4","href":"/1co/10/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.37.2","start":37,"end":37,"heading":"","excerpt":"Christ therefore shews how the promise of that early miracle was completely fulfilled in Himself in a higher form. He who drank of that water thirsted again ; but the water which He gave became a spring of water within. As in iv. 14 the thought passes at once from the satisfaction of personal wants to the satisfaction of the wants of others which follows on this.\n\nSt John and the Old Testament, than the manner in which Christ is shewn to transfer to Himself the figures of the Exodus (the brazen serpent, the manna, the water, the fiery pillar).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.37-52.1","start":37,"end":52,"heading":"3. The discussions on the last day of the Feast (vv. 37—52).","excerpt":"The record of the circumstances of the last day of the Feast consists of a fragmentary utterance containing a most significant promise (37 — 39), together with its effect upon the multitude (40 — 44); and then more remotely upon the Sanhedrin (45 — 52).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.38.1","start":38,"end":38,"heading":"","excerpt":"The sense of thirst — personal want — comes first; then with the satisfaction of this, the fulness of faith; and then, the refreshing energies of faith.\n\nas the scripture hath said (said)] The reference is not to any one isolated passage, but to the general tenour of such passages as Isai. lviii. 1 1 ; Zech. xiv. 8, taken in connexion with the original image (Exod. xvii. 6 ; Num. xx. 11).\n\nshall flow rivers] The reception of the blessing leads at once to the distribution of it in fuller measure. Compare the thought in iv. 14, vi. 57, v. 26. He who drinks of the Spiritual Rock becomes in turn himself a rock from within which the waters flow to slake the thirst of others.\n\nThere is a fine passage in Augustine's Commentary on this passage as to the character of Christ's gifts : ' in Joh. Tract.' xxxii. 9.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":285,"text":"Isai. lviii. 1","label":"Isaiah 58:1","href":"/isa/58/#v1","status":"detected"},{"at":304,"text":"Zech. xiv. 8","label":"Zechariah 14:8","href":"/zec/14/#v8","status":"detected"},{"at":362,"text":"Exod. xvii. 6","label":"Exodus 17:6","href":"/exo/17/#v6","status":"detected"},{"at":378,"text":"Num. xx. 11","label":"Numbers 20:11","href":"/num/20/#v11","status":"detected"},{"at":540,"text":"v. 26","label":"John 7:26","href":"/jhn/7/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.39.1","start":39,"end":39,"heading":"But this spake he","excerpt":"The inspired activity of the apostles did not commence till after Pentecost. Comp. Luke xxiv. 49.\n\nthey that believe on him should receive] they that believed on him were about to receive (were to receive) . . . ... When the term occurs in this form, it marks an operation, or manifestation, or gift of the Spirit, and not the personal Spirit. Compare i. 33, xx. 22; Matt. i. 18, 20, iii. 11, xii. 28; Luke i. 15, 35, 41, 67, ii. 25, iv. i.\n\nbecause that] Comp. xvi. 7, note, xx. 17. The necessary limitations of Christ's historical presence with the disciples excluded that realiyet given ; because that Jesus was not yet glorified.)\n\nIt is impossible not to contrast the mysteriousness of this utterance with the clear teaching of St John himself on the \" unction \"  ... of believers (1 John ii. 20 ff.), which forms a commentary, gained by later experience, upon the words of the Lord.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":83,"text":"Luke xxiv. 49","label":"Luke 24:49","href":"/luk/24/#v49","status":"detected"},{"at":367,"text":"Matt. i. 18, 20","label":"Matthew 1:18","href":"/mat/1/#v18","status":"detected"},{"at":367,"text":"Matt. i. 18, 20","label":"Matthew 1:20","href":"/mat/1/#v20","status":"detected"},{"at":384,"text":"iii. 11","label":"Matthew 3:11","href":"/mat/3/#v11","status":"detected"},{"at":393,"text":"xii. 28","label":"Matthew 12:28","href":"/mat/12/#v28","status":"detected"},{"at":402,"text":"Luke i. 15, 35, 41, 67","label":"Luke 1:15","href":"/luk/1/#v15","status":"detected"},{"at":402,"text":"Luke i. 15, 35, 41, 67","label":"Luke 1:35","href":"/luk/1/#v35","status":"detected"},{"at":402,"text":"Luke i. 15, 35, 41, 67","label":"Luke 1:41","href":"/luk/1/#v41","status":"detected"},{"at":402,"text":"Luke i. 15, 35, 41, 67","label":"Luke 1:67","href":"/luk/1/#v67","status":"detected"},{"at":426,"text":"ii. 25","label":"Luke 2:25","href":"/luk/2/#v25","status":"detected"},{"at":462,"text":"xvi. 7","label":"John 16:7","href":"/jhn/16/#v7","status":"detected"},{"at":787,"text":"1 John ii. 20","label":"1 John 2:20","href":"/1jn/2/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.39.2","start":39,"end":39,"heading":"glorified","excerpt":"This is the first distinct reference to the Lord's \" glorification.\" The conception is characteristic of St John's Gospel (compare i. 14, ii. 11; Introd. p. xlvii.), and includes in one complex whole the Passion with the Triumph which followed. Thus St John regards Christ's death as a Victory (compare xii. 32 f. note, xi. 4, 40), following the words of the Lord who identified the hour of His death with the hour of His glorification (xii. 23 f.). In accordance with the same thought Christ spoke of Himself as already \" glorified \" when Judas had gone forth to his work (xiii. 31, note); and so He had already received His glory by the faith of His disciples before He suffered (xvii. 10, note). In another aspect His glory followed after His withdrawal from earth (xvii. 5, xvi. 14). By this use of the phrase the Evangelist brings out clearly the absolute divine unity of the work of Christ in His whole \"manifestation \" (1 John iii. 5, 8, i. 2), which he does not (as St Paul) regard in distinct stages as humiliation and exaltation.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":927,"text":"1 John iii. 5, 8","label":"1 John 3:5","href":"/1jn/3/#v5","status":"detected"},{"at":927,"text":"1 John iii. 5, 8","label":"1 John 3:8","href":"/1jn/3/#v8","status":"detected"},{"at":945,"text":"i. 2","label":"1 John 1:2","href":"/1jn/1/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.40.1","start":40,"end":40,"heading":"Many of the people therefore...this saying","excerpt":"Some therefore of the multitude ... these words  ..., that is, as it appears, all the discourses at the festival, and not those on the last day only. Probably this judgment marks the general opinion.\n\nsaid] The original verb in this verse and the next  ... describes vividly a repeated expression of opinion.\n\nthe Prophet] Comp. i. ar, (Deut. xviii. 15).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":337,"text":"Deut. xviii. 15","label":"Deuteronomy 18:15","href":"/deu/18/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.41.1","start":41,"end":41,"heading":"Shall Christ come","excerpt":"Why, doth the Christ come  ......","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.42.1","start":42,"end":42,"heading":"That Christ","excerpt":"That the Christ.\n\nout of the town of Bethlehem, where . . .] From Bethlehem the village where... Comp. Isai. xi. 1 ; Jer. xxiii. 5 ; Mic. v. 2. It seems strange that anyone should have argued from this passage that the writer of the Gospel was unacquainted with Christ's birth at Bethlehem. He simply relates the words of the multitude who were unacquainted with it (comp. Luke iv. 23) ; and there is a tragic irony in the fact that the condition which the objectors ignorantly assumed to be unsatisfied was actually satisfied.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":103,"text":"Isai. xi. 1","label":"Isaiah 11:1","href":"/isa/11/#v1","status":"detected"},{"at":117,"text":"Jer. xxiii. 5","label":"Jeremiah 23:5","href":"/jer/23/#v5","status":"detected"},{"at":133,"text":"Mic. v. 2","label":"Micah 5:2","href":"/mic/5/#v2","status":"detected"},{"at":373,"text":"Luke iv. 23","label":"Luke 4:23","href":"/luk/4/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.43.1","start":43,"end":43,"heading":"among the people","excerpt":"In the multitude.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.44.1","start":44,"end":44,"heading":"some of them","excerpt":"of the multitude. Part of \"the common people\" were now dissatisfied with Christ, and would have taken Him, as the people of Jerusalem (v. 30) and the Pharisees (v. 32) before.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":135,"text":"v. 30","label":"John 7:30","href":"/jhn/7/#v30","status":"detected"},{"at":161,"text":"v. 32","label":"John 7:32","href":"/jhn/7/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.45.1","start":45,"end":45,"heading":"Then...officers","excerpt":"The officers therefore came, because they had found no opportunity for fulfilling their mission.\n\n ... The day was a Sabbath and yet the council was gathered.\n\nthey said . . . Why have ye not brought f (Why did ye not bring?)] The pronoun  ... used in the first clause (they said) is that which generally marks the more remote subject (comp. Acts iii. 13). In the thought of the apostle these enemies of Christ fill up, as it were, the dark background of his narrative, ever present in the distance.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":342,"text":"Acts iii. 13","label":"Acts 3:13","href":"/act/3/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.46.1","start":46,"end":46,"heading":"Never man spake like this man","excerpt":"Never man so spake, according to the true reading.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.47.1","start":47,"end":47,"heading":"Then...the Pharisees","excerpt":"The Pharisees therefore specially standing out from the whole body answered them. The hostility of opinion is stronger than that of office.\n\nAre. . .deceived?] Are ye also — whose simple duty it is to execute our orders — led astray (v. 12) ? Their fault was in action (led astray) rather than in thought (deceived).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":234,"text":"v. 12","label":"John 7:12","href":"/jhn/7/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.48.1","start":48,"end":48,"heading":"of the rulers","excerpt":"of the members of the Sanhedrin (cf. v. 26, iii. 1, xii. 41), whom you are bound to obey, or of the Pharisees whose opinions you are bound to accept. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":37,"text":"v. 26","label":"John 5:26","href":"/jhn/5/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.49.1","start":49,"end":49,"heading":"this people","excerpt":"this multitude of whom we hear, and by whose opinion you are influenced, are cursed. As knowing not the law, they were in the opinion of the wise \" a people of the earth,\" such that he who gave them a morsel merited divine chastisement A saying is given in ' Aboth ' n. 6, \" No brutish man is sin fearing, nor is one of the people of the earth pious.\" Compare Wetstein, ad loc. Men were divided into \" people of the earth\" and \"fellows\"  ..., i.e. educated men.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.50.1","start":50,"end":50,"heading":"that came to Jesus by night","excerpt":"that came to him before, according to the true reading.\n\nbeing one of them] and therefore able to speak from a position of equality. So the question of v. 48 was answered.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":152,"text":"v. 48","label":"John 7:48","href":"/jhn/7/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.51.1","start":51,"end":51,"heading":"Doth our law...hear him","excerpt":"Those who pleaded for the law really broke the law. Compare Deut. i. 16; Exod. xxiii. i.\n\nany man] a man; literally, \" the man\"  ... in each case which comes before them. Cf. ii. 25.\n\nbefore it bear him] Literally, except It first hear from himself, i.e. \"hear what he has to urge on his own side.\" The Law is personified. The true Judge is a living law.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":60,"text":"Deut. i. 16","label":"Deuteronomy 1:16","href":"/deu/1/#v16","status":"detected"},{"at":175,"text":"ii. 25","label":"John 2:25","href":"/jhn/2/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.52.1","start":52,"end":52,"heading":"Art thou also of Galilee","excerpt":"and therefore moved by local feeling. At the same time by the choice of this term to characterize Christ's followers, the questioners contrast them contemptuously with the true Jews.\n\nSearch, and look: for...] Search, and see that... The particle (on) is ambiguous; but it seems on the whole better to give to it the sense \" that \" than \" for.\"\n\nariseth  ...] The reference appears to be not so much to the past as to the future. Galilee is not the true country of the prophets; we cannot look then for Messiah to come thence. The words have that semblance of general truth which makes them quite natural in this connexion, though Jonah, Hoshea, Nahum, and perhaps Elijah, Elisha and Amos were of Galilee. Thus it was said by R. Jehuda in the name of Rab that \" the law was maintained by the dwellers in Judaea \"  .... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.53.1","start":53,"end":53,"heading":"The episode of the woman taken in adultery (vii. 53 — viii. n).","excerpt":"The episode of the woman taken in adultery (vii. 53 — viii. 11).\n\nThis account of a most characteristic incident in the Lord's life is certainly not a part of St John's narrative. The evidence against its genuineness, as an original piece of the Gospel, both external and internal, is overwhelming (see Additional Note) ; but on the other hand it is beyond doubt an authentic fragment of apostolic tradition. Probably its preservation was due to Papias. The incident seems to belong to the last visit to Jerusalem; and it is placed in this connexion in some MSS. of St Luke (after Luke xxi.).\n\nThe special importance of the narrative lies in the fact that it records the single case in which the Lord deals with a specific sinful act. And this He does (1) by referring the act to the inward spring of action, and (2) by declining to treat the legal penalty as that which corresponds to the real guilt. So there is opened to us a glimpse of a tribunal more searching, and yet more tender, than the tribunals of men.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.7.53.2","start":53,"end":53,"heading":"every man went","excerpt":"More closely, they went every man. . . but Jesus (viii. 1) . . . Thus the contrast between the whole gathering in the temple (not the members of the Sanhedrin only) and Christ is made more complete.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"John vii. 1, 2","snippet":"This is the one and only feast of the Passover, between the Lord’s baptism and His passion, in which He did not go up to Jerusalem, John vii. 1, 2, etc—Harm., p. ..."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 1","snippet":"Me) Comp. v. 1, “The Jews sought to kill Him.” ... tt hateth) So also men regard the followers of Christ either with the greatest love, or else with the greatest hatred."},{"id":"ryle.JHN.7.19.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:19","href":"/jhn/7/#v19-ryle","text":"v. 1","snippet":"The Greek word rendered \" go about,\" is the same that is rendered \" seek\" in v. 1 of this chapter, and ch. v. 16, 18."},{"id":"westcott.JHN.7.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:4","href":"/jhn/7/#v4-westcott","text":"v. 1","snippet":"Wisd. v. 1 ; Col. ii. 15."},{"id":"westcott.JHN.7.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:19","href":"/jhn/7/#v19-westcott","text":"v. 1","snippet":"Why go ye about (seek ye, and so v. 20) to kill me] v. 1."}],"2":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"John vii. 1, 2","snippet":"This is the one and only feast of the Passover, between the Lord’s baptism and His passion, in which He did not go up to Jerusalem, John vii. 1, 2, etc—Harm., p. ..."},{"id":"ryle.JHN.10.22.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:22","href":"/jhn/10/#v22-ryle","text":"vii. 2","snippet":"From chap. vii. 2, where we are told it was the feast of tabernacles, the narrative runs on at first sight continuously ; yet if we look at John ix. 35, there must have been one break of time. — If there was any interval before the …"}],"3":[{"id":"bengel.JHN.17.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:2","href":"/jhn/17/#v2-bengel","text":"vii. 3","snippet":"… of construction in the Greek here, really contains beneath it a divine elegance of style, which would never seem harsh to Hebrews]. ... one, one thing, ver. 11 (That they may be one) accord one with another. ... ch. vii. 3, “Go into Judea that Thy disciples also may see."},{"id":"westcott.JHN.7.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:1","href":"/jhn/7/#v1-westcott","text":"v. 3","snippet":"would not walk in Jewry (Judaea, as v. 3)] The words imply a previous work in Judaea corresponding to that now accomplished in Galilee."},{"id":"westcott.JHN.7.4.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:4","href":"/jhn/7/#v4-westcott","text":"v. 3","snippet":"The words do not carry with them any definite denial of the fact (v. 3), but simply place the fact as the basis for the conclusion."}],"4":[{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"ver. 4","snippet":"always) There is no need that your time should come at last. ... the world) concerning which [they had said], at ver. 4, “ Show Thyself to the world.” ... you) as being of the world. ..."},{"id":"westcott.JHN.7.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:6","href":"/jhn/7/#v6-westcott","text":"v. 4","snippet":"The word ... occurs in St John's Gospel only in this passage [v. 4 is a gloss]."},{"id":"westcott.JHN.11.54.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:54","href":"/jhn/11/#v54-westcott","text":"vii. 4","snippet":"openly] Comp. vii. 4."},{"id":"westcott.JHN.16.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:29","href":"/jhn/16/#v29-westcott","text":"vii. 4","snippet":"plainly] \"In plainness\" ... ; the slight change of form from v. 25 ... marks a difference between the sphere of the revelation and the simple manner ; ch. vii. 4 ; Eph. vi. 19 ; Col. ii. 15."}],"5":[{"id":"chrysostom.JHN.2.4.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 2:4","href":"/jhn/2/#v4-chrysostom","text":"c. vii. 5","snippet":"( c. vii. 5."},{"id":"henry.JHN.4.43-44.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:43–44","href":"/jhn/4/#v43-henry","text":"ch. vii. 5","snippet":"… by his brethren; David was disdained by his brother (1 Sam. xvii. 28); Jeremiah was maligned by the men of Anathoth (Jer. xi. 21), Paul by his countrymen the Jews; and Christ's near kinsmen spoke most slightly of him, ch. vii. 5."},{"id":"bengel.JHN.7.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:3","href":"/jhn/7/#v3-bengel","text":"ver. 5","snippet":"Thy disciples also) By this very expression they show, that they are not His disciples, ver. 5."},{"id":"ryle.JHN.2.12.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:12","href":"/jhn/2/#v12-ryle","text":"John vii. 5","snippet":"(John vii. 5.)"}],"6":[{"id":"bengel.JHN.7.8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:8","href":"/jhn/7/#v8-bengel","text":"ver. 6","snippet":"His speech at ver. 6, “ My time is not yet come,” refers to His time for going up to the feast ; but in this verse, as it seems, it refers to His time of suffering: comp. v. 30, “ No man laid hands on Him, because His hour was not yet …"}],"7":[{"id":"chrysostom.JHN.12.17-19.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:17–19","href":"/jhn/12/#v17-chrysostom","text":"c. vii. 7","snippet":"( c. vii. 7."},{"id":"chrysostom.JHN.12.39-41.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:39–41","href":"/jhn/12/#v39-chrysostom","text":"c. vii. 7","snippet":"( c. vii. 7."},{"id":"chrysostom.JHN.15.24.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 15:24","href":"/jhn/15/#v24-chrysostom","text":"c. vii. 7","snippet":"He first remindeth them of the words which He spake also to His own brethren ( c. vii. 7 ); but there he spake more by way of a reflection, lest He should offend them, while here, on the contrary, He revealed all."},{"id":"henry.JHN.12.38.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:38","href":"/jhn/12/#v38-henry","text":"ch. vii. 7","snippet":"And ch. vii. 7."},{"id":"westcott.JHN.8.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:43","href":"/jhn/8/#v43-westcott","text":"vii. 7","snippet":"Comp. vii. 7, note."}],"8":[{"id":"bengel.JHN.10.19-22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:19–22","href":"/jhn/10/#v19-bengel","text":"vii. 8","snippet":"He did not remain long in Jerusalem at the Feast of the Passover, mentioned John ii. 3: He remained a little longer after Pentecost, ch. v.; but, after He had accomplished His journey to the Feast of Tabernacles (ch. vii. 8, ‘I go not up ... unto this feast : for My time is not yet fully come”), in order that the end might crown the work with completion [in order to give the finishing stroke to His work], He in fine made a delay there …"},{"id":"ryle.JHN.2.4.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:4","href":"/jhn/2/#v4-ryle","text":"John vii. 8","snippet":"(John vii. 8."}],"9":[{"id":"bengel.JHN.7.8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:8","href":"/jhn/7/#v8-bengel","text":"ver. 9","snippet":"For which reason He abode [still in Galilee], ver. 9. ..."}],"10":[{"id":"bengel.JHN.7.8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:8","href":"/jhn/7/#v8-bengel","text":"ver. 10","snippet":"not) I do not now go up with you (ver. 10, When His brethren were gone up, then went He also up), as you advise, that I may be seen in the highway and in the city."},{"id":"bengel.JHN.7.14.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:14","href":"/jhn/7/#v14-bengel","text":"ver. 10","snippet":"in the middle) This Feast of Tabernacles is described at large: The beginning of it at ver. 10, etc., the middle of it in this verse, and the end of it, ver. 37, “In the last day, that great day of the feast."},{"id":"ryle.JHN.19.39.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:39","href":"/jhn/19/#v39-ryle","text":"John vii. 10","snippet":"John mentions him three times, — first as a secret inquirer (John iii, 1) ; secondly, as a timid advocate of justice towards our Lord in the Jewish Council (John vii. 10); and lastly, in this place."},{"id":"westcott.JHN.7.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:15","href":"/jhn/7/#v15-westcott","text":"v. 10","snippet":"The Jews therefore, v. 10."}],"11":[{"id":"bengel.JHN.5.13-14.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:13–14","href":"/jhn/5/#v13-bengel","text":"vii. 11","snippet":"Comp. ch. vii. 11, ['To the woman caught in adultery] “Go and sin no more."},{"id":"westcott.JHN.9.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:12","href":"/jhn/9/#v12-westcott","text":"vii. 11","snippet":"Comp. vii. 11, v. 10 note."}],"12":[{"id":"chrysostom.JHN.9.16.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:16","href":"/jhn/9/#v16-chrysostom","text":"c. vii. 12","snippet":"( c. vii. 12."},{"id":"bengel.JHN.1.46.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:46","href":"/jhn/1/#v46-bengel","text":"vii. 12","snippet":"He came from heaven. ... good) But how great a Good, Christ! ch. vii. 12, “Some said, He is a good man.” ... come and see) The best remedy against preconceived opinions."},{"id":"westcott.JHN.6.52.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:52","href":"/jhn/6/#v52-westcott","text":"vii. 12, 40","snippet":"There were divisions among them ; and they discussed from opposite sides the problem raised by the last mysterious words which they had heard (comp. vii. 12, 40 ff., x. 19 ff.)."},{"id":"westcott.JHN.7.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:47","href":"/jhn/7/#v47-westcott","text":"v. 12","snippet":"Are. . .deceived?] Are ye also — whose simple duty it is to execute our orders — led astray (v. 12) ?"}],"13":[{"id":"bengel.JHN.7.9-12.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:9–12","href":"/jhn/7/#v9-bengel","text":"ver. 13","snippet":"Comp. ver. 13, “ No man spake openly of Him for fear of the Jews."},{"id":"westcott.JHN.7.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:26","href":"/jhn/7/#v26-westcott","text":"v. 13","snippet":"Comp. v. 13."},{"id":"westcott.JHN.12.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:42","href":"/jhn/12/#v42-westcott","text":"vii. 13","snippet":"because of the Pharisees] Comp. vii. 13, ix. 33 (the Jews)."},{"id":"westcott.JHN.18.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:20","href":"/jhn/18/#v20-westcott","text":"vii. 13","snippet":"Comp. vii. 13, note."},{"id":"westcott.JHN.20.19.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:19","href":"/jhn/20/#v19-westcott","text":"vii. 13","snippet":"for fear of the Jews] Comp. vii. 13."}],"14":[{"id":"bengel.JHN.7.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:15–16","href":"/jhn/7/#v15-bengel","text":"ver. 14","snippet":"For He was teaching, ver. 14. ... without having learned) He had had no occasion for a school."},{"id":"bengel.JHN.7.28.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:28","href":"/jhn/7/#v28-bengel","text":"vii. 14","snippet":"… sent by the Father; comp. ver. 33, etc., “ I go unto Him that sent Me;” and ver. 36, “ What manner of saying is this that He said, Ye shall seek Me and shall not find Me, and where I am, thither ye cannot come ;” chap. vii. 14, “ Ye cannot tell whence I come, and whither I go.” ... and yet I am not come of Myself, as ye suppose. ... true) This truth is of more consequence than that truly ; “ Do the rulers know truly that this is the Christ …"},{"id":"ryle.JHN.7.37.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:37","href":"/jhn/7/#v37-ryle","text":"v. 14","snippet":"(v. 14."},{"id":"westcott.JHN.7.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:8","href":"/jhn/7/#v8-westcott","text":"v. 14","snippet":"He appeared during the feast (v. 14), but then as a prophet suddenly in the temple. ..."},{"id":"westcott.JHN.7.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:23","href":"/jhn/7/#v23-westcott","text":"v. 14","snippet":"Comp. v. 14."},{"id":"westcott.JHN.7.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:28","href":"/jhn/7/#v28-westcott","text":"v. 14","snippet":"The repetition of the words in the temple (comp. v. 14) seems to indicate a break between this scene and the last."}],"15":[{"id":"bengel.JHN.7.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:24","href":"/jhn/7/#v24-bengel","text":"vii. 15","snippet":"… a great portion of which is this very precept as to avoiding superficial judgment and holding to right judgment. ... is also judging according to appearance, or (what is the same) according to the flesh; ch. vii. 15, “ Ye judge after the flesh,” when the letter is taken independently of the (spiritual) sense."},{"id":"westcott.JHN.3.2.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:2","href":"/jhn/3/#v2-westcott","text":"vii. 15, 16","snippet":"Comp. vii. 15, 16."}],"16":[{"id":"henry.JHN.12.49.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:49","href":"/jhn/12/#v49-henry","text":"ch. vii. 16","snippet":"This is the same with what he said ch. vii. 16."},{"id":"henry.JHN.14.10-11.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:10–11","href":"/jhn/14/#v10-henry","text":"ch. vii. 16","snippet":"See ch. vii. 16, My doctrine is not mine."},{"id":"henry.JHN.14.24.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:24","href":"/jhn/14/#v24-henry","text":"ch. vii. 16; viii. 28; xii. 44","snippet":"To this purport he had often spoken (ch. vii. 16; viii. 28; xii. 44), and here it comes in very pertinently."},{"id":"bengel.JHN.7.17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:17","href":"/jhn/7/#v17-bengel","text":"ver. 16","snippet":"Comp. the future middle ... ch. viii. 28, 32, xiii. 7, 35, xiv. 20; Rev. ii. 28. ... concerning the doctrine) The article has a relative force at ver. 16 ... the doctrine, which is Mine) ix rot ... from God and of God, ver. 16."},{"id":"ryle.JHN.3.34.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:34","href":"/jhn/3/#v34-ryle","text":"John vii. 16","snippet":"(Compare John vii. 16 ; v. 19 ; xiv. 10, 11 ; viii. 28 ; xii. 49."},{"id":"westcott.JHN.3.2.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:2","href":"/jhn/3/#v2-westcott","text":"vii. 15, 16","snippet":"Comp. vii. 15, 16."},{"id":"westcott.JHN.14.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:24","href":"/jhn/14/#v24-westcott","text":"vii. 16","snippet":"Comp. vii. 16."},{"id":"westcott.JHN.17.6.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:6","href":"/jhn/17/#v6-westcott","text":"vii. 16","snippet":"thy word] The revelation of Christ as a whole (d Xdybff, Vulg. sermo) is spoken of as the Father's word (comp. vii. 16, xii. 48, 49)."}],"17":[{"id":"henry.JHN.5.38.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:38","href":"/jhn/5/#v38-henry","text":"ch. vii. 17","snippet":"… abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see ch. vii. 17."},{"id":"henry.JHN.5.38.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:38","href":"/jhn/5/#v38-henry","text":"ch. vii. 17","snippet":"… abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see ch. vii. 17."},{"id":"bengel.JHN.6.69.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:69","href":"/jhn/6/#v69-bengel","text":"vii. 17","snippet":"They are astray who demand knowledge first: it follows faith and obedience: ch. vii. 17, “ If any man will do His will, he shall know of the doctrine."},{"id":"bengel.JHN.8.44.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:44","href":"/jhn/8/#v44-bengel","text":"vii. 17","snippet":"The contrary holds good of Christ; ch. vii. 17, “If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself ; He that speaketh of himself seeketh his own glory, but He that seeketh His glory that sent Him, the …"},{"id":"ryle.JHN.7.19.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:19","href":"/jhn/7/#v19-ryle","text":"v. 17","snippet":"It is the same word that is used in the expression, \" if any man will do His will,\" (v. 17."},{"id":"westcott.JHN.5.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:30","href":"/jhn/5/#v30-westcott","text":"vii. 17","snippet":"of mine own self] Comp. vii. 17 f., 28, viii. 28, 42, ...> xi.v- Io> (xi- 5J)» xv. 4, note, xvi. 13."},{"id":"westcott.JHN.5.40.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:40","href":"/jhn/5/#v40-westcott","text":"vii. 17","snippet":"This truth is expressed in various forms in St John's Gospel (comp. vii. 17, viii. 44, vi. 67) side by side with the affirmation of the divine action through which the will is effective for good (vi. 44)."},{"id":"westcott.JHN.7.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:6","href":"/jhn/7/#v6-westcott","text":"v. 17","snippet":"The thought which underlies the verse corresponds with that in v. 17."}],"18":[{"id":"ryle.JHN.8.50.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:50","href":"/jhn/8/#v50-ryle","text":"John vii. 18","snippet":"(See John vii. 18 and v. 41."},{"id":"westcott.JHN.7.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:1","href":"/jhn/7/#v1-westcott","text":"v. 18","snippet":"to kill him] See v. 18."},{"id":"westcott.JHN.7.22.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:22","href":"/jhn/7/#v22-westcott","text":"v. 18","snippet":"Comp. x. 35, v. 18, note."}],"19":[{"id":"chrysostom.JHN.4.16-19.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 4:16–19","href":"/jhn/4/#v16-chrysostom","text":"c. vii. 19","snippet":"( c. vii. 19 ), they not only did not admire as the woman did but even mocked at and insulted Him; yet they had a demonstration from other miracles, she had only heard this speech."},{"id":"chrysostom.JHN.11.53-54.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:53–54","href":"/jhn/11/#v53-chrysostom","text":"c. vii. 19","snippet":"( c. vii. 19."},{"id":"bengel.JHN.7.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:1","href":"/jhn/7/#v1-bengel","text":"ver. 19","snippet":"… He had not only broken the Sabbath, but said also that God was His Father, making Himself equal with God”), and which revived at this feast of Tabernacles, and subsequently blazed out more furiously.—Harm., p. 352]; ver. 19, “Why go ye about to kill Me?” 30, 44; viii. 40, 59, “ Then took they up stones to cast at Him; but Jesus hid Himself.”"},{"id":"ryle.JHN.3.32.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:32","href":"/jhn/3/#v32-ryle","text":"John 7. 19, 30","snippet":"(John 7. 19, 30 ; viii. 38.)"},{"id":"westcott.JHN.7.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:7","href":"/jhn/7/#v7-westcott","text":"v. 19","snippet":"… in another aspect of the relation of the believer to Christ, in his first approach (vi. 44, 65, iii. 3, 5), and in his later progress (xiii. 33, 36, xvi. 12) ; and yet again of the relation of the Son to the Father (v. 19, note)."}],"20":[{"id":"chrysostom.JHN.10.19-21.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 10:19–21","href":"/jhn/10/#v19-chrysostom","text":"c. vii. 20","snippet":"( c. vii. 20 ); and again, “Said we not well that thou art a Samaritan, and hast a devil?"},{"id":"henry.JHN.7.25-26.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:25–26","href":"/jhn/7/#v25-henry","text":"v. 20","snippet":"The multitude of the people that came up out of the country to the feast did not suspect there was any design on foot against him, and therefore they said, Who goes about to kill thee? v. 20."},{"id":"ryle.JHN.8.48.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:48","href":"/jhn/8/#v48-ryle","text":"John vii. 20","snippet":"When they said, \"Thou hast a devil,\" I think it meant rather more than \"thou art mad,\" as in John vii. 20, if we observe the following verse."},{"id":"westcott.JHN.7.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:19","href":"/jhn/7/#v19-westcott","text":"v. 20","snippet":"Why go ye about (seek ye, and so v. 20) to kill me] v. 1."},{"id":"westcott.JHN.7.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:21","href":"/jhn/7/#v21-westcott","text":"v. 20","snippet":"Compare v. 20."}],"21":[{"id":"bengel.JHN.7.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:19","href":"/jhn/7/#v19-bengel","text":"ver. 21","snippet":"… the end of every seven years, in the solemnity of the year of release, in the Feast of Tabernacles, thou shalt read this law before all Israel, in their hearing.” ... none) Ye assail Me as guilty of violating the law, ver. 21, etc."},{"id":"westcott.JHN.5.2-9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:2–9","href":"/jhn/5/#v2-westcott","text":"vii. 21","snippet":"The cure therefore was not wrought on a Sabbath although it was a Sabbath, but because it was Sabbath, with the view of bringing out a deeper truth (comp. vii. 21 ff.)."},{"id":"westcott.JHN.7.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:22","href":"/jhn/7/#v22-westcott","text":"v. 21","snippet":"… referred to is the typical realisation of the lesson which underlies the restoration of the impotent man, as it is brought out in v. 23.' The words for this cause certainly commence a new sentence, and do not close v. 21."}],"22":[{"id":"bengel.JHN.7.14.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:14","href":"/jhn/7/#v14-bengel","text":"ver. 22","snippet":"… the Sabbath fell in the middle of the feast ; and on a Sabbath day the audience was a crowded one, beyond that on all the other days of the middle of the feast, and His speech concerning the Sabbath was seasonable, ver. 22, “ Ye on the Sabbath day circumcise aman. ... etc., are ye angry with Me because,” etc. ... into the temple) ee so as that He did not turn aside anywhere else first.\""}],"23":[{"id":"henry.JHN.7.22.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:22","href":"/jhn/7/#v22-henry","text":"v. 23","snippet":"Circumcision is said to be given, and (v. 23) they are said to receive it; it was not imposed upon them as a yoke, but conferred upon them as a favour."},{"id":"bengel.JHN.7.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:19","href":"/jhn/7/#v19-bengel","text":"ver. 23, 49, 51","snippet":"Moses) whom ye believe. ... to you) not to me.— ... the law) There is much mention of the Law made here ; ver. 23, 49, 51; appropriately so: for ... the joy of the law, completed in the public reading of it, is on the day following the last day of the Feast of Tabernacles.'!."},{"id":"bengel.JHN.7.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:21","href":"/jhn/7/#v21-bengel","text":"ver. 23","snippet":"I have done) on the Sabbath, ver. 23. ... and) Involves a relative force ; I have done one work, which ye all wonder at."},{"id":"ryle.JHN.5.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:16","href":"/jhn/5/#v16-ryle","text":"John vii. 23","snippet":"\" (John vii. 23.)"},{"id":"westcott.JHN.7.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:22","href":"/jhn/7/#v22-westcott","text":"v. 23","snippet":"The cause referred to is the typical realisation of the lesson which underlies the restoration of the impotent man, as it is brought out in v. 23.' The words for this cause certainly commence a new sentence, and do not close v. 21."}],"24":[{"id":"bengel.JHN.7.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:18","href":"/jhn/7/#v18-bengel","text":"ver. 24","snippet":"The latter is the test of the former. ... true, and to be esteemed as true. ... unrighteousness) falsehood ; comp. ver. 24 [Judge righteous judgment], true, righteous."},{"id":"bengel.JHN.8.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:15–16","href":"/jhn/8/#v15-bengel","text":"vii. 24","snippet":"according to the flesh) and so, according to the appearance, ch. vii. 24, “Judge not according to appearance, but judge righteous judgment."}],"25":[{"id":"bengel.JHN.7.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:20","href":"/jhn/7/#v20-bengel","text":"ver. 25","snippet":"and said) At Jerusalem there seem to have been some lying in wait to kill Him, and others to have known the fact ; ver. 25, “ Then said some of them of Jerusalem, Is not this He, whom they seek to kill?” and those who speak here seem to have been farther removed from these, and yet not at heart better."},{"id":"westcott.JHN.7.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:30","href":"/jhn/7/#v30-westcott","text":"v. 25","snippet":"The subject is taken from \"some of them of Jerusalem\" (v. 25), those among them who are specially called \" Jews."}],"26":[{"id":"westcott.JHN.3.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:1","href":"/jhn/3/#v1-westcott","text":"vii. 26","snippet":"Comp. vii. 26, xii. 42; Luke xxiii. 13, 35, xxiy. 20; Acts iv. 8."},{"id":"westcott.JHN.7.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:13","href":"/jhn/7/#v13-westcott","text":"v. 26","snippet":"Here, and so probably in v. 26, it is used in the latter sense."},{"id":"westcott.JHN.7.38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:38","href":"/jhn/7/#v38-westcott","text":"v. 26","snippet":"Compare the thought in iv. 14, vi. 57, v. 26."}],"27":[{"id":"chrysostom.JHN.7.40-43.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:40–43","href":"/jhn/7/#v40-chrysostom","text":"ver. 27","snippet":"Others said, “When Christ cometh, no man knoweth whence He is” ( ver. 27 ); and there was a difference of opinion, as might be expected in a confused multitude; for not attentively did they listen to His words, nor for the sake of learning."},{"id":"henry.JHN.9.29.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:29","href":"/jhn/9/#v29-henry","text":"ch. vii. 27","snippet":"It was not long ago that the Jews had made the contrary to this an objection against Christ (ch. vii. 27): We know this man whence he is, but when Christ comes no man knows whence he is."},{"id":"bengel.JHN.7.28.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:28","href":"/jhn/7/#v28-bengel","text":"ver. 27","snippet":"The speech of the Jews had had two parts, this man and the Christ : in reply to which at ver. 27, the speech of our Lord has also two parts, the “ both Me,” “and [I am not come] of Myself” The former makes a concession, and leaves the question of knowledge concerning Jesus and His birth, regarded from an external …"},{"id":"bengel.JHN.7.29.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:29","href":"/jhn/7/#v29-bengel","text":"ver. 27","snippet":"I am, in this verse and in the preceding, is to be referred to the is, which occurs twice in ver. 27, “ We know this man, whence He is, but when Christ cometh, no man knoweth whence He is.”"},{"id":"bengel.JHN.7.52.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:52","href":"/jhn/7/#v52-bengel","text":"ver. 27","snippet":"[The hackneyed formula recurs to them afresh (comp. ver. 27, “ When Christ cometh, no man knoweth whence He is”) ; which, however unimportant it might seem to be, when employed for sinister ends, was the occasion of causing them signal injury."}],"28":[{"id":"bengel.JHN.7.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:27","href":"/jhn/7/#v27-bengel","text":"ver. 28","snippet":"The Lord answers at \"ver. 28, “ Ye both know Me, and ye know whence I am; and I am not come of Myself,” etc. ... we know this man) . ch. vi. 42, “Is not this Jesus, the son of Joseph, whose father and mother we know.” ... no man) ‘That really …"},{"id":"ryle.JHN.8.19.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:19","href":"/jhn/8/#v19-ryle","text":"John vii. 28","snippet":"The expression certainly favours the idea that the expression \" Ye know me,\" (John vii. 28,) must be taken as a slight sarcasm."},{"id":"ryle.JHN.9.1.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:1","href":"/jhn/9/#v1-ryle","text":"vii. 28","snippet":"Thus, John v. 19; vi. 25, 43, 69; vii. 28—33."},{"id":"ryle.JHN.12.44.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:44","href":"/jhn/12/#v44-ryle","text":"John vii. 28","snippet":"It is found in Matt, xxvii. 50; Mark xv. 39; John vii. 28— 37, and here."},{"id":"westcott.JHN.7.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:30","href":"/jhn/7/#v30-westcott","text":"v. 28","snippet":"Compare v. 28, note. his hour] Compare xiii. 1, note."}],"29":[{"id":"bengel.JHN.6.46.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:46","href":"/jhn/6/#v46-bengel","text":"vii. 29","snippet":"He who as from God) So ch. vii. 29, “I know Him, for I am from Him, and He hath sent Me.”"},{"id":"bengel.JHN.7.33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:33","href":"/jhn/7/#v33-bengel","text":"ver. 29","snippet":"as yet) He continues’ the discourse, which they had interrupted after ver. 29. ... ye shall seek Me) Me, whom ye now see, art despise."},{"id":"westcott.JHN.6.46.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:46","href":"/jhn/6/#v46-westcott","text":"vii. 29","snippet":"he which is of (from, irapa)...] Comp. vii. 29, ix. 1 6, 33."},{"id":"westcott.JHN.8.55.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:55","href":"/jhn/8/#v55-westcott","text":"vii. 29","snippet":"Comp. vii. 29."}],"30":[{"id":"henry.JHN.4.1-3.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:1–3","href":"/jhn/4/#v1-henry","text":"ch. vii. 30","snippet":"His hour was not yet come (ch. vii. 30), the time fixed in the counsels of God, and the Old-Testament prophecies, for Messiah's being cut off."},{"id":"bengel.JHN.7.8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:8","href":"/jhn/7/#v8-bengel","text":"v. 30","snippet":"His speech at ver. 6, “ My time is not yet come,” refers to His time for going up to the feast ; but in this verse, as it seems, it refers to His time of suffering: comp. v. 30, “ No man laid hands on Him, because His hour was not yet come."},{"id":"bengel.JHN.8.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:1","href":"/jhn/8/#v1-bengel","text":"vii. 30","snippet":"… were afterwards about to take Him ; ch. xviii. 2, “ Judas also, which betrayed Him, knew the place; for Jesus oft-times resorted thither with His disciples ;” whereas they had only made the attempt, but in vain, at ch. vii. 30."},{"id":"ryle.JHN.3.32.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:32","href":"/jhn/3/#v32-ryle","text":"John 7. 19, 30","snippet":"(John 7. 19, 30 ; viii. 38.)"},{"id":"ryle.JHN.8.20.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:20","href":"/jhn/8/#v20-ryle","text":"John vii. 30","snippet":"(John vii. 30."},{"id":"ryle.JHN.8.20.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:20","href":"/jhn/8/#v20-ryle","text":"vii. 30","snippet":"The same deep thought that we remarked in ch. vii. 30, comes up here again."},{"id":"westcott.JHN.7.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:17","href":"/jhn/7/#v17-westcott","text":"v. 30","snippet":"speak of myself] Compare v. 30 note, xv. 4, note."},{"id":"westcott.JHN.7.28.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:28","href":"/jhn/7/#v28-westcott","text":"v. 30","snippet":"Comp. v. 30, viii. 20, ix. 30; Mark xii. 12."},{"id":"westcott.JHN.7.32-36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:32–36","href":"/jhn/7/#v32-westcott","text":"v. 30","snippet":"The wishes of Christ's enemies (v. 30) soon found active expression."},{"id":"westcott.JHN.7.44.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:44","href":"/jhn/7/#v44-westcott","text":"v. 30","snippet":"Part of \"the common people\" were now dissatisfied with Christ, and would have taken Him, as the people of Jerusalem (v. 30) and the Pharisees (v. 32) before."},{"id":"westcott.JHN.17.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:1","href":"/jhn/17/#v1-westcott","text":"vii. 30","snippet":"the hour] Comp. vii. 30, viii. 30, xii. 23, xiii. 1, note."}],"31":[{"id":"chrysostom.JHN.10.25-26.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 10:25–26","href":"/jhn/10/#v25-chrysostom","text":"c. vii. 31","snippet":"( c. vii. 31."},{"id":"chrysostom.JHN.12.9-11.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:9–11","href":"/jhn/12/#v9-chrysostom","text":"c. vii. 31, 48","snippet":"… how the subject multitude of the Jews is sound, and their rulers corrupt; for that the first of these believed Christ, the Evangelists continually assert, saying, that “many of the multitude believed on Him” ( c. vii. 31, 48 ); but they who were of the rulers, believed not."},{"id":"ryle.JHN.4.29.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:29","href":"/jhn/4/#v29-ryle","text":"John vii. 31","snippet":"In twelve of them the interrogative is used without \" not,\" viz., Matt. vii. 16; xxvi. 22, 26] Mark iv. 21; xiv. 9; Luke vi. 39; John vii. 31 ; viii. 22; xviii. 35; Acts x. 47 ; 2 Cor. i. 17; James iii. 11. — In only one place is the interrogative used with \" not,\" Matt. xii. 23."}],"32":[{"id":"henry.JHN.7.45.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:45","href":"/jhn/7/#v45-henry","text":"v. 32","snippet":"They sat in the council-chamber, expecting Christ to be brought a prisoner to them, as they had issued out warrants for apprehending him, v. 32."},{"id":"ryle.JHN.7.12.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:12","href":"/jhn/7/#v12-ryle","text":"ver. 32","snippet":"But here, and at ver. 32, it does not seem to mean more than muttering, and private conversation, implying only that people were not satisfied \"about our Lord, and privately talked much to one another about Him."},{"id":"westcott.JHN.7.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:12","href":"/jhn/7/#v12-westcott","text":"v. 32","snippet":"Comp. v. 32."},{"id":"westcott.JHN.7.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:30","href":"/jhn/7/#v30-westcott","text":"vv. 32, 44","snippet":"Compare vv. 32, 44, (viii. 20, 59), (x. 31), x. 39, xi. 57 but no man...] and no man..."},{"id":"westcott.JHN.7.44.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:44","href":"/jhn/7/#v44-westcott","text":"v. 32","snippet":"Part of \"the common people\" were now dissatisfied with Christ, and would have taken Him, as the people of Jerusalem (v. 30) and the Pharisees (v. 32) before."},{"id":"westcott.JHN.11.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:47","href":"/jhn/11/#v47-westcott","text":"vii. 32","snippet":"Comp. vii. 32 (true reading)."}],"33":[{"id":"chrysostom.JHN.12.35.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:35","href":"/jhn/12/#v35-chrysostom","text":"c. vii. 33","snippet":"( c. vii. 33."},{"id":"chrysostom.JHN.14.31.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:31","href":"/jhn/14/#v31-chrysostom","text":"c. vii. 33","snippet":"It was not enough for Him to have said, “Yet a little while I am with you” ( c. vii. 33 ), but He continually handleth this painful subject, (with good reason,) until He should make it acceptable to them, by weaving along with it pleasant things."},{"id":"bengel.JHN.7.28.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:28","href":"/jhn/7/#v28-bengel","text":"ver. 33","snippet":"… it forward ; comp. 2 Cor. v. 16, “ Though we have known Christ after the flesh, yet now henceforth know we Him no more;” but He denies that they have a just [correct] knowledge of Himself as sent by the Father; comp. ver. 33, etc., “ I go unto Him that sent Me;” and ver. 36, “ What manner of saying is this that He said, Ye shall seek Me and shall not find Me, and where I am, thither ye cannot come ;” chap. vii. 14, “ Ye cannot tell whence …"},{"id":"bengel.JHN.7.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:34","href":"/jhn/7/#v34-bengel","text":"ver. 33","snippet":"… prove this distinction in the selection of His phraseology ; nor is the passage, John xii. 33, 36 [where, though it was His last passion week, whither I go, and not where I am, is used], opposed to this view; for at ver. 33 His former speech to the Jews is quoted; and at ver. 36 the reference is to the question of Peter, Lord, whither goest thow?"},{"id":"bengel.JHN.8.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:21","href":"/jhn/8/#v21-bengel","text":"vii. 33","snippet":"again) For He had said so at ch. vii. 33, etc, “Ye shall seek Me, and not find Me; and where I am, ... ye cannot come,” when they had plotted against Him, as at this place. ... sin) 'The Singular: the whole of perdition is one, arising from unbelief, through …"},{"id":"westcott.JHN.13.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:33","href":"/jhn/13/#v33-westcott","text":"vii. 33","snippet":"Comp. vii. 33."},{"id":"westcott.JHN.14.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:19","href":"/jhn/14/#v19-westcott","text":"vii. 33","snippet":"That is, to the close of Christ's earthly natural life (comp. vii. 33, xii. 35, p."},{"id":"westcott.JHN.16.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:7","href":"/jhn/16/#v7-westcott","text":"vii. 33","snippet":"Comp. vii. 33, note. the Comforter (Advocate) will not come..."}],"34":[{"id":"chrysostom.JHN.8.31.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 8:31","href":"/jhn/8/#v31-chrysostom","text":"c. vii. 34","snippet":"Before He merely said, “Ye shall seek Me” ( c. vii. 34 ), but now He addeth what is more, “Ye shall die in your sins."},{"id":"henry.JHN.8.22.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:22","href":"/jhn/8/#v22-henry","text":"ch. vii. 34, 35","snippet":"They had put a much more favourable construction upon this word of his (ch. vii. 34, 35): Will he go to the dispersed among the Gentiles?"},{"id":"henry.JHN.13.33.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:33","href":"/jhn/13/#v33-henry","text":"ch. vii. 34","snippet":"What he had said to the Jews (ch. vii. 34) he saith to his disciples; for they have need to be quickened by the same considerations that are propounded for the convincing and awakening of sinners."},{"id":"ryle.JHN.8.21.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:21","href":"/jhn/8/#v21-ryle","text":"vii. 34","snippet":"The other idea, viz., that \" again \"refers to chap. vii. 34, and means that our Lord impressed on His hearers a second time that He would soon leave them, does not seem probable. — It seems not unlikely that in the first instance our Lord spoke of \" going\" to the officers of …"},{"id":"westcott.JHN.13.33.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:33","href":"/jhn/13/#v33-westcott","text":"vii. 34","snippet":"Comp. vii. 34."},{"id":"westcott.JHN.17.24.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:24","href":"/jhn/17/#v24-westcott","text":"vii. 34","snippet":"Comp. vii. 34); and secondly, as dependent on this, that they may behold His glory."}],"35":[{"id":"henry.JHN.8.22.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:22","href":"/jhn/8/#v22-henry","text":"ch. vii. 34, 35","snippet":"They had put a much more favourable construction upon this word of his (ch. vii. 34, 35): Will he go to the dispersed among the Gentiles?"},{"id":"henry.JHN.13.37.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:37","href":"/jhn/13/#v37-henry","text":"ch. vii. 35","snippet":"Some think Peter had a conceit, as the Jews had in a like case (ch. vii. 35), that Christ was designing a journey or voyage into some remote country, and that he declared his resolution to go along with him wherever he went; but, having heard his Master so often speak of his own sufferings, …"},{"id":"westcott.JHN.12.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:20","href":"/jhn/12/#v20-westcott","text":"vii. 35","snippet":"Comp. ch. vii. 35 ; Acts xvii. 4, (viii. 27, x. 1)."}],"36":[{"id":"bengel.JHN.7.28.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:28","href":"/jhn/7/#v28-bengel","text":"ver. 36","snippet":"… known Christ after the flesh, yet now henceforth know we Him no more;” but He denies that they have a just [correct] knowledge of Himself as sent by the Father; comp. ver. 33, etc., “ I go unto Him that sent Me;” and ver. 36, “ What manner of saying is this that He said, Ye shall seek Me and shall not find Me, and where I am, thither ye cannot come ;” chap. vii. 14, “ Ye cannot tell whence I come, and whither I go.” ... and yet I am not …"},{"id":"bengel.JHN.7.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:34","href":"/jhn/7/#v34-bengel","text":"ver. 36","snippet":"… ; nor is the passage, John xii. 33, 36 [where, though it was His last passion week, whither I go, and not where I am, is used], opposed to this view; for at ver. 33 His former speech to the Jews is quoted; and at ver. 36 the reference is to the question of Peter, Lord, whither goest thow?"}],"37":[{"id":"bengel.JHN.6.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:35","href":"/jhn/6/#v35-bengel","text":"vii. 37, 38","snippet":"The parallel expression to it follows presently, 6 ... sic gut, he who believes on Me [ch. vii. 37, 38, quoted above]. ... shall not hunger) Understand razors, ever, from the end of the verse. ... shall not thirst) He touches on that, which subsequently He handles more fully, as to drink, ver. 53, etc.: “My blood is …"},{"id":"bengel.JHN.7.14.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:14","href":"/jhn/7/#v14-bengel","text":"ver. 37","snippet":"in the middle) This Feast of Tabernacles is described at large: The beginning of it at ver. 10, etc., the middle of it in this verse, and the end of it, ver. 37, “In the last day, that great day of the feast."},{"id":"bengel.JHN.7.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:28","href":"/jhn/7/#v28-bengel","text":"ver. 37","snippet":"See presently after ver. 37, “In the last day—of ‘the feast, Jesus stood and cried, If any man thirst, let him come to Me and drink ;” xi. 43, “ He cried with a loud voice, Lazarus, come forth ;” xii. 44, “ Jesus cried and said, “ He that …"},{"id":"bengel.JHN.8.2-4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:2–4","href":"/jhn/8/#v2-bengel","text":"vii. 37","snippet":"Comp. ch. vii. 37."},{"id":"ryle.JHN.7.28.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:28","href":"/jhn/7/#v28-ryle","text":"John vii. 37","snippet":"Our Lord is only said to have \" cried \" or lifted up His voice in four other passages in the Gospels,— viz., Matt, xxvii. 50; Mark xv. 39 ; John vii. 37, and xii. 44."},{"id":"ryle.JHN.8.12.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:12","href":"/jhn/8/#v12-ryle","text":"John vii. 37","snippet":"(John vii. 37."},{"id":"westcott.JHN.3.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:21","href":"/jhn/3/#v21-westcott","text":"vii. 37","snippet":"Comp. vii. 37 (thirst), xi. 5 a, xviii. 37."},{"id":"westcott.JHN.7.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:14","href":"/jhn/7/#v14-westcott","text":"v. 37","snippet":"The feast properly lasted seven days, but to these an eighth day was added as \"the last day\" of the feast (v. 37), Lev. xxiii. 36 ; 2 Mace. x. 6."},{"id":"westcott.JHN.7.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:28","href":"/jhn/7/#v28-westcott","text":"v. 37","snippet":"Comp. v. 37, xii. 44, i. 15."},{"id":"westcott.JHN.10.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:9","href":"/jhn/10/#v9-westcott","text":"vii. 37","snippet":"Comp. vii. 37."}],"38":[{"id":"chrysostom.JHN.4.13-14.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 4:13–14","href":"/jhn/4/#v13-chrysostom","text":"John vii. 38","snippet":"( John vii. 38."},{"id":"henry.JHN.4.10.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:10","href":"/jhn/4/#v10-henry","text":"ch. vii. 38","snippet":"The Spirit of grace is as living water; see ch. vii. 38."},{"id":"henry.JHN.4.14.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:14","href":"/jhn/4/#v14-henry","text":"ch. vii. 38","snippet":"The principle of grace planted in him is the spring of his comfort; see ch. vii. 38."},{"id":"bengel.JHN.4.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:10","href":"/jhn/4/#v10-bengel","text":"vii. 38","snippet":"… elementary, necessary, common to all and salutary. ... which is living, and thence life-imparting ; ver. 14; “The water that I shall give him, shall be in him a well of water springing up into everlasting life:” ch. vii. 38; “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of water.”"},{"id":"bengel.JHN.6.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:35","href":"/jhn/6/#v35-bengel","text":"vii. 37, 38","snippet":"The parallel expression to it follows presently, 6 ... sic gut, he who believes on Me [ch. vii. 37, 38, quoted above]. ... shall not hunger) Understand razors, ever, from the end of the verse. ... shall not thirst) He touches on that, which subsequently He handles more fully, as to drink, ver. 53, etc.: “My blood is …"},{"id":"westcott.JHN.6.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:39","href":"/jhn/6/#v39-westcott","text":"vii. 38","snippet":"Comp. vii. 38, (1 John ii. 24, 27), Luke xxi. 6."}],"39":[{"id":"calvin.JHN.12.16.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 12:16","href":"/jhn/12/#v16-calvin","text":"John 7:39","snippet":"… bestowed on his disciples after his resurrection, because the full time, when the Spirit should bestow his riches in great abundance, was not come, until he was received into the heavenly glory, as we have seen under John 7:39"},{"id":"henry.JHN.20.22.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:22","href":"/jhn/20/#v22-henry","text":"ch. vii. 39","snippet":"Now that Jesus began to be glorified more of the Spirit began to be given: see ch. vii. 39."},{"id":"bengel.JHN.7.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:38","href":"/jhn/7/#v38-bengel","text":"ver. 39","snippet":"This is the fountain out of whose abundant flow believers receive, ver. 39."},{"id":"bengel.JHN.16.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:6–7","href":"/jhn/16/#v6-bengel","text":"vii. 39","snippet":"… takes place); the latter, to the terminus ad quem (the place to which one goes his way). ... not) It was not suitable that Jesus should be present in weakness, and the Holy Spirit present in power at the same time; ch. vii. 39, “The Holy Ghost was not yet given, because Jesus was not yet glorified ;” Acts ii. 33, “Being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this …"},{"id":"ryle.JHN.12.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:16","href":"/jhn/12/#v16-ryle","text":"John vii. 39","snippet":"Compare John vii. 39 : \" The Holy Ghost was not yet given, because Jesus was not yet glorified.\""},{"id":"ryle.JHN.12.23.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:23","href":"/jhn/12/#v23-ryle","text":"John vii. 39","snippet":"That \"glorified\" means \"to be crucified,\" I cannot admit, with such texts as John vii. 39 and xii. 16 before me."},{"id":"westcott.JHN.13.31.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:31","href":"/jhn/13/#v31-westcott","text":"vii. 39","snippet":"Perfect self-sacrifice even to death, issuing in the overthrow of death, is the truest \"glory\" (comp. xii. 23 f., x. 17 f. ; comp. vii. 39, xii. 16, xvii. 5)."},{"id":"westcott.JHN.16.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:7","href":"/jhn/16/#v7-westcott","text":"vii. 39","snippet":"Comp. vii. 39 note."},{"id":"westcott.JHN.20.22.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:22","href":"/jhn/20/#v22-westcott","text":"vii. 39","snippet":"Or rather, in order to express the absence of the article, a gift of the Holy Ghost (comp. vii. 39), even the power of the new life proceeding from the Person of the Risen Christ."}],"40":[{"id":"bengel.JHN.1.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:21","href":"/jhn/1/#v21-bengel","text":"vii. 40, 41","snippet":"… into the world; When Jesus therefore perceived that they would come and take Him by force, to make him a king, etc.]; and again, on the contrary, they looked on the prophet as a distinct person from the Christ, ch. vii. 40, 41."},{"id":"bengel.JHN.6.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:34","href":"/jhn/6/#v34-bengel","text":"vii. 40","snippet":"Those declarations are especially to be observed, by the hearing of which the Jews were inclined to believe: ch. vii. 40, “ If any man thirst, let him come to Me and drink; he that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water."},{"id":"westcott.JHN.1.21.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:21","href":"/jhn/1/#v21-westcott","text":"vii. 40","snippet":"Comp. vii. 40, vi. 14."},{"id":"westcott.JHN.6.52.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:52","href":"/jhn/6/#v52-westcott","text":"vii. 12, 40","snippet":"There were divisions among them ; and they discussed from opposite sides the problem raised by the last mysterious words which they had heard (comp. vii. 12, 40 ff., x. 19 ff.)."}],"41":[{"id":"chrysostom.JHN.7.27.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:27","href":"/jhn/7/#v27-chrysostom","text":"Ver. 41","snippet":"( Ver. 41."},{"id":"bengel.JHN.1.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:21","href":"/jhn/1/#v21-bengel","text":"vii. 40, 41","snippet":"… into the world; When Jesus therefore perceived that they would come and take Him by force, to make him a king, etc.]; and again, on the contrary, they looked on the prophet as a distinct person from the Christ, ch. vii. 40, 41."}],"42":[{"id":"ryle.JHN.7.25-36.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:25–36","href":"/jhn/7/#v25-ryle","text":"John vii. 42","snippet":"(Micah v. 2 ; Matt. ii. 5 ; John vii. 42."},{"id":"westcott.JHN.7.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:27","href":"/jhn/7/#v27-westcott","text":"v. 42","snippet":"Yet even so they thought of Nazareth and not of Bethlehem, David's city, v. 42."}],"43":[{"id":"henry.JHN.7.49.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:49","href":"/jhn/7/#v49-henry","text":"v. 43","snippet":"[2.] That they will link themselves with the despicable vulgar sort of people (v. 43): But this people, who know not the law, are cursed, meaning especially those that were well-affected to the doctrine of Christ."},{"id":"henry.JHN.10.19.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:19","href":"/jhn/10/#v19-henry","text":"ch. vii. 43; ix. 16","snippet":"Such a ferment as this they had been in before (ch. vii. 43; ix. 16); and where there has once been a division again."},{"id":"ryle.JHN.10.19.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:19","href":"/jhn/10/#v19-ryle","text":"vii. 43","snippet":"At chap. vii. 43, it was among \" the people ; \" at ix. 16, among the \" Pharisees."}],"44":[{"id":"westcott.JHN.7.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:30","href":"/jhn/7/#v30-westcott","text":"vv. 32, 44","snippet":"Compare vv. 32, 44, (viii. 20, 59), (x. 31), x. 39, xi. 57 but no man...] and no man..."}],"45":[{"id":"westcott.JHN.7.32.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:32","href":"/jhn/7/#v32-westcott","text":"v. 45","snippet":"Comp. v. 45, note, xi. 47, 57, xviii. 3."}],"46":[{"id":"henry.JHN.18.22-23.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:22–23","href":"/jhn/18/#v22-henry","text":"ch. vii. 46","snippet":"… took himself to be affronted by Christ's appeal to those about him concerning his doctrine, as if he would have vouched him to be a witness; and perhaps he was one of those officers that had spoken honourably of him (ch. vii. 46), and, lest he should now be thought a secret friend to him, he thus appears a bitter enemy."},{"id":"bengel.JHN.10.6-8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:6–8","href":"/jhn/10/#v6-bengel","text":"vii. 46","snippet":"… appropriating others’ goods, to their own gain. ... robbers) openly, taking away life, to the ruin of the sheep. ... but, although these robbers and thieves offered themselves, the sheep did not hear them : ch. vii. 46, [The officers and Nicodemus not suffering themselves to be led blindly by the Pharisees] “ Never man spake like this Man ;” Matt. vii. 29, “ He taught them as one having authority, and not as the Scribes ;” ix. 36, “ …"},{"id":"ryle.JHN.18.21.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 18:21","href":"/jhn/18/#v21-ryle","text":"John vii. 46","snippet":"(John vii. 46."},{"id":"westcott.JHN.18.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:6","href":"/jhn/18/#v6-westcott","text":"vii. 46","snippet":"Comp. vii. 46."}],"47":[{"id":"westcott.JHN.7.12.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:12","href":"/jhn/7/#v12-westcott","text":"v. 47","snippet":"Comp. v. 47."}],"48":[{"id":"henry.JHN.11.48.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:48","href":"/jhn/11/#v48-henry","text":"ch. vii. 48","snippet":"Thus do they now make his interest formidable, though, to serve another turn, these same men strove to make it contemptible, ch. vii. 48, Have any of the rulers believed on him?"},{"id":"westcott.JHN.7.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:50","href":"/jhn/7/#v50-westcott","text":"v. 48","snippet":"So the question of v. 48 was answered."}],"49":[{"id":"chrysostom.JHN.12.9-11.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:9–11","href":"/jhn/12/#v9-chrysostom","text":"c. vii. 49","snippet":"“The multitude who know not God are accursed” ( c. vii. 49 ); the believers they call accursed, and themselves the slayers, wise."},{"id":"henry.JHN.5.39.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:39","href":"/jhn/5/#v39-henry","text":"ch. vii. 49","snippet":"… if they could say by heart, or rather by rote, such and such passages of scripture as they were directed to by the tradition of the elders; as they thought all the vulgar cursed because they did not thus know the law (ch. vii. 49), so they concluded all the learned undoubtedly blessed."},{"id":"bengel.JHN.7.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:19","href":"/jhn/7/#v19-bengel","text":"ver. 23, 49, 51","snippet":"Moses) whom ye believe. ... to you) not to me.— ... the law) There is much mention of the Law made here ; ver. 23, 49, 51; appropriately so: for ... the joy of the law, completed in the public reading of it, is on the day following the last day of the Feast of Tabernacles.'!."}],"50":[{"id":"calvin.JHN.19.38.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 19:38","href":"/jhn/19/#v38-calvin","text":"John 7:50","snippet":"… been kept back by this fear from venturing to declare openly that he was a disciple of Christ; and as to Nicodemus, he repeats what we have already seen, that he came to Jesus secretly, and by night, (John 3:2 and John 7:50."},{"id":"henry.JHN.3.2.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 3:2","href":"/jhn/3/#v2-henry","text":"ch. vii. 50; xix. 39","snippet":"Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, ch. vii. 50; xix. 39."},{"id":"henry.JHN.19.39.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:39","href":"/jhn/19/#v39-henry","text":"ch. vii. 50, 51","snippet":"He at first came to Jesus by night, but now owned him publicly, as before, ch. vii. 50, 51."},{"id":"bengel.JHN.3.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:10","href":"/jhn/3/#v10-bengel","text":"vii. 50","snippet":"… of Israel who had come to Jesus Christ, and who thus would be able to teach Israel the knowledge of Him ; and indeed he afterwards acted the part of a teacher of Israel, defending the Just One, both by his opinion, ch. vii. 50, [at the consultation of the Pharisees against Jesus, Nicodemus said] “ Doth our law judge any man before it hear him?” and by his act, ch. xix. 39, [he brought for the body of Jesus] “a mixture of myrrh and aloes, …"},{"id":"bengel.JHN.19.37-38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:37–38","href":"/jhn/19/#v37-bengel","text":"vii. 50","snippet":"[39. ... and Nicodemus) Whose faith had already put itself forth into exercise by a kind of confession (ch. vii. 50) six months before this time ; but now it is manifested by an altogether distinguished work of love-+Harm., p. 581.]"},{"id":"ryle.JHN.3.2.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:2","href":"/jhn/3/#v2-ryle","text":"John vii. 50","snippet":"(John vii. 50; xix. 39.)"},{"id":"westcott.JHN.3.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:1","href":"/jhn/3/#v1-westcott","text":"vii. 50","snippet":"Nicodemus'] Comp. vii. 50, xix. 39."}],"51":[{"id":"chrysostom.JHN.3.1-2.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 3:1–2","href":"/jhn/3/#v1-chrysostom","text":"c. vii. 51","snippet":"This man appears also in the middle of the Gospel, making defense for Christ; for he saith, “Our law judgeth no man before it hear him” ( c. vii. 51 ); and the Jews in anger replied to him, “Search and look, for out of Galilee ariseth no prophet."},{"id":"henry.JHN.19.39.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:39","href":"/jhn/19/#v39-henry","text":"ch. vii. 50, 51","snippet":"He at first came to Jesus by night, but now owned him publicly, as before, ch. vii. 50, 51."},{"id":"bengel.JHN.7.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:19","href":"/jhn/7/#v19-bengel","text":"ver. 23, 49, 51","snippet":"Moses) whom ye believe. ... to you) not to me.— ... the law) There is much mention of the Law made here ; ver. 23, 49, 51; appropriately so: for ... the joy of the law, completed in the public reading of it, is on the day following the last day of the Feast of Tabernacles.'!."},{"id":"ryle.JHN.9.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:16","href":"/jhn/9/#v16-ryle","text":"John vii. 51","snippet":"It strikingly resembles the question of Nicodemus, (John vii. 51,) \"Doth our law judge any man,\" etc."}],"52":[{"id":"chrysostom.JHN.4.45.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 4:45","href":"/jhn/4/#v45-chrysostom","text":"c. vii. 52","snippet":"( c. vii. 52."},{"id":"chrysostom.JHN.7.40-43.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:40–43","href":"/jhn/7/#v40-chrysostom","text":"ver. 52","snippet":"But then these men, and they who said to Nicodemus, “Search and look, for out of Galilee ariseth no prophet” ( ver. 52 ), said it not seeking to learn, but merely to overturn the opinion concerning Christ."},{"id":"bengel.JHN.1.46.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:46","href":"/jhn/1/#v46-bengel","text":"vii. 52","snippet":"Comp. as to that whole region, ch. vii. 52, “Search and look; for out of Galilee ariseth no prophet” [the Pharisees to Nicodemus]."},{"id":"bengel.JHN.7.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:3","href":"/jhn/7/#v3-bengel","text":"ver. 52","snippet":"[depart] pass over) to sojourn there. ... hence) from this obscure place in Galilee. ... into Judea) They send away the Messiah from Galilee to Judea; and then, from Judea to Galilee, ver. 52.1 ..."},{"id":"bengel.JHN.18.18-19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:18–19","href":"/jhn/18/#v18-bengel","text":"vii. 52","snippet":"The openness of Nicodemus’ avowal, already contrasted with his timidity at first, which led them to ask, ch. vii. 52, Art thou also of Galilee ? makes him the probable person : comp. ver. 50.—E. and T. the world often wishes to make out of the truth a thing done in a corner."},{"id":"westcott.JHN.5.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:39","href":"/jhn/5/#v39-westcott","text":"vii. 52","snippet":"Search] ch. vii. 52 ; 1 Pet. i. 11."}],"53":[{"id":"henry.JHN.8.1.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:1","href":"/jhn/8/#v1-henry","text":"ch. vii. 53","snippet":"But he went out of Jerusalem, perhaps because he had no friend there that had either kindness or courage enough to give him a night's lodging; while his persecutors had houses of their own to go to (ch. vii. 53), he could not so much as borrow a place to lay his head on, but what he must go a mile or two out of town for."},{"id":"bengel.JHN.8.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:1","href":"/jhn/8/#v1-bengel","text":"vii. 53","snippet":"Comp. ch. vii. 53, “ Every man went unto his own house.” ... to the mount of Olives) to that mountain, in which they were afterwards about to take Him ; ch. xviii. 2, “ Judas also, which betrayed Him, knew the place; for Jesus oft-times …"}]}}