Verse 1. After these things. After the transactions which are
recorded in the last chapters had taken place, and after the offence he
had given the Jews. See John 5:18.
Jesus walked. Or Jesus lived, or taught. He travelled around
Galilee teaching.
In Jewry. In Judea, the southern division of Palestine. Comp.
See Barnes "John 4:3".
The Jews sought. That is, the rulers of the Jews. It does not
appear that the common people ever attempted to take his life.
Verse 2. The Jews' feast of tabernacles. Or the feast of tents.
This feast was celebrated on the fifteenth day of the month Tisri,
answering to the last half of our month September and the first half of
October, Numbers 29:12; Deuteronomy 16:13-15. It was so called from the
tents or tabernacles which on that occasion were erected in and about
Jerusalem, and was designed to commemorate their dwelling in tents
in the wilderness, Nehemiah 8:16-18. During the continuance of this feast
they dwelt in booths or tents, as their fathers did in the wilderness,
Leviticus 23:42,43. The feast was continued eight days, and the eighth
or last day was the most distinguished, and was called the great
day of the feast, John 7:37; Numbers 29:35. The Jews on this occasion
not only dwelt in booths, but they carried about the branches of palms,
willows, and other trees which bore a thick foliage, and also branches
of the olive-tree, myrtle, &c., Nehemiah 8:15. Many sacrifices were
offered on this occasion (Numbers 29:12-39; Deuteronomy 16:14-16), and it was a
time of general joy. It is called by Josephus and Philo the
greatest feast, and was one of the three feasts which every male
among the Jews was obliged to attend.
{a} "feast of Tabernacles" Leviticus 23:24
Verse 3. His brethren. See Barnes "Matthew 12:47".
Thy disciples. The disciples which he had made when he was before
in Judea, John 4:1-3.
The works. The miracles.
Verses 4,5. For there is no man, &c. The brethren of Jesus supposed
that he was influenced as others are. As it is a common thing among
men to seek popularity, so they supposed that he would also seek it;
and as a great multitude would be assembled at Jerusalem at this feast,
they supposed it would be a favourable time to make himself known. What
follows shows that this was said, probably, not in sincerity, but in
derision; and to the other sufferings of our Lord was to be added, what
is so common to Christians, derision from his relatives and friends
on account of his pretensions. If our Saviour was derided, we also may
expect to be by our relatives; and, having his example, we should be
content to bear it.
If thou do, &c. It appears from this that they did not really
believe that he wrought miracles; or, if they did believe it, they
did not suppose that he was the Christ. Yet it seems hardly credible that
they could suppose that his miracles were real, and yet not admit that
he was the Messiah. Besides, there is no evidence that these relatives
had been present at any of his miracles, and all that they knew of them
might have been from report. See Barnes "Mark 3:21". On the word
brethren in John 7:5, See Barnes "Matthew 13:55"
See Barnes "Galatians 1:19".
Verse 5. No Barnes text on this verse.
{b} "his brethren" Mark 3:21
Verse 6. My time, &c. The proper time for my going up to the feast.
We know not why it was not yet a proper time for him to go. It might
be because if he went then, in their company, while multitudes were
going, it would have too much the appearance of parade and ostentation;
it might excite too much notice, and be more likely to expose him to the
envy and opposition of the rulers.
Your time, &c. It makes no difference to you when you go up. Your
going will excite no tumult or opposition; it will not attract
attention, and will not endanger your lives. Jesus therefore chose to
go up more privately, and to remain until the multitude had gone. They
commonly travelled to those feasts in large companies, made up of most
of the families in the neighbourhood. See Barnes "Luke 2:44".
{c} "My time" \\@Joh 2:4 8:20 7:8,30\\
Verse 7. The world cannot hate you. You profess no principles in
opposition to the world. You do not excite its envy, or rouse against
you the civil rulers. As you possess the same spirit and principles
with the men of the world, they cannot be expected to hate you.
I testify of it. I bear witness against it. This was the main cause
of the opposition which was made to him. He proclaimed that men were
depraved, and the result was that they hated him. We may expect that
all who preach faith- fully against the wickedness of men will excite
opposition. Yet this is not to deter us from doing our duty, and, after
the example of Jesus, from proclaiming to men their sins, whatever may
be the result.
{d} "the world" John 15:19
Verse 8. I go not up yet. Jesus remained until about the middle of
the feast, John 7:14. That is, he remained about four days after his
brethren had departed, or until the mass of the people had gone up,
so that his going might excite no attention, and that it might not be
said he chose such a time to excite a tumult. We have here a signal
instance of our Lord's prudence and opposition to parade. Though it
would have been lawful for him to go up at that time, and though it
would have been a favourable period to make himself known, yet he chose
to forego these advantages rather than to afford an occasion of envy and
jealousy to the rulers, or to appear even to excite a tumult among the
people.
Verse 9. No Barnes text on this verse.
Verse 10. No Barnes text on this verse.
Verse 11. No Barnes text on this verse.
{e} "Then the Jews" John 11:56
Verse 12. Murmuring. Contention, disputing.
He deceiveth the people. That is, he is deluding them, or drawing
them away by pretending to be the Messiah.
{f} "there was much murmuring" John 9:16
Verse 13. Spake openly of him. The word translated openly, here,
is commonly rendered boldly. This refers, doubtless, to those who
really believed on him. His enemies were not silent; but his friends
had not confidence to speak of him openly or boldly--that is, to
speak what they really thought. Many supposed that he was the Messiah,
yet even this they did not dare to profess. All that they could say in
his favour was that he was a good man. There are always many such
friends of Jesus in the world who are desirous of saying something
good about him, but who, from fear or shame, refuse to make a full
acknowledgement of him. Many will praise his morals, his precepts,
and his holy life, while they are ashamed to speak of his
divinity or his atonement, and still more to acknowledge that
they are dependent on him for salvation.
Verse 14. About the midst. Or about the middle of the feast. It
continued eight days.
The temple. See Barnes "Matthew 21:12"
And taught. Great multitudes were assembled in and around the temple,
and it was a favourable time and place to make known his doctrine.
Verse 15. Knoweth this man letters. The Jewish letters or science
consisted in the knowledge of their Scriptures and traditions. Jesus
exhibited in his discourses such a profound acquaintance with the Old
Testament as to excite their amazement and admiration.
Having never learned. The Jews taught their law and tradition in
celebrated schools. As Jesus had not been instructed in those schools,
they were amazed at his learning. What early human teaching the Saviour
had we have no means of ascertaining, farther than that it was customary
for the Jews to teach their children to read the Scriptures.
2 Timothy 3:15: "From a child thou (Timothy) hast known the holy
scriptures."
{1} "letters" or, "learning"
Verse 16. My doctrine. My teaching, or what I teach. This is the
proper meaning of the word doctrine. It is what is taught us,
and, as applied to religion, it is what is taught us by God in the holy
Scriptures.
Is not mine. It is not originated by me. Though I have not
learned in your schools, yet you are not to infer that the doctrine which
I teach is devised or invented by me. I teach nothing that is
contrary to the will of God, and which he has not ap- pointed me to
teach.
His that sent me. God's. It is such as he approves, and such
as he has commissioned me to teach. The doctrine is divine in its
origin and in its nature.
{h} "not mine" John 8:28; 12:49
Verse 17. If any man will do his will. Literally, if any man
wills or is willing to do the will of God. If there is a
disposition in anyone to do that will, though he should not be able
perfectly to keep his commandments. To do the will of God is to obey his
commandments; to yield our hearts and lives to his requirements. A
disposition to do his will is a readiness to yield our intellects, our
feelings, and all that we have entirely to him, to be governed according
to his pleasure.
He shall know. He shall have evidence, in the very attempt
to do the will of God, of the truth of the doctrine. This evidence is
internal, and to the individual it is satisfactory and conclusive. It
is of two kinds.
1st. He will find that the doctrines which Jesus taught are such as
commend themselves to his reason and conscience, and such as are
consistent with all that we know of the perfections of God. His
doctrines commend themselves to us as fitted to make us pure and
happy, and of course they are such as must be from God.
2nd. An honest desire to obey God will lead a man to embrace the great
doctrines of the Bible. He will find that his heart is depraved and
inclined to evil, and he will see and feel the truth of the doctrine
of depravity; he will find that he is a sinner and needs to be born
again; he will learn his own weakness, and see his need of a Saviour,
of an atonement, and of pardoning mercy; he will feel that he is
polluted, and needs the purifying influence of the Holy Spirit. Thus
we may learn,
1st. That an honest effort to obey God is the easiest way to become
acquainted with the doctrines of the Bible.
2nd. Those who make such an effort will not cavil at any of the
doctrines of the Scriptures.
3rd. This is evidence of the truth of revelation which every man can
apply to his own case.
4th. It is such evidence as to lead to certainty. No man who has
ever made an honest effort to live a pious life, and to do all the
will of God, has ever had any doubt of the truth of the Saviour's
doctrines, or any doubt that his religion is true and is fitted to the
nature of man. They only doubt the truth of religion who wish to live
in sin.
5th. We see the goodness of God in giving us evidence of his truth
that may be within every man's reach. It does not require great
learning to be a Christian, and to be convinced of the truth of the
Bible. It requires an honest heart, and a willingness to obey God.
Whether it be of God. Whether it be divine.
Or whether I speak of myself. Of myself without being commissioned
or directed by God.
{i} "if any man do his will" John 8:43
Verse 18. That speaketh of himself. This does not mean about or
concerning himself, but he that speaks by his own authority, without
being sent by God, as mere human teachers do.
Seeketh his own glory. His own praise, or seeks for reputation
and applause. This is the case with mere human teachers, and as Jesus
in his discourses manifestly sought to honour God, they ought to have
supposed that he was sent by him.
No unrighteousness. This word here means, evidently, there is no
falsehood, no deception in him. He is not an impostor. It is used in the
same sense in 2 Thessalonians 2:10-12. It is true that there was no
unrighteousness, no sin in Jesus Christ, but that is not the truth taught
here. It is that he was not an impostor, and the evidence of this
was that he sought not his own glory, but the honour of God. This
evidence was furnished,
1st. In his retiring, unobtrusive disposition; in his not seeking the
applause of men.
2nd. In his teaching such doctrines as tended to exalt God and humble man.
3rd. In his ascribing all glory and praise to God.
{l} "but he that seeketh" Proverbs 25:27
Verse 19. Did not Moses give you the law? This they admitted, and on
this they prided themselves. Every violation of that law they considered
as deserving of death. They had accused Jesus of violating it because he
had healed a man on the Sabbath, and for that they had sought his life,
John 5:10-16. He here recalls that charge to their recollection, and
shows them that, though they pretended great reverence for that law, yet
they were really its violators in having sought his life.
None of you, &c. None of you Jews. They had sought to kill him. This
was a pointed and severe charge, and shows the great faithfulness with
which he was accustomed to proclaim the truth.
Why go ye about to kill me? Why do ye seek to kill me?
See John 5:16.
{m} "Moses" John 1:17; Galatians 3:19
{n} "none of you" Romans 3:10-19
{o} "to kill me" Matthew 12:14; John 5:16,18
Verse 20. The people. Perhaps some of the people who were not aware of
the designs of the rulers.
Thou hast a devil. Thou art deranged or mad. See John 10:20.
As they saw no effort to kill him, and as they were ignorant of the
designs of the rulers, they supposed that this was the effect of
derangement.
Verse 21. One work. The healing of the man on the Sabbath, John
chapter 5.
Ye all marvel. You all wonder or are amazed, and particularly that
it was done on the Sabbath. This was the particular ground of
astonishment, that he should dare to do what they esteemed a
violation of the Sabbath.
Verse 22. Moses therefore gave unto you circumcision. Moses commanded
you to circumcise your children, Leviticus 12:3. The word "therefore" in
this place--literally "on account of this"--means, "Moses
on this account gave you circumcision, not because it is of Moses,
but of the fathers;" that is, the reason was not that he himself
appointed it as a new institution, but he found it already in existence,
and incorporated it in his institutions and laws.
Not because, &c. Not that it is of Moses. Though Jesus spoke in
accordance with the custom of the Jews, who ascribed the appointment of
circumcision to Moses, yet he is careful to remind them that it was
in observance long before Moses. So, also, the Sabbath was kept
before Moses, and alike in the one case and the other they ought to keep
in mind the design of the appointment.
Of the fathers. Of the patriarchs, Abraham, Isaac, and Jacob,
Genesis 17:10.
Ye on the sabbath-day, &c. The law required that the child
should be circumcised on the eighth day. If that day happened to be
the Sabbath, yet they held that he was to be circumcised, as there
was a positive law to that effect; and as this was commanded, they
did not consider it a breach of the Sabbath.
A man. Not an adult man, but a man-child. See John 16:21:
"She remembereth no more the anguish for joy that a man is born into
the world."
{q} "Moses" Leviticus 12:3
{r} "but of the fathers" Genesis 17:10
Verse 23. That the law of Moses' should not be broken. In order that
the law requiring it to be done at a specified time, though that might
occur on the Sabbath, should be kept.
Are ye angry, &c. The argument of Jesus is this:
"You yourselves, in interpreting the law about the
Sabbath, allow a work of necessity to be done. You
do that which is necessary as an ordinance of religion
denoting separation from other nations, or external
purity. As you allow this, you ought also, for the
same reason, to allow that a man should be completely
restored to health--that a work of much more importance
should be done."
We may learn here that it would be happy for all if they would not
condemn others in that thing which they allow. Men often accuse others
of doing things which they themselves do in other ways.
Every whit whole. Literally, "I have restored the whole man to
health," implying that the man's whole body was diseased, and that he
had been entirely restored to health.
{2} "that the law of Moses" or, "without breaking the law of Moses"
Verse 24. Judge not according to the appearance. Not as a thing first
offers itself to you, without reflection or candour. In appearance,
to circumcise a child on the Sabbath might be a violation of the law; yet
you do it, and it is right. So, to appearance, it might be a violation
of the Sabbath to heal a man, yet it is right to do works of
necessity and mercy.
Judge righteous judgment. Candidly; looking at the law, and
inquiring what its spirit really requires.
{t} "judge" Deuteronomy 1:16,17
Verse 25. No Barnes text on this verse.
Verse 26. Do the rulers know indeed, &c. It seems from this that they
supposed that the rulers had been convinced that Jesus was the
Messiah, but that from some cause they were not willing yet to make it
known to the people. The reasons of this opinion were these:
1st. They knew that they had attempted to kill him.
2nd. They now saw him speaking boldly to the people without interruption
from the rulers. They concluded, therefore, that some change had taken
place in the sentiments of the rulers in regard to him, though they had
not yet made it public.
The rulers. The members of the Sanhedrim, or great council of
the nation, who had charge of religious affairs.
Indeed. Truly; certainly. Have they certain evidence, as would appear
from their suffering him to speak without interruption?
The very Christ. Is truly or really the Messiah.
{u} "Do the rulers" John 7:48
Verse 27. Howbeit. But. They proceeded to state a reason why they
supposed that he could not be the Messiah, whatever the rulers might
think.
We know this man whence he is. We know the place of his birth
and residence.
No man knoweth whence he is. From Matthew 2:5, it appears that the
common expectation of the Jews was that the Messiah would be born at
Bethlehem; but they had also reigned that after his birth he would be
hidden or taken away in some mysterious manner, and appear again
from some unexpected quarter. We find allusions to this expectation in
the New Testament, where our Saviour corrects their common notions,
Matthew 24:23: "Then if any man shall say unto you, Lo, here is Christ,
or there, believe it not." And again (\\Mt 24:26\\), "If they shall say
unto you, Behold, he is in the desert, go not forth; behold, he is in
the secret chambers, believe it not." The following extracts from Jewish
writings show that this was the common expectation: "The Redeemer shall
manifest himself, and afterward be hid. So it was in the redemption
from Egypt. Moses showed himself and then was hidden." So on the
passage, Song of Solomon 2:9-- "My beloved is like a roe or a young hart"--they
say: "A roe appears and then is hid; so the Redeemer shall first appear
and then be concealed, and then again be concealed and then again appear."
"So the Redeemer shall first appear and then be hid, and then, at the
end of forty-five days, shall reappear, and cause manna to
descend." See Lightfoot. Whatever may have been the source of this
opinion, it explains the passage, and shows that the writer of this
gospel was well acquainted with the opinions of the Jews, however
improbable those opinions were.
{v} "Howbeit" Matthew 13:55
Verse 28. Ye know whence I am. You have sufficient evidence of my
divine mission, and that I am the Messiah.
Is true. Is worthy to be believed. He has given evidence that I
came from him, and he is worthy to be believed. Many read this as a
question--Do ye know me, and know whence I am? I am not come of myself,
&c.
{w} "and I am not come" John 5:43
{x} "he that sent" Romans 3:4
{y} "whom ye know now" John 1:18; 8:55
Verse 29. No Barnes text on this verse.
{z} "But I know him" Matthew 11:27; John 10:15
Verse 30. Then they sought to take him. The rulers and their friends.
They did this --
1st. Because of his reproof; and,
2nd. For professing to be the Messiah.
His hour. The proper and the appointed time for his death. See
Matthew 21:46.
{a} "Then" Mark 11:18; Luke 20:19; John 8:37
Verse 31. Will he do more miracles? It was a common expectation that
the Messiah would work many miracles. This opinion was founded on
such passages as Isaiah 35:5,6, &c.: "Then the eyes of the blind shall
be opened, and the ears of the deaf shall be unstopped; then shall the
lame man leap as an hart," &c. Jesus had given abundant evidence of
his power to work such miracles, and they therefore believed that he
was the Messiah.
{b} "many of the people" John 4:39
Verse 32. The people murmured such things. That is, that the
question was agitated whether he was the Messiah; that it excited
debate and contention; and that the consequence was, he made many
friends. They chose, therefore, if possible, to remove him from them.
Verse 33. Yet a little while am I with you. It will not be long
before my death. This is supposed to have been about six months before
his death. This speech of Jesus is full of tenderness. They were
seeking his life. He tells them that he is fully aware of it; that he
will not be long with them; and implies that they should be diligent
to seek him while he was yet with them. He was about to die, but they
might now seek his favour and find it. When we remember that this was
said to his persecutors and murderers; that it was said even while
they were seeking his life, we see the peculiar tenderness of his love.
Enmity, and hate, and persecution did not prevent his offering
salvation to them.
I go unto him that sent me. This is one of the intimations that he
gave that he would ascend to God. Comp. John 6:62.
{c} "Yet a little while" John 13:33; 16:16
Verse 34. Ye shall seek me. This probably means simply, Ye shall seek
the Messiah. Such will be your troubles, such the calamities that
will come on the nation, that you will earnestly desire the coming of
the Messiah. You will seek for a deliverer, and will look for him,
that he may bring deliverance. This does not mean that they would seek
for Jesus and not be able to find him, but that they would desire the aid
and comfort of the Messiah, and would be disappointed. Jesus speaks
of himself as the Messiah, and his own name as synonymous with the
Messiah. See Barnes "Matthew 23:39".
Shall not find me. Shall not find the Messiah. He will not come,
according to your expectations, to aid you. See Barnes "Matthew 24:1"
and following.
Where I am. This whole clause is to be understood as future, though
the words "am" and "cannot" are both in the present tense. The meaning
is, Where I shall be you will not be able to come. That is, he, the
Messiah, would be in heaven; and though they would earnestly desire his
presence and aid to save the city and nation from the Romans, yet they
would not be able to obtain it--represented here by their not being
able to come to him. This does not refer to their individual
salvation, but to the deliverance of their nation. It is not true of
individual sinners that they seek Christ in a proper manner and are
not able to find him; but it was true of the Jewish nation that they
looked for the Messiah, and sought his coming to deliver them, but he
did not do it.
{d} "Ye shall seek me" Hosea 5:6; John 8:21
Verse 35. The dispersed among the Gentiles. To the Jews scattered
among the Gentiles, or living in distant parts of the earth. It is
well known that at that time there were Jews dwelling in almost every
land. There were multitudes in Egypt, in Asia Minor, in Greece, in
Rome, &c., and in all these places they had synagogues. The question
which they asked was whether he would leave an ungrateful country, and
go into those distant nations and teach them.
Gentiles. In the original, Greeks. All those who were not
Jews were called Greeks, because they were chiefly acquainted
with those heathens only who spake the Greek language. It is remark able
that Jesus returned no answer to these inquiries. He rather chose to
turn off their minds from a speculation about the place to which he was
going, to the great affairs of their own personal salvation.
{e} "dispersed" Isaiah 11:12; James 1:1; 1 Peter 1:1
{3} "Gentiles" or, "Greeks"
Verse 36. No Barnes text on this verse.
Verse 37. In the last day. The eighth day of the festival.
That great day. The day of the holy convocation or solemn assembly,
Leviticus 23:36. This seems to have been called the great day,
1st. Because of the solemn assembly, and because it was the closing scene.
2nd. Because, according to their traditions, on the previous days they
offered sacrifices for the heathen nations as well as for themselves,
but on this day for the Jews only (Lightfoot).
3rd. Because on this day they abstained from all servile labour
(Leviticus 23:39), and regarded it as a holy day.
4th. On this day they finished the reading of the law, which they
commenced at the beginning of the feast.
5th. Because on this day probably occurred the ceremony of drawing water
from the pool of Siloam. On the last day of the feast it was customary to
perform a solemn ceremony in this manner: The priest filled a golden
vial with water from the fount of Siloam (See Barnes "John 9:7"),
which was borne with great solemnity, attended with the clangour of
trumpets, through the gate of the temple, and being mixed with wine,
was poured on the sacrifice on the altar. What was the origin of this
custom is unknown. Some suppose, and not improbably, that it arose
from an improper understanding of the passage in Isaiah 12:3:
"With joy shall ye draw water out of the wells of salvation." It is
certain that no such ceremony is commanded by Moses. It is supposed to
be probable that Jesus stood and cried while they were performing this
ceremony, that he might,
1st. illustrate the nature of his doctrine by this; and
2nd. call off their attention from a rite that was uncommanded, and that
could not confer eternal life.
Jesus stood. In the temple, in the midst of thousands of the people.
If any man thirst. Spiritually. If any man feels his need of
salvation. See John 4:13,14; Matthew 5:6; Revelation 22:17. The invitation is full
and free to all.
Let him come unto me, &c. Instead of depending on this ceremony
of drawing water let him come to me, the Messiah, and he shall find an
ever-abundant supply for all the wants of his soul.
{f} "last day" Leviticus 23:36
{g} "If any man thirst" Isaiah 55:1; Revelation 22:17
Verse 38. He that believeth on me. He that acknowledges me as the
Messiah, and trusts in me for salvation.
As the scripture hath said. This is a difficult expression, from
the fact that no such expression as follows is to be found literally in
the Old Testament. Some have proposed to connect it with what
precedes--"He that believeth on me, as the Old Testament has
commanded or required"-- but to this there are many objections.
The natural and obvious meaning here is, doubtless, the true one; and
Jesus probably intended to say, not that there was any particular
place in the Old Testament that affirmed this in so many words, but that
this was the substance of what the Scriptures taught, or this was
the spirit of their declarations. Hence the Syriac translates it in
the plural--the Scriptures. Probably there is a reference more
particularly to Isaiah 58:11, than to any other single passage: "Thou
shalt be like a watered garden, and like a spring of water whose waters
fail not." See also Isaiah 44:3,4; Joel 3:18.
Out of his belly. Out of his midst, or out of his heart. The word
belly is often put for the midst of a thing, the centre, and the
heart, Matthew 12:40. It means here that from the man shall flow; that
is, his piety shall be of such a nature that it will extend its blessings
to others. It shall be like a running fountain-- perhaps in allusion to
statues or ornamented reservoirs in gardens, in which pipes were placed
from which water was continually flowing. The Jews used the same figure:
"His two reins are like fountains of water, from which the law flows."
And again: "When a man turns himself to the Lord, he shall be as a
fountain filled with living water, and his streams shall flow to all the
nations and tribes of men" (Kuinoel).
Rivers. This word is used to express abundance, or a full supply. It
means here that those who are Christians shall diffuse large, and
liberal, and constant blessings on their fellow-men; or, as Jesus
immediately explains it, that they shall be the instruments by which
the Holy Spirit shall be poured down on the world.
Living water. Fountains, ever-flowing streams. That is, the gospel
shall be constant and life-giving in its blessings. We learn here,
1st. That it is the nature of Christian piety to be diffusive.
2nd. That no man can believe on Jesus who does not desire that others
should also, and who will not seek it.
3rd. That the desire is large and liberal--that the Christian desires
the salvation of all the world.
4th. That the faith of the believer is to be connected with the
influence of the Holy Spirit, and in that way Christians are to be
like rivers of living water.
{h} "out if his belly" Proverbs 18:4; Isaiah 58:11; John 4:14
Verse 39. Of the Spirit. Of the Holy Spirit, that should be sent down
to attend their preaching and to convert sinners.
For the Holy Ghost was not yet given. Was not given in such full and
large measures as should be after Jesus had ascended to heaven. Certain
measures of the influences of the Spirit had been always given in the
conversion and sanctification of the ancient saints and prophets; but
that abundant and full effusion which the apostles were permitted
afterward to behold had not yet been given. See Acts 2:1-12; 10:44,45.
Jesus was not yet glorified. Jesus had not yet ascended to
heaven--to the glory and honour that awaited him there. It was a part
of the arrangement in the work of redemption that the influences of
the Holy Spirit should descend chiefly after the death of Jesus, as
that death was the procuring cause of this great blessing. Hence he
said (John 16:7), "It is expedient for you that I go away; for if I
go not away the Comforter will not come unto you; but if I depart I will
send him unto you." See also John 16:8-12; 14:15,16,26. Comp.
Ephesians 4:8-11.
{i} "the Spirit" Isaiah 44:3; Joel 2:28; John 16:7; Acts 2:17,33
Verse 40. The Prophet. That is, the prophet whom they expected to
precede the coming of the Messiah--either Elijah or Jeremiah. See
Matthew 16:14.
{k} "the prophet" Deuteronomy 18:15; John 6:14
Verses 41,42. See Barnes "Matthew 2:4", and following.
Where David was 1 Samuel 16:1-4.
{l} "This is the" John 4:42; 6:69
{m} "Shall Christ come out of Galilee?" John 1:46; 7:52
Verse 42. No Barnes text on this verse.
{n} "Christ cometh" Psalms 132:11
{o} "town of Bethlehem" Micah 5:2; Luke 2:4
{p} "where David was" 1 Samuel 16:1,4
Verse 43. No Barnes text on this verse.
Verse 44. No Barnes text on this verse.
Verses 45,46. The officers. Those who had been appointed
(John 7:32) to take him. It seems that Jesus was in the midst of
the people addressing them, and that they happened to come at the very
time when he was speaking. They were so impressed and awed with what he
said that they dared not take him. There have been few instances of
eloquence like this. His speaking had so much evidence of truth, so much
proof that he was from God, and was so impressive and persuasive, that
they were convinced of his innocence, and they dared not touch him to
execute their commission. We have here,
1st. A remarkable testimony to the commanding eloquence of Jesus.
2nd. Wicked men may be awed and restrained by the presence of a good man,
and by the evidence that he speaks that which is true.
3rd. God can preserve his friends. Here were men sent for a particular
purpose. They were armed with power. They were commissioned by the
highest authority of the nation. On the other hand, Jesus was without
arms or armies, and without external protection. Yet, in a manner which
the officers and the high-priests would have little expected, he was
preserved. So, in ways which we little expect, God will defend and
deliver us when in the midst of danger.
4th. No prophet, apostle, or minister has ever spoken the truth with as
much power, grace, and beauty as Jesus. It should be ours, therefore,
to listen to his words, and to sit at his feet and learn heavenly
wisdom.
Verse 46. No Barnes text on this verse.
{q} "Never man spake like this man" Luke 4:22.
Verse 47. Are ye also deceived? They set down the claims of Jesus as
of course an imposture. They did not examine, but were, like thousands,
determined to believe that he was a deceiver. Hence they did not ask
them whether they were convinced, or had seen evidence that he was
the Messiah; but, with mingled contempt, envy, and anger, they asked if
they were also deluded. Thus many assume religion to be an imposture;
and when one becomes a Christian, they assume at once that he is
deceived, that he is the victim of foolish credulity or superstition,
and treat him with ridicule or scorn. Candour would require them
to inquire whether such changes were not proof of the power and truth of
the gospel, as candour in the case of the rulers required them to inquire
whether Jesus had not given them evidence that he was from God.
Verse 48. The rulers. The members of the Sanhedrim, who were supposed
to have control over the religious rites and doctrines of the nation.
The Pharisees. The sect possessing wealth, and office, and power.
The name Pharisees sometimes denotes those who were high in honour
and authority.
Believed on him. Is there any instance in which those who are high
in rank or in office have embraced him as the Messiah? This shows the
rule by which they judged of religion.
1st. They claimed the right of regulating the doctrines and rites of
religion.
2nd. They repressed the liberty of private judgment, stifled
investigation, assumed that a new doctrine must be heresy, and
laboured to keep the people in inglorious bondage.
3rd. They treated the new doctrine of Jesus with contempt, and thus
attempted to put it down, not by argument, but by contempt, and
especially because it was embraced by the common people. This is the way
in which doctrines contrary to the truth of God have been uniformly
supported in the world; this is the way in which new views of truth are
met; and this the way in which those in ecclesiastical power often
attempt to lord it over God's heritage, and to repress the
investigation of the Bible.
{r} "any of the rulers" Jeremiah 5:4,5; John 12:42; 1 Corinthians 1:26
Verse 49. This people. The word here translated people is the one
commonly rendered the multitude. It is a word expressive of
contempt, or, as we would say, the rabble. It denotes the scorn which
they felt that the people should presume to judge for themselves in a
case pertaining to their own salvation.
Who knoweth not the law. Who have not been instructed in the
schools of the Pharisees, and been taught to interpret the Old
Testament as they had. They supposed that any who believed on the
humble and despised Jesus must be, of course, ignorant of the true
doctrines of the Old Testament, as they held that a very different
Messiah from him was foretold. Many instances are preserved in the
writings of the Jews of the great contempt in which the Pharisees held
the common people. It may here be remarked that Christianity is the
only system of religion ever presented to man that in a proper manner
regards the poor, the ignorant, and the needy. Philosophers and
Pharisees, in all ages, have looked on them with contempt.
Are cursed. Are execrable; are of no account; are worthy only of
contempt and perdition. Some suppose that there is reference here to
their being worthy to be cut off from the people for believing on him,
worthy to be put out of the synagogue (See John 9:22); but it seems
to be an expression only of contempt; a declaration that they were
a rabble, ignorant, unworthy of notice, and going to ruin. Observe,
however,
1st. That of this despised people were chosen most of those who became
Christians.
2nd. That if the people were ignorant, it was the fault of the
Pharisees and rulers. It was their business to see that they were
taught.
3rd. There is no way so common of attempting to oppose Christianity as
by ridiculing its friends as poor, ignorant, and weak, and credulous.
As well night food, and raiment, and friendship, and patriotism be held
in contempt because the poor need the one or possess the other.
Verse 50. Nicodemus. See John 3:1.
One of them. That is, one of the great council or Sanhedrim. God
often places one or more pious men in legislative assemblies to
vindicate his honour and his law; and he often gives a man grace on
such occasions boldly to defend his cause; to put men upon their
proof, and to confound the proud and the domineering. We see in this
case, also, that a man, at one time timid and fearful (comp.)
John 3:1), may on other occasions be bold, and fearlessly defend the
truth as it is in Jesus. This example should lead every man intrusted
with authority or office fearlessly to defend the truth of God, and,
when the rich and the mighty are pouring contempt on Jesus and his cause,
to stand forth as its fearless defender.
{s} "he that came" John 3:2
{4} "to Jesus", "to him"
Verse 51. Doth our law, &c. The law required justice to be done,
and gave every man the right to claim a fair and impartial trial,
Leviticus 19:15,16; Exodus 23:1,2; Deuteronomy 19:15,18. Their condemnation of Jesus
was a violation of every rule of right. He was not arraigned; he was
not heard in self-defence, and not a single witness was adduced.
Nicodemus demanded that justice should be done, and that he should
not be condemned until he had had a fair trial. Every man should be
presumed innocent until he is proved to be guilty. This is a maxim of
law, and a most just and proper precept in our judgments in private
life.
{t} "Doth our law" Deuteronomy 17:8; Proverbs 18:13
Verse 52. Art thou also of Galilee? Here is another expression of
contempt. To be a Galilean was a term of the highest reproach.
They knew well that he was not of Galilee, but they meant to ask
whether he also had become a follower of the despised Galilean.
Ridicule is not argument, and there is no demonstration in a gibe; but,
unhappily, this is the only weapon which the proud and haughty often
used in opposing religion.
Ariseth no prophet. That is, there is no prediction that any
prophet should come out of Galilee, and especially no prophet that was
to attend or precede the Messiah. Comp. John 1:46. They assumed,
therefore, that Jesus could not be the Christ.
{u} "Out of Galilee" Isaiah 9:1,2
Verse 53. And every man went unto his own house. There is every mark
of confusion and disorder in this breaking up of the Sanhedrim. It is
possible that some of the Sadducees might have joined Nicodemus in
opposing the Pharisees, and thus increased the disorder. It is a most
instructive and melancholy exhibition of the influence of pride,
envy, contempt, and anger, when brought to bear on an inquiry, and when
they are manifestly opposed to candour, to argument, and to truth. So
wild and furious are the passions of men when they oppose the person
and claims of the Son of God! It is remarkable, too, how God
accomplishes his purposes. They wished to destroy Jesus. God
suffered their passions to be excited, a tumult to ensue, the assembly
thus to break up in disorder, and Jesus to be safe, for his time had not
yet come. "The wrath of man shall praise thee; the remainder of wrath
shalt thou restrain," Psalms 76:10.
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