Joh 7:1-14 | RWP | e4.org | After these things ( μετα ταυτα ). John's favourite general note of the order of events. Bernard conceives that the events in follow and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles). Walked ( περιεπατε ). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months. For he would not walk in Judea ( ου γαρ ηθελεν εν τη Ιουδαια ). Imperfect active of θελω picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before). Sought to kill ( εζητουν αποκτεινα ). Imperfect active again, progressive attitude, had been seeking to kill him as shown in where the same words occur.

‏ John 7:1-14

After these things ( μετα ταυτα ). John's favourite general note of the order of events. Bernard conceives that the events in 7:1-14 follow 7:15-24 and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles).

Walked ( περιεπατε ). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months.

For he would not walk in Judea ( ου γαρ ηθελεν εν τη Ιουδαια ). Imperfect active of θελω picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before).

Sought to kill ( εζητουν αποκτεινα ). Imperfect active again, progressive attitude, had been seeking to kill him as shown in 5:18 where the same words occur.

The feast of tabernacles ( η σκηνοπηγια ). Only New Testament example of this word ( σκηνη, tent, πηγνυμ, to fasten as in Heb 8:2). Technical name of this feast (De 16:13; Le 23:34, 43). It began on the 15th of the month Tisri (end of September) and lasted seven days and finally eight days in post-exilic times (Ne 8:18). It was one of the chief feasts of the Jews.

His brethren ( ο αδελφο αυτου ). "His brothers" (half-brothers actually), who "were not believing on him" ( ουδε επιστευον εις αυτον ) as stated in verse 5. They were hostile to the Messianic assumptions of Jesus, a natural attitude as one can well see, though at first they were friendly (2:12).

Depart hence ( μεταβηθ εντευθεν ). Second aorist active imperative of μεταβαινω, to pass to another place (5:24; 13:1). It was impertinence on their part.

That thy disciples also may behold ( ινα κα ο μαθητα σου θεωρησουσιν ). Final clause with ινα and the future active indicative of θεωρεω. Jesus had many disciples in Judea at the start (2:23; 4:1) and had left it because of the jealousy of the Pharisees over his success (4:3). The brothers may have heard of the great defection in the synagogue in Capernaum (6:66), but the advice is clearly ironical.

Which thou doest ( α ποιεις ). To what works they refer by this language we do not know. But Jesus had been away from Galilee for some months and from Judea for a year and a half. Perhaps the brothers of Jesus may actually have been eager to rush Jesus into the hostile atmosphere of Jerusalem again.

In secret ( εν κρυπτω ). See Mt 6:4, 6 for this phrase.

Openly ( εν παρρησια ). "In public" ( παν, ρησις, telling it all). See on Mt 8:32. Common in John (7:13, 26; 10:24; 16:25, 29; 18:20; here again contrasted with εν κρυπτω ). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. Ιφ θου δοεστ θεσε θινγς ( ε ταυτα ποιεις ). This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Mt 4:3, 6.

Manifest thyself ( φανερωσον σεαυτον ). First aorist active imperative of φανεροω.

To the world ( τω κοσμω ). Not just to "thy disciples," but to the public at large as at the feast of tabernacles. See 8:26; 14:22 for this use of κοσμος.

For even his brethren did not believe on him ( ουδε γαρ ο αδελφο αυτου επιστευον εις αυτον ). Literally, "For not even were his brothers believing on him." Imperfect tense of πιστευω with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Lu 4:16-31; Mr 6:1-6; Mt 13:54-58), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Mr 3:31-35; Mt 12:46-50; Lu 8:19-21). The brothers here are sarcastic.

My time is not yet come ( ο καιρος ο εμος ουπω παρεστιν ). Only use with verse 8 of καιρος in this Gospel, elsewhere χρονος (Joh 5:6) or more often ωρα (2:4) "the predestined hour" (Bernard). Here καιρος is the fitting or proper occasion for Christ's manifesting himself publicly to the authorities as Messiah as in verse 8. At the feast of tabernacles Jesus did make such public claims (7:29, 33; 8:12, 28, 38, 42, 58). Παρεστιν is present active indicative of παρειμ, old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them.

Cannot hate ( ου δυνατα μισειν ). Because of "the law of moral correspondence" (Westcott), often in John for "inherent impossibility" (Vincent). The brothers of Jesus here belong to the unbelieving world ( κοσμος ) which is unable to love Jesus (15:18, 23, 24) and which Jesus had already exposed ("testify," μαρτυρω, 5:42, 45). This unbelieving "world" resented the exposure (3:19, cf. 18:37).

Go ye up to the feast ( υμεις αναβητε εις την εορτην ). The emphatic word by position is υμεις (ye) in contrast with εγω (I). Second aorist active imperative of αναβαινω, old and common verb for going up to the feast (2:13) or anywhere. Take your own advice (7:3).

I go not up yet ( εγω ουπω αναβαινω ). So Westcott and Hort after B W L (Neutral) while ου (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading ουκ (I go not up) as contradictory to verse 10 wherein it is stated that Jesus did go up. Almost certainly ουκ (not) is correct and is not really contradictory when one notes in verse 10 that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses 3, 4. "Not yet" ( ουπω ) is genuine before "fulfilled" ( πεπληρωτα, perfect passive indicative of πληροω ). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.

He abode still in Galilee ( εμεινεν εν τη Γαλιλαια ). No "still" ( ετ ) in the Greek text. The constative aorist active indicative εμεινεν covers a period of some days.

Were gone up ( ανεβησαν ). Second aorist active indicative of αναβαινω, not past perfect though the action is antecedent in fact to the following τοτε ανεβη. The Greek does not always draw the precise distinction between the merely punctiliar (aorist) antecedent action and the past perfect (2:9; 4:45).

He also ( τοτε αυτος ). As well as the brothers.

Not publicly ( ου φανερως ). Against their advice in verse 4, using φανερωσον (the very same word stem).

But as it were in secret ( αλλα ως εν κρυπτω ). "Not with the usual caravan of pilgrims" (Bernard). Just the opposite of their advice in verse 4 with the same phrase εν φανερω. Plainly Jesus purposely went contrary to the insincere counsel of his brothers as to the manner of his Messianic manifestation. This secrecy concerned solely the journey to Jerusalem, not his public teaching there after his arrival (7:26, 28; 18:20).

The Jews ( ο Ιουδαιο ). The hostile leaders in Jerusalem, not the Galilean crowds (7:12) nor the populace in Jerusalem (7:25).

Sought ( εζητουν ). Imperfect active of ζητεω, "were seeking," picture of the attitude of the Jewish leaders toward Jesus who had not yet appeared in public at the feast. In fact he had avoided Jerusalem since the collision in chapter 5. The leaders clearly wished to attack him.

Where is he? ( που εστιν εκεινοσ; ). "Where is that one? (emphatic use of εκεινος as in 1:8; 9:12). Jesus had been at two feasts during his ministry (passover in 2:12ff.; possibly another passover in 5:1), but he had avoided the preceding passover (6:4; 7:1). The leaders in Jerusalem had kept in touch with Christ's work in Galilee. They anticipate a crisis in Jerusalem.

Much murmuring ( γογγυσμος πολυς ). This Ionic onomatopoetic word is from γογγυζω for which verb see 6:41, 61; 7:32, for secret displeasure (Ac 6:1) or querulous discontent (Php 2:14).

Among the multitudes ( εν τοις οχλοις ). "The multitudes" literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (6:66).

A good man ( αγαθος ). Pure in motive. See Mr 10:17f.; Ro 5:7 (absolute sense of God). Superior to δικαιος. Jesus had champions in these scattered groups in the temple courts.

Not so, but he leadeth the multitude astray ( ου, αλλα πλανα τον οχλον ). Sharp clash in the crowd. Present active indicative of πλαναω, to go astray (Mt 18:12f.), like our "planets," to lead others astray (Mt 24:4, 5, 11, etc.). In the end the rulers will call Jesus "that deceiver" ( εκεινος ο πλανος, Mt 27:63). The Jewish leaders have a following among the crowds as is seen (7:31f.).

Howbeit ( μεντο ). See 4:27 for this compound particle ( μεν, το ), by way of exception, but yet.

Spake ( ελαλε ). Imperfect active of λαλεω, "was speaking," picturing the whispering or secret talk ( no man openly, ουδεις παρρησια ). Best MSS. do not have εν here with παρρησια (locative or instrumental case of manner) as in 7:26; 10:24; 11:54, but εν genuine in 7:4; Col 2:15. This adverbial use of παρρησια is common enough (Mr 8:37).

For fear of the Jews ( δια τον φοβον των Ιουδαιων ). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in 19:38; 20:19.

But when it was now in the midst of the feast ( ηδη δε της εορτης μεσουσης ). Literally, "But feast being already midway." Genitive absolute, present active participle, of μεσοω, old verb from μεσος, in LXX, here only in N.T. The feast of tabernacles was originally seven days, but a last day (verse 37; Le 23:36) was added, making eight in all.

And taught ( κα εδιδασκεν ). Imperfect active of διδασκω, probably inchoative, "began to teach." He went up ( ανεβη, effective aorist, arrived). The leaders had asked (verse 11) where Jesus was. There he was now before their very eyes.