John 7:25-53
Some therefore of them of Jerusalem ( ουν τινες εκ των Ιεροσολυμειτων ). The people of the city in contrast to the multitude of pilgrims at the feast. They form a separate group. The word is made from Ιεροσολυμα and occurs in Josephus and IV Maccabees. In N.T. only here and Mr 1:5. These Jerusalem people knew better than the pilgrims the designs of the rulers (Vincent).Is not this? ( ουχ ουτος εστιν; ). Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean multitude (Dods).
They seek ( ζητουσιν ). The plural refers to the group of leaders already present (7:15) to whom the Jerusalem crowd probably pointed. They knew of their threats to kill Jesus (5:18).
They say nothing unto him ( ουδεν αυτο λεγουσιν ). But only make sneering comments about him (7:16) in spite of his speaking "openly" ( παρρησια, for which word see 7:13; 18:20) before all. lt was sarcasm about the leaders, though an element of surprise on the part of "these shrewd townsmen" (Bernard) may have existed also.
Can it be that the rulers indeed know ( μη ποτε αληθως εγνωσιν ο αρχοντες ). Negative answer expected by μη ποτε and yet there is ridicule of the rulers in the form of the question. See a like use of μη ποτε in Lu 3:15, though nowhere else in John. Εγνωσαν (second aorist ingressive active indicative of γινωσκω ) may refer to the examination of Jesus by these rulers in 5:19ff. and means, "Did they come to know or find out" (and so hold now)?
That this is the Christ ( οτ ουτος εστιν ο Χριστος ). The Messiah of Jewish hope.
Howbeit ( αλλα ). Clearly adversative here.
This man ( τουτον ). Possibly contemptuous use of ουτος as may be true in 25, 26.
Whence he is ( ποθεν εστιν ). The Galilean Jews knew the family of Jesus (6:42), but they knew Jesus only as from Nazareth, not as born in Bethlehem (verse 42).
When the Christ cometh ( ο Χριστος οταν ερχητα ). Prolepsis of ο Χριστος and indefinite temporal clause with οταν and the present middle subjunctive ερχητα rather than the more usual second aorist active ελθη as in verse 31, a trifle more picturesque. This is a piece of popular theology. "Three things come wholly unexpected--Messiah, a godsend, and a scorpion" (Sanhedrin 97a). The rulers knew the birthplace to be Bethlehem (7:42; Mt 2:5f.), but some even expected the Messiah to drop suddenly from the skies as Satan proposed to Jesus to fall down from the pinnacle of the temple. The Jews generally expected a sudden emergence of the Messiah from concealment with an anointing by Elijah (Apoc. of Bar. XXIX. 3; 2Esdr. 7:28; 13:32; Justin Martyr, Tryph. 110).
And I am not come of myself ( κα απ' εμαυτου ουκ εληλυθα ). Κα here="and yet." Jesus repeats the claim of verse 17 and also in 5:30; 8:28; 12:49; 14:10.
Whom ye know not ( ον υμεις ουκ οιδατε ). Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in 8:19, 55.
I know him ( εγω οιδα αυτον ). In contrast to the ignorance of these people. See the same words in 8:55 and the same claim in 17:25; Mt 11:27; Lu 10:22 (the Johannine aerolite). "These three words contain the unique claim of Jesus, which is pressed all through the chapters of controversy with the Jews" (Bernard). Jesus is the Interpreter of God to men (Joh 1:18).
And he sent me ( κακεινος με απεστειλεν ). First aorist active indicative of αποστελλω, the very verb used of Jesus when he sent forth the twelve (Mt 10:5) and used by Jesus again of himself in Joh 17:3. He is the Father's Apostle to men.
They sought therefore ( εζητουν ουν ). Imperfect active of ζητεω, inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard).
To take him ( αυτον πιασα ). First aorist active infinitive, Doric form from πιαζω, from the usual πιεζω, occasionally so in the papyri, but πιαζω always in N.T. except Lu 6:38.
And ( κα ). Here = "but."
Laid his hand ( επεβαλεν την χειρα ). Second aorist active indicative of επιβαλλω, to cast upon. Old and common idiom for arresting one to make him a prisoner (Mt 26:50). See repetition in verse 44.
His hour ( η ωρα αυτου ). In 13:1 we read that "the hour" had come, but that was "not yet" ( ουπω ). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in 2:4; 7:6, 8; 8:10; 10:39; 13:1, etc.
Was not yet come ( ουπω εληλυθε ). Past perfect active of ερχομα, as John looks back on the story.
When the Christ shall come ( ο Χριστος οταν ελθη ). Proleptic position of ο Χριστος again as in 27, but ελθη with οταν rather than ερχητα, calling more attention to the consummation (whenever he does come).
Will he do? ( μη ποιησει; ). Future active indicative of ποιεω with μη (negative answer expected). Jesus had won a large portion of the pilgrims ( εκ του οχλου πολλο ) either before this day or during this controversy. The use of επιστευσαν (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings.
Than those which ( ων ). One must supply the unexpressed antecedent τουτων in the ablative case after πλειονα (more). Then the neuter plural accusative relative α (referring to σημεια signs) is attracted to the ablative case of the pronominal antecedent τουτων (now dropped out).
Hath done ( εποιησεν ). First aorist active indicative of ποιεω, a timeless constative aorist summing up all the miracles of Jesus so far.
The Pharisees ( ο Φαρισαιο ). This group of the Jewish rulers (7:11, 15, 25f.) was particularly hostile to Christ, though already the Sadducees had become critical (Mt 16:6) and they join here ( ο αρχιερεις, the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (7:12f.) and still more now.
Heard the multitude murmuring ( ηκουσαν του οχλου γογγυζοντος ). First aorist active indicative of ακουω with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω (verse 12) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see 7:45; 11:47, 57; Mt 21:45; 27:62, the organized court) to send "officers" ( υπηρετας ) "to take him" ( ινα πιασωσιν αυτον, final clause with ινα and first aorist active subjunctive of πιαζω for which verb see verse 30). For υπηρετας (temple police here) see verse 45; 18:3, 12, 22; 19:6; Ac 5:22, 26. For the word see Mt 5:25; Lu 1:2, "an under rower" ( υπο, ερετης ), any assistant.
Yet a little while ( ετ χρονον μικρον ). Accusative of extent of time. It was only six months to the last passover of Christ's ministry and he knew that the end was near.
I go unto him that sent me ( υπαγω προς τον πεμψαντα με ). See the same words in 16:5. Hυπαγω, old compound ( υπο, αγω ), has the notion of withdrawing (literally, go under). See 16:7-10 for three words for going common in John ( πορευομα, go for a purpose, απερχομα, to go away, υπαγω, to withdraw personally). Hυπαγω often in John of going to the Father or God (8:14, 21; 13:3, 33, 36; 14:4, 5, 28; 15:16; 16:4, 7, 10, 17). See 6:21. It was enigmatic language to the hearers.
And shall not find me ( κα ουχ ευρησετε με ). Future active indicative of ευρισκω. Jesus had said: "Seek and ye shall find" (Mt 7:7), but this will be too late. Now they were seeking (verse 30) to kill Jesus, then they will seek deliverance, but too late.
Where I am ( οπου ειμ εγω ). No conflict with verse 33, but the essential eternal spiritual home of Christ "in absolute, eternal being and fellowship with the Father" (Vincent).
Ye cannot come ( υμεις ου δυνασθε ελθειν ). This fellowship was beyond the comprehension of these hostile Jews. See the same idea in 7:36 by the Jews; 8:21 to the Jews and then to the disciples with the addition of "now" ( αρτ, 13:33, νυν in 13:36).
Among themselves ( προς εαυτους ). These Jewish leaders of verse 32 talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, ουτος ).
That ( οτ ). Almost result like οτ in Mt 8:27.
Will he go? ( μη μελλε πορευεσθαι; ). Negative answer expected in an ironical question, "Is he about to go?"
Unto the Dispersion among the Greeks ( εις την διασποραν των Hελληνων ). Objective genitive των Hελληνων (of the Greeks) translated here "among," because it is the Dispersion of Jews among the Greeks. Διασπορα is from διασπειρω, to scatter apart (Ac 8:1, 4). It occurs in Plutarch and is common in the LXX, in the N.T. only here, Jas 1:1; 1Pe 1:1. There were millions of these scattered Jews.
And teach the Greeks ( κα διδασκειν τους Hελληνας ). Confessing his failure to teach the Jews in Palestine, "thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual" (Dods).
What is this word? ( Τις εστιν ο λογος ουτοσ; ). Puzzled and uneasy over this unintelligible saying. Even Peter is distressed over it later ( 13:37 ).
Now on the last day ( εν δε τη εσχατη ημερα ). The eighth day which was "an holy convocation," kept as a Sabbath (Le 33:36), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" ( τη μεγαλη της εορτης ).
Stood and cried ( ιστηκε κα εκρασεν ). Past perfect active of ιστημ used as imperfect and intransitive and first aorist active of κραζω. Picture Jesus standing (linear) and suddenly crying out (punctiliar).
If any man thirst ( εαν τις διψα ). Third class condition with εαν and present active subjunctive of διψαω, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted Isa 12:3: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon 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" (Westcott).
He that believeth on me ( ο πιστευων εις εμε ). Nominative absolute as is not uncommon.
The scripture ( η γραφη ). No precise passage can be quoted, though similar idea in several (Isa 55:1; 58:11; Zec 13:1; 14:8; Eze 47:1; Joe 3:18). Chrysostom confines it to Isa 28:16 by punctuation (only the nominative absolute as the Scripture).
Out of his belly shall flow rivers of living water ( ποταμο εκ της κοιλιας αυτου ρευσουσιν υδατος ζωντος ). Some ancient Western writers connect πινετω of verse 37 with ο πιστευων in verse 38. By this arrangement αυτου (his) with κοιλιας is made to refer to Christ, not to the believer. Burney argues that κοιλια is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to Eze 47:1. C.C. Torrey refers to Zec 14:8. But the Eastern writers refer αυτου (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (Joh 4:14). It is a difficult question and Westcott finally changed his view and held αυτου to refer to Christ. Ρευσουσιν is future active indicative of ρεω, old verb, to flow, here only in the N.T.
Which ( ου ). Genitive by attraction of the relative ο (accusative singular object of λαμβανειν ) to the case of του πνευματος (the Spirit) the antecedent. But it is purely grammatical gender (neuter ο because of πνευμα ) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God.
Were to receive ( εμελλον λαμβανειν ). Imperfect active of μελλω with the present active infinitive λαμβανειν, to receive, one of the three constructions with μελλω (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost.
For the Spirit was not yet given ( ουπω γαρ ην πνευμα ). No verb for "given" in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of ειμ like παρειμ (to be present) appears in Ac 19:2 of the Spirit's activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father).
Because Jesus was not yet glorified ( οτ Ιησους ουπω εδοξασθη ). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" ( εδοξασθη, first aorist passive indicative of δοξαζω ), used later of the death of Jesus (12:16), even by Jesus himself (12:23; 13:31).
Some of the multitude ( εκ του οχλου ). Τινες (some) to be supplied, a common Greek idiom.
Of a truth ( αληθως ). "Truly." See 1:47.
The prophet ( ο προφητης ). The one promised to Moses (De 18:15) and long expected. See on John 1:21. Proof of the deep impression made by Jesus.
This is the Christ ( ουτος εστιν ο Χριστος ). These went further and dared to call Jesus the Messiah and not merely the prophet who might not be the Messiah. They said it openly.
What ( γαρ ). These denied that Jesus was the Messiah and gave as their reason ( γαρ, for) the fact that he came from Galilee. The use of μη expects a negative answer.
The scripture ( η γραφη ). The reference is to Mic 5:2, the very passage quoted by the chief priests and scribes in response to Herod's inquiry (Mt 2:6). This ignorance of the fact that Jesus was actually born in Bethlehem belongs to the Jews, not to John the author of the Gospel.
A division ( σχισμα ). A clear split. See Mt 9:16 for the word from σχιζω, to rend. Used again in Joh 9:16; 10:19.
Would have taken him ( ηθελον πιασα αυτον ). Imperfect active of θελω and first aorist active infinitive of πιαζω, "were wishing to seize him." See verse 30 for a like impulse and restraint, there επεβαλεν επ' αυτον, here εβαλεν επ' αυτον (simple verb, not compound).
Why did ye not bring him? ( Δια τ ουκ ηγαγετε αυτον; ). Second aorist active indicative of αγω. Indignant outburst of the Sanhedrin (both Sadducees and Pharisees) at the failure of the ( τους, note article here referring to verse 32) temple police to arrest Jesus. "Apparently they were sitting in expectation of immediately questioning him" (Dods). They were stunned at this outcome.
Never man so spake ( ουδεποτε ελαλησεν ουτως ανθρωπος ). Police officers are not usually carried away by public speech. They had fallen under the power of Jesus "as the Galilean peasants had been impressed" (Bernard) in verses 28f. It was the words of Jesus that had so gripped these officers, not his works (15:24). It was most disconcerting to the Sanhedrin.
Are ye also led astray? ( Μη κα υμεις πεπλανησθε; ). The Pharisees took the lead in this scornful sneer at the officers. The use of μη formally expects a negative answer as in 4:29, but the Pharisees really believed it. See also 6:67. The verb form is perfect passive indicative of πλαναω, for which see verse 12 with perhaps an allusion to that phase of opinion.
Hath any of the rulers believed on him? ( Μη τις εκ των αρχοντων επιστευσεν εις αυτον; ). Negative answer sharply expected. First aorist active indicative of πιστευω. "Did any one of the rulers believe on him?" "What right have subordinates to have a mind of their own?" (Dods). These police were employed by the temple authorities (rulers). "Power was slipping through their fingers" (Dods) and that was the secret of their hostility to Jesus.
Or of the Pharisees ( η εκ των Φαρισαιων ). A wider circle and the most orthodox of all.
This multitude ( ο οχλος ουτος ). The Pharisees had a scorn for the amhaaretz or "people of the earth" (cf. our "clod-hoppers") as is seen in rabbinic literature. It was some of the οχλος (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (7:12, 28f.).
Which knoweth not the law ( ο μη γινοσκων ). Present active articular participle of γινωσκω with μη usual negative of the participle in the Koine. "No brutish man is sin-fearing, nor is one of the people of the earth pious" (Aboth, II. 6). See the amazement of the Sanhedrin at Peter and John in Ac 4:13 as "unlettered and private men" ( αγραμματο κα ιδιωτα ). No wonder the common people ( οχλος ) heard Jesus gladly (Mr 12:37). The rabbis scouted and scorned them.
Are accursed ( επαρατο εισιν ). Construction according to sense (plural verb and adjective with collective singular οχλος ). Επαρατο is old verbal adjective from επαραομα, to call down curses upon, here only in the N.T.
Nicodemus ( Νικοδημος ). Not heard from since chapter 3 when he timidly came to Jesus by night. Now he boldly protests against the injustice of condemning Jesus unheard. He appears once more (and only in John) in 19:39 with Joseph of Arimathea as a secret disciple of Jesus. He is a Pharisee and a member of the Sanhedrin and his present act is courageous.
Saith ( λεγε ). Dramatic present active indicative as in 2:3.
Before ( προτερον ). This is genuine, a reference to the visit in chapter 3, but νυκτος (by night) is not genuine here.
Being one of them ( εις ων εξ αυτων ). As a member of the Sanhedrin he takes up the challenge in verse 48. He is both ruler and Pharisee.
Doth our law judge a man? ( μη ο νομος ημων κρινε τον ανθρωπον; ). Negative answer expected and "the man," not "a man." These exponents of the law (verse 49) were really violating the law of criminal procedure (Ex 23:1; De 1:16). Probably Nicodemus knew that his protest was useless, but he could at least show his colours and score the point of justice in Christ's behalf.
Except it first hear from himself ( εαν μη ακουση πρωτον παρ' αυτου ). Third-class negative condition with εαν μη and first aorist active subjunctive of ακουω. That is common justice in all law, to hear a man's side of the case ("from him," παρ' αυτου ).
And know what he doeth ( κα γνω τ ποιε ). Continuation of the same condition with second aorist active subjunctive of γινωσκω with indirect question and present active indicative ( τ ποιε ). There was no legal answer to the point of Nicodemus.
Art thou also of Galilee? ( Μη κα συ εκ της Γαλιλαιας ει; ). Formally negative answer expected by μη, but really they mean to imply that Nicodemus from local feeling or prejudice has lined himself up with this Galilean mob ( οχλος ) of sympathizers with Jesus and is like Jesus himself a Galilean. "These aristocrats of Jerusalem had a scornful contempt for the rural Galileans" (Bernard).
That out of Galilee ariseth no prophet ( οτ εκ της Γαλιλαιας προφητης ουκ εγειρετα ). As a matter of fact Jonah, Hosea, Nahum, possibly also Elijah, Elisha, and Amos were from Galilee. It was simply the rage of the Sanhedrin against Jesus regardless of the facts. Westcott suggests that they may have reference to the future, but that is a mere excuse for them.
This verse and through 8:12 (the passage concerning the woman taken in adultery) is certainly not a genuine part of John's Gospel. The oldest and best MSS. (Aleph A B C L W) do not have it. It first appears in Codex Bezae. Some MSS. put it at the close of John's Gospel and some place it in Luke. It is probably a true story for it is like Jesus, but it does not belong to John's Gospel. The Canterbury Version on which we are commenting puts the passage in brackets. Westcott and Hort place it at the end of the Gospel. With this explanation we shall proceed.
They went ( επορευθησαν ). First aorist passive indicative of πορευομα used as a deponent verb without passive idea. In this context the verb has to refer to the Sanhedrin with a rather pointless contrast to Jesus.
Copyright information for
RWP