John 7 - NIV MacArthur Study Bible

7:1—8:59 The main thrust of this section can be summarized as “high intensity hatred” since the smoldering dislike of Jesus in chaps. 5, 6 erupted into a blazing inferno. The culmination of this hatred occurs in 11:45–57 where the Jewish authorities plot to kill the Son of God, culminating ultimately in His crucifixion. Both chapters deal with Jesus at the Festival of Tabernacles, or Booths, in Jerusalem. Especially noteworthy is the fact that two major themes associated with Tabernacles, i.e., water and light, come to prominence in these two chapters (vv. 37–39; 8:12). At the next Passover following this celebration of Tabernacles, Jesus was crucified. The central truth that dominates this whole passage is that Jesus was on a divine timetable. His life was not random, but operated according to God’s sovereign and perfect timing and direction.

7:1 After this. A six-month gap most likely took place between chaps. 6 and 7. While chap. 6 occurred around Passover (6:4—Apr.), chap. 7 occurs at the Festival of Tabernacles, or Booths (Oct.). John wrote nothing about those months since his purpose was not to present an exhaustive chronology of Christ’s life but to portray Him as the Messiah and Son of God and show how men reacted to Him. went around in Galilee. Chapter 6 indicates Jesus spent two days with the multitude of 20,000 people (6:22), but He spent seven months teaching His 12 disciples who believed in Him. This phrase subtly highlights the great importance of discipleship, for Jesus concentrated great lengths of time upon training His future spiritual leaders.

7:1–13 This section has two parts: 1) Jesus’ avoidance of the wrong time in God’s sovereign plan (vv. 1–9), and 2) Jesus’ perfect obedience to the right time in God’s sovereign plan (vv. 10–13).

7:2 Festival of Tabernacles. See note on 5:1. The Festival of Tabernacles was connected in the OT with the harvest of grapes and olives (Ex 23:16; Lev 23:33–36, 39–43; Dt 16:13–15). The festival lasted a full week from the fifteenth to the twenty-first of Ethanim (September–October). The Jewish historian Josephus indicates that, of Israel’s three major festivals (Passover, Pentecost, and Tabernacles), this one was the most popular. In order to commemorate the Israelites’ trek through the wilderness, the people built makeshift shelters out of leaves and branches (hence, “booths” or “tabernacles”; cf. Lev 23:42). Both a water-drawing and a lamp-lighting ceremony were featured. (“Let anyone who is thirsty come to me and drink”—vv. 37, 38 and “I am the light of the world”—8:12).

7:3 Jesus’ brothers. Matthew 13:55 lists Jesus’ brothers as “James, Joseph, Simon and Judas.” James authored the NT epistle that bears his name and became the leader of the Jerusalem church, and Judas (or Jude) wrote the epistle that also bears his name. Because of Jesus’ virgin birth, they were only the half brothers of Jesus since Mary, not Joseph, was Jesus’ only human parent (cf. Mt 1:16, 18, 23; Lk 1:35).

7:4 to become a public figure . . . show yourself to the world. Jesus’ brothers wanted Him to put on a display of His miracles. Although the text does not clearly state their motivation, perhaps they made the request for two reasons: 1) they wanted to see the miracles for themselves to determine their genuineness, and 2) they may have had similar crass political motives as did the people, namely that He would become their social and political Messiah. Jerusalem’s acceptance of Him was to be the acid test for them as to whether His own family would believe in Him as Messiah.

7:5 As with the crowds in Jerusalem and Galilee, even His own brothers did not believe in Jesus at first. They did not become His followers until after the resurrection (Ac 1:14; 1Co 15:7).

7:6 My time is not yet here. This recalls the response to Jesus’ mother at the wedding in Cana (see 2:4). It also reveals the first reason why Jesus would not go to the festival: it was not in God’s perfect timing. The sentence reveals Jesus’ complete dependence on and commitment to the Father’s sovereign timetable for His life (cf. 8:20; Ac 1:7; 17:26). Furthermore, Jesus never committed Himself to being motivated by unbelief, even that of His own half brothers. for you any time will do. Because Jesus’ brothers did not believe in Him, they were of the world and therefore, knew nothing of God or His purposes. Because of unbelief, they did not listen to His word, did not recognize God’s schedule, and could not perceive the incarnate Word before them. As a result, any time would do for them, preferably that moment.

7:7 The world cannot hate you. The world cannot hate Jesus’ brothers because they belonged to the world and the world loves its own (cf. 15:18, 19). The evil world system and all who reject the Word and Son of God lie in the control of the evil one himself (1Jn 5:19). I testify that its works are evil. A true born-again believer who is living a life for God’s glory should experience the hatred and antagonism of the world (cf. 15:18–25; 16:1–3; 2Ti 3:12).

7:8 my time has not yet fully come. This reveals the second reason why Jesus would not go to the festival in Jerusalem. The Jews could not kill Him before God’s perfect timing and plan was ready (cf. Gal 4:4). Jesus’ commitment to God’s timetable would not permit any deviance from what God had decreed.

7:10 in secret. The assumption is that the Father had directed Jesus to permit Him to go to Jerusalem. The secrecy of His journey indicates His maximum discretion that was the complete opposite of what His brothers had demanded of Him (cf. v. 4).

7:12, 13 Among the crowds . . . widespread whispering. The crowds, made up of Judeans, Galileans, and Diaspora (scattered) Jews, expressed various opinions regarding Christ. The spectrum ranged from superficial acceptance (“He is a good man”) to cynical rejection (“he deceives the people”). The Jewish Talmud reveals that the latter view of deception became the predominant opinion of many Jews (Babylonian Talmud Sanhedrin 43a).

7:14 halfway through the festival. Jesus may have waited until the middle of the festival in order to prevent a premature “triumphal entry” that some may have forced upon Him for political motivations. up to the temple courts and begin to teach. Jesus taught according to the custom of the teachers or rabbis of His day. Prominent rabbis would enter the temple environs and expound on the OT to crowds who sat around them.

7:14–24 The increasing hostility to Jesus did not prevent His teaching ministry. Instead, Jesus relentlessly set forth His claims regarding His identity and mission. In the midst of the Festival of Tabernacles, when Jews from all over Israel had migrated into Jerusalem, Jesus once again began to teach. In this section, Jesus set forth the justification of His ministry and taught with authority as God’s Son. In this passage, five reasons are set forth as to why Jesus’ claims regarding Himself are true: 1) His supernatural knowledge originated from the Father Himself (vv. 15, 16); 2) His teaching and knowledge could be confirmed by testing (v. 17); 3) His actions demonstrated His selflessness (v. 18); 4) His impact on the world was startling (vv. 19, 20); and 5) His deeds demonstrated His identity as the Son of God (vv. 21–24).

7:15 amazed. Jesus’ knowledge of Scripture was supernatural. The people were amazed that someone who had never studied at any great rabbinical centers or under any great rabbis could display such profound mastery of Scripture. Both the content and manner of Jesus’ teachings were qualitatively different than any other teacher.

7:16 the one who sent me. The qualitative difference of Jesus’ teaching was found in its source, i.e., the Father gave it to Him (8:26, 40, 46, 47; 12:49, 50). It originated from God the Father Himself, in contrast to rabbis who received it from man (Gal 1:12). While rabbis relied on the authority of others (a long chain of human tradition), Jesus’ authority centered in Himself (cf. Mt 7:28, 29; Ac 4:13).

7:17 Anyone who chooses to do the will of God will find out. Those who are fundamentally committed to doing the will of God will be guided by Him in the affirmation of His truth. God’s truth is self-authenticating through the teaching ministry of the Holy Spirit (cf. 16:13; 1Jn 2:20, 27).

7:18 he who seeks the glory of the one who sent him. While other saviors and messiahs acted for their own selfish interests, thereby revealing their falseness, Jesus Christ as God’s Son came solely to glorify the Father and accomplish the Father’s will (2Co 2:17; Php 2:5–11; Heb 10:7).

7:19, 20 kill me. If Jesus were another religious fake, the world never would have reacted in such hatred. Since the evil world system loves its own, its hatred toward Him demonstrates that He came from God (15:18, 19).

7:21 one miracle. The context makes clear (vv. 22, 23) that Jesus had reference to the healing of the paralytic that evoked the beginning of persecution against Him by the Jewish authorities because it took place on the Sabbath (see 5:1–16).

7:22 but from the patriarchs. The patriarchal period during the time of Abraham when God instituted the sign of circumcision (Ge 17:10–12), which was later included as part of the Mosaic covenant at Sinai (Ex 4:26; 12:44, 45). This observation demonstrated that this rite preceded the Mosaic law (Gal 3:17). Furthermore, circumcision antedates the Sabbath law also.

7:23 on the Sabbath. According to Mosaic law, baby boys were to be circumcised on the eighth day (Lev 12:1–3). If a son was born on the Sabbath, then the eighth day (including his birthday) would come on the following Sabbath, when the Jews would circumcise the child. Jesus’ point was that the Jews broke their own Sabbath law with the circumcision of the child. Their hypocrisy is evident. healing a man’s whole body. Jesus used an argument of the lesser to the greater. If ceremonial cleansing of one part of the body is permitted on the Sabbath through the act of circumcision (the less), how much more so should the actual healing of the entire body be permitted on the Sabbath (the greater).

7:24 judge correctly. While Jesus forbade harsh, censorious judgment that self-righteous legalism promotes (Mt 7:1), He demanded the exercise of moral and theological discernment.

7:25–36 In this section, John once again reiterates the claims of Jesus to His identity as the Messiah and Son of God. He focuses on His divine origin and citizenship. While some believed in Him at this time (v. 31), the religious leaders became even more angry at Him and nefariously planned to seize Him (v. 32). Jesus confronted the people with three dilemmas recorded in these verses: 1) the problem of dense confusion (vv. 25–29); 2) the problem of divided conviction (vv. 30–32); and 3) the problem of delayed conversion (vv. 33–36). These three problems left Jerusalem in a state of utter despair.

7:26 Here he is, speaking publicly. What surprised the masses was that in spite of the ominous threat from the religious authorities (vv. 20, 32), Jesus boldly proclaimed His identity. Have the authorities really concluded . . . ? The question indicates the crowds and the rulers were in great confusion and uncertainty as to who Jesus was and what to do about Him. They did not really have any firm convictions regarding Jesus’ identity, for their question reveals their doubt and unbelief. They were also perplexed at the religious leaders’ failure to arrest and silence Him if He really were a fraud. Such dense confusion caused the crowd to wonder if the religious authorities in private concluded that He was indeed the Christ. Mass confusion among all groups reigned regarding Jesus. Messiah. See notes on 1:20, 41.

7:27 no one will know where he is from. Only information regarding Messiah’s birthplace was revealed in Scripture (Mic 5:2; Mt 2:5, 6). Beyond that, a tradition had developed in Jewish circles that Messiah would appear suddenly to the people, based on a misinterpretation of Isa 53:8 and Mal 3:1. In light of this, the meaning of this phrase most likely is that the identity of the Messiah would be wholly unknown until He suddenly appeared in Israel and accomplished Israel’s redemption. In contrast, Jesus had lived His life in Nazareth and was known (at least superficially) to the people (v. 28).

7:28 cried out. Jesus gave the greatest publicity to this important teaching by voicing it loudly (cf. v. 37; 1:15; 12:44). you know me, and you know where I am from. These words stand in antithesis with 8:19 where Jesus told His enemies that they did not know either Him or the Father, thus indicating a deep irony and sarcasm on Jesus’ part here. Jesus’ point is that contrary to what they thought, they really had no true understanding of who He was. They knew Him in the earthly sense, but not in the spiritual sense, because they didn’t know God either. You do not know him. Although they thought that they were acutely perceptive and spiritually oriented, their rejection of Jesus revealed their spiritual bankruptcy (Ro 2:17–19).

7:30 his hour had not yet come. This reveals the reason why they could not seize Him, i.e., God’s sovereign timetable and plan for Jesus would not allow it.

7:31 many . . . believed. Divided conviction existed among the people regarding Jesus. While some wanted to seize Him, a small remnant of genuine believers existed among the crowds. The question here anticipates a negative answer, i.e., the Messiah could do no greater kinds of miracles than those Jesus had done.

7:32 the chief priests and the Pharisees. See note on 3:1. The Pharisees and chief priests historically did not have harmonious relationships with each other. Most of the chief priests were Sadducees, who were political and religious opponents to the Pharisees. John repeatedly links these two groups in his gospel (see also v. 45; 11:47, 57; 18:3) in order to emphasize that their cooperation stemmed from their mutual hatred of Jesus. Both were alarmed at the faith of those indicated in v. 31 and, in order to avoid any veneration of Jesus as Messiah, attempted unsuccessfully to arrest Him (v. 30). temple guards. These functioned as a kind of police force composed of Levites who were in charge of maintaining order in the temple environs. They could also be used by the Sanhedrin in areas outside the temple environs in religious disputes that did not affect Roman policy.

7:34 where I am, you cannot come. Jesus refers here to His return to His heavenly origin with His Father after His crucifixion and resurrection (see 17:15).

7:35 teach the Greeks. The phrase “teach the Greeks” probably had reference to Jewish proselytes, i.e., Gentiles. John may have been citing this phrase with ironic force since the gospel eventually went to the Gentiles because of Jewish blindness and rejection of their Messiah. See notes on Ro 11:7–11.

7:35, 36 John again highlights the ignorance of the Jews regarding Jesus’ words. The words were spoken to mock Jesus.

7:37 On the last and greatest day. This suggests that this occasion occurred on a different day than the controversy in vv. 11–36. Let anyone who is thirsty. A tradition grew up in the few centuries before Jesus that on the seven days of the Festival of Tabernacles, or Booths, a golden vessel containing water from the pool of Siloam was transported in a priestly procession back to the temple. As it came to the Water Gate, three trumpet blasts were sounded to mark the joy of the occasion. At the temple, as the people watched, the priests would march around the altar carrying the water container while the temple choir sang the Hallel (Pss. 113–118). The water was then offered as a sacrifice to God. The use of the water symbolized the blessing of adequate rainfall for crops. Jesus used this event as an object lesson and opportunity to make a very public invitation on the last day of the festival for His people to accept Him as the living water. His words recall Isa 55:1. thirsty come . . . drink. These three words summarize the gospel invitation. A recognition of need leads to an approach to the source of provision, followed by receiving what is needed. The thirsty, needy soul feels the craving to come to the Savior and drink, i.e., receive the salvation that He offers.

7:37–52 This section catalogues the different reactions of people to Jesus’ claims. These reactions have become universal patterns for reactions to Him through the ages. This section may be divided into the claim of Christ (vv. 37–39) and the reactions to Christ (vv. 40–52). The reactions may be subdivided into five sections: 1) the reaction of the convinced (vv. 40–41a); 2) the reaction of the contrary (vv. 41b–42); 3) the reaction of the hostile (vv. 43, 44); 4) the reaction of the confused (vv. 45, 46); and 5) the reaction of the religious authorities (vv. 47–52).

7:38 living water. The water-pouring rite also foreshadowed the millennial rivers of living water described in Eze 47:1–9 and Zec 13:1. The significance of Jesus’ invitation centers in the fact that He was the fulfillment of all the Festival of Tabernacles, or Booths, anticipated, i.e., He was the One who provided the living water that gives eternal life to man (cf. 4:10, 11).

7:39 he meant the Spirit. The impartation of the Holy Spirit is the source of spiritual and eternal life. See note on 16:7.

7:41 from Galilee. This betrays the people’s great ignorance, because Jesus was born in Bethlehem of Judea, not Galilee (Mic 5:2 cf. Mt 2:6; Lk 2:4). They did not even bother to investigate His true birthplace, showing their lack of interest in messianic credentials.

7:43 divided. See Mt 10:34–36; Lk 12:51–53.

7:44 See notes on vv. 8, 30.

7:45 the temple guards. The officers failed in their attempt to arrest Jesus when they were confronted with His person and powerful teaching. Since they were religiously trained, Jesus’ words struck at their very heart. For their identity, see notes on v. 32.

7:47, 48 The Pharisees mocked the officers, not on professional (as police officers) but religious grounds (as Levites). In essence, they accused them of being seduced by a deceiver (i.e., Jesus) in contrast to the Pharisees themselves who arrogantly and self-righteously felt that in their wisdom and knowledge no one could ever deceive them.

7:49 mob. The Pharisees condescendingly labeled the people as a “mob.” The rabbis viewed the common people (or, people of the land) as ignorant and impious in contrast to themselves. This ignorance was not only because of their ignorance of Scripture, but especially the common people’s failure to follow the Pharisees’ oral traditions. curse on them. The people were considered damned because they did not belong to the elite group or follow their beliefs regarding the law.

7:50–52 Nicodemus’s (see 3:10) mind had not closed regarding Christ’s claims, so that while not defending Jesus directly, he did raise a procedural point in Jesus’ favor.

7:51 Does our law condemn a man . . . ? No explicit OT text can be cited that makes Nicodemus’s point. Most likely he referred to rabbinical traditions contained in their oral law.

7:52 a prophet does not come out of Galilee. The real ignorance lay with the arrogant Pharisees who did not carefully search out the facts as to where Jesus was actually born. While they accused the crowds of ignorance, they too were really as ignorant (v. 42). Furthermore, the prophet Jonah did come from Galilee.

7:53—8:11 This section dealing with the adulteress most likely was not a part of the original contents of John. It has been incorporated into various manuscripts at different places in the gospel (e.g., after vv. 36, 44, 52, or 21:25), while one manuscript places it after Lk 21:38. External manuscript evidence representing a great variety of textual traditions is decidedly against its inclusion, for the earliest and best manuscripts exclude it. Many manuscripts mark the passage to indicate doubt as to its inclusion. Significant early versions exclude it. No Gr. church father comments on the passage until the twelfth century. The vocabulary and style of the section also are different from the rest of the gospel, and the section interrupts the sequence of v. 52 with 8:12ff. Many, however, do think that it has all the earmarks of historical veracity, perhaps being a piece of oral tradition that circulated in parts of the Western church, so that a few comments are in order. In spite of all these considerations of the likely unreliability of this section, it is possible to be wrong on the issue, and thus it is good to consider the meaning of this passage and leave it in the text, just as with Mk 16:9–20.