John 7:25 Kommentar

In this chapter we have, I. Christ's declining for some time to appear publicly in Judea (Joh 7:1). II. His design to go up to Jerusalem at the feast of tabernacles, and his discourse with his kindred in Galilee concerning his going up to this feast (Joh 7:2-13). III. His preaching publicly in the temple at that feast. 1. In the midst of the feast (Joh 7:14, Joh 7:15). We have his discourse with the Jews, (1.) Concerning his doctrine (Joh 7:16-18). (2.) Concerning the crime of sabbath-breaking laid to his charge (Joh 7:19-24). (3.) Concerning himself, both whence he came and whither he was going (Joh 7:25-36). 2. On the last day of he feast. (1.) His gracious invitation to poor souls to come to him (Joh 7:37-39). (2.) The reception that it met with. [1.] Many of the people disputed about it (Joh 7:40-44). [2.] The chief priests would have brought him into trouble for it, but were first disappointed by their officers (Joh 7:45-49) and then silenced by one of their own court (Joh 7:50-53).

After these things Jesus walked in Galilee,.... That is, after he had fed the five thousand with five loaves and two fishes, near Bethsaida; and had had that long discourse with the Jews at Capernaum, concerning himself, as the bread of life, and about eating his flesh, and drinking his blood; and had been up to the feast of the passover at Jerusalem, said to be nigh, when he went over the sea of Galilee, Joh 6:4; otherwise the above places were in Galilee: but the case seems to be this, that after he had been at Capernaum, he went to Jerusalem, to keep the passover; and finding that the Jews still sought to take away his life, he returned to Galilee, and "walked" there; he did not sit still, or lie at home, and live an inactive indolent life, but went about from place to place, preaching the Gospel, and healing diseases; he walked, and walked about; but not as the enemy of souls, seeking to do all mischief, but to do all good, to the bodies and souls of men: for he would not walk in Jewry; in the land of Judea, where he had been, and tarried, and made disciples; but being rejected and ill treated, he left them; which was a prelude of the Gospel being taken from them, and carried to another people; which afterwards took place, in the times of the apostles: his reason for it was, because the Jews sought to kill him; for healing a man on the sabbath day, and for asserting his equality with God: not that he was afraid to die, but his time was not come; and he had work to do for the glory of God, and the good of men; and therefore it was both just and prudent to withdraw and preserve his life; for like reasons he advised his disciples, when persecuted in one city, to flee to another: and very lawful and advisable it is for good men, when their lives are in danger, to make use of proper means to preserve them, for further usefulness in the cause of God, and for the benefit of men.

But lo, he speaketh boldly,.... And with great freedom, and openly and publicly in the temple, as if he had a licence from the chief priests for so doing: and they say nothing to him; do not contradict him, or forbid him speaking; he goes on without control; though he takes great liberty in charging the Jews with an intention to kill him, in arguing from their practices in vindication of himself, and in suggesting that they judged in favour of men, and not according to the truth of things. Do the rulers know indeed that this is the very Christ? have they changed their minds concerning him, and so their conduct towards him? are they convinced, and do they know by plain demonstrations, and full proof, that he is really the Messiah that has been promised of old, and long expected?

(Hom. l. 1) 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?

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."

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.

(Tr. xxxi. 1) 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 show 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 kill? 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. (Tr. xxxi. 1) 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?

Since it was now the feast of the Law called the feast of tabernacles, and the Jews were thronging, so to say, from all the region round about unto Jerusalem (for so had the Lawgiver decreed), Christ was making His teaching to all. For not surely to the townspeople alone was He speaking. He then that is a thorough searcher after learning, and a diligent hearer, must investigate what induced the Divine Evangelist, to introduce all the other multitude of the Jews as saying nothing, but to attribute the speech hereupon to them of Jerusalem only; and what they were considering and reasoning among themselves when they said these things: for a deep plan lies about this word. What then shall we say to this? Since Christ the Saviour of us all had wrought signs scarce-counted in the city, and had often taken up His abode in Jerusalem: certain of the city are (I suppose) persuaded, they are advancing by degrees to a desire of at length believing on Him, but not openly nor freely are they bold to love Him, terrified by the daring of their rulers and constrained not of their own motion unto harmful fear. For this was the blessed Evangelist clearly showing, when he said in the foregoing that no man spake openly of Him for fear of the Jews. He here calls the rulers Jews, shrinking, it seems to me, from giving the appellation of rulers to such desperate men. When then our Saviour Jesus Christ speaks openly and mightily attacks the madness of the rulers, and convicts them (and that most clearly) of taking no account of the Law-giver, but that turning aside without stint every man to his own way, they were falling heedlessly into the desire to kill Him as though it were no crime, while He yet was enduring no hurt from those, at whose hands it was likely He would undergo dreadful things;----they of Jerusalem take this very circumstance as a proof and assurance of the God-befitting Authority inherent in Him, and receiving this too as an addition to His previous miracles, and heaping it up upon what had preceded, are being driven at length with more fervent motions to the duty of believing on Him. Wherefore they acquiring knowledge by right reasoning say, Is not This He Whom they seek to kill? For consider that they all but holding their right hand on high, and reaching it hither and thither, point out Him Who convicts them, and laugh seeing the untamed rage of these people allayed not by subtle reasoning (how should it?) but rather by God-befitting Power and Authority. But we must note that they of Jerusalem alone speak contrary to all the rest of the Jewish multitudes, and how, I will tell. When our Saviour Christ was once giving instruction in things most excellent, the Pharisees stood by cut to the heart thereat, and already unveiled as to their bold daring and pressing on to commit murder; to this He said, convicting them as transgressors, who had made up their minds that they ought to slay Him, Hath not Moses given you the law, and none of you keepeth the Law? why are ye seeking to kill Me? And the whole aim of His discourse is shot forth against the hearts of the rulers: nevertheless the multitude of the people are scared and, intolerant at the words, answered more violently, saying, Thou hast a devil, who is seeking to kill Thee? But I suppose it is manifest to every one, that Christ says these things, because He saw the Pharisees desiring to kill Him. How is it, then that while certain here deny it and cry out, Who is seeking to kill Thee, they of Jerusalem alone giving a contrary vote to all the rest say, Is not this He Whom they are seeking to kill? and well this too They are seeking, that to the rulers alone the daring deeds may be ascribed. Probability then induces us to believe that the rest of the Jewish people were ignorant of the design of their rulers, but that they of Jerusalem living for the most part with them and inhabiting one city with them, and constantly meeting them, knew the unholy design which close-filled them against the Saviour Christ. And it fell out that not merely through the Voice of our Saviour was the polluted band of the Jews accused, but also by the very flock that was under them, which by their senselessness was destroyed and borne down the precipices. For haply one may (I deem) by what has been said see the flock thirsting even now and enkindled as it were unto the faith in Christ, but lacking just a little leading by the hand, which had they obtained, they would easily have received Him Who came to us from Heaven. Responsible then are they to whom was allotted the presidency, for the loss of the sheep. And the prophet Jeremiah is our witness, who crieth, For the pastors became brutish, and sought not out the LORD; therefore the whole flock understood not and were scattered.

Not simply and not without reason was it added "some of the Jerusalemites," but in order to show that all those who, more than others, were deemed worthy of great miracles are more deserving of pity. For how are they not pitiable when they saw a great sign of His Divinity, and yet still allow injustice in their judgment of Him? If they had wanted, they would have seen a great sign also in the fact that He speaks boldly in the midst of His enemies, and yet suffers nothing from them; but they did not want to recognize in this sign His power.

Having considered the origin of his doctrine, he now tells us about the origin of its teacher. First, Christ shows his source, from which he comes; secondly, he shows his end, to which he goes (v 33). He does three things concerning the first. First, we see the doubt of the people about his origin; secondly, we have Christ's teaching concerning his origin (v 28); and thirdly, we see the effect this teaching had (v 30). He does two things about the first. First, we see the amazement of the people; secondly, their conjecture (v 26). The people were amazed over two things: at the unjust statements of their leaders, and at the public teaching of Christ (v 25). As we said before, Christ went up to this feast in secret to show the weakness of his human nature; but he publicly taught in the temple, with his enemies being unable to restrain him, to show his divinity. And so, as Augustine remarks, what was thought to be a lack of courage turned out to be strength. Accordingly, Some of the inhabitants of Jerusalem then said, in amazement, for they knew how fiercely their leaders were looking for him, as they lived with them in Jerusalem. Thus Chrysostom says: "The most pitiable of all were they who saw a very clear sign of his divinity and, leaving everything to the judgment of their corrupt leaders, failed to show Christ reverence." "As the ruler of a city is, so are its inhabitants" (Sir 10:2). Yet they were amazed at the power he had which kept him from being apprehended. So they said: Is he not the man they, i.e., their leaders, want. This agrees with what was said before: "For reasons like this the Jews began to persecute Jesus, because he performed such works on the sabbath" (above 5:16); "Evil has come out of the elders of the people, who ruled them" (Dn 13:5). This also shows that Christ spoke the truth, while what their leaders said was false. For above, when our Lord asked them: "Why do you want to kill me?" they denied it and said: "You have a demon within you! Who wants to kill you?" But here, what their leaders had denied, these others admit when they say, Is he not the man they want to kill? Accordingly, they are amazed, considering the evil intentions of their leaders.

Jesus continues in Galilee, Joh 7:1. He is desired to go to the feast of tabernacles, Joh 7:2-5. His answer, Joh 7:6-9. He goes up, and the Jews seek him at the feast, Joh 7:10-13. He teaches in the temple, Joh 7:14-24. The Jews are confounded by his preaching, Joh 7:25-27. He continues to teach; they wish to slay him, Joh 7:28-30. Many of the people believe on him, Joh 7:31. The Pharisees murmur, and our Lord reasons with them, Joh 7:32-36. His preaching on the last day of the feast, Joh 7:37-39. The people are greatly divided in their opinions concerning him, Joh 7:40-44. The officers, who were sent by the Pharisees to take him, return, and because they did not bring him, their employers are offended, Joh 7:45-49. Nicodemus reasons with them, Joh 7:50-53.

CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53) After these things--that is, all that is recorded after Joh 5:18. walked in Galilee--continuing His labors there, instead of going to Judea, as might have been expected. sought to kill him--referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4 --being the third since His ministry began, if the feast mentioned in Joh 5:1 was a Passover.

some of them of Jerusalem--the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.