요한복음 7:46 주석

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 this people who knoweth not the law are cursed. With great contempt they style the followers of Jesus "this people"; the common people, the dregs of them, the refuse of the earth; and whom they call, , "the people of the earth", in distinction from the wise men, and their disciples: and when they speak the best of them, their account is this (p); "one of the people of the earth is one that has moral excellencies, but not intellectual ones; that is, there is in him common civility, but the law is not in him;'' as here, "who knoweth not the law": they always reckon them very ignorant. Says one (q) of their writers, "they that are without knowledge are the multitude.'' And elsewhere it is said (r), "the old men of the people of the earth, when they grow old their knowledge is disturbed (or is lost), as it is said, Job 12:20, but so it is not with the old men of the law, when they grow old, their knowledge rests upon them, as it is said, Job 12:12, "with the ancient is wisdom".'' Upon which one of the commentators (s) has this gloss; "these are the disciples of the wise men; for the people of the earth, what wisdom is there in them?'' By the "law" here, is meant either the written law of Moses, which the Pharisees boasted of, and of their knowledge of it, as having the key of knowledge to open it; as understanding the true sense, and capable of giving a right interpretation of it, to the people; though they themselves were wretchedly ignorant of it, as appears by their false glosses on it, refuted by our Lord in Mat 5:17; or else the oral law is here intended, which they pretended was given by word of mouth to Moses, and handed down to posterity from one to another; and this lay among the doctors: they tell us (t), that Moses received it at Sinai, and delivered it to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets to the men of the great synagogue (Ezra's), the last of which was Simeon the just: Antigonus, a man of Socho, received it from him; and Jose ben Joezer, and Jose ben Jochanan, received it from him; and Joshua ben Perachia, (whom they sometimes say was the master of Jesus of Nazareth,) and Nittai the Arbelite, received it from them; by whom it was delivered to Judah ben Tabia, and Simeon ben Shetach; and from them it was received by Shemaiah, and Abtalion, who delivered it to Hillell, and Shammai; who, or whose scholars, were, at this time, when these words were spoken, the present possessors of it, and taught it their disciples in their schools: and thus it was handed down from one to another, until the times of R. Judah, who collected the whole of the traditions of the elders together, and published it under the title of the Misna; and then, as Maimonides says (u), it was revealed to all Israel; whereas before it was but in a few hands, who instructed others in it; but as for the common people, they knew little of it, especially of the nice distinctions and decisions of it; and these people were always had in great contempt by the wise men: they would not receive a testimony from them, nor give one for them, nor deliver a secret to them, nor proclaim anything of theirs that was lost, nor walk with them in the way, nor make a guardian of any of them (w). The people of the earth were not reckoned holy or religious (x), but generally profane and wicked; that they were abandoned to sin, rejected of God, and to be cast off by men; yea, they will not allow that they shall rise again at the last day, unless it be for the sake of some wise men they are allied unto, or have done some service for. They say (y). "whoever ministers in the light of the law, the light of the law will quicken him; but whoever does not minister in the light of the law, the light of the law will not quicken him--though it is possible for such an one to cleave to the Shekinah--for everyone that marries his daughter to a scholar of a wise man, or makes merchandise for the disciples of the wise men, and they receive any advantage from his goods, this brings on him what is written, as if he cleaved to the Shekinah.'' Thus we see in what contempt the common people were with the learned doctors, and what an opinion these men had of the followers of Christ; though, in truth, they were not so ignorant of the law as themselves: they knew the spirituality of it, that it reached to the thoughts of the heart, as well as to external actions; they knew what it required, and their own impotence to answer its demands; they knew the wrath, terror, and curses of it, and that Christ only was the fulfilling end of it, for righteousness to those that believed in him: and they were far from being cursed persons: they were blessed with all spiritual blessings: with the pardon of their sins, and the justification of their persons; with grace and peace in their souls, and would be introduced as the blessed of the Father into his kingdom and glory. (p) Maimon. in Pirke Abot, c. 2. sect. 5. & c. 5. sect. 7. (q) Abarbinel in proph. post. fol. 473. (r) Misn. Kenim, c. 3. sect. 6. Vid. T. Bab. Sabbat, fol. 152. 1. (s) Bartenora in Misn. ib. (t) Pirke Abot, c. 1. sect. 1-12. (u) Praefat. ad Yad Hazaka. (w) Buxtorf. Lex. Talmud. col. 1626. (x) Ib. Florileg. Heb. p. 276. (y) T. Bab. Cetubot, fol. 111. 2.

They perceived that this was not a mere man like themselves, but that this was he who gave water to the saints and that it was he who was announced by the prophet Isaiah. For he was truly the splendor of the light, and the Word of God, the river that flowed from the fountains and watered the paradise of old. But now, to all he gives the same gift of the Spirit and says, “If anyone thirst, let him come to me and drink. Whoever believes on me, as the Scripture says, rivers of living water shall flow out of his belly.” This was not for [a] man to say but for the living God, who truly promises life and gives the Holy Spirit.

There is nothing clearer, nothing simpler than the truth, if we deal not perversely; just as (on the other hand) if we deal perversely, nothing is more difficult. For behold, the Scribes and Pharisees, who seemed forsooth to be wiser than other men, being ever with Christ for the sake of plotting against Him, and beholding His miracles, and reading the Scriptures, were nothing profited, but were even harmed while the officers, who could not claim one of these privileges, were subdued by one single sermon, and they who had gone forth to bind Him, came back bound themselves by wonder. We must not only marvel at their understanding, that they needed not signs, but were taken by the teaching alone; (for they said not, "Never man wrought miracles thus," but, "Never man spake thus";) we must not, I say, merely marvel at their understanding, but also at their boldness, that they spake thus to those that had sent them, to the Pharisees, to His enemies, to men who were doing all with a view to gratify their enmity.

"The officers," saith the Evangelist, "came, and the Pharisees said unto them, Why have ye not brought him?" To "come" was a far greater deed than to have remained, for in the latter case they would have been rid of the annoyance of these men, but now they become heralds of the wisdom of Christ, and manifested their boldness in greater degree. And they say not, "We could not become of the multitude, for they gave heed unto Him as unto a prophet"; but what? "Never man spake as this Man." Yet they might have alleged that, but they show their right feeling. For theirs was the saying not only of men admiring Him, but blaming their masters, because they had sent them to bind Him whom it behooved rather to hear.

They answered that they had never heard a man so speak: "For not any man so speaks." But He spake thus, because He was God and man.

(Tract. xxxiii. 1) He spoke thus, because He was both God and man.

Seasonable in truth is it to say of our Saviour Christ, Who taketh the wise in their own craftiness. For behold, behold as it is written, He removed the many-tangled counsel, and shewed the whole nature of affairs turned contrariwise, on all sides exposing the pollution of the rulers and their unholiness of life as being feeble and perilous, who refused not to fight against God. For the chief Priests and Pharisees, fearing lest the people of the Jews should be persuaded by the Saviour's words, send out officers to take Him, thinking that Christ's being out of the way would remove their care as to Him. But what they suspected, this they that had been sent by them returned actually suffering, and what it was like that they would shudder at hearing, this they learn even against their will, and hear unexpectedly from those who speak contrary to their mind, Never spake man so. But since they say these things in excuse for not having brought the Lord, come let us expand what they said, every way considering the sense of what was spoken. For if we delight ourselves (say they) in the teaching of the holy Scriptures, if we boast that we have been instructed in the Divine Laws, if we marvel at wisdom as some unearthly good, why do we impiously drive away One so wise, and wrong in no small measure Him Whom least we ought, seeing that we rather owe Him special Love: yea we subject our own heads to the perils of the Law, thirsting to slay without cause an Innocent and Righteous One. With such a thought may we suppose that the officers' words were with reason replete. But I think that looking at Never spake man so, one may say somewhat keener. For they well-nigh say thus, Not reasonably do ye blame us who could not now bring you Him That was sought: for how could one compel even against His Will a Man Who in regard to His Words possesseth Divine Nature? for He spake not as man, nor were His Words those befitting man, but they belong unmistakeably to Him Who is God by Nature. For let any say, if any (they say) of the holy Prophets can be found to call himself a brook, or who dared say, If any man thirst, let him come unto me and drink? when did the mighty Moses himself say to us, He that believeth on me, out of his belly shall flow rivers of water of life: these things we heard Him say. He therefore is by Nature God Who without peril exalts Himself in words above man. But to attempt to hunt as though by necessity and compulsion Him Who is above the creature, how will one not say that it is most perilous? or how could He be taken by us against His Will, Who is as far above us as God above Man? The officers put forth therefore as an evident proof of the Lord being by Nature God, the words Never spake man so. On all sides is the God-opposer smitten, and through what he thought to attain his desire, through the very same is he unwitting slain.

The chief priests and Pharisees, fearing that the people of the Jews might be persuaded by the Savior’s words, send out officers to arrest him. They think that if Christ were out of the way they might no longer be concerned with him. But what they suspected might happen to the people actually happens to those whom they sent to arrest Jesus. Moreover, the chief priests and Pharisees shudder to hear a report from their own officers that contradicts them: “No man ever spoke like this man!” … In essence the officers are saying, “It is unreasonable for you to blame us for not being able to arrest Jesus, for how could one arrest a man who by his words possesses divine nature? For he spoke not as a man, nor were his words befitting man, but they unmistakably belong to one who is God by nature.”

And so they were led away; and laudably too, for they had left the evil of unbelief, and were gone over to the faith.

Not among the rulers; for they were resolved one way, viz. not to acknowledge Him as Christ. The more moderate of them only used malicious words, in order to oppose Christ's path to glory; but the more malignant wished to lay hands on Him: And some of them would have taken Him.

They did not say "never has a man worked such miracles," but "never has a man spoken like this." So ready and quick were they to receive the word of salvation. But one must marvel not only at their good sense, but also at their boldness. They do not cower before the fury of the Pharisees, they do not demean themselves as servants, nor do they speak to please their superiors, but they bear witness to the truth. All who are under the authority of superiors should imitate them and not obey them when they command something unjust, as happened also with Saul. He, contrary to the law, commanded that the priests of God be put to death, but those present did not obey and did not carry out his will (1 Sam. 22:17).

As to the second point, let us realize how good these officers were in giving this praiseworthy testimony about Christ, saying: Never has any man spoken like this man. They deserve our praise for three reasons. First, because of their admiration: for they admired Christ because of his teachings, not his miracles. And this brought them nearer to the truth, and further from the custom of the Jews, who looked for signs, as is said in 1 Corinthians (1:22). Secondly, we should praise them because of the ease with which they were won over: because with just a few words, Christ had captivated them and had drawn their love. Thirdly, because of their confidence: because it was to the Pharisees, who were the enemies of Christ, that they said: Never has any man spoken like this man. And these things are to be expected, for Jesus was not just a man, but the Word of God; and so his words had power to affect people. "Are not my words like fire, says the Lord, and like a hammer breaking a rock?" (Jer 23:29). And so Matthew says: "He was teaching them as one who had authority" (Mt 7:29). And his words were sweet to contemplate: "Let your voice sound in my ears, for your voice is sweet" (Sg 2:14); "How sweet are your words to my tongue!" (Ps 118:103). And his words were useful to keep in mind, because they promised eternal life: "Lord, to whom shall we go? You have the words of eternal life" (above 6:69); "I am the Lord, who teaches you things that are useful" (Is 48:17).

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.

Never man spake like this man - Though these officers had gone on the errand of their masters, they had not entered into their spirit. They were sent to apprehend a seditious man, and a false prophet. They came where Jesus taught; they found him to be a different person to the description they received from their masters, and therefore did not attempt to touch or molest him. No doubt they expected when they told their employers the truth, that they would have commended them, and acknowledged their own mistake: but these simple people were not in the secret of their masters' malice. They heard, they felt, that no man ever spoke with so much grace, power, majesty, and eloquence. They had never heard a discourse so affecting and persuasive. So Jesus still speaks to all who are simple of heart. He speaks pardon - he speaks holiness - he speaks salvation to all who have ears to hear. No man ever did or can speak as he does. He teaches The Truth, the whole Truth, and nothing but the Truth.

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.

Never man spake like this man--Noble testimony of unsophisticated men! Doubtless they were strangers to the profound intent of Christ's teaching, but there was that in it which by its mysterious grandeur and transparent purity and grace, held them spellbound. No doubt it was of God that they should so feel, that their arm might be paralyzed, as Christ's hour was not yet come; but even in human teaching there has sometimes been felt such a divine power, that men who came to kill them (for example, ROWLAND HISS) have confessed to all that they were unmanned.