John 7:1 Ulasan

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).

We have here, I. The reason given why Christ spent more of his time in Galilee than in Judea (Joh 7:1): because the Jews, the people in Judea and Jerusalem, sought to kill him, for curing the impotent man on the sabbath day, Joh 5:16. They thought to be the death of him, either by a popular tumult or by a legal prosecution, in consideration of which he kept at a distance in another part of the country, very much out of the lines of Jerusalem's communication. It is not said, He durst not, but, He would not, walk in Jewry; it was not through fear and cowardice that he declined it, but in prudence, because his hour was not yet come. Note, 1. Gospel light is justly taken away from those that endeavour to extinguish it. Christ will withdraw from those that drive him from them, will hide his face from those that spit in it, and justly shut up his bowels from those who spurn at them. 2. In times of imminent peril it is not only allowable, but advisable, to withdraw and abscond for our own safety and preservation, and to choose the service of those places which are least perilous, Mat 10:23. Then, and not till then, we are called to expose and lay down our lives, when we cannot save them without sin. 3. If the providence of God casts persons of merit into places of obscurity and little note, it must not be thought strange; it was the lot of our Master himself. He who was fit to have sat in the highest of Moses's seats willingly walked in Galilee among the ordinary sort of people. Observe, He did not sit still in Galilee, nor bury himself alive there, but walked; he went about doing good. When we cannot do what and where we would, we must do what and where we can. II. The approach of the feast of tabernacles (Joh 7:2), one of the three solemnities which called for the personal attendance of all the males at Jerusalem; see the institution of it, Lev 23:34, etc., and the revival of it after a long disuse, Neh 8:14. It was intended to be both a memorial of the tabernacle state of Israel in the wilderness, and a figure of the tabernacle state of God's spiritual Israel in this world. This feast, which was instituted so many hundred years before, was still religiously observed. Note, Divine institutions are never antiquated, nor go out of date, by length of time: nor must wilderness mercies ever be forgotten. But it is called the Jews' feast, because it was now shortly to be abolished, as a mere Jewish thing, and left to them that served the tabernacle. III. Christ's discourse with his brethren, some of his kindred, whether by his mother or his supposed father is not certain; but they were such as pretended to have an interest in him, and therefore interposed to advise him in his conduct. And observe, 1. Their ambition and vain-glory in urging him to make a more public appearance than he did: "Depart hence," said they, "and go into Judea (Joh 7:3), where thou wilt make a better figure than thou canst here." (1.) They give two reasons for this advice: [1.] That it would be an encouragement to those in and about Jerusalem who had a respect for him; for, expecting his temporal kingdom, the royal seat of which they concluded must be at Jerusalem, they would have had the disciples there particularly countenanced, and thought the time he spent among his Galilean disciples wasted and thrown away, and his miracles turning to no account unless those at Jerusalem saw them. Or, "That thy disciples, all of them in general, who will be gathered at Jerusalem to keep the feast, may see thy works, and not, as here, a few at one time and a few at another." [2.] That it would be for the advancement of his name and honour: There is no man that does any thing in secret if he himself seeks to be known openly. They took it for granted that Christ sought to make himself known, and therefore thought it absurd for him to conceal his miracles: "If thou do these things, if thou be so well able to gain the applause of the people and the approbation of the rulers by thy miracles, venture abroad, and show thyself to the world. Supported with these credentials, thou canst not fail of acceptance, and therefore it is high time to set up for an interest, and to think of being great." (2.) One would not think there was any harm in this advice, and yet the evangelist noted it is an evidence of their infidelity: For neither did his brethren believe in him (Joh 7:5), if they had, they would not have said this. Observe, [1.] It was an honour to be of the kindred of Christ, but no saving honour; they that hear his word and keep it are the kindred he values. Surely grace runs in no blood in the world, when not in that of Christ's family. [2.] It was a sign that Christ did not aim at any secular interest, for then his kindred would have struck in with him, and he would have secured them first. [3.] There were those who were akin to Christ according to the flesh who did believe in him (three of the twelve were his brethren), and yet others, as nearly allied to him as they, did not believe in him. Many that have the same external privileges and advantages do not make the same use of them. But, (3.) What was there amiss in the advice which they gave him? I answer, [1.] It was a piece of presumption for them to prescribe to Christ, and to teach him what measures to take; it was a sign that they did not believe him able to guide them, when they did not think him sufficient to guide himself. [2.] They discovered a great carelessness about his safety, when they would have him go to Judea, where they knew the Jews sought to kill him. Those that believed in him, and loved him, dissuaded him from Judea, Joh 11:8. [3.] Some think they hoped that if his miracles were wrought at Jerusalem the Pharisees and rulers would try them, and discover some cheat in them, which would justify their unbelief. So. Dr. Whitby. [4.] Perhaps they were weary of his company in Galilee (for are not all these that speak Galileans?) and this was, in effect, a desire that he would depart out of their coasts. [5.] They causelessly insinuate that he neglected his disciples, and denied them such a sight of his works as was necessary to the support of their faith. [6.] They tacitly reproach him as mean-spirited, that he durst not enter the lists with the great men, nor trust himself upon the stage of public action, which, if he had any courage and greatness of soul, he would do, and not sneak thus and skulk in a corner; thus Christ's humility, and his humiliation, and the small figure which his religion has usually made in the world, have been often turned to the reproach of both him and it. [7.] They seem to question the truth of the miracles he wrought, in saying, "If thou do these things, if they will bear the test of a public scrutiny in the courts above, produce them there." [8.] They think Christ altogether such a one as themselves, as subject as they to worldly policy, and as desirous as they to make a fair show in the flesh; whereas he sought not honour from men. [9.] Self was at the bottom of all; they hoped, if he would make himself as great as he might, they, being his kinsmen, should share in his honour, and have respect paid them for his sake. Note, First, Many carnal people go to public ordinances, to worship at the feast, only to show themselves, and all their care is to make a good appearance, to present themselves handsomely to the world. Secondly, Many that seem to seek Christ's honour do really therein seek their own, and make it serve a turn for themselves. 2. The prudence and humility of our Lord Jesus, which appeared in his answer to the advice his brethren gave him, Joh 7:6-8. Though there were so many base insinuations in it, he answered them mildly. Note, Even that which is said without reason should be answered without passion; we should learn of our Master to reply with meekness even to that which is most impertinent and imperious, and, where it is easy to find much amiss, to seem not to see it, and wink at the affront. They expected Christ's company with them to the feast, perhaps hoping he would bear their charges: but here, (1.) He shows the difference between himself and them, in two things: - [1.] His time was set, so was not theirs: My time is not yet come, but your time is always ready. Understand it of the time of his going up to the feast. It was an indifferent thing to them when they went, for they had nothing of moment to do either where they were, to detain them there, or where they were going, to hasten them thither; but every minute of Christ's time was precious, and had its own particular business allotted to it. He had some work yet to do in Galilee before he left the country: in the harmony of the gospels betwixt this motion made by his kindred and his going up to this feast comes in the story of his sending forth the seventy disciples (Luk 10:1, etc.), which was an affair of very great consequence; his time is not yet, for that must be done first. Those who live useless lives have their time always ready; they can go and come when they please. But those whose time is filled up with duty will often find themselves straitened, and they have not yet time for that which others can do at any time. Those who are made the servants of God, as all men are, and who have made themselves the servants of all, as all useful men have, must not expect not covet to be masters of their own time. The confinement of business is a thousand times better than the liberty of idleness. or, it may be meant of the time of his appearing publicly at Jerusalem; Christ, who knows all men and all things, knew that the best and most proper time for it would be about the middle of the feast. We, who are ignorant and short-sighted, are apt to prescribe to him, and to think he should deliver his people, and so show himself now. The present time is our time, but he is fittest to judge, and, it may be, his time is not yet come; his people are not yet ready for deliverance, nor his enemies ripe for ruin; let us therefore wait with patience for his time, for all he does will be most glorious in its season. [2.] His life was sought, so was not theirs, Joh 7:7. They, in showing themselves to the world, did not expose themselves: "The world cannot hate you, for you are of the world, its children, its servants, and in with its interests; and no doubt the world will love its own;" see Joh 15:19. Unholy souls, whom the holy God cannot love, the world that lies in wickedness cannot hate; but Christ, in showing himself to the world, laid himself open to the greatest danger; for me it hateth. Christ was not only slighted, as inconsiderable in the world (the world knew him not), but hated, as if he had been hurtful to the world; thus ill was he requited for his love to the world: reigning sin is a rooted antipathy and enmity to Christ. But why did the world hate Christ? What evil had he done to it? Had he, like Alexander, under colour of conquering it, laid it waste? "No, but because" (saith he) "I testify of it, that the works of it are evil." Note, First, The works of an evil world are evil works; as the tree is, so are the fruits: it is a dark world, and an apostate world, and its works are works of darkness and rebellion. Secondly, Our Lord Jesus, both by himself and by his ministers, did and will both discover and testify against the evil works of this wicked world. Thirdly, It is a great uneasiness and provocation to the world to be convicted of the evil of its works. It is for the honour of virtue and piety that those who are impious and vicious do not care for hearing of it, for their own consciences make them ashamed of the turpitude there is in sin and afraid of the punishment that follows after sin. Fourthly, Whatever is pretended, the real cause of the world's enmity to the gospel is the testimony it bears against sin and sinners. Christ's witnesses by their doctrine and conversation torment those that dwell on the earth, and therefore are treated so barbarously, Rev 11:10. But it is better to incur the world's hatred, by testifying against its wickedness, than gain its good-will by going down the stream with it. (2.) He dismisses them, with a design to stay behind for some time in Galilee (Joh 7:8): Go you up to this feast, I go not up yet. [1.] He allows their going to the feast, though they were carnal and hypocritical in it. Note, Even those who go not to holy ordinances with right affections and sincere intentions must not be hindered nor discouraged from going; who knows but they may be wrought upon there? [2.] He denies them his company when they went to the feast, because they were carnal and hypocritical. Those who go to ordinances for ostentation, or to serve some secular purpose, go without Christ, and will speed accordingly. How sad is the condition of that man, though he reckon himself akin to Christ, to whom he saith, "Go up to such an ordinance, Go pray, Go hear the word, Go receive the sacrament, but I go not up with thee? Go thou and appear before God, but I will not appear for thee," as Exo 33:1-3. But, if the presence of Christ go not with us, to what purpose should we go up? Go you up, I go not up. When we are going to, or coming fRom. solemn ordinances, it becomes us to be careful what company we have and choose, and to avoid that which is vain and carnal, lest the coal of good affections be quenched by corrupt communication. I go not up yet to this feast; he does not say, I will not go up at all, but not yet. There may be reasons for deferring a particular duty, which yet must not be wholly omitted or laid aside; see Num 9:6-11. The reason he gives is, My time is not yet fully come. Note, Our Lord Jesus is very exact and punctual in knowing and keeping his time, and, as it was the time fixed, so it was the best time. 3. Christ's continuance in Galilee till his full time was come, Joh 7:9. He, saying these things to them (tauta de eipōn) abode still in Galilee; because of this discourse he continued there; for, (1.) He would not be influenced by those who advised him to seek honour from men, nor go along with those who put him upon making a figure; he would not seem to countenance the temptation. (2.) He would not depart from his own purpose. He had said, upon a clear foresight and mature deliberation, that he would not go up yet to this feast, and therefore he abode still in Galilee. It becomes the followers of Christ thus to be steady, and not to use lightness. 4. His going up to the feast when his time was come. Observe, (1.) When he went: When his brethren were gone up. He would not go up with them, lest they should make a noise and disturbance, under pretence of showing him to the world; whereas it agreed both with the prediction and with his spirit not to strive nor cry, nor let his voice be heard in the streets, Isa 42:2. But he went up after them. We may lawfully join in the same religious worship with those with whom we should yet decline an intimate acquaintance and converse; for the blessing of ordinances depends upon the grace of God, and not upon the grace of our fellow-worshippers. His carnal brethren went up first, and then he went. Note, In the external performances of religion it is possible that formal hypocrites may get the start of those that are sincere. Many come first to the temple who are brought thither by vain-glory, and go thence unjustified, as he, Luk 18:11. It is not, Who comes first? that will be the question, but, Who comes fittest? If we bring our hearts with us, it is no matter who gets before us. (2.) How he went, ōs en kruptō - as if he were hiding himself: not openly, but as it were in secret, rather for fear of giving offence than of receiving injury. He went up to the feast, because it was an opportunity of honouring God and doing good; but he went up as it were in secret, because he would not provoke the government. Note, Provided the work of God be done effectually, it is best done when done with least noise. The kingdom of God need not come with observation, Luk 17:20. We may do the work of God privately, and yet not do it deceitfully. 5. The great expectation that there was of him among the Jews at Jerusalem, Joh 7:11-14. Having formerly come up to the feasts, and signalized himself by the miracles he wrought, he had made himself the subject of much discourse and observation. (1.) They could not but think of him (Joh 7:11): The Jews sought him at the feast, and said, Where is he? [1.] The common people longed to see him there, that they might have their curiosity gratified with the sight of his person and miracles. They did not think it worth while to go to him into Galilee, though if they had they would not have lost their labour, but they hoped the feast would bring him to Jerusalem, and then they should see him. If an opportunity of acquaintance with Christ come to their door, they can like it well enough. They sought him at the feast. When we attend upon God in his holy ordinances, we should seek Christ in them, seek him at the gospel feasts. Those who would see Christ at a feast must seek him there. Or, [2.] Perhaps it was his enemies that were thus waiting an opportunity to seize him, and, if possible, to put an effectual stop to his progress. They said, Where is he? pou esin ekeinos - where is that fellow? Thus scornfully and contemptibly do they speak of him. When they should have welcomed the feast as an opportunity of serving God, they were glad of it as an opportunity of persecuting Christ. Thus Saul hoped to slay David at the new moon, Sa1 20:27. Those who seek opportunity to sin in solemn assemblies for religious worship profane God's ordinances to the last degree, and defy him upon his own ground; it is like striking within the verge of the court. (2.) The people differed much in their sentiments concerning him (Joh 7:12): There was much murmuring, or muttering rather, among the people concerning him. The enmity of the rulers against Christ, and their enquiries after him, caused him to be so much the more talked of and observed among the people. This ground the gospel of Christ has got by the opposition made to it, that it has been the more enquired into, and, by being every where spoken against, it has come to be every where spoken of, and by this means has been spread the further, and the merits of his cause have been the more searched into. This murmuring was not against Christ, but concerning him; some murmured at the rulers, because they did not countenance and encourage him: others murmured at them, because they did not silence and restrain him. Some murmured that he had so great an interest in Galilee; others, that he had so little interest in Jerusalem. Note, Christ and his religion have been, and will be, the subject of much controversy and debate, Luk 12:51, Luk 12:52. If all would agree to entertain Christ as they ought, there would be perfect peace; but, when some receive the light and others resolve against it, there will be murmuring. The bones in the valley, while they were dead and dry, lay quiet; but when it was said unto them, Live, there was a noise and a shaking, Eze 37:7. But the noise and rencounter of liberty and business are preferable, surely, to the silence and agreement of a prison. Now what were the sentiments of the people concerning him? [1.] Some said, he is a good man. This was a truth, but it was far short of being the whole truth. He was not only a good man, but more than a man, he was the Son of God. Many who have no ill thoughts of Christ have yet low thoughts of him, and scarcely honour him, even when they speak well of him, because they do not say enough; yet indeed it was his honour, and the reproach of those who persecuted him, that even those who would not believe him to be the Messiah could not but own he was a good man. [2.] Others said, Nay, but he deceiveth the people; if this had been true, he had been a very bad man. The doctrine he preached was sound, and could not be contested; his miracles were real, and could not be disproved; his conversation was manifestly holy and good; and yet it must be taken for granted, notwithstanding, that there was some undiscovered cheat at the bottom, because it was the interest of the chief priests to oppose him and run him down. Such murmuring as there was among the Jews concerning Christ there is still among us: the Socinians say, He is a good man, and further they say not; the deists will not allow this, but say, He deceived the people. Thus some depreciate him, others abuse him, but great is the truth. [3.] They were frightened by their superiors from speaking much of him (Joh 7:13): No man spoke openly of him, for fear of the Jews. Either, First, They durst not openly speak well of him. While any one was at liberty to censure and reproach him, none durst vindicate him. Or, Secondly, They durst not speak at all of him openly. Because nothing could justly be said against him, they would not suffer any thing to be said of him. It was a crime to name him. Thus many have aimed to suppress truth, under colour of silencing disputes about it, and would have all talk of religion hushed, in hopes thereby to bury in oblivion religion itself.

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.

Nothing is worse than envy and malice; through these death entered into the world. For when the devil saw man honored, he endured not his prosperity, but used every means to destroy him. And from the same root one may everywhere see this same fruit produced. Thus Abel was slain; thus David, with many other just men, was like to have been so; from this also the Jews became Christ-slayers. And declaring this the Evangelist said, "After these things Jesus walked in Galilee; for He had not power to walk in Jewry, because the Jews sought to kill Him."

What sayest thou, O blessed John? Had not He "power," who was able to do all that He would? He that said, "Whom seek ye?" and cast them backward? He who was present, yet not seen, had not He "power"? How then afterwards did He come among them in the midst of the temple, in the midst of the feast, when there was an assembly, when they that longed for murder were present, and utter those sayings which enraged them yet the more? Yea, this at least men marveled at, saying, "Is not this He, whom they seek to kill? And, lo, He speaketh boldly, and they say nothing unto Him."

The Evangelist spake not so that he might be supposed to utter riddles, but to make it plain that He showeth proofs both of His Godhead and His Manhood. For when he saith, that "He had not power," he speaketh of Him as a man, doing many things after the manner of men; but when he saith, that He stood in the midst of them, and they seized Him not, he showeth to us the power of the Godhead, (as man He fled, as God He appeared,) and in both cases he speaks truly. To be in the midst of those who were plotting against Him, and yet not be seized by them, showed His unrivaled and irresistible nature; to yield strengthened and authenticated the Dispensation, that neither Paul of Samosata, nor Marcion, nor those affected with their maladies, might have anything to say.

In this chapter of the Gospel, brethren, our Lord Jesus Christ has most especially commended Himself to our faith in respect of His humanity. For indeed He always keeps in view, both in His words and deeds, that He should be believed to be God and man: God who made us, man who sought us; with the Father, always God; with us, man in time. For He would not have sought man whom He had made if Himself had not become that which He had made. But remember this, and do not let it slip from your hearts, that Christ became man in such manner that He ceased not to be God. While remaining God, He who made man took manhood. While, therefore, as man He concealed Himself, He must not be thought to have lost His power, but only to have offered an example to our infirmity. For He was detained when He willed to be, and He was put to death when he willed to be. But since there were to be His members, that is, His faithful ones, who would not have that power which He, our God, had; by His being hid, by His concealing Himself as if He would not be put to death, He indicated that His members would do this, in which members He Himself in fact was. For Christ is not simply in the head and not in the body, but Christ whole is in the head and body. What, therefore, His members are, that He is; but what He is, it does not necessarily follow that His members are. For if His members were not Himself, He would not have said, "Saul, why persecutest thou me?" For Saul was not persecuting Himself on earth, but His members, namely, His believers. He would not, however, say, my saints, my servants, or, in short, my brethren, which is more honorable; but, me, that is, my members, whose head I am. With these preliminary remarks, I think that we shall not have to labor much for the meaning in this chapter; for that is often betokened in the head which was to be in the body. "After these things," saith he, "Jesus walked in Galilee: for He would not walk in Judea, because the Jews sought to kill Him." This is what I have said; He offered an example to our infirmity. He had not lost power, but He was comforting our weakness. For it would happen, as I have said, that some believer in Him would retreat into concealment, lest he should be found by the persecutors; and lest the concealment should be objected to him as a crime, that occurred first in the head, which should afterwards be confirmed in the member. For it is said, "He would not walk in Judea, because the Jews sought to kill Him," just as if Christ were not able both to walk among the Jews, and not be killed by them. For He manifested this power when He willed; for when they would lay hold of Him, as He was now about to suffer, "He said to them, Whom seek ye? They answered, Jesus. Then, said He, I am He," not concealing, but manifesting Himself. That manifestation, however, they did not withstand, but "going backwards, they fell to the ground." And yet, because He had come to suffer, they rose up, laid hold of Him, led Him away to the judge, and slew Him. But what was it they did? That which a certain scripture says: "The earth was delivered into the hands of the ungodly." The flesh was given into the power of the Jews; and this that thereby the bag, as it were, might be rent asunder, whence our purchase-price might run out.

(Tr. xxviii. 2) As the believer in Christ would have in time to come to hide himself from persecution, that no guilt might attach to such concealment, the Head began with doing Himself, what He sanctioned in the member; After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill Him. (Tr. xxviii. 2) It is not meant that our Lord could not walk among the Jews, and escape being killed; for He had this power, whenever He chose to show it: but He set the example of so doing, as an accommodation to our weakness. He had not lost His power, but He indulged our frailty.

CHAPTER V. On the feast of Tabernacles, that it signifies the restitution of the hope due to the Saints, and the resurrection from the dead; on the words, Now the feast of the Jews, that of Tabernacles was at hand. After these both words and deeds (he says) Christ again more gladly made His sojournings in Galilee: for this, I suppose, is the meaning of used to walk, yet he shows that His being with them was not of His Own choice, but rather happened of necessity, adding the reason. For the Jews (he says) wished to kill Him. Wherefore He gave Himself over for a long time to the aliens, refusing to walk in Jewry. But I suppose again that in these words no less is Israel found fault with for its extreme perverseness, if indeed the being found among the Gentiles was shown to be far better than living with it. And this it was that was uttered by the prophet Jeremiah, I have forsaken Mine House, I have left Mine heritage; I gave My loved Soul into the hand of her enemies. For Christ's being made an outcast because of the impiety of them that persecute Him, and going away among the Galileans, how is it not plainly the giving up of His Own Soul into the hands of her enemies? For the Gentiles are Christ's enemies, in that they do service to another and worship the creature instead of the Creator, because they had not yet received the faith in Him. And this Himself will teach us clearly, saying, He that is not with Me is against Me. But I suppose every one will say that the |459 Gentiles were not with Christ, previous to their true knowledge of God and faith; they were therefore against Him, and hence in the rank of His enemies. This being so and clearly acknowledged, so great abomination was practised among them of Israel, that He was in better case, living among His enemies, and making His abode with them with whom He least ought was pleasanter, than what was meeter far and more congenial, to be among them who are His kinsmen after the flesh and, on this ground, bound to love Him. With greatest reason then did Christ depart unto the Gentiles, and by the very act of doing so did He in a manner say, that if they did not desist from persecuting Him, and from destroying with their mad folly their Benefactor, Christ would wholly give Himself to those without, and remove unto the Gentiles. As then we said that He hinted this by this act, so again we shall find that by a figure of old did He threaten His departure from Jerusalem. When then He was ordering the laws about sacrifices, as is written also in Leviticus, having fore-appointed, as for an image of Christ, that a bullock should be brought as a gift and a whole burnt-offering to the Lord, he again outlines Him in another way, saying, If his gift to the Lord be of the sheep, of the lambs and of the kids, for a whole burnt sacrifice, he shall bring a male without blemish, and shall lay his hand upon the head thereof and they shall kill it on the side of the altar northward before the Lord. How then the Mystery of Christ is shaped unto us by these things, we must needs enquire. And first I think we ought to speak of the situation both of the Temple itself at Jerusalem and of the Divine altar, that so we may understand, what is the meaning of that the sheep is not to look straight before it, but rather to be turned toward the north. The territory of the Jews therefore lies in the more southern quarters of the earth, and the temple faces eastward and opens its doors toward the first rays of the sun; yea and the Divine altar itself, reared over against the holy, as it were in the sight of God, showed its front to those who enter from the East, its two sides looking one south, the other north. That it actually is as we have said, you may have full proof from the passage of the Prophet Ezekiel. For when he was being taught about the death of Phaltias, i. e., in spiritual vision, he says thus, And I saw, and lo about five and twenty men, their backs towards the temple of the Lord and their faces right away, and they were worshipping the sun toward the east. But if a man worshiping the rising sun have the temple behind him, how must one not suppose that the front of the temple was turned eastward? But in the same position was the Divine altar itself, as we have said. Therefore the front giving entry both of the temple itself and of the Divine altar was to the east: the two sides, one to the south, the other to the north; and the side yet remaining, which is conceived of as the back, looking westward. The things therefore we have said being thus, we shall find that north of it lies the neighbour of Judaea, Galilee, that is, the country of the Gentiles, as it is written, Galilee of the Gentiles, Since then our Lord Jesus Christ was about, after His saving Passion, to depart out of the country of the Jews, and go into Galilee, that is, to the church of the Gentiles, the sheep that was taken in type as a sacrifice, was slain at the side of the Altar so as to look northward, according as it is spoken by the Psalmist of Christ, His eyes look unto the nations. But since the blessed Evangelist says that He refused His Presence to the Jews, because they were plotting to kill Him, we will add this to what we have said, that we do not consider the withdrawal of Christ as an imputation of cowardice, nor yet will we therefore accuse of weakness Him That is mighty unto all things, but we will accept the mode of the economy. For it beseemed Him not before His time, but in His own time to endure the Cross for all

Christ’s departure to the Gentiles served as a message to those who sought to kill him: If they did not cease their mad foolishness of persecuting and destroying their benefactor, Christ would give himself completely to the outsider and depart to the Gentiles.

The connection of this passage admits of much taking place in the interval previously. Judæa and Galilee are divisions of the province of Palestine. Judæa has its name from the tribe of Judah; but it embraces not only the territories of Judah, but of Benjamin, all of which were called Judæa, because Judah was the royal tribe. Galilee has its name, from the milky, i. e. white, colour of its inhabitants; Galilee being Greek for milk.

Jesus withdraws from the murderous Jews not because He fears death, for He could have walked in their very midst and suffered nothing, but because if He had always acted thus, they would not have believed that He was a Man, but would have regarded Him as a phantom. Therefore He now withdraws and in this way confirms and attests that He is a Man, and strikes down all those who say that He was incarnate only in appearance, such as Manes, Marcion, Basilides, and the like. In other cases, when He is among the murderers who plot against Him and remains unharmed, He shows that He is God, and puts to shame Paul of Samosata, and assures all that He was not merely a Man, but also God. Now He departs for Galilee. Since the time to suffer had not yet come, it was pointless and unnecessary for Him to move about among His enemies and thereby give occasion to intensify their malice.

He withdrew too now to Galilee, because the hour of His passion was not yet come; and He thought it useless to stay in the midst of His enemies, when the effect would only have been to irritate them the more. The time at which this happened is then given; Now the Jews' feast of tabernacles was at hand.

After our Lord considered the spiritual life and its food, he now treats of his instruction or teaching, which, as mentioned above, is necessary for those who are spiritually reborn. First, he shows the origin of his teaching; secondly, its usefulness (c 8 and onwards). As to the first, he does three things. First, he mentions the place where he revealed the origin of his teaching; secondly, the occasion for revealing this (v 11); and thirdly, his actual statement is given (v 16). Three things are done about the first. First, we see Christ invited to go to the place where he revealed the origin of his teaching; secondly, we see our Lord refuse (v 6); and thirdly, how Jesus finally did go (v 9). As to the first, he does two things. First, he gives the reasons why they encouraged Christ to go to Judea; secondly, he adds their exhortation (v 3). They were influenced by three things to encourage Christ to go to Judea: first, by his lingering on [in Galilee], secondly, by his intention [not to travel in Judea] and thirdly, by the appropriateness of the time. They were influenced by Christ's lingering on in Galilee, which showed that he wanted to stay there. Thus he says, After this, after teaching in Capernaum, Jesus walked about in Galilee, i.e., he set out from Capernaum, a city of Galilee, with the intention to journey throughout this region. Our Lord lingered on so often in Galilee to show us that we should pass from vices to virtues: "So you, son of man, prepare your belongings for exile, and go during the day in their sight" (Ez 12:13). Then they were influenced by Christ's intention, which he perhaps told them; hence he says, for he did not want to walk in Judea, the reason being, because the Jews sought to kill him. "The Jews tried all the harder to kill him, because he not only broke the Sabbath rest, but even called God his own Father, making himself equal to God" (above 5:18). But could not Christ still have gone among the Jews without being killed by them, as he did after (c 8)? Three answers are given to this question. The first is given by Augustine, who says that Christ did this because the time would come when some Christians would hide from those who were persecuting them. And so they would not be criticized for this, our Lord wanted to console us by setting a precedent himself in this matter. He also taught this in word, saying: "If they persecute you in one town, flee to another" (Mt 10:23). Another answer is that Christ was both God and man. By reason of his divinity, he could prevent his being injured by those persecuting him. Yet, he did not want to do this all the time, for while this would have shown his divinity, it might have cast doubt on his humanity. Therefore, he showed his humanity by sometimes fleeing, as man, those who were persecuting him, to silence all those who would say that he was not a true man. And he showed his divinity by sometimes walking among them unharmed, thus refuting all those who say he was only a man. Thus, Chrysostom has another text, which reads: "He could not, even if he wanted to, walk about Judea." This is expressed in our human way, and is the same as saying: Due to the danger of treachery, a person cannot go anywhere he might wish. The third answer is that it was not yet the time for Christ's passion. The time would come when Christ would suffer, at the feast of the Passover, when the lamb was sacrificed, so that victim would succeed victim: "Jesus knew that his time had come to leave this world for the Father" (below 13:1).

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.

After these things - St. John passes from the preceding discourse of our Lord, which he delivered a little before the passover, Joh 6:4, to the Feast of Tabernacles, which happened six months after, and thus omits many things mentioned by the other evangelists, which our blessed Lord said and did during that time. He had already gone over Galilee four or five times; and he continued there, because he found that the hatred of the Jews was such that they would kill him if they could meet with him in Judea; and his time to suffer was not yet come. For he would not walk in Jewry - Instead of this, some MSS., versions, and fathers read, ουγαρ ειχεν εξουσιαν, he had not authority, or liberty to walk, etc. That is, he was no longer tolerated, and could not preach publicly in Judea, but at the risk of his life. He found greater scope for the exercise of his important ministry in Galilee than in Judea, as the chief priests, etc., were continually plotting his death.

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.