John 7:21 Maoni

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.

Moses therefore gave unto you circumcision,.... The command of circumcision, which he renewed and established, Lev 12:3; (not because, or that it is of Moses; originally, or that he was the first giver of it, for it was enjoined before his time; this is a correction of what is before said, giving a more accurate account of the rise of circumcision: but of the fathers); Abraham, Isaac, and Jacob, to whom it was enjoined by God, and who practised it before the times of Moses; so that this command was in force before him, and obligatory upon the descendants of Abraham, before he delivered it; and would have been, if he had never mentioned it; though the Jews say (r), "we do not circumcise because Abraham our father, on whom be peace, circumcised himself and his household, but because the holy blessed God commanded us by Moses, that we should be circumcised, as Abraham our father was circumcised.'' But no doubt it would have been binding on them, if Moses had said nothing about it; the command to Abraham is so express, for the circumcision of his male offspring, Gen 17:10; however, it being both of Moses and of the fathers, laid a very great obligation on the Jews to observe it: and ye on the sabbath day, circumcise a man; a male child, as they did, when the eighth day fell on a sabbath day; for the law of circumcision was before the law of the sabbath, and therefore was not to be made void by it, nor was it made void by it; and so much is intimated by our Lord's observing, that it was not of Moses, but of the fathers; and this is the reason which the Karaite Jews give for circumcision on the sabbath day: for (s). "say they, because it is a former command, from the time of Abraham our father, on whom be peace, before the giving of the law of the sabbath, , "they circumcise on the sabbath day", and when the command of the sabbath afterwards took place, it was not possible it should disannul circumcision on the sabbath day; and for the same reason, they also allow the sacrifice of the passover to be done on the sabbath day, because it is a command which went before the command of the sabbath.'' And this was also the sense and practice of the other Jews: thus citing the law of Moses in Lev 12:3. "And in the eighth day, the flesh of his foreskin shall be circumcised", by way of gloss upon it add, , "and even on the sabbath day" (t); and on the same text another writer observes (u), that by Gematry, every day is fit for circumcision. R. Jose says (w), "they do all things necessary to circumcision, on the sabbath day.'' R. Abika says (x), "all work that can be done on the evening of the sabbath, does not drive away the sabbath; but circumcision, which cannot be done on the evening of the sabbath, drives away the sabbath: they do all things necessary to circumcision; they circumcise, and make bare, and suck, and put (on the wound) a plaster and cummin; and which, if not bruised on the evening of the sabbath, they may chew with their teeth.'' Also it is allowed of (y), to "wash the infant on the third day of circumcision, which happens to be on the sabbath.'' Moreover, a case is put after this manner (z); "if a man has two infants, one to be circumcised after the sabbath, and the other to be "circumcised on the sabbath", and forgets, and circumcises that, that was to be after the sabbath, on the sabbath, he is guilty of sin; if one is to be circumcised in the evening of the sabbath, and the other on the sabbath, and he forgets, and circumcises that which should be on the evening of the sabbath, on the sabbath, R. Eliezer pronounces him guilty, but R, Joshua absolves him.'' And we have an instance (a) of "R. Sheshana, the son of R. Samuel bar Abdimo, that when he was to be circumcised, it was the sabbath day, and they forgot the razor; and they inquired of R. Meni and R. Isaac ben Eleazar, and it was drove off to another day.'' From all which it appears, that circumcision on the sabbath day, was a common practice, and which confirms the assertion of Christ. (r) Maimon. in Misn. Cholin, c. 7. sect. 6. (s) R. Eliaha in Adderet apud Trigland. de Sect. Karaeorum, c. 9. p. 134. (t) T. Bab. Sabbat, fol. 132. 1. Mitzvot Tora, pr. Affirm. 28. (u) Baal Hatturim in Lev. xii. 3. (w) Misna Sabbat, c. 18. sect. 3. (x) Misna Sabbat, c. 19. sect. 1, 2. T. Bab. Pesachim, fol. 69. 2. Maimon. Hilchot Milah, c. 2. sect. 6, 7. (y) Ib. sect. 3. Bereshit Rabba, sect. 8. fol. 70. 3. Maimon. ib. sect. 6. (z) Ib. sect. 4. T. Bab. Ceritot, fol. 19. 2. (a) Juchasin, fol. 105. 2.

The meaning of, "Ye marvel" is, "Ye are confused," "are troubled."

"I have done one work, and ye all marvel." Observe how He argueth, where it is necessary to defend Himself, and make His defense a charge against them. For with respect to that which had been wrought, He introduceth not the Person of the Father, but His own: "I have done one work." He would show, that not to have done it would have been to break the Law, and that there are many things more authoritative than the Law, and that "Moses" endured to receive a command against the Law, and more authoritative than the Law. For "circumcision" is more authoritative than the Sabbath, and yet circumcision is not of the Law, but of "the fathers." "But I," He saith, "have done that which is more authoritative and better than circumcision."

But the Lord, manifestly not disturbed, but calm in His truth, rendered not evil for evil nor railing for railing; although, if He were to say to these men, You have a devil, He would certainly be saying what was true. For they would not have said such things to the Truth, unless the falsehood of the devil had instigated them. What then did He answer? Let us calmly hear, and drink in the serene word: "I have done one work, and ye all marvel." As if He said, What if ye were to see all my works? For they were His works which they saw in the world, and yet they saw not Him who made them all: He did one thing, and they were disturbed because he made a man whole on the Sabbath-day. As if, indeed, when any sick man recovered his health on the Sabbath-day, it had been any other that made such a man whole than He who offended them, because He made one man whole on the Sabbath-day. For who else has made others whole than He who is health itself,-He who gives even to the beasts that health which He gave to this man? For it was bodily health. The health of the flesh is repaired, and the flesh dies; and when it is repaired, death is only put off, not taken away. However, even that same health, brethren, is from the Lord, through whomsoever it may be given: by whose care and ministry soever it may be imparted, it is given by Him from whom all health is, to whom it is said in the psalm, "O Lord, Thou wilt save men and beasts; as Thou hast multiplied Thy mercy, O God." For because Thou art God Thy multiplied mercy reaches even to the safety of human flesh, reaches even to the safety of dumb animals; but Thou who givest health of flesh common to men and beasts, is there no health which Thou reservest for men? There is certainly another which is not only not common to men and beasts, but to men themselves is not common to good and bad. In a word, when he had there spoken of this health which men and cattle receive in common, because of that health which men, but only the good, ought to hope for, he added as he went on: "But the sons of men shall put their trust under the cover of Thy wings. They shall be fully satisfied with the fatness of Thy house; and Thou shalt give them drink from the torrent of Thy pleasure. For with Thee is the fountain of life; and in Thy light shall they see light." This is the health which belongs to good men, those whom he called "sons of men;" whilst he had said above, "O Lord, Thou shall save men and beasts." How then? Were not those men sons of men, that after he had said men, he should go on and say, But the sons of men: as if men and sons of men meant different things? Yet I do not believe that the Holy Spirit had said this without some indication of distinction. The term men refers to the first Adam, sons of men to Christ. Perhaps, indeed, men relate to the first man; but sons of men relate to the Son of man.

(Tr. xxx. s. 3) As if He said, What if ye saw all My works? For all that they saw going on in the world was of His working, but they saw not Him Who made all things. But He did one thing, made a man whole on the sabbath day, and they were in commotion: as if, when any one of them recovered from a disease on the sabbath, he who made him whole were any other than He, who had offended them by making one man whole on the sabbath.

We will read the verse, as a question, with a comma, and a full stop. But we will not be ignorant of the subtle meaning of the word, replete with a most wise economy. For observe how on relating to the Jews His Loving-kindness to the impotent man, He does not say unguardedly, I have healed the man on the sabbath day, and do ye therefore marvel? but more cautiously and far more heedfully, He says, One work I did, soothing the unseasonable anger of the multitude; for it was not unlikely, that they, cut by the transgression against the sabbath, would even now attempt to stone Jesus. For indiscreet of counsel, according to the Greek poets, and prone to anger is ever the multitude, both applying gentlest accord to whatsoever it is minded to, and easily excited like a bull unto intolerable daring, it is caught more apt than it ought in daring undertakings to dreadful ends. Having therefore put away all boast for their profit's sake, He makes use of the gentlest words and with exceeding moderation He says, One work I did, and do ye all marvel? On account of this one work (He says) although it was wrought for the salvation and life of the prostrate, do ye condemn the mighty Worker thereof, as though for offences truly heinous, and looking only to the honour of the Sabbath, accord not wonder to the miracle? (for this indeed would have been more fitting) but because the commandment of the law has been broken according to your foolish imagination, for no slight or worthless reasons, but for the salvation and life of a man, ye are unreasonably angry, when ye ought rather to praise Him Who is clad with so great and God-befitting power. Untutored then by these things also are the people of the Jews proved to be, expending undue astonishment upon the man that was healed, and not rather offering it to Christ Who miraculously preserveth. But we must know, that He, in addressing them of Israel and saying, One work I did, and do ye all marvel? again indirectly reproves and makes known something of this kind. For on account of this one (according to you) offence of Mine (He says) ye marvel at My purpose, as though I were bold to thrust aside the Lawgiver: then how deem ye that God feels towards you, who not once merely offend against the Law, but make nothing of transgressing it, in matters for which ye judge others?

Wherein He left us an example to take it patiently, whenever wrong censures are passed upon us, and not answer them by asserting the truth, though able to do so, but rather by some wholesome advice to the persons; as doth our Lord: Jesus answered and said unto them, I have done one work, and ye all marvel.

That the Jews rise up against the Lord in vain, He proves by the following reasoning. I performed one deed on the Sabbath, healed the paralytic, and because of this all of you marvel, that is, you are troubled, you raise an alarm.

Then when he says, I performed one work, and you are all amazed, our Lord, at peace in his own truth, answers them, and justifies himself with a reasonable explanation. First, he recalls the incident that is troubling them; secondly, he shows that this should not bother them (v 22); and thirdly, he shows the way to a judgment that is just (v 24). Jesus answered them: I performed one work, and you are all amazed. He does not trade one insult for another, nor rebuff it, because "When he was derided, he did not deride in return" (1 Pt 2:23). He rather recalls for them his cure of the paralytic, which was the cause of their amazement. But their amazement was not one of devotion, as in "Your heart will be amazed and expanded" (Is 60:5), but a kind of agitation and disturbance, as in "Those who see it will be afflicted with terrible fear, and will be amazed" (Wis 5:2). So, if you are amazed over one of my works, i.e., if you are disturbed and troubled, what would you do if you saw all of my works? For, as Augustine says, his works were those which they saw in the world: even all the sick are healed by him. "He sent his word, and healed them" (Ps 106:20); "It was neither a herb nor a poultice that healed them, but your word, O Lord, which heals all" (Wis 16:12). Thus, the reason why you are disturbed is that you have seen only one of my works, and not all of them.

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.

I have done one work - That of curing the impotent man, already referred to. See Joh 5:9. And ye all marvel - or, ye all marvel because of this. Some have δια τουτο, in connection with θαυμαζετε, which the common pointing makes the beginning of the next verse, and which, in our common version, is translated therefore; but this word conveys no meaning at all, in the connection in which it is thus placed. Proof of this construction Kypke gives from Themistius, Strabo, and Aelian. All the eminent critics are on the side of this arrangement of the words.

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.

I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, Joh 5:16, Joh 5:18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.