Bible Groups - Gospel and Letters of John - navigation>
Gospel of John - Chapter 7
- The feast of Tabernacles was the great feast of the year. As opposition to Jesus grows, Jesus teaches openly
in the Temple, effectively rebutting all the arguments the Jews must have used against the early Christians -
where has Jesus come from, is he truly the Messiah? And promising that the Spirit would come. The feast
commemorated God manifesting himself in the tabernacle in the desert, but this incomplete manifestation in
the tabernacle and in the Temple is now replaced by God's final, perfect manifestation in Jesus, leading to
God dwelling not in tents but in people's hearts.
- 1 Chapters 7 and 8 discuss theological issues of intense concern. Chap 7 deals with (a) was Jesus the
awaited Messiah, the Christ? and (b) was he also the prophet like Moses (Deut 18:15, 18)? (Also Lev 23:33-43, Zech 14). Chap 8 then discusses Jesus’ Sonship and divinity. "After this" indicates an undefined period
of time. About 6 months since the Passover. John does not record anything between - his Gospel is not a
history but a selection of events for his purpose of bringing people to faith in Jesus the Messiah.
- 2 Over 3 chaps (7:1-10:21) with Jesus in Jerusalem during Sukkoth, the feast of Booths or Tabernacles, the
most popular of the 3 main feasts (with Passover and Weeks/Pentecost) requiring pilgrimage to Jerusalem
for jews living within 15 miles. Initially thanksgiving for the harvests of grain, grape and olives (Exod
23:16; Lev 23:33-39; Deut 16:13). It later came to commemorate the covenant care by God in the Exodus
miracles in the wilderness of water and the pillar of fire, the latter expected to return at the end time (Is 4:5;
Zech 14). Water ceremony appears linked to Messianic expectations: a future Messiah who digs and gives
from the well of the Torah - the well of God (Num 21:16-18; Joel 3:18). There are also Jewish documents
expecting the later redeemer to bring down manna too, so successive presentation of Jesus as bread and
water, and association of the end time with Tabernacles. The booths were rain-shelters built during the
harvest Sept-Oct (and in the desert: Deut 16:13). Their construction must allow the sun and stars to be seen,
to remind of the homeless wanderers in the desert (Lev 23:40-43). Booths occupied for 7 days, followed by
an 8th day. Water was brought daily for 7 days from the pool of Siloam, reciting Is 12:3, through the Water
Gate (through which flow the waters of life? (Ezek 47:1-5) and poured over the altar to pray for rain, (in the
end time no more rain would be needed - Zech 14:17) and the city was lit by great lights - the 4 torches in
the Court of the Women ( ‘continuous day’ - Zech 14:7-8, pillar of fire (Ex 13:21) also expected to return at
the end of time (Is 4:5)) - water and light, major themes for John. Continues the theme of replacement
feasts - Jesus as the Living Water.
- Chaps 7 & 8 written as a whole - chiastic balance of ‘in secret’ vv 4,10, with ‘hid’, same root, in 8:59. Also
balance of (a) Jesus’ teaching in 7:14-24 with 7:37-39; (b) Discussion about Jesus in 7:25-31 with 7:40-44;
(c) Temple Officers in 7:32-36 with 7:45-52.
- 3 Why would brothers (last mentioned in 2:12) urge or challenge him to go to Judea? Presumably the
dangers were well-known to them. In one sense they are right - all but one miracles so far are in Galilee -
time to move to Judea. Is the evangelist reminding of the low value of secret Christianity - balanced later by
Nicodemus becoming more open? Or sarcasm, or trying to make him a star? But Jesus will come to be
known not only by his works - and Jesus has not come to show himself, but to make God known. Raymond
Brown sees this as Jesus 3rd ‘temptation in the wilderness’ - to show power. ‘Brothers’ implies close
relationship - they are not mentioned again until 20:17. An example of those close to Jesus who would lead
him the wrong way. V 4: ‘show yourself’ ie reveal your power. They are among those who base belief on
Jesus' works, like those seeking to make Jesus a king, not yet realising who he is. Rather like the
temptations of Jesus in Mt & Lk.
- 5 Even his brothers - as well as others - ‘did not believe’ - but eventually they struggled through to become
to be part of the post-resurrection church (Acts 1:14). Not even his closest relations supported him in
difficult times.
- 6 ‘Time’ here is ‘kairos’, opportunity or psychological moment, not ‘hora’ specific moment, nor ‘chronos’,
clock time. Not man’s time but God’s. Any time is suitable for the brothers, because they are not
dependant on God’s will, and can choose to believe at any time. Jesus' time depends on his Father's will.
Going now with the usual pilgrimage caravan would be very public - Jesus wishes to choose his time for
arrival very carefully to achieve his Father's purpose.
- 7 The unbelieving brothers cannot gain the world’s hatred because they will not testify against the world
and its evil. Therefore their presence at the festival will not be noticed - they are of the world, and therefore
the world cannot hate them. Jesus’ loving challenge to the world is an expression of God’s love for the
world (3:16) to encourage it into conforming to God’s will. But any challenge of those who do evil brings a
response of hate.
- 8 Jesus tells the brothers where they fit in - at the festival.
- He is ‘not going up’ - yet - Cf raising up on the Cross. His time is not yet 'fully' come - but it is coming. In
the Greek 'yet' occurs twice: once before 'going to the feast' and again with 'my time'. Some translations omit
'yet' before 'the feast', erroneously implying a contradiction or change of mind. Jesus does not take part in
the ceremonies now or later - he went up to teach as a prophet, not as a pilgrim, following his Father's plan,
not theirs.
- Various reactions to Christianity collected in this chapter. The brothers attitude is half-amused, teasing
contempt - not uncommon today!
- 10 What is the difference? The brothers wanted him to act openly. Jesus does go to Jerusalem, but in
secret - it is time to speak openly but not to act. His power remains hidden. Not quite as definite as just 'in
secret'.
- 11 At the very least Jesus is interesting - you cannot be indifferent to him. 'The Jews' are looking for him,
but appear not to be in Jerusalem yet. 'Where is he?' - cf 6:25: Jesus' origins again. The brothers were not
alone in expecting Jesus to be at this great feast.
- 12 Much murmuring among the crowds, who are divided, as the Jews earlier (6:41, 43, 61): Jesus is leading
them into idolatry, for which the penalty is death (Deut 13:1-5), unless he is - in fact - good - ie as God is
good. Cf Mk 3:4, 10:18. 'Leading the people astray' was one of the charges recorded in Jewish annals for
killing him. Discussing Jesus is valuable - as long as you pass beyond argument to knowing Jesus.
- 13 ‘no one’ - ie some jews believed he was a good man, but were afraid to speak openly for fear of other
jews - ie the authorities, although not all of them were against him.
- 14 A new section: now Jesus teaches openly in the temple. Complex mixture of narrative and theology.
- 15 'The Jews' now enter - a different group from 'the crowds' earlier. They were surprised - seemed not to
have heard him before (and it is the first time in the Gospel). But many would be pilgrims from all over.
Their surprise would not have been at Jesus quoting some scripture, but that he was able to quote so much,
and to teach about it in detail. They wondered that he taught at all: he had ‘never been taught’ ie taught by a
rabbi - and who could then quote his teachers as his authority. A reasonable question - where does his
authority come from? John's irony at the Jews treating the incarnate logos as 'this uneducated fellow'.
Implication is Jesus cannot quote his authority so his teaching is unauthorised. Is Jesus the true prophet like
Moses or the false prophet? The latter should be put to death (Deut 18:19).
- 16 Repeat of chap 5. Jesus emphasises that he does not teach on his own authority, but he has been sent by
God, and he speaks God’s teaching faithfully, whereas the ‘Jews’ do not keep Moses’ law.
- 17 ‘to do the will of God’ - ie believe in Jesus: Cf 6:29. If your will is towards God, you will have the
spiritual discernment to see whether a teaching is from God. Human esteem or the revelation of God? This
is the great issue for Christians after the resurrection: how to discern God’s voice among all those claiming
to teach in God’s name: John’s answer is not Torah-like rules but simply: if you are trying to do God’s will
you’ll know God’s teaching when you hear it. We learn by doing. It is the truthful who recognise Jesus
who is truth. "Do not seek to understand order to believe, but believe that you may understand:
understanding is the reward of faith" (Augustine). The Jews raised Jesus' competence as teacher: he raises
their competence as hearers.
- 18 It helps that true teachers do not seek their own glory. Those who speak on their own authority seek their
own glory - Jesus seeks the glory of God, and therefore is true. Not speaks truly, but 'is true': one of only 3
places in this Gospel where a person is said to be true - Jesus alone shares this quality with God (cf 3:33;
8:26).
- ‘nothing false’: ‘adikia’ literally no unrighteousness or injustice: the only use of this term in John.
- 19 ‘They’ are not even following the law in seeking to murder him. There is no opposition between the Law
and belief in Jesus. Receiving and keeping the Law are not the same. Moses gave them the Law, but they are
not following it. Continues in v 22.
- 20 Back to the crowd, probably mainly pilgrims, not Jerusalemites: the crowd’s insistence of ignorance
points to the secrecy of the murderous conspirers. 'The Jews' have decided to kill Jesus, while 'the crowd' are
not aware of this and so puzzled by Jesus' words. 'Demon' implies they think he is insane.
- 21 Jesus recalls his healing on the Sabbath (5:1-18), and they all marvelled at it - ie both 'crowd' and 'Jews'.
- 22 Continues discussion about their claim to have Moses as their authority (vv 22-23): circumcision is not
from Moses but from the patriarchs: it therefore takes precedence over the sabbath law from Moses if the 8th
day after birth falls on a sabbath, and so they do it - ie do work (actually mutilate) to one part of the body -
on the sabbath. It is now clear that the ‘one work’ they object to is telling the cured paralytic to ‘carry his
mat’ on the sabbath (5:18) - ignoring the fact carrying the mat demonstrated the cure of the whole body.
- Vv 22-23: Charges against Jesus and defences: (a) Jesus did not keep the sabbath - but the law permits
circumcision and other activities on sabbath. (b) Jesus’ origins mean he cannot be Messiah - but Jesus is
really from heaven, as his signs testify. (c) Jesus is not an established teacher of the law - yet he has
received his words from God.
- 23 ‘angry with me’ ‘cholate’: a gut level joke indicating not using their hearts but an unclean part of
themselves instead: they are judging legal purity in an unclean way. If they could see this they would see the
gradual unfolding of God's revelation first through Moses then through Jesus (Cf 1:16-17). Had they
understood the true meaning of the Sabbath, and of the command to ritually circumcise even on the
Sabbath, they would have seen that this also justified the bodily healing of a man on the Sabbath. Had they
understood the Law properly they would understand that deeds of mercy are obligatory on the Sabbath.
Moses understood some things need to be done on the Sabbath - the Jews had Moses' words but not his
meaning. Essential to understand this controversy: Jesus is not seeking just to liberalise a repressive law, but
that they fully understand the law's meaning.
- 24 Healing on the sabbath give rest to one who has laboured under sickness for years: use the right
standards in judging, don't judge by appearances. They should judge each case on its merits, not on
superficial appearances. In rejecting God as Jesus' authority, they are rejecting God to whom they proclaim
loyalty.
- 25 Yet a different group: If the crowd did not know about the plot, these people of Jerusalem do. But they
differ from the actual plotters. If they have not yet arrested Jesus, perhaps the authorities have changed their
minds. Much uncertainty about Jesus. These are the Jerusalemites, who appeared to know about the plot to
kill Jesus, although not its instigators.
- 26 Discussion moves to whether Jesus is the Messiah. Some think perhaps he is. Confirms that Jesus is at
the feast openly, but not manifestly revealed. Jesus’ courage is recognised. ‘the authorities’ - members of
the Sanhedrin. Cf ‘ruler’ in 3:1 - same word.
- 27 Third objection to Jesus - question of origins again: Where is he from? Cf 1:46, 6:42. We readers know
where Jesus is from (from God) - do they? Cf Job 28:12-14, 20-21. This group know he is from Galilee,
therefore he cannot be the Messiah. Tradition that the ‘hidden messiah’, appearing from nowhere, like a
godsend or a scorpion (Dan 9:26; Mal 3:1; II Esdras 13:52, I Enoch 48:6, even John:1:33; one Jewish writing
expected the Messiah not to know himself until Elias anointed him), although others appear to be aware of
his origin in Bethlehem (vv 41-42). God is to be found in the abnormal. Christianity sees God in everything,
present everywhere in the world all the time.
- 28 Urgent emotional response: Jesus states clearly - to us- where he is from, but ‘the one who sent me’
probably means nothing to his hearers. He ironically agrees that they know him, but we know they really do
not know where he is from. Disclaimed originality for his teaching in v 16, now for his mission. But since
they do not really know God, they cannot know the one sent by him. Insulting to say they did not know God.
- 29 Now emphatically claims clearly to know God - he is from him and sent by him - blasphemy in the
authorities’ eyes - and in our eyes, unless we believe that he spoke the truth.
- 30 And they understand what he is claiming, therefore seeking to arrest him for blasphemy. But Jesus'; hour
has not yet arrived - but eventually it will arrive, and is now associated with violence..
- 31 The Jerusalemites (vv 25-30) have decided that Jesus cannot be the Messiah. Back to the uncommitted
'crowd' some of whom are being won over. Did they believe? They believe at the level of signs only, asking
if further signs are needed. Not a violent rejection, but still only partial belief in John's terms, and better
than no belief at all. (Jesus also used this argument: Matt 11:1-6.)
- 32 First appearance by the Pharisees. Strictly Pharisees not in charge in Jesus’ time, except that some were
on the Sanhedrin. Pharisees more concerned with the synagogues. Chief Priests had the power. They were
effectively the synoptic Sadducees and focussed on the Temple, so were more remote from the people. But
in John’s time the Pharisees are in charge of official Judaism. Most of the priests were Sadducees, who did
not follow Pharisaic rules, collaborated with the Romans and did not want a messiah. Here Pharisees and
Chief Priests combine. They cannot tolerate even the possibility of faith in Jesus and attempt to arrest Jesus.
The temple police return in v 45. Crowd whispering now for fear of being heard, rather than the earlier
angry muttering.
- 33 Jesus continues speaking, despite attempts to lay hands on him. Jesus is in control of where he goes.
Warns opponents to make use of the short time remaining to them. (Cf Prov 1:20-33.)
- 34 But Cf Matt 7:7. Resolved by Is 55:6. This terrible seeking comes when the day of grace is past (Amos
8:11ff; Prov 1:24). When they appear to destroy Jesus, they destroy themselves. We only have this life to
seek the Lord. Bad habits can become so entrenched they cannot be broken. We can become so used to
sinning that we lose our sense of need for God.
- 35 'We' is emphatic - where can he go that we cannot find him. Irony: for John’s community the Jews’ guess
is correct - Jesus' word does eventually go to the Greeks via John’s community. Perhaps this is why only
this part of the dispersion is mentioned. The scope of the world for the 4th Gospel is not limited by national
boundaries. For the Jews, was he abandoning them and offering his teaching to the Gentiles? Must the
Jews defend their traditions and reject Jesus, or accept Jesus and embrace Hellenistic religion with its
tainted origin in Galilee? A predicament. The world of Jesus and his Father is beyond the understanding of
'the Jews'. John has discussed Jesus' origins, now his departure.
- 36 At least the Jews heard him correctly this time! Rare occurrence for them to repeat his words exactly.
Very puzzled - and uneasy. What have they missed? And they continue to ask questions and to try to
understand - as we do. But the mystery of Jesus can only be understood in terms of his origins and his
destiny with God. Jesus at this great feast does not negate Jewish Messianic thought, but transcends and
transforms the hopes the feast expresses, perfecting God's gift through Moses.
- 37 At the climax of the week long feast, similar to a Sabbath, as the water ritual, with its words of Isaiah
(12:3), ceases, Jesus stands up and cries out ‘Come to me and drink’ - and John calls this a 'great day'.
Jewish writings associated the drawing out of water (from Siloam) with the pouring out of the Holy Spirit
(Is 12;3). Highly visible and inappropriate action by Jesus in the middle of the ceremonies. On the 8th day
no water was poured on the altar - making Jesus' claim - to effectively replace the water that came from the
rock in the desert - more impressive. Jesus answers their prayer for water in an unexpected way. He has
presented himself as the true Temple, true brazen serpent, true bread from heaven, true rock, &c. People
carrying bunches of leaves symbolising different kinds of vegetation and fruit given them by God during
their desert wanderings and in the Promised Land (Lev 23:40). What could his hearers make of this - they
have not heard Jesus earlier sayings about water (4:14, 3:5). So far Jesus has been refuting various
accusations. Now he teaches, linking the great feast to his giving living water in terms of the Holy Spirit.
- 38 Literally: ‘out of his belly’ - ‘his’ presumably refers to ‘the believer’, as believed in the East, but the
West tended to believe ‘his’ refers to Christ. At least 14 possible scriptural references. Possibly ‘belly’ or
‘womb’ and Wisdom references suggest Jesus as the female aspect of God mothering his children. Perhaps
‘Jesus is the source of living water which will flow from every believer’. As usual John probably intends
both meanings. (Cf Jn 4:14, Is 58:11,44:3, 55:1; or Ex 17:6, 1 Cor 10:4, Jn 19:34, Ps 105:41, Ezek 47:1,12,
Zech 13:1, 14:8; Joel 3:18; Prov 4:23). Jesus is the source of living water for all, not Jerusalem, perfecting
God's gift of water from the well of the Torah - daily libations from Siloam no longer needed. Only criteria
for admission are movement towards him and faith in him. Overall meaning appears to be that when anyone
comes to believe in Jesus the Scriptures referring to the activity of the Holy Spirit are fulfilled, as Peter
claimed on the day of Pentecost (Acts 2:16ff). When the believer comes to Christ, not only is his thirst
slaked, but he receives such an abundant supply that rivers overflow from him. Stresses the outgoing nature
of the Spirit-filled life. Contrast with Qumran who had withdrawn from the world and sought the blessing of
God to keep to themselves. But Christians seek to pass on the gift of God to others.
- 39 John explains that Jesus meant the Spirit - and helps understand chap 4. Jews later saw in the
Tabernacles water ceremonies the drawing of the Holy Spirit, expected at the end of time (Ezek 11:19;
36:26-27; 39:29; Is 44:3; Joel 2:26; 3:1). Spirit is also feminine.
- For John ‘his hour’ is specifically the crucifixion and resurrection - for John the Spirit can not come until
then, when Jesus is lifted up - the elevation. Literally 'for it was not yet Spirit'. The Spirit existed but could
not be accessed until Pentecost, when the era of the Spirit began. There is much activity of the Spirit in the
OT, but nothing to compare with after Pentecost. Calvary must come first. The cross and the glory are one.
Sin must be dealt with before we can enter the life of the Spirit.
- 40 Cf 6:14. The Prophet, ie of Deut 18:15, mentioned often in this Gospel - it appears many expected this
prophet. A prophet is one who knows and speaks the mind of God, as here, rather than doing miracles as in
6:14. But Jesus does not say ‘Thus says the Lord’ - he speaks with his own authority. Some accept Jesus
because of his words, not who he is and from, but others reject him because he is from Galilee.
- 41 Greek: Christos, the Christ, the anointed one of God, divine. Is Jesus Christ or Prophet, a descendant of
David or of Moses? The 'crowd' and the 'Jews' are forced to a decision (as we are). But back to origins: we
readers know of the Bethlehem tradition, apparently assumed by John. But of course Jesus is really from
God. Jewish Messianic categories - hidden Messiah, miracle worker, provider of living water, Davidic
Messiah - cannot help them decide, they fall into disarray.
- 42 John appears to accept that Jesus was born in Bethlehem.
- There were popular hopes for either a prophet or a royal messiah, the Pharisees hoped only for a messiah,
the shoot of David, who will come from David’s village of Bethlehem (Micah 5:2-4) in Judah Also 1 Sam
20:6; 2 Sam 7:12ff; Ps 89:3-4). David was born and brought up in Bethlehem, but never returned there after
Saul took him (1 Sam 18:2). For the crowd to quote scripture so readily suggests strong Messianic
expectations. Irony of quoting the very Scriptures that would help confirm Jesus as Messiah.
- 43 Can be seen as expressing the opposition between Judea and Galilee. Cf 1:46. A religious experience
ends with an arid theological wrangle.
- 44 Yet another wish to lay hands on Jesus, which came to nothing.
- 45 The police have been listening all this time (from "the middle of the feast" to "the last day of the feast"),
and now go back empty handed. Jesus does the will of his sender, the police do not. Perhaps their orders
were not simply to arrest Jesus, but to look for an opportunity to do so. The Sanhedrin wanted an arrest but
not a riot.
- 46 Apparently the problem is not inability, but unwillingness!
- Momentous statements in the mouths of common soldiers: ‘No one has spoken like this before’. Jesus’
dynamic personality overawed them! Not even use the crowd's hostility as an excuse.
- 47 The police are now accused - by the Pharisees, not the Chief Priests to whom they reported - of being
"led astray" (v 12), accusing Jesus of being a deceiver.
- 48 No one in authority - ie themselves - has believed Jesus. Will Nicodemus speak up? The Pharisees are
now (in John’s world) in charge, and explicitly reject any idea that they could be deceived by Jesus.
- 49 The Pharisees see the crowd as ignorant of the law - which they were relatively speaking. Their curse on
the crowd for not observing the law - because they do not know it as well as the Pharisees - (Deut 27:26)
will rebound on the Pharisees. In their snobbishness and contempt for the crowd of common people, they
miss the truth.
- 50 Which ‘them’ is Nicodemus one of - the crowd who believe Jesus is good? Can he come off the fence?
- 51 Nicodemus does not challenge their judgement about Jesus, which would probably have not helped, only
about the process - they are disregarding the law themselves, condemning Jesus without hearing him or
seeing what he does. A classic way out by appealing to ‘due process’, even though nothing in Jewish
scriptures or law appears to justify this. A new understanding by Nicodemus: no judgement unless he first
be heard and his works seen - and only those who believe in him can do this. A new way of understanding
God's design through the words and deeds of Jesus.
- But many examples in our time show that ‘due process of law’ is not enough (eg civil rights, police
treatment of blacks): there has also to be a personal commitment of community to back it up.
- 52 Are you a follower of Christ? No argument - they simply reply with abuse, as with the police and the
'ignorant' crowd. But Jesus is not from Galilee, he is from God, and prophets have arisen from Galilee:
Jonah (II Kings 14:25), Nahum (Nah 1:1); and the Hebrew scriptures do not specify where the expected
future prophet is to come from. So on both counts they are ignorant or in error about the tradition - yet they
condemn the crowd for its ignorance.
- 53 And no further word from Nicodemus. All go home, and Jesus goes to the Mount of Olives - a Lukan
touch (8:1).
- Note: Universally agreed that 7:53-8:11 does not belong in John's Gospel. It was incorporated in various
manuscripts of John and Luke in various places, eventually settling here. It appears to be a synoptic story,
and interrupts the flow of these 2 chapters. But it is an ancient and precious witness to Jesus.