返回Chapter 7
Chapter 7
Chapter Seven
Jn. 7:1. After this Jesus walked in Galilee, for He did not want to walk in Judea, because the Jews sought to kill Him.
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.
Jn. 7:2. The Jewish feast was near — the setting up of tabernacles.
"It was," he says, "the feast of tabernacles." Concerning the feasts celebrated by the Jews, the following should be noted. There were three of them: one was the feast of Passover, which they celebrated in memory of the exodus from Egypt, and it was their first (chief) feast. Another feast was Pentecost, which they celebrated in memory of their deliverance from the hardships in the wilderness and their entry into the promised land. At that time they tasted the fruits of grain for the first time, which is why on this feast they also offered ears of grain as firstfruits. The third feast was the feast of tabernacles, which they celebrated in gratitude for the gathering of fruits, in the month of September by Roman reckoning. At that time they thanked the Lord for having gathered all the fruits. This is also why they set up booths or tents and made merry, as though living in the field. Some say that certain psalms of David (Ps. 80, Ps. 83) bearing the inscription "concerning the winepresses" were composed by David precisely for this feast. At that time they filled their wine presses, gathering grapes, and giving thanks for them, they used these psalms and others that serve as expressions of thanksgiving, for example, the eighth psalm (Ps. 8). For in it too the prophet mentions the blessings granted to man by God.
These feasts also had another meaning. Pascha signified our passage from unbelief to faith, Pentecost signified entry into the Church, as into another promised land, in which we also partake of bread, communing of the Divine Mysteries. We do not immediately partake of the Bread as soon as we believe and pass from unbelief, but must first be baptized and be deemed worthy of standing in the church together with the baptized, and only then partake of the Bread.
The Feast of Tabernacles signified the resurrection, when all the fruits of our deeds shall be gathered, and our tabernacles (bodies), destroyed by death, shall rise again. There are also other lofty aspects to these feasts, but now is not the time to express them. For we always choose what is more profitable for the many.
Jn. 7:3. Then His brothers said to Him: depart from here and go into Judea, so that Your disciples also may see the works that You do.
So, when the Jewish feast called "the setting up of tabernacles" was approaching, and the brothers of Jesus saw that He was not preparing to go to the feast, they say to Him with envy: "Depart from here and go there, so that Your works may also be seen by Your disciples, that is, the people who follow You"; for they do not speak of the Twelve, but of His other followers.
Jn. 7:4. For no one does anything in secret, and seeks himself to be known.
His brothers, that is, the sons of Joseph, accuse Him of two dispositions: cowardice and love of glory. Therefore they also say: "no one does anything in secret" — this is a sign of cowardice, and "and seeks himself to be known" — this is a sign of love of glory.
Jn. 7:4. If You do such works, then show Yourself to the world.
"If," they say, "You do such works, then show Yourself to the world." By this they are saying, as it were: "We do not understand Your conduct in a favorable light. For if You do such works as good ones, then show Yourself; but if You hide, it is obvious that You hide because You do what is evil."
Jn. 7:5. For neither did His brothers believe in Him.
Why did the Evangelist, out of the five months of activity, recount nothing other than the miracle of the loaves and the Lord's discourse to those who were fed but ungrateful, and, passing over the rest, said: "the feast of the Jews was at hand, the feast of tabernacles"? That he passed over in silence the deeds performed during the five months is evident from the following. When Jesus performed the miracle of the loaves, it was then Passover, which is celebrated in the month called March by the Romans, and the first month by the Jews. But now it is the feast of tabernacles, which is celebrated in our September. Why then did the Evangelist do this? Because it was impossible to speak of everything in order. And otherwise the Evangelists endeavored to speak of those things on account of which some censure or contradiction arose from the Jews. Their love of truth is worthy of admiration. They are not ashamed to speak of that which seemingly brings upon their Teacher a certain disgrace. So also this Evangelist, passing over many miracles and discourses of the Lord, narrates the unbelief of the brethren and how they reproached Him. From where then did such unbelief arise in them? From willfulness and envy.
However, consider this. Before the crucifixion, although they see Him in glory and working miracles, they do not believe in Him, but after the crucifixion and His apparent disgrace, they bear witness for Him, having become apostles, preachers, and high priests. This means they indisputably saw Him risen. For if they had not received firm assurance of His resurrection, they would not have given themselves over to death for His sake.
Jn. 7:6. To this Jesus said to them: My time has not yet come, but for you the time is always ready.
Brothers, envying the Lord, accuse Him of cowardice and vainglory. What then does He say to them? Does He not answer them harshly? No, but gently. He did not say: "Who are you to give Me such counsel and to teach?" But what does He say? "My time has not yet come," that is, the time of suffering and death.
The words "My time has not yet been fulfilled" mean that it was not yet time to be crucified and die. "I must still live in the flesh and perform more miracles, and deliver more teaching in order to prepare more people for faith and to strengthen the disciples more through the manifestation of greater miracles and through teaching. Therefore," He says, "the time of death has not yet come for Me to deliver Myself to those who are hostile toward Me; for this reason I will not go to the feast."
"But for you it is always time." "You," He says, "although you will always be among the Jews, they will not put you to death, since you have the same aspirations as they do, but Me, as soon as they see that I have come to the feast, they will immediately resolve to kill."
Or this can be understood in another way as well. He who blesses those who mourn in the present age (Matt. 5:4) now also says something similar, which can apply to all the saints as well. "For Me," He says, "the time of the feast has not yet come, since I see that every kind of evil dwells in the Jews. For it is a time of weeping and sorrow when truth is banished and the will of God does not prevail. Therefore, for Me it is not yet a festive time. But for you, who live in agreement with the Jews and are attached to the world, it is fitting to celebrate together with those like yourselves."
Jn. 7:7. The world cannot hate you, but it hates Me, because I testify concerning it that its works are evil.
"And the world, that is, those who care about worldly things, cannot hate you, as being the same as itself. But it hates Me, because I expose its works. For rebuke, when very bold, always gives rise to hatred."
Jn. 7:8. You go up to this feast; but I am not yet going up to this feast, because My time has not yet been fulfilled.
So He sends the brothers to the feast, showing that He does not compel them to remain with Him if they do not wish to.
Look, then. Against the twofold accusation brought against Him, of cowardice and love of glory, He also makes a twofold defense. Against the accusation of cowardice, He says that I reprove the works of the world, that is, of those who care about worldly things. And I would not reprove if I were cowardly, as you think. Against the accusation of love of glory, He does not compel them to remain with Him. And if He were guilty of love of glory, He would not have sent them away. For the glory-loving and the proud strive, on the contrary, to have many followers. Two faults were attributed to Him; naturally He set against them two defenses as well, showing that their opinion was weak.
Jn. 7:9. Having said this to them, He remained in Galilee.
Jn. 7:10. But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret.
Why did He say to His brothers that He would not go to the feast, and then went? He did not simply say "I will not go," but "I am not yet going," that is, with you. At first He refused to go because the Jews were burning with rage, and then He went toward the end of the feast, when, naturally, their rage had also subsided.
And in another way. He did not act contrary to His words. For He went up not to celebrate, but to teach, and not with pomp, as panegyrists usually do, but secretly. He hides Himself in order to confirm His Humanity. For if He had appeared, they would have become enraged at Him with the intention of killing Him. But He would not have allowed them to do this, since the time of suffering had not yet come, but, being in their midst, He would have escaped suffering and would have appeared to have been incarnate only in appearance. Therefore as a Man He avoids and withdraws, arranging His own affairs.
Jn. 7:11. The Jews then sought Him at the feast and said: Where is He?
Jews, out of intense hatred, did not mention His name. They did not say "where is Jesus?" but "where is He?" So much did they hate even His name alone.
Note, if you will, their inclination toward murder. They do not respect the time of the feast, but wish to seize Him during it. For this reason they are seeking Him. Such was their reverence and respect for the feasts! Such was the righteousness of their deeds!
Jn. 7:12. And there was much murmuring among the people concerning Him: some said, He is a good man; others said, No, but He deceives the people.
Jn. 7:13. However, no one spoke openly about Him, for fear of the Jews.
There was a dispute among the people about Him, because opinions about Him differed. The rulers said that He deceives the people, while the people said that He is good. Those who called Him good were from among the people. The correctness of this is evident from the word of the evangelist: "no one spoke openly of Him for fear of the Jews." Obviously, those who did not dare to speak of Him were from the people and kept silent, fearing the rulers of the Jews. The words "He deceives the people" show that those slandering Him are from among the rulers. For if they were from the people, they would have said that He deceives us. But those who say that He deceives the people show that they are not from the people, but from the rulers. Take note, if you will. The authorities are everywhere disingenuous, while the subordinates remain straightforward, but, lacking firm resolve and being still imperfect, they are timid.
Jn. 7:14. But in the middle of the feast, Jesus went up into the temple and taught.
Why did He come in the middle of the feast? In order to soften their anger and so that they would listen to His words with greater diligence and attention, when the feast was not blocking their hearing. For at the beginning of the feast it was natural for them to be distracted by the festive surroundings. When He appeared suddenly, everyone in general listened to Him, both those who called Him good and those who called Him a deceiver; the former, in order to receive some benefit and to marvel; the latter, in order to seize upon Him and arrest Him as an impostor.
Jn. 7:15. And the Jews marveled, saying: How does He know the Scriptures, not having studied?
What He taught, the evangelist did not say, but that He was imparting something wondrous, with which He also occupied them, the evangelist showed by the words, that "they marveled, saying, How does this man know letters, having never learned?"
However, although they marveled, their malicious intention did not change. For they did not marvel at the teaching, nor did they accept the words, but "they marveled at how He knows the Scriptures," that is, they were perplexed, astonished, as is usual with the envious. For example, someone has a poor neighbor. Then it happens that he repeatedly passes by in expensive clothing. The envious neighbor, seeing him, says: "How is it that he, being so poor, has dressed so richly? Where did he get such clothing?" He says this not because he is amazed at the matter, but because envy gnaws at him. And he uses such words to defame his neighbor: "Without a doubt," he says, "he stole that clothing." So also the Jews. "How," they say, "does He know the Scriptures?" — without a doubt, by the power of Beelzebul.
Jn. 7:16. Jesus, answering them, said: My teaching is not Mine, but of Him Who sent Me;
Although it would have been better for them to conclude from this that there was nothing merely human in Him, since they did not wish to acknowledge this, He Himself answers them and teaches that His teaching is from the Father and God. "Nothing is Mine," He says. "Of Myself, contrary to God, I say nothing, but what belongs to the Father, that is what I speak."
Jn. 7:17. Whoever desires to do His will shall know concerning this teaching, whether it is from God, or whether I speak from Myself.
Having said that My teaching is not Mine, that is, not contrary to God, but the teaching of My Father, He says that whoever does the will of God, that is, whoever makes himself at home with virtue and is not a slave to envy and is not darkened by groundless hatred against Me, that person will know the power of My words — whether I speak from the Father, or something foreign and contrary to Him.
He who does the will of God is the one who delves into the Scriptures and the prophets. Such a person can learn concerning the Lord's teaching that it is from God. For the prophets portray the Lord not as an opponent of God who speaks of Himself, but as One who speaks and does all such things as are pleasing to God.
Jn. 7:18. He that speaketh of himself seeketh his own glory; but He that seeketh the glory of Him that sent Him, the same is true, and no unrighteousness is in Him.
Then He adds another argument as well, namely: he who speaks of himself, that is, wishes to introduce his own teaching, does this for no other reason than to acquire glory for himself through it. But I do not desire to acquire glory for Myself, but seek the glory of Him who sent Me. Why then would I teach that which is foreign to Him? Therefore, I am true, and there is no unrighteousness in Me, that is, I do not appropriate to Myself the glory belonging to another, which would be unjust. Thus My teaching possesses both truth and righteousness. It does not proceed from ambition, so as to be false and unjust. For the ambitious man both lies, saying of himself things that exceed his worth, and commits unrighteousness, appropriating to himself glory that is another's and in no way belongs to him. But the Lord seeks glory for the Father and ascribes nothing to Himself. Clearly, He is true and righteous.
We have said many times already, and will say now, that when the Lord says something humble about Himself, one should not think that He speaks this way because He is supposedly lower than the Father by His Nature, but He speaks this way so that He would not be considered an opponent of God, out of condescension to the weakness of His listeners, because He was clothed in flesh, and in order to teach us humility, so that we would not say anything great about ourselves. But when the Lord speaks lofty things and about His own glory, then we must believe that He speaks so exaltedly about Himself because of the greatness of His Nature, for He is equal to the Father in Essence.
Jn. 7:19. Did not Moses give you the law? And none of you keeps the law. Why do you seek to kill Me?
Apparently, the present words of the Lord have no connection with what was said before; but when we look more closely, they are in close connection. He is accused of violating the Sabbath and transgressing the law. He counters this by saying that rather "they are the transgressors of the law." The law says: "thou shalt not kill" (Exod. 20:13), yet you seek to kill Me. Therefore, you are the transgressors of the law, not I. So then, you allow yourselves to commit injustice, yet you accuse Me of transgressing the law because I healed a man on the Sabbath.
The Lord said "none of you acts according to the law," because all those with whom He was speaking sought to kill Him.
Jn. 7:20. The crowd answered: "Do You have a demon? Who is seeking to kill You?"
Look how meekly He speaks with them, while they, on the contrary, say with insulting boldness: "You have a demon." They are so bold because they thought to strike Him and frighten Him. Although Christ Himself is the Lord of Moses and the author of the law, yet, yielding to the weakness and insensibility of the Jews, He says that the law was given by Moses. For they would not have been able to calmly hear that the law was given to them not by Moses, but by Him — the Master of Moses and Lord.
Jn. 7:21. Jesus answered and said to them: I did one work, and you 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.
Jn. 7:22. Moses gave you circumcision (not that it is from Moses, but from the fathers), and on the Sabbath you circumcise a man.
Meanwhile Moses himself, this lawgiver, broke the Sabbath when he commanded that every soul (person) be circumcised on the eighth day (Lev. 12:3). Although circumcision was not from Moses, but from the fathers, nevertheless it, being not from Moses, violated the law concerning the Sabbath given by Moses. For it often happened that the eighth day, on which it was necessary to be circumcised, fell on a Sabbath.
Jn. 7:23. If a man receives circumcision on the sabbath, so that the law of Moses should not be broken, are you angry at Me because I made an entire man whole on the sabbath?
Therefore for circumcision the sabbath was itself broken by Moses, and the sabbath day in no way prevents a man from being circumcised; even if the eighth day falls on a sabbath, the law of sabbath rest is set aside so that the law of circumcision may not be broken. If this is so, then why are you indignant and angry at Me for healing a whole man on the sabbath? On the sabbath, circumcision, which causes pain, is not forbidden; yet you reproach Me for freeing a man from disease and making him well.
Jn. 7:24. Do not judge by appearance, but judge with righteous judgment.
"Do not judge by appearances," that is, judge righteously and impartially. Moses, who violates the Sabbath through circumcision, you free from blame; but Me, who violated the Sabbath through a good deed to a man, you condemn. To free Moses from blame, out of respect for his dignity, and to condemn Me, Who in appearance am without glory — this is obvious partiality.
Jn. 7:25. Then some of the Jerusalemites were saying: is this not the One Whom they seek to kill?
Not simply and not without reason was it added "some of the Jerusalemites," but in order to show that all those who, more than others, were deemed worthy of great miracles are more deserving of pity. For how are they not pitiable when they saw a great sign of His Divinity, and yet still allow injustice in their judgment of Him? If they had wanted, they would have seen a great sign also in the fact that He speaks boldly in the midst of His enemies, and yet suffers nothing from them; but they did not want to recognize in this sign His power.
Jn. 7:26. Behold, He speaks openly, and they say nothing to Him: have the rulers truly come to know that this is indeed the Christ?
Jn. 7:27. But we know Him, where He is from; but when Christ comes, no one will know where He is from.
They wonder, "have not the rulers come to know that He is truly the Christ?" And they do not stop at this thought, but draw the following conclusion: Where the Christ will come from, no one knows. But where this man is from — we know. Therefore, this is not the Christ.
But see how malice contradicts itself. Their chief priests, when Herod asked them, say that Christ is born in Bethlehem of Judea (Matt. 2:4–5); yet these people say that no one knows where Christ comes from. Do you see the contradiction?
And again in another place they say: "We know that God spoke with Moses, but as for this man, we do not know where He is from" (John 9:29). Do you see how frenzied the speakers are? We know and we do not know. Is there anything comparable to such frenzy? But they had one thing in mind: not to believe. Therefore, when it was useful for them, they said "we know," and when it was disadvantageous, they claimed that "we do not know." Thus, the contradiction stems from their malice.
Another might ask: "On what basis do they say that no one will know where Christ is from?" For if they had not had some testimony in Scripture or a firm tradition, they would have spoken so openly against the scribes, who clearly told Herod that Christ is born in Bethlehem of Judea, and against those who elsewhere say that "Christ will come from the village of Bethlehem." (Jn. 7:42) What then shall we answer? Both groups spoke on the basis of the prophets. Those who said that Christ is born in Bethlehem and that He is from the village of David evidently, as Matthew also notes, had as their basis the testimony of the prophet Micah, who says: "And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah, for out of you shall come a Ruler, who will shepherd My people Israel" (Mic. 5:2; Mt. 2:4–6). And those who said that no one knows where Christ will come from also based their thought on the testimony of the prophets. Micah himself (Mic. 5:2) says that "His goings forth are from the beginning, from the days of eternity," by which the unknowability of His origin or birth is clearly indicated. For the One who has goings forth from the beginning and from the days of eternity, no man can know. Men exist in time, but He is from the days of eternity and from the beginning. How then can that which is temporal comprehend the eternal? Isaiah also says: "Who shall declare His generation?" (Is. 53:8)
Based on this, they also said that no one knows where Christ is from. For they did not understand that the Lord Jesus is of two natures, and that where He is from according to His fleshly birth from the Virgin, namely from Bethlehem, this was known, while of His bodiless and ineffable birth from the Father before all ages it is said that His birth is beyond all explanation. So these Jerusalemites speak of the fleshly birth and say that they know where He is from; but of the pre-eternal Birth, according to which no one knows where Christ is from, they do not speak. Therefore, not knowing that He is of two natures, and according to one is known, while according to the Other is not, they say that He is not the Christ.
Jn. 7:28. Then Jesus cried out in the temple, teaching and saying: you both know Me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know.
Since they were saying that they knew Him, where He was from, with no other purpose than to show that He was from the earth and the son of a carpenter, He therefore leads them up to heaven, saying: "You both know Me, and you know where I am from," that is, although out of your malice you conceal it, yet you know that I am from heaven. For if My Father is from there, it is evident that I Myself am also from there and that I was sent by the One Who is true. For the True One would not wish to send a deceiver and a liar. But you do not know the One Who sent Me, you do not acknowledge Him by your deeds. For even in knowledge there can be ignorance, as the Apostle Paul says: "They profess that they know God, but in works they deny Him." (Titus 1:16) And you, Jews, do not know My Father because of your evil deeds and your exceedingly evil intention.
Jn. 7:29. I know Him,
For knowing Him, neither evil intention nor deeds contrary to Him hinder Me.
Jn. 7:29. Because I am from Him,
That is, from Him, not from another essence, not foreign to Him.
Jn. 7:29. And He sent Me.
Here two natures in Christ are clearly indicated: by the words "I am from Him" – the divine Nature, and by the words "and He sent Me" – the human. For the Son of God is called an Envoy, as well as a Servant of God, according to His humanity.
Jn. 7:30. And they sought to seize Him, but no one laid hands on Him, because His hour had not yet come.
The Evangelist, showing that they were invisibly restrained and that He suffered voluntarily, says that they sought to seize Him and yet no one laid a hand on Him.
"His hour had not yet come" — this is said not because He is subject to the conditions of time, but because He does all things at the fitting and proper time and hour. When He deemed it timely to suffer, that is, when the proper and fitting time had come, then He delivered Himself to the crucifiers. For He does and arranges all things at proper and fitting times. There was a proper time for giving the Law; a proper time for the prophets and the Gospel. Thus, the designation of "the hour" points to the particular wisdom and providence of the Savior.
Jn. 7:31. And many of the people believed in Him and said: when the Christ comes, will He perform more signs than this Man has performed?
Many believed in Him, saying: "Will the Christ perform more signs than this Man has done?" They speak of the wine at Cana, of the nobleman's son, of the paralytic, of the loaves, and generally of all the other signs which, on account of their multitude, the Evangelists did not mention by name. However, even if you hear that many believed, their faith was not true faith, but the kind characteristic of the common people, who easily change their minds.
Jn. 7:32. The Pharisees heard the people murmuring such things concerning Him, and the Pharisees and the chief priests sent officers to seize Him.
In their conversations the people were showing what seemed like a good disposition and something resembling faith in the Lord, and seemed to want to separate themselves from the rulers. The latter, having noticed this, sent men to seize the Lord for that one reason alone — that people were beginning to recognize Him as the Christ. They sent others rather than going themselves, because they feared the people, lest they provoke an uprising. For this reason they send servants, and in this way protect themselves from the danger that might follow, while exposing them to the fury of the crowd. Thus they everywhere look after their own interests.
Jn. 7:33. Jesus then said to them: yet a little while I am with you, and I go to Him who sent Me;
And the Lord speaks words full of humility: "Yet a little while am I with you." "Why," He says, "do you concern yourselves with My departure, why do you persecute Me? Wait a little while, and I will be taken away, even if you did not wish to seize Me."
"I am with you." Although you persecute and drive Me out, I am with you: arranging and speaking what serves your good and salvation. And I "will go to Him who sent Me." Here He frightens them by the fact that they will offend Him who sent Him. For those who dishonor the One sent obviously offend the One who sent Him. By the word "will go" He indicates the voluntary acceptance of death.
Jn. 7:34. You will seek Me, and will not find Me; and where I am, you cannot come.
Showing that His death would not be such as that of everyone in general, He says: where I go, "you cannot come." For if His death were common and similar to the death of most people, and He were to remain dead, He would not have said that you cannot come. For we all come to the common death. But, as I said, wishing to show that His death is not such as that of everyone, He says that you cannot come where I will be.
By the words "you will seek Me, and will not find Me," He shows that they will desire Him. When did they seek Him? Luke said that many women wept over Him (Luke 23:27). It is likely that many others experienced this feeling as well; and especially when the city was being destroyed, they remembered Christ and His miracles and desired His presence (Luke 17:22). He spoke of all this in order to attract and incline them to His side.
Since the servants came with the intention of seizing Him, He shows that He knows the reason for their arrival, He knows that they want to kill Him; therefore He foretells to them concerning His death, that in a little while He will go to the Father. And to foretell death is also a great thing and not a human one. Therefore David also says: "Lord, make me to know mine end." (Ps. 38:5)
Jn. 7:35. Then the Jews said among themselves: Where does He intend to go, that we shall not find Him? Does He intend to go to the Dispersion among the Greeks and teach the Greeks?
The Jews said: "Does He intend to go to the Dispersion among the Greeks?" See, they changed somewhat and were softened by His words. This is evident from the question "Does He intend to go to the Dispersion among the Greeks?" For if this were not so, they would have said: "You want to leave? We desire this, we are glad of it." But there is nothing of the sort here; but, as though strongly wishing not to lose Him, they ask where He intends to go. This is also evident from the words that He intends to go to the Greek Dispersion and teach them. They did not say that He intends to deceive them, but to teach.
They called the Gentiles the Dispersion, because they were scattered everywhere. For the Jews in ancient times did not mingle with them, but gathered together in one place, in Palestine, they reproached the Gentiles for being scattered everywhere, which subsequently turned back upon themselves. For the Jews themselves became the Dispersion.
Jn. 7:36. What do these words mean, which He said: you will seek Me, and will not find Me; and where I am, you cannot come?
Jn. 7:37. On the last and great day of the feast, Jesus stood and cried out, saying: If anyone thirsts, let him come to Me and drink.
The first day of the feast and the last, or seventh, were called great, because the Law also called the last day of the feast a solemn day, holy (Lev. 23:35–36). Following this, the Evangelist also calls the last day great.
Rightly He addresses the people with a speech on the last day, and thereby, as it were, sends them off on their journey home. For to speak to those who in the middle of the day were given over to merriment would have been untimely. They would not have listened.
Jesus cried out loudly partly in order to be heard, and partly in order to show boldness, that He fears no one.
Jn. 7:38. He who believes in Me, as the Scripture has said, out of his belly shall flow rivers of living water.
What then does He say? "He who believes in Me, as the Scripture has said." Here one must pause, then read again "out of his belly shall flow rivers" (Isa. 12:3; Joel 3:18).
Many believed because of the signs. He shows that one should believe not so much on the basis of miracles as on the basis of Scripture. For right faith comes from Scripture. Therefore He says: "He who believes in Me, as the Scripture has said," that is, as Scripture testifies of Me, namely: that I am the Son of God, the Creator, the Lord of all, the Savior of the world. For many apparently believed, but not as the Scripture said, but as they themselves wished. Such are all the heretics.
He said that from such a believer rivers would flow out of his belly. By "belly" He figuratively means the heart, as David also says: "and Your law is within my heart" (Ps. 39:9).
He said that "rivers of living water" would flow, not a river. By this He indicates the abundance and generosity of the grace of the Spirit. For the Spirit is such that into whatever soul He enters and becomes established, He causes it to flow more abundantly than any spring. That from the belly of a believer, according to Scripture, rivers flow, anyone can learn when he pays attention to the tongue of Peter, the impetuosity of Paul, and the wisdom of Stephen. Nothing could stop their words, but they swept everyone along after them, like rivers of some kind, by their irresistible current.
Jn. 7:39. He said this about the Spirit, whom those believing in Him were to receive: for the Holy Spirit was not yet upon them, because Jesus was not yet glorified.
The Evangelist, explaining what "rivers of living water" means, says that "this He spoke concerning the Spirit, whom those believing in Him would receive: for the Holy Spirit was not yet given."
Here someone will ask: "How does the Evangelist say that the Holy Spirit was not yet, that is, given? Did not the prophets speak by the Spirit? And how did the apostles perform miracles?" We answer. Undoubtedly, the prophets spoke by the Spirit. But this grace ceased and departed from the earth. Although it was active in the times of the prophets, at the time when Christ was acting in the flesh, on account of the unworthiness of the people, prophecy did not appear, and grace was not present in their sanctuary and temple. And since the activity of the Spirit was not present then and it was yet to be given, therefore he says that the Holy Spirit was not yet, that is, He did not dwell among the Jews and was not manifested in activity. As for the apostles, they performed miracles not by the Spirit, but by the authority of the Lord. For hear what the Gospel says. Intending to send them out, "He gave them authority," and not the Holy Spirit (Matt. 10:1; Luke 10:19). Therefore, however many miracles they performed, they did them not by the Spirit, but by the authority and name of the Lord. But when He rose from the tomb, then He said to them: "Receive the Holy Spirit" (John 20:22). And at Pentecost the Holy Spirit descended upon them (Acts 2:4).
And otherwise: the power of the Spirit was in the prophets and apostles even before the Cross, but not in the same way as after the Ascension, that is, not so generously and abundantly as to compare it with rivers. Therefore the Evangelist rightly said that the Holy Spirit was not yet given, that is, poured out in such abundance as later. Although He was present even before the Cross, it was not in abundance, because Jesus was not yet glorified. Here the Evangelist calls the Cross glory, because through the Cross the Lord cast down the tyrant and reigned. Therefore, when the Cross had not yet been set up, nor sin abolished, nor our nature in Christ conquered the world and been reconciled with God, naturally the abundant grace of the Spirit had not been granted either. For it was necessary for us first to become friends of God, and this was accomplished through the Cross, and then to receive the gift of God as well, just as in worldly life a person first becomes a friend of the king and then receives gifts. And so, thanks be to God, Who poured out upon us such abundant grace as even the prophets did not have. For the prophets had the grace of the Spirit but did not impart it to others, whereas the apostles filled countless multitudes of people with it.
Jn. 7:40. Many of the people, having heard these words, said: He is truly a prophet.
Jn. 7:41. Others said: This is the Christ. But some said: Does the Christ come from Galilee?
Shamed by the boldness of His speech, some from the people — not from the rulers (for the rulers out of envy were always against Him) — confess that He is that Prophet whom they await; others, from among the unlearned and undiscerning, said that He is the Christ, not understanding that Christ and that Prophet are one and the same person, and not different.
Jn. 7:42. Has it not been said in Scripture that Christ will come from the seed of David and from Bethlehem, from the place where David was?
The more foolish ones say that Christ will not come from Galilee, but from Bethlehem and from the seed of David. But they said this with malicious intent, and not like Nathanael. He too said, "Can anything good come out of Nazareth?" (John 1:46), but he spoke as a man learned and precise in the Law. Therefore the Lord also praised him, since he said this not with malicious intent, but from precise knowledge of the Law. But these men craftily say that Christ will not come from Galilee. They could have known that Jesus was from Bethlehem, although He was raised in Galilee as well, but out of envy they did not want to acknowledge His origin from Bethlehem, and instead called Him a Galilean. Suppose they did not know that He was from Bethlehem. But how could they not know that He was from the seed of David? For Mary clearly traced Her lineage from David. From this it is revealed that they spoke thus with malicious intent.
Jn. 7:43. So there arose a division among the people because of Him.
The division arose among the people, not among the rulers, because the rulers held to one opinion: not to accept Him as the Christ.
Jn. 7:44. Some of them wanted to seize Him; but no one laid hands on Him.
Those more moderate in malice opposed the glory of Christ only in words, while the more shameless wanted to lay hands on Him as well. However, divine power invisibly restrained them. Yet even this miracle did not strike them. David rightly said of them: "They reproached and did not cease" (Ps. 34:15).
Jn. 7:45. Then the officers returned to the chief priests and Pharisees, and they said to them: Why have you not brought Him?
Let us see what the officers, sent to bring Him, answer the Pharisees. They are very sensible. The Pharisees considered themselves wise, read the Scripture, and saw miracles, yet they rise up against the Lord and, like robbers, ask: "Why have you not brought Him?" But the officers were convinced by His teaching alone, without signs. So readily inclined were they toward the good. And that they were captivated not by signs but by teaching alone (which is more important) is evident from what follows.
Jn. 7:46. The servants answered: Never has a man spoken like this Man.
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).
Jn. 7:47. The Pharisees said to them: Have you also been deceived?
Why do the Pharisees address the servants not with anger, but with meekness and speak so gently: "Have you also been led astray?" Because they were afraid that they would completely separate from them and attach themselves to Christ. Therefore they speak to them very meekly and kindly: "Have even you, who are wiser than the rest and are always with us who are experienced in the law, been led astray?"
Jn. 7:48. Have any of the rulers believed in Him, or any of the Pharisees?
Then they try to convince them by example, but very foolishly. "Have any of the rulers believed in Him?" they say. But who is at fault? Christ, or those who did not believe? Without doubt, those who did not believe are subject to condemnation.
Jn. 7:49. But this people who knoweth not the law are cursed.
The people they call accursed for having believed, while they themselves, both for their unbelief and for hindering others from believing, are worthy of countless curses.
Jn. 7:50. Nicodemus, who had come to Him by night, being one of them, says to them:
Why does the evangelist note about Nicodemus that he came to Jesus by night and that he was one of them? In order to expose their lie. They said that none of the rulers believed in Him, but he shows that they lie in this case as well. For behold, Nicodemus is both a ruler and one of them, yet he believed in Christ.
Jn. 7:51. Does our law judge a man unless it first hears him and knows what he does?
What does Nicodemus point out to them? He says: "Does our Law condemn a man without first hearing him?" By this he shows that they neither read the Law nor fulfilled its requirements, although they boasted much about lawfulness. For if the Law commands not to kill anyone without a prior trial, yet they were eager to do so without first hearing Him, then obviously they are transgressors of the Law.
He also said: "And if they do not find out what he is doing." By this he showed that one must listen not merely, but very attentively, in order to find out how one ought to act, and not condemn in this way without having investigated the matter.
Jn. 7:52. To this they said to him: Are you not from Galilee too?
When Nicodemus quite reasonably rebuked the Pharisees for their unlawful directive, they, vexed, spoke to him with rudeness and even savagery: "Are you also from Galilee?" But how is this a response to Nicodemus's remark? He said that one should not condemn a person without trial and investigation. Undoubtedly, in response to this they needed to prove that they were not accusing Jesus without trial, but lawfully—that they had even sent officers to seize Him, and were doing everything as they should. But what do they say? "Are you also from Galilee?" Do you see how unreasonable this is? Do you see the inconsistency in their words?
Jn. 7:52. Consider and you will see that no prophet comes from Galilee.
Then, presenting him as ignorant, they say: "Search and see that no prophet has arisen out of Galilee," that is, go and learn, since you have not learned until now that no prophet has come from Galilee. They say this mocking him as uninformed. But, O Pharisees! What did Nicodemus say? He did not say that Jesus is a prophet, but said that one must not kill Him without a trial. So then, he said one thing, and you answer with something else?
Jn. 7:53. And they all went to their own homes.
Jn. 7:1. After this Jesus walked in Galilee, for He did not want to walk in Judea, because the Jews sought to kill Him.
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.
Jn. 7:2. The Jewish feast was near — the setting up of tabernacles.
"It was," he says, "the feast of tabernacles." Concerning the feasts celebrated by the Jews, the following should be noted. There were three of them: one was the feast of Passover, which they celebrated in memory of the exodus from Egypt, and it was their first (chief) feast. Another feast was Pentecost, which they celebrated in memory of their deliverance from the hardships in the wilderness and their entry into the promised land. At that time they tasted the fruits of grain for the first time, which is why on this feast they also offered ears of grain as firstfruits. The third feast was the feast of tabernacles, which they celebrated in gratitude for the gathering of fruits, in the month of September by Roman reckoning. At that time they thanked the Lord for having gathered all the fruits. This is also why they set up booths or tents and made merry, as though living in the field. Some say that certain psalms of David (Ps. 80, Ps. 83) bearing the inscription "concerning the winepresses" were composed by David precisely for this feast. At that time they filled their wine presses, gathering grapes, and giving thanks for them, they used these psalms and others that serve as expressions of thanksgiving, for example, the eighth psalm (Ps. 8). For in it too the prophet mentions the blessings granted to man by God.
These feasts also had another meaning. Pascha signified our passage from unbelief to faith, Pentecost signified entry into the Church, as into another promised land, in which we also partake of bread, communing of the Divine Mysteries. We do not immediately partake of the Bread as soon as we believe and pass from unbelief, but must first be baptized and be deemed worthy of standing in the church together with the baptized, and only then partake of the Bread.
The Feast of Tabernacles signified the resurrection, when all the fruits of our deeds shall be gathered, and our tabernacles (bodies), destroyed by death, shall rise again. There are also other lofty aspects to these feasts, but now is not the time to express them. For we always choose what is more profitable for the many.
Jn. 7:3. Then His brothers said to Him: depart from here and go into Judea, so that Your disciples also may see the works that You do.
So, when the Jewish feast called "the setting up of tabernacles" was approaching, and the brothers of Jesus saw that He was not preparing to go to the feast, they say to Him with envy: "Depart from here and go there, so that Your works may also be seen by Your disciples, that is, the people who follow You"; for they do not speak of the Twelve, but of His other followers.
Jn. 7:4. For no one does anything in secret, and seeks himself to be known.
His brothers, that is, the sons of Joseph, accuse Him of two dispositions: cowardice and love of glory. Therefore they also say: "no one does anything in secret" — this is a sign of cowardice, and "and seeks himself to be known" — this is a sign of love of glory.
Jn. 7:4. If You do such works, then show Yourself to the world.
"If," they say, "You do such works, then show Yourself to the world." By this they are saying, as it were: "We do not understand Your conduct in a favorable light. For if You do such works as good ones, then show Yourself; but if You hide, it is obvious that You hide because You do what is evil."
Jn. 7:5. For neither did His brothers believe in Him.
Why did the Evangelist, out of the five months of activity, recount nothing other than the miracle of the loaves and the Lord's discourse to those who were fed but ungrateful, and, passing over the rest, said: "the feast of the Jews was at hand, the feast of tabernacles"? That he passed over in silence the deeds performed during the five months is evident from the following. When Jesus performed the miracle of the loaves, it was then Passover, which is celebrated in the month called March by the Romans, and the first month by the Jews. But now it is the feast of tabernacles, which is celebrated in our September. Why then did the Evangelist do this? Because it was impossible to speak of everything in order. And otherwise the Evangelists endeavored to speak of those things on account of which some censure or contradiction arose from the Jews. Their love of truth is worthy of admiration. They are not ashamed to speak of that which seemingly brings upon their Teacher a certain disgrace. So also this Evangelist, passing over many miracles and discourses of the Lord, narrates the unbelief of the brethren and how they reproached Him. From where then did such unbelief arise in them? From willfulness and envy.
However, consider this. Before the crucifixion, although they see Him in glory and working miracles, they do not believe in Him, but after the crucifixion and His apparent disgrace, they bear witness for Him, having become apostles, preachers, and high priests. This means they indisputably saw Him risen. For if they had not received firm assurance of His resurrection, they would not have given themselves over to death for His sake.
Jn. 7:6. To this Jesus said to them: My time has not yet come, but for you the time is always ready.
Brothers, envying the Lord, accuse Him of cowardice and vainglory. What then does He say to them? Does He not answer them harshly? No, but gently. He did not say: "Who are you to give Me such counsel and to teach?" But what does He say? "My time has not yet come," that is, the time of suffering and death.
The words "My time has not yet been fulfilled" mean that it was not yet time to be crucified and die. "I must still live in the flesh and perform more miracles, and deliver more teaching in order to prepare more people for faith and to strengthen the disciples more through the manifestation of greater miracles and through teaching. Therefore," He says, "the time of death has not yet come for Me to deliver Myself to those who are hostile toward Me; for this reason I will not go to the feast."
"But for you it is always time." "You," He says, "although you will always be among the Jews, they will not put you to death, since you have the same aspirations as they do, but Me, as soon as they see that I have come to the feast, they will immediately resolve to kill."
Or this can be understood in another way as well. He who blesses those who mourn in the present age (Matt. 5:4) now also says something similar, which can apply to all the saints as well. "For Me," He says, "the time of the feast has not yet come, since I see that every kind of evil dwells in the Jews. For it is a time of weeping and sorrow when truth is banished and the will of God does not prevail. Therefore, for Me it is not yet a festive time. But for you, who live in agreement with the Jews and are attached to the world, it is fitting to celebrate together with those like yourselves."
Jn. 7:7. The world cannot hate you, but it hates Me, because I testify concerning it that its works are evil.
"And the world, that is, those who care about worldly things, cannot hate you, as being the same as itself. But it hates Me, because I expose its works. For rebuke, when very bold, always gives rise to hatred."
Jn. 7:8. You go up to this feast; but I am not yet going up to this feast, because My time has not yet been fulfilled.
So He sends the brothers to the feast, showing that He does not compel them to remain with Him if they do not wish to.
Look, then. Against the twofold accusation brought against Him, of cowardice and love of glory, He also makes a twofold defense. Against the accusation of cowardice, He says that I reprove the works of the world, that is, of those who care about worldly things. And I would not reprove if I were cowardly, as you think. Against the accusation of love of glory, He does not compel them to remain with Him. And if He were guilty of love of glory, He would not have sent them away. For the glory-loving and the proud strive, on the contrary, to have many followers. Two faults were attributed to Him; naturally He set against them two defenses as well, showing that their opinion was weak.
Jn. 7:9. Having said this to them, He remained in Galilee.
Jn. 7:10. But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret.
Why did He say to His brothers that He would not go to the feast, and then went? He did not simply say "I will not go," but "I am not yet going," that is, with you. At first He refused to go because the Jews were burning with rage, and then He went toward the end of the feast, when, naturally, their rage had also subsided.
And in another way. He did not act contrary to His words. For He went up not to celebrate, but to teach, and not with pomp, as panegyrists usually do, but secretly. He hides Himself in order to confirm His Humanity. For if He had appeared, they would have become enraged at Him with the intention of killing Him. But He would not have allowed them to do this, since the time of suffering had not yet come, but, being in their midst, He would have escaped suffering and would have appeared to have been incarnate only in appearance. Therefore as a Man He avoids and withdraws, arranging His own affairs.
Jn. 7:11. The Jews then sought Him at the feast and said: Where is He?
Jews, out of intense hatred, did not mention His name. They did not say "where is Jesus?" but "where is He?" So much did they hate even His name alone.
Note, if you will, their inclination toward murder. They do not respect the time of the feast, but wish to seize Him during it. For this reason they are seeking Him. Such was their reverence and respect for the feasts! Such was the righteousness of their deeds!
Jn. 7:12. And there was much murmuring among the people concerning Him: some said, He is a good man; others said, No, but He deceives the people.
Jn. 7:13. However, no one spoke openly about Him, for fear of the Jews.
There was a dispute among the people about Him, because opinions about Him differed. The rulers said that He deceives the people, while the people said that He is good. Those who called Him good were from among the people. The correctness of this is evident from the word of the evangelist: "no one spoke openly of Him for fear of the Jews." Obviously, those who did not dare to speak of Him were from the people and kept silent, fearing the rulers of the Jews. The words "He deceives the people" show that those slandering Him are from among the rulers. For if they were from the people, they would have said that He deceives us. But those who say that He deceives the people show that they are not from the people, but from the rulers. Take note, if you will. The authorities are everywhere disingenuous, while the subordinates remain straightforward, but, lacking firm resolve and being still imperfect, they are timid.
Jn. 7:14. But in the middle of the feast, Jesus went up into the temple and taught.
Why did He come in the middle of the feast? In order to soften their anger and so that they would listen to His words with greater diligence and attention, when the feast was not blocking their hearing. For at the beginning of the feast it was natural for them to be distracted by the festive surroundings. When He appeared suddenly, everyone in general listened to Him, both those who called Him good and those who called Him a deceiver; the former, in order to receive some benefit and to marvel; the latter, in order to seize upon Him and arrest Him as an impostor.
Jn. 7:15. And the Jews marveled, saying: How does He know the Scriptures, not having studied?
What He taught, the evangelist did not say, but that He was imparting something wondrous, with which He also occupied them, the evangelist showed by the words, that "they marveled, saying, How does this man know letters, having never learned?"
However, although they marveled, their malicious intention did not change. For they did not marvel at the teaching, nor did they accept the words, but "they marveled at how He knows the Scriptures," that is, they were perplexed, astonished, as is usual with the envious. For example, someone has a poor neighbor. Then it happens that he repeatedly passes by in expensive clothing. The envious neighbor, seeing him, says: "How is it that he, being so poor, has dressed so richly? Where did he get such clothing?" He says this not because he is amazed at the matter, but because envy gnaws at him. And he uses such words to defame his neighbor: "Without a doubt," he says, "he stole that clothing." So also the Jews. "How," they say, "does He know the Scriptures?" — without a doubt, by the power of Beelzebul.
Jn. 7:16. Jesus, answering them, said: My teaching is not Mine, but of Him Who sent Me;
Although it would have been better for them to conclude from this that there was nothing merely human in Him, since they did not wish to acknowledge this, He Himself answers them and teaches that His teaching is from the Father and God. "Nothing is Mine," He says. "Of Myself, contrary to God, I say nothing, but what belongs to the Father, that is what I speak."
Jn. 7:17. Whoever desires to do His will shall know concerning this teaching, whether it is from God, or whether I speak from Myself.
Having said that My teaching is not Mine, that is, not contrary to God, but the teaching of My Father, He says that whoever does the will of God, that is, whoever makes himself at home with virtue and is not a slave to envy and is not darkened by groundless hatred against Me, that person will know the power of My words — whether I speak from the Father, or something foreign and contrary to Him.
He who does the will of God is the one who delves into the Scriptures and the prophets. Such a person can learn concerning the Lord's teaching that it is from God. For the prophets portray the Lord not as an opponent of God who speaks of Himself, but as One who speaks and does all such things as are pleasing to God.
Jn. 7:18. He that speaketh of himself seeketh his own glory; but He that seeketh the glory of Him that sent Him, the same is true, and no unrighteousness is in Him.
Then He adds another argument as well, namely: he who speaks of himself, that is, wishes to introduce his own teaching, does this for no other reason than to acquire glory for himself through it. But I do not desire to acquire glory for Myself, but seek the glory of Him who sent Me. Why then would I teach that which is foreign to Him? Therefore, I am true, and there is no unrighteousness in Me, that is, I do not appropriate to Myself the glory belonging to another, which would be unjust. Thus My teaching possesses both truth and righteousness. It does not proceed from ambition, so as to be false and unjust. For the ambitious man both lies, saying of himself things that exceed his worth, and commits unrighteousness, appropriating to himself glory that is another's and in no way belongs to him. But the Lord seeks glory for the Father and ascribes nothing to Himself. Clearly, He is true and righteous.
We have said many times already, and will say now, that when the Lord says something humble about Himself, one should not think that He speaks this way because He is supposedly lower than the Father by His Nature, but He speaks this way so that He would not be considered an opponent of God, out of condescension to the weakness of His listeners, because He was clothed in flesh, and in order to teach us humility, so that we would not say anything great about ourselves. But when the Lord speaks lofty things and about His own glory, then we must believe that He speaks so exaltedly about Himself because of the greatness of His Nature, for He is equal to the Father in Essence.
Jn. 7:19. Did not Moses give you the law? And none of you keeps the law. Why do you seek to kill Me?
Apparently, the present words of the Lord have no connection with what was said before; but when we look more closely, they are in close connection. He is accused of violating the Sabbath and transgressing the law. He counters this by saying that rather "they are the transgressors of the law." The law says: "thou shalt not kill" (Exod. 20:13), yet you seek to kill Me. Therefore, you are the transgressors of the law, not I. So then, you allow yourselves to commit injustice, yet you accuse Me of transgressing the law because I healed a man on the Sabbath.
The Lord said "none of you acts according to the law," because all those with whom He was speaking sought to kill Him.
Jn. 7:20. The crowd answered: "Do You have a demon? Who is seeking to kill You?"
Look how meekly He speaks with them, while they, on the contrary, say with insulting boldness: "You have a demon." They are so bold because they thought to strike Him and frighten Him. Although Christ Himself is the Lord of Moses and the author of the law, yet, yielding to the weakness and insensibility of the Jews, He says that the law was given by Moses. For they would not have been able to calmly hear that the law was given to them not by Moses, but by Him — the Master of Moses and Lord.
Jn. 7:21. Jesus answered and said to them: I did one work, and you 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.
Jn. 7:22. Moses gave you circumcision (not that it is from Moses, but from the fathers), and on the Sabbath you circumcise a man.
Meanwhile Moses himself, this lawgiver, broke the Sabbath when he commanded that every soul (person) be circumcised on the eighth day (Lev. 12:3). Although circumcision was not from Moses, but from the fathers, nevertheless it, being not from Moses, violated the law concerning the Sabbath given by Moses. For it often happened that the eighth day, on which it was necessary to be circumcised, fell on a Sabbath.
Jn. 7:23. If a man receives circumcision on the sabbath, so that the law of Moses should not be broken, are you angry at Me because I made an entire man whole on the sabbath?
Therefore for circumcision the sabbath was itself broken by Moses, and the sabbath day in no way prevents a man from being circumcised; even if the eighth day falls on a sabbath, the law of sabbath rest is set aside so that the law of circumcision may not be broken. If this is so, then why are you indignant and angry at Me for healing a whole man on the sabbath? On the sabbath, circumcision, which causes pain, is not forbidden; yet you reproach Me for freeing a man from disease and making him well.
Jn. 7:24. Do not judge by appearance, but judge with righteous judgment.
"Do not judge by appearances," that is, judge righteously and impartially. Moses, who violates the Sabbath through circumcision, you free from blame; but Me, who violated the Sabbath through a good deed to a man, you condemn. To free Moses from blame, out of respect for his dignity, and to condemn Me, Who in appearance am without glory — this is obvious partiality.
Jn. 7:25. Then some of the Jerusalemites were saying: is this not the One Whom they seek to kill?
Not simply and not without reason was it added "some of the Jerusalemites," but in order to show that all those who, more than others, were deemed worthy of great miracles are more deserving of pity. For how are they not pitiable when they saw a great sign of His Divinity, and yet still allow injustice in their judgment of Him? If they had wanted, they would have seen a great sign also in the fact that He speaks boldly in the midst of His enemies, and yet suffers nothing from them; but they did not want to recognize in this sign His power.
Jn. 7:26. Behold, He speaks openly, and they say nothing to Him: have the rulers truly come to know that this is indeed the Christ?
Jn. 7:27. But we know Him, where He is from; but when Christ comes, no one will know where He is from.
They wonder, "have not the rulers come to know that He is truly the Christ?" And they do not stop at this thought, but draw the following conclusion: Where the Christ will come from, no one knows. But where this man is from — we know. Therefore, this is not the Christ.
But see how malice contradicts itself. Their chief priests, when Herod asked them, say that Christ is born in Bethlehem of Judea (Matt. 2:4–5); yet these people say that no one knows where Christ comes from. Do you see the contradiction?
And again in another place they say: "We know that God spoke with Moses, but as for this man, we do not know where He is from" (John 9:29). Do you see how frenzied the speakers are? We know and we do not know. Is there anything comparable to such frenzy? But they had one thing in mind: not to believe. Therefore, when it was useful for them, they said "we know," and when it was disadvantageous, they claimed that "we do not know." Thus, the contradiction stems from their malice.
Another might ask: "On what basis do they say that no one will know where Christ is from?" For if they had not had some testimony in Scripture or a firm tradition, they would have spoken so openly against the scribes, who clearly told Herod that Christ is born in Bethlehem of Judea, and against those who elsewhere say that "Christ will come from the village of Bethlehem." (Jn. 7:42) What then shall we answer? Both groups spoke on the basis of the prophets. Those who said that Christ is born in Bethlehem and that He is from the village of David evidently, as Matthew also notes, had as their basis the testimony of the prophet Micah, who says: "And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah, for out of you shall come a Ruler, who will shepherd My people Israel" (Mic. 5:2; Mt. 2:4–6). And those who said that no one knows where Christ will come from also based their thought on the testimony of the prophets. Micah himself (Mic. 5:2) says that "His goings forth are from the beginning, from the days of eternity," by which the unknowability of His origin or birth is clearly indicated. For the One who has goings forth from the beginning and from the days of eternity, no man can know. Men exist in time, but He is from the days of eternity and from the beginning. How then can that which is temporal comprehend the eternal? Isaiah also says: "Who shall declare His generation?" (Is. 53:8)
Based on this, they also said that no one knows where Christ is from. For they did not understand that the Lord Jesus is of two natures, and that where He is from according to His fleshly birth from the Virgin, namely from Bethlehem, this was known, while of His bodiless and ineffable birth from the Father before all ages it is said that His birth is beyond all explanation. So these Jerusalemites speak of the fleshly birth and say that they know where He is from; but of the pre-eternal Birth, according to which no one knows where Christ is from, they do not speak. Therefore, not knowing that He is of two natures, and according to one is known, while according to the Other is not, they say that He is not the Christ.
Jn. 7:28. Then Jesus cried out in the temple, teaching and saying: you both know Me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know.
Since they were saying that they knew Him, where He was from, with no other purpose than to show that He was from the earth and the son of a carpenter, He therefore leads them up to heaven, saying: "You both know Me, and you know where I am from," that is, although out of your malice you conceal it, yet you know that I am from heaven. For if My Father is from there, it is evident that I Myself am also from there and that I was sent by the One Who is true. For the True One would not wish to send a deceiver and a liar. But you do not know the One Who sent Me, you do not acknowledge Him by your deeds. For even in knowledge there can be ignorance, as the Apostle Paul says: "They profess that they know God, but in works they deny Him." (Titus 1:16) And you, Jews, do not know My Father because of your evil deeds and your exceedingly evil intention.
Jn. 7:29. I know Him,
For knowing Him, neither evil intention nor deeds contrary to Him hinder Me.
Jn. 7:29. Because I am from Him,
That is, from Him, not from another essence, not foreign to Him.
Jn. 7:29. And He sent Me.
Here two natures in Christ are clearly indicated: by the words "I am from Him" – the divine Nature, and by the words "and He sent Me" – the human. For the Son of God is called an Envoy, as well as a Servant of God, according to His humanity.
Jn. 7:30. And they sought to seize Him, but no one laid hands on Him, because His hour had not yet come.
The Evangelist, showing that they were invisibly restrained and that He suffered voluntarily, says that they sought to seize Him and yet no one laid a hand on Him.
"His hour had not yet come" — this is said not because He is subject to the conditions of time, but because He does all things at the fitting and proper time and hour. When He deemed it timely to suffer, that is, when the proper and fitting time had come, then He delivered Himself to the crucifiers. For He does and arranges all things at proper and fitting times. There was a proper time for giving the Law; a proper time for the prophets and the Gospel. Thus, the designation of "the hour" points to the particular wisdom and providence of the Savior.
Jn. 7:31. And many of the people believed in Him and said: when the Christ comes, will He perform more signs than this Man has performed?
Many believed in Him, saying: "Will the Christ perform more signs than this Man has done?" They speak of the wine at Cana, of the nobleman's son, of the paralytic, of the loaves, and generally of all the other signs which, on account of their multitude, the Evangelists did not mention by name. However, even if you hear that many believed, their faith was not true faith, but the kind characteristic of the common people, who easily change their minds.
Jn. 7:32. The Pharisees heard the people murmuring such things concerning Him, and the Pharisees and the chief priests sent officers to seize Him.
In their conversations the people were showing what seemed like a good disposition and something resembling faith in the Lord, and seemed to want to separate themselves from the rulers. The latter, having noticed this, sent men to seize the Lord for that one reason alone — that people were beginning to recognize Him as the Christ. They sent others rather than going themselves, because they feared the people, lest they provoke an uprising. For this reason they send servants, and in this way protect themselves from the danger that might follow, while exposing them to the fury of the crowd. Thus they everywhere look after their own interests.
Jn. 7:33. Jesus then said to them: yet a little while I am with you, and I go to Him who sent Me;
And the Lord speaks words full of humility: "Yet a little while am I with you." "Why," He says, "do you concern yourselves with My departure, why do you persecute Me? Wait a little while, and I will be taken away, even if you did not wish to seize Me."
"I am with you." Although you persecute and drive Me out, I am with you: arranging and speaking what serves your good and salvation. And I "will go to Him who sent Me." Here He frightens them by the fact that they will offend Him who sent Him. For those who dishonor the One sent obviously offend the One who sent Him. By the word "will go" He indicates the voluntary acceptance of death.
Jn. 7:34. You will seek Me, and will not find Me; and where I am, you cannot come.
Showing that His death would not be such as that of everyone in general, He says: where I go, "you cannot come." For if His death were common and similar to the death of most people, and He were to remain dead, He would not have said that you cannot come. For we all come to the common death. But, as I said, wishing to show that His death is not such as that of everyone, He says that you cannot come where I will be.
By the words "you will seek Me, and will not find Me," He shows that they will desire Him. When did they seek Him? Luke said that many women wept over Him (Luke 23:27). It is likely that many others experienced this feeling as well; and especially when the city was being destroyed, they remembered Christ and His miracles and desired His presence (Luke 17:22). He spoke of all this in order to attract and incline them to His side.
Since the servants came with the intention of seizing Him, He shows that He knows the reason for their arrival, He knows that they want to kill Him; therefore He foretells to them concerning His death, that in a little while He will go to the Father. And to foretell death is also a great thing and not a human one. Therefore David also says: "Lord, make me to know mine end." (Ps. 38:5)
Jn. 7:35. Then the Jews said among themselves: Where does He intend to go, that we shall not find Him? Does He intend to go to the Dispersion among the Greeks and teach the Greeks?
The Jews said: "Does He intend to go to the Dispersion among the Greeks?" See, they changed somewhat and were softened by His words. This is evident from the question "Does He intend to go to the Dispersion among the Greeks?" For if this were not so, they would have said: "You want to leave? We desire this, we are glad of it." But there is nothing of the sort here; but, as though strongly wishing not to lose Him, they ask where He intends to go. This is also evident from the words that He intends to go to the Greek Dispersion and teach them. They did not say that He intends to deceive them, but to teach.
They called the Gentiles the Dispersion, because they were scattered everywhere. For the Jews in ancient times did not mingle with them, but gathered together in one place, in Palestine, they reproached the Gentiles for being scattered everywhere, which subsequently turned back upon themselves. For the Jews themselves became the Dispersion.
Jn. 7:36. What do these words mean, which He said: you will seek Me, and will not find Me; and where I am, you cannot come?
Jn. 7:37. On the last and great day of the feast, Jesus stood and cried out, saying: If anyone thirsts, let him come to Me and drink.
The first day of the feast and the last, or seventh, were called great, because the Law also called the last day of the feast a solemn day, holy (Lev. 23:35–36). Following this, the Evangelist also calls the last day great.
Rightly He addresses the people with a speech on the last day, and thereby, as it were, sends them off on their journey home. For to speak to those who in the middle of the day were given over to merriment would have been untimely. They would not have listened.
Jesus cried out loudly partly in order to be heard, and partly in order to show boldness, that He fears no one.
Jn. 7:38. He who believes in Me, as the Scripture has said, out of his belly shall flow rivers of living water.
What then does He say? "He who believes in Me, as the Scripture has said." Here one must pause, then read again "out of his belly shall flow rivers" (Isa. 12:3; Joel 3:18).
Many believed because of the signs. He shows that one should believe not so much on the basis of miracles as on the basis of Scripture. For right faith comes from Scripture. Therefore He says: "He who believes in Me, as the Scripture has said," that is, as Scripture testifies of Me, namely: that I am the Son of God, the Creator, the Lord of all, the Savior of the world. For many apparently believed, but not as the Scripture said, but as they themselves wished. Such are all the heretics.
He said that from such a believer rivers would flow out of his belly. By "belly" He figuratively means the heart, as David also says: "and Your law is within my heart" (Ps. 39:9).
He said that "rivers of living water" would flow, not a river. By this He indicates the abundance and generosity of the grace of the Spirit. For the Spirit is such that into whatever soul He enters and becomes established, He causes it to flow more abundantly than any spring. That from the belly of a believer, according to Scripture, rivers flow, anyone can learn when he pays attention to the tongue of Peter, the impetuosity of Paul, and the wisdom of Stephen. Nothing could stop their words, but they swept everyone along after them, like rivers of some kind, by their irresistible current.
Jn. 7:39. He said this about the Spirit, whom those believing in Him were to receive: for the Holy Spirit was not yet upon them, because Jesus was not yet glorified.
The Evangelist, explaining what "rivers of living water" means, says that "this He spoke concerning the Spirit, whom those believing in Him would receive: for the Holy Spirit was not yet given."
Here someone will ask: "How does the Evangelist say that the Holy Spirit was not yet, that is, given? Did not the prophets speak by the Spirit? And how did the apostles perform miracles?" We answer. Undoubtedly, the prophets spoke by the Spirit. But this grace ceased and departed from the earth. Although it was active in the times of the prophets, at the time when Christ was acting in the flesh, on account of the unworthiness of the people, prophecy did not appear, and grace was not present in their sanctuary and temple. And since the activity of the Spirit was not present then and it was yet to be given, therefore he says that the Holy Spirit was not yet, that is, He did not dwell among the Jews and was not manifested in activity. As for the apostles, they performed miracles not by the Spirit, but by the authority of the Lord. For hear what the Gospel says. Intending to send them out, "He gave them authority," and not the Holy Spirit (Matt. 10:1; Luke 10:19). Therefore, however many miracles they performed, they did them not by the Spirit, but by the authority and name of the Lord. But when He rose from the tomb, then He said to them: "Receive the Holy Spirit" (John 20:22). And at Pentecost the Holy Spirit descended upon them (Acts 2:4).
And otherwise: the power of the Spirit was in the prophets and apostles even before the Cross, but not in the same way as after the Ascension, that is, not so generously and abundantly as to compare it with rivers. Therefore the Evangelist rightly said that the Holy Spirit was not yet given, that is, poured out in such abundance as later. Although He was present even before the Cross, it was not in abundance, because Jesus was not yet glorified. Here the Evangelist calls the Cross glory, because through the Cross the Lord cast down the tyrant and reigned. Therefore, when the Cross had not yet been set up, nor sin abolished, nor our nature in Christ conquered the world and been reconciled with God, naturally the abundant grace of the Spirit had not been granted either. For it was necessary for us first to become friends of God, and this was accomplished through the Cross, and then to receive the gift of God as well, just as in worldly life a person first becomes a friend of the king and then receives gifts. And so, thanks be to God, Who poured out upon us such abundant grace as even the prophets did not have. For the prophets had the grace of the Spirit but did not impart it to others, whereas the apostles filled countless multitudes of people with it.
Jn. 7:40. Many of the people, having heard these words, said: He is truly a prophet.
Jn. 7:41. Others said: This is the Christ. But some said: Does the Christ come from Galilee?
Shamed by the boldness of His speech, some from the people — not from the rulers (for the rulers out of envy were always against Him) — confess that He is that Prophet whom they await; others, from among the unlearned and undiscerning, said that He is the Christ, not understanding that Christ and that Prophet are one and the same person, and not different.
Jn. 7:42. Has it not been said in Scripture that Christ will come from the seed of David and from Bethlehem, from the place where David was?
The more foolish ones say that Christ will not come from Galilee, but from Bethlehem and from the seed of David. But they said this with malicious intent, and not like Nathanael. He too said, "Can anything good come out of Nazareth?" (John 1:46), but he spoke as a man learned and precise in the Law. Therefore the Lord also praised him, since he said this not with malicious intent, but from precise knowledge of the Law. But these men craftily say that Christ will not come from Galilee. They could have known that Jesus was from Bethlehem, although He was raised in Galilee as well, but out of envy they did not want to acknowledge His origin from Bethlehem, and instead called Him a Galilean. Suppose they did not know that He was from Bethlehem. But how could they not know that He was from the seed of David? For Mary clearly traced Her lineage from David. From this it is revealed that they spoke thus with malicious intent.
Jn. 7:43. So there arose a division among the people because of Him.
The division arose among the people, not among the rulers, because the rulers held to one opinion: not to accept Him as the Christ.
Jn. 7:44. Some of them wanted to seize Him; but no one laid hands on Him.
Those more moderate in malice opposed the glory of Christ only in words, while the more shameless wanted to lay hands on Him as well. However, divine power invisibly restrained them. Yet even this miracle did not strike them. David rightly said of them: "They reproached and did not cease" (Ps. 34:15).
Jn. 7:45. Then the officers returned to the chief priests and Pharisees, and they said to them: Why have you not brought Him?
Let us see what the officers, sent to bring Him, answer the Pharisees. They are very sensible. The Pharisees considered themselves wise, read the Scripture, and saw miracles, yet they rise up against the Lord and, like robbers, ask: "Why have you not brought Him?" But the officers were convinced by His teaching alone, without signs. So readily inclined were they toward the good. And that they were captivated not by signs but by teaching alone (which is more important) is evident from what follows.
Jn. 7:46. The servants answered: Never has a man spoken like this Man.
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).
Jn. 7:47. The Pharisees said to them: Have you also been deceived?
Why do the Pharisees address the servants not with anger, but with meekness and speak so gently: "Have you also been led astray?" Because they were afraid that they would completely separate from them and attach themselves to Christ. Therefore they speak to them very meekly and kindly: "Have even you, who are wiser than the rest and are always with us who are experienced in the law, been led astray?"
Jn. 7:48. Have any of the rulers believed in Him, or any of the Pharisees?
Then they try to convince them by example, but very foolishly. "Have any of the rulers believed in Him?" they say. But who is at fault? Christ, or those who did not believe? Without doubt, those who did not believe are subject to condemnation.
Jn. 7:49. But this people who knoweth not the law are cursed.
The people they call accursed for having believed, while they themselves, both for their unbelief and for hindering others from believing, are worthy of countless curses.
Jn. 7:50. Nicodemus, who had come to Him by night, being one of them, says to them:
Why does the evangelist note about Nicodemus that he came to Jesus by night and that he was one of them? In order to expose their lie. They said that none of the rulers believed in Him, but he shows that they lie in this case as well. For behold, Nicodemus is both a ruler and one of them, yet he believed in Christ.
Jn. 7:51. Does our law judge a man unless it first hears him and knows what he does?
What does Nicodemus point out to them? He says: "Does our Law condemn a man without first hearing him?" By this he shows that they neither read the Law nor fulfilled its requirements, although they boasted much about lawfulness. For if the Law commands not to kill anyone without a prior trial, yet they were eager to do so without first hearing Him, then obviously they are transgressors of the Law.
He also said: "And if they do not find out what he is doing." By this he showed that one must listen not merely, but very attentively, in order to find out how one ought to act, and not condemn in this way without having investigated the matter.
Jn. 7:52. To this they said to him: Are you not from Galilee too?
When Nicodemus quite reasonably rebuked the Pharisees for their unlawful directive, they, vexed, spoke to him with rudeness and even savagery: "Are you also from Galilee?" But how is this a response to Nicodemus's remark? He said that one should not condemn a person without trial and investigation. Undoubtedly, in response to this they needed to prove that they were not accusing Jesus without trial, but lawfully—that they had even sent officers to seize Him, and were doing everything as they should. But what do they say? "Are you also from Galilee?" Do you see how unreasonable this is? Do you see the inconsistency in their words?
Jn. 7:52. Consider and you will see that no prophet comes from Galilee.
Then, presenting him as ignorant, they say: "Search and see that no prophet has arisen out of Galilee," that is, go and learn, since you have not learned until now that no prophet has come from Galilee. They say this mocking him as uninformed. But, O Pharisees! What did Nicodemus say? He did not say that Jesus is a prophet, but said that one must not kill Him without a trial. So then, he said one thing, and you answer with something else?
Jn. 7:53. And they all went to their own homes.