Down to Earth But Heavenly Minded

What does John Chapter 7 mean?

Chapters 7 and 8 represent the beginning of the end of Jesus’ public ministry. In these passages, He will openly challenge the spiritual errors of the Jewish leaders, and declare His own role in the salvation of mankind. In response, the religious officials’ approach to Jesus will turn further towards a plot for murder. John chapter 7 begins after another leap in the gospel’s timeline. The events of chapter 6 occurred around one year prior to Jesus’ crucifixion. The events of chapter 7, centered on the Feast of Booths/Tabernacles, happen about six months later. This feast was among the most important in Jewish tradition, and was a hub of religious and cultural activity.

This passage begins with Jesus’ family mocking Him for the events of chapter 6. They assume that a man seeking publicity and fame ought to do His magic tricks at the most public festival of the year. The “brothers” mentioned here are, by all reasonable interpretations, the literal half-brothers of Jesus. That is, these are the biological sons of Mary. Jesus, however, is still sensitive to God’s timetable, and chooses not to go to the feast with them. Instead, He will go later, and alone, in order to be more discreet.

This discretion only lasts a few days. Jesus will begin teaching and preaching in Jerusalem midway through the week-long feast. In this discourse, Jesus will criticize the hypocrisy of the Jewish religious leaders. This criticism, along with His established reputation for miracles, will create a “crisis of confidence” in the Pharisees, Sadducees, and scribes. From the perspective of the people, there are only three possibilities: Either the leaders are too weak to stop a blasphemer, too confused to do anything, or they somehow accept His claims. This only adds fuel to the religious leaders’ desire to silence Jesus permanently.

Over the course of this chapter, Jesus provokes rumor, discussion, and eventually argument among the people. The division caused by Jesus’ words will even extend to the religious leaders themselves. Nicodemus, the same man who spoke with Jesus in chapter 3, will make an appeal for due process. In response, his peers ridicule him and reject his suggestion. This makes chapter 7 a crucial passage for understanding the Pharisees, in particular. Their example is a warning about how arrogance, ignorance, and tradition can cause spiritual blindness.

The last verse associated with chapter 7 begins the story of Jesus and the adulterous woman (John 7:53—8:11). Most scholars believe that this passage is an authentic, inspired account of a real event. However, they also believe that it was not originally found in this particular place in Scripture. Verse 12 of chapter 8 seems to flow very naturally from Jesus’ teaching here as He continues declaring His role as Messiah using various metaphors.

While reading this chapter, it is important to recognize the meaning of John’s terminology. At this time, Jerusalem would have been filled with local residents, foreign visitors, Jewish pilgrims, and many others. As such, there are three main groups involved in this narrative. “The Jews,” as used most often in the gospel of John, is a reference to the religious leaders of Jerusalem, or those who support them. “The people” are the mixed crowd of those attending the festival. The third group are those Jewish people living in and around Jerusalem, most of whom would have sided with the opinion of the local religious leaders.

Chapter Context
John chapter 7 is the beginning of the end of Jesus’ public ministry. The feeding of thousands in chapter 6 was the pinnacle of His earthly popularity. That enthusiasm was dampened when Jesus explained the true meaning of His ministry. Here, in chapters 7 and 8, Jesus will confront His critics at a major Jewish festival, using metaphors drawn from ritual celebrations to highlight themes from His preaching. The following chapters include additional miracles and teachings from Jesus, as His eventual crucifixion draws nearer.

Verse by Verse

Verse 1. After this Jesus went about in Galilee. He would not go about in Judea, because the Jews were seeking to kill him.

As with the first verse of chapter 6, chapter 7 opens with something of an understatement. The time gap between the end of chapter 5 and the start of chapter 6 was about six months. Here there is a similar leap: from the time of Passover to the Feast of Booths (John 7:2). This puts the events of the next few chapters around six months prior to Jesus’ eventual crucifixion.

The gospel of John presents Jesus as a man always obedient to God’s timeline. Conflict with the religious leaders of Jerusalem is inevitable, and so Jesus spends much of His time in Galilee, away from their direct influence. This only delays the eventual outcome, of course. Jesus has already done enough to earn a death sentence in their eyes, since they interpret His earlier actions as a form of blasphemy (John 5:18). This desire to see Jesus killed will be greatly increased due to His actions during the Feast of Booths.

As is usually the case in the gospel of John, the term “the Jews” is a reference to the religious leaders of Jerusalem and their supporters. This is an important distinction when interpreting the reactions of the crowd to Jesus’ words. “The Jews,” as described here, are a somewhat separate group from “the people.”

Context Summary
John 7:1–13 describes Jesus’ surprisingly quiet entry to a major Jewish festival. Jesus brothers—other biological sons of Mary—tease Him about seeking publicity. Instead, Jesus attends alone, and does not teach or preach publicly until the middle of the week-long festival. In the meantime, the people of Jerusalem are ”muttering” about Jesus, wondering when or if He will appear.

Verse 2. Now the Jews ‘ Feast of Booths was at hand.

Jewish men were commanded to attend several feasts in Jerusalem each year (Deuteronomy 16:16). In chapter 5, it was one such feast that brought Jesus to the city, where He healed a man at the Pool of Bethesda (John 5:1–9). Based on the timeline of the gospel of John, that celebration would have been the Feast of Booths, the same event shown here in chapters 7 and 8.

The Feast of Booths, also known as the Festival of Tabernacles, was a 7-day event (Leviticus 23:33–34) celebrating the journey of Israel through the wilderness. The rituals of this festival reminded the people of how God had provided for Israel during their journey out of Egypt. This involved enormous lamps whose wicks were made of priestly robes (John 8:12), and priests carrying water from the Pool of Siloam (John 7:37). These symbolized the pillar of fire (Exodus 13:21), and the provision of water from the rock (Exodus 17:1–6), respectively.

As a major festival, this event would have made Jerusalem a busy, densely-populated area. The conflict between Jesus and the religious leaders shown in this passage would have been made all the more tense by the enormous publicity.

Verse 3. So his brothers said to him, “Leave here and go to Judea, that your disciples also may see the works you are doing.

Verses 3-5 present both a sad commentary, and produce controversy. The men referenced are called Jesus’ “brothers,” a statement which conflicts with the idea that Mary, Jesus’ mother, was a perpetual virgin. The Greek term is adelphoi, which can be used to refer to countrymen—meaning fellow Jews—as well as biological siblings. However, this same phrasing is used in verses such as Matthew 12:46, and Mark 6:3. In the gospel of Mark, Jesus’ brothers are even named. Psalm 69:8 refers to “mother’s sons,” rather than “father’s sons.” This is the same passage which came to mind when Jesus cleansed the temple in John 2:16 (Psalm 69:9). In short, the only reasonable interpretation is that these were Jesus’ actual, physical, half-brothers, and children of His mother, Mary.

The suggestion made here is that Jesus should go and put on a show in Jerusalem. The feeding of thousands, from chapter 6, attracted a great deal of attention. Given that these family members don’t actually believe that Jesus is the Messiah (John 7:5), this is probably a sarcastic response to so many disciples abandoning Jesus after His preaching in Capernaum (John 6:66).

Tradition suggests that one of these brothers, James, would become a believer and write the New Testament book of James. Another brother is believed to have written the book of Jude. At least some of this disrespect might have been due to familiarity. Jewish tradition suggested that the Messiah would be relatively unknown (John 7:27), so merely knowing Jesus was enough for some to dismiss Him as the Promised One. As seen in the life of men like Judas Iscariot, simply knowing “about” Jesus, or being exposed to Him, is not enough to make a person a believer.

Verse 4. For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world.”

This verse continues the sarcastic, mocking tone of Jesus’ brothers. Based on passages such as Matthew 12:46, Mark 6:3, and allusions to prophecies such as Psalm 69, there is every reason to think these were Jesus’ actual half-siblings. That is, these were other sons of His mother, Mary. When Jesus fed thousands, it attracted a significant level of attention (John 6:14). However, when Jesus explained the real meaning of His ministry, most of those followers turned away (John 6:66). Perhaps this is the motivation for His brothers’ mocking: “go make a scene if you want to be such a big deal!”

Jesus, on the other hand, is only interested in following God the Father’s timetable (John 7:6). Much of what Jesus does will attract controversy, but this is not the real purpose of His actions. In order to avoid needless scandal, and to make a more subtle entrance, Jesus will let His brothers go ahead of Him so He can enter the festival alone, and quietly (John 7:9–10). Notably, Jesus will perform no miracles at this particular festival.

Verse 5. For not even his brothers believed in him.

Of all the people in the world who should have accepted Jesus as Messiah, his immediate family are be at the top of the list. After all, nobody knew Him as well or saw His character as clearly. And yet, this same familiarity seems to produce the opposite effect. Jesus’ own brothers—other biological children of Mary—don’t yet accept His ministry or His mission. Part of this is cultural: Jewish tradition suggested that the Messiah would be relatively unknown prior to His emergence (John 7:27).

This is also proof of several ideas explored in the gospel of John. Later in this chapter, Jesus will point out that obedience must come before knowledge, otherwise people will not believe (John 7:17). A year earlier, after healing a man at the Pool of Bethesda, Jesus pointed out that the men rejecting Him were well-educated in the Scriptures, but refused to believe (John 5:39–40). Seeing miracles won’t convince those who aren’t looking for spiritual truth (Luke 16:31). Judas Iscariot is the prime example of someone who was presented with as much “proof” as could possibly be offered, yet still rejected Christ.

On a more positive note, tradition suggests that at least two of Jesus’ siblings became believers after His resurrection. These include both the author of the New Testament book of James, and the author of the book of Jude.

Verse 6. Jesus said to them, “My time has not yet come, but your time is always here.

Jesus’ response to His brothers’ mocking provides an important perspective. Their teasing assumed that Jesus was merely seeking attention, and so He should want to go out in public and put on a show. However, Christ’s intent was not to simply draw a crowd, but to explain the truth (John 6:25–29). For many people, that conflicts with their preferences, causing them to ignore the message (John 6:66).

In addition, Jesus has been keeping away from Jerusalem in order to delay the inevitable conflict with the Jewish religious leaders (John 7:1). His time to be publicly proclaimed as Messiah is yet in the future (John 12:12–15), as is His sacrificial death (John 19:18). Jesus’ brothers, on the other hand, are already fulfilling their purpose—their time had already come. Jesus has greater concerns to keep in mind.

In parallel with this, Jesus’ brothers did not face the same spiritual hostility as He did. Jesus’ life and ministry were focused on exposing the sin of the world, pointing to a need for a savior (John 7:7). When, where, and how His brothers attended such festivals was unimportant. Christ, on the other hand, had to carefully consider how He presented Himself, and when.

Verse 7. The world cannot hate you, but it hates me because I testify about it that its works are evil.

Jesus’ brothers are teasing Him about His public ministry and the sudden departure of many of His disciples (John 6:66). In their minds, Jesus ought to go to the Feast of Booths in Jerusalem and perform magic tricks in order to regrow His following. This shallow, teasing attitude is grounded in their lack of belief in Christ and His ministry (John 7:5). Not until after His resurrection will some of His siblings—at least two, James and Jude—become believers.

Jesus responded in the prior verse by referring to the timetable of God. In the future, Jesus will openly declare Himself the Messiah (John 12:12–15). He will recognize that His ultimate purpose is about to be fulfilled (John 17:1). For now, however, He will act in order to follow God’s will, instead of chasing publicity.

Jesus’ brothers have no such restrictions, for two reasons. First, they are already living in “their time.” They can move about the world without much consequence. Secondly, they do not face the spiritual resistance which Jesus encounters. Christ’s ministry confronts sin and hypocrisy. As shown over and over in Scripture, a common response to conviction is not repentance, but hatred and violence. Both in His earthly ministry and in the work of Christianity, the world often responds in the same way to the Gospel: with persecution, instead of submission.

Verse 8. You go up to the feast. I am not going up to this feast, for my time has not yet fully come.”

Jewish men were obligated to attend several feasts in Jerusalem each year (Deuteronomy 16:16). The biggest of these was the seven-day Feast of Booths, also known as the Festival of Tabernacles (Leviticus 23:34). During this time of year, Jerusalem would have been swarming with pilgrims, visitors, and travelers. Instead of travelling to the feast with His brothers, Jesus intends to arrive alone, in order to make a quieter entrance (John 7:10). Despite the teasing coming from His siblings (John 7:1–5), Jesus is not seeking publicity or popularity (John 6:25–29). On the contrary, He knows that His message will be opposed, since people hate to be reminded of their own sin (John 7:7; 15:24–25). Jesus is also sensitive to the will of God the Father and knows that His work on earth needs to follow God’s ultimate plan.

As shown in later verses, Jesus does attend the feast, though He does not begin to preach or teach until several days later (John 7:14). For this reason, some manuscripts add a Greek word for “yet” into Jesus’ statement to His brothers: “I am not [yet] going up…” This is true to the context, but not necessary, and also not found in the older copies of Scripture. Jesus’ meaning is clear both in context and in practice: “you go now, I am not.”

Notice, also, that Jesus performs no miracles during this particular festival.

Verse 9. After saying this, he remained in Galilee.

In chapter 6, Jesus performed a dramatic feeding of thousands, followed by a public debate in the city of Capernaum. These kinds of high-profile events brought attention from the religious leaders of Jerusalem, who had already condemned Jesus as a blasphemer (John 5:18). To avoid direct conflict, Jesus has been keeping to the region of Galilee, rather than getting to close to Jerusalem (John 7:1). This area was close enough to Jerusalem for news to travel, but outside of the immediate control of the Scribes and Pharisees.

However, as a Jewish man, Jesus was obligated to enter Jerusalem for the Feast of Booths (Deuteronomy 16:16). His unbelieving siblings have been teasing Him over the loss of disciples described in the last chapter (John 6:66). Somewhat sarcastically, they suggest that if Jesus wants to put on a show, He should go to the feast and do just that: draw a crowd. Instead, Jesus tells them to go on ahead without Him (John 7:8).

Christ’s intent here is to honor God’s timeline (John 7:6), and to make a quiet, private entrance. Then, several days into the festival, He will once again being publicly preaching (John 7:14). Jesus will not, however, perform miracles during this feast.

Verse 10. But after his brothers had gone up to the feast, then he also went up, not publicly but in private.

Jesus’ brothers—other children of His mother Mary—do not believe in His ministry at this point (John 7:5). Instead, they have teased Jesus by suggesting He go to the festival to draw a crowd (John 7:3–4). Jesus responds by pointing out that He is working from a divine schedule, which they are not a part of (John 7:6). He also notes that their attendance won’t be met with as much resistance as His will (John 7:7–8). So, Jesus tells His brothers to go ahead without Him, while He remains in Galilee (John 7:9). Later, as shown in this verse, Jesus will make a quiet, private entrance. The Feast of Booths covers an entire week, so Jesus’ eventual preaching in the temple does not happen until several days later (John 7:14).

These few days of anonymity would have given Jesus a chance to see and hear, first-hand, the rumors swirling through Jerusalem. Verses 11-13 describe how the people are curious about Jesus and what He will do at the festival. However, that gossip is spread with some sense of fear. “The Jews,” as the phrase is most often used in the gospel of John, refers to the religious leaders of Jerusalem. These men have already marked Jesus as a blasphemer (John 5:18; John 7:1).

Verse 11. The Jews were looking for him at the feast, and saying, “Where is he?”

The Feast of Booths, also known as the Festival of Tabernacles, was one of the grandest events on the Jewish calendar. For an entire week, the people of Israel participated in rituals and events commemorating their journey out of Egypt through the wilderness. As one of the required feasts for all Jewish men (Deuteronomy 16:16), those who were curious about Jesus expected to see Him arrive at some point in time. None would have been more interested than the religious leaders of Jerusalem, whom the gospel of John typically labels “the Jews.”

It seems the religious leaders are making the same mistake as Jesus’ brothers (John 7:4–5). They assume that what Jesus wants is publicity, popularity, and power. On the contrary, Jesus is committed to preaching the truth (John 6:26–27), even when it causes most people to turn away (John 6:66). For this reason, Jesus entered the festival alone, and in private, after His family had already arrived (John 7:8–10). He arrives to find the people debating His character and mission.

Verse 12. And there was much muttering about him among the people. While some said, “He is a good man,” others said, “No, he is leading the people astray.”

Jesus’ feeding of the thousands, described in chapter 6, was only the most public of His actions thus far. The combination of His miracles, His teachings, and His conflict with the religious leaders of Jerusalem made Jesus a popular subject of gossip at the Feast of Booths. Jesus complicated His public image by explaining that His ministry was ultimately spiritual, not material (John 6:26–29), which caused many people to abandon Him (John 6:66). Here, in the days before Jesus begins teaching in the temple (John 7:14), the people are quietly discussing His public ministry.

Christian apologist C. S. Lewis is credited with popularizing a concept about Jesus Christ known as the “trilemma.” In short, this claim suggests that there are only three valid opinions of Jesus: liar, lunatic, or Lord. The basic framework of that same discussion is seen here in verse 12. Most importantly, there are no neutral options. This was the intent of Lewis’ trilemma, and the real problem Jesus posed for the people. Someone making His claims could only be a dangerous monster, or a legitimate Savior—nothing in between.

This crowd is described as “the people,” a term referring to the general crowds attending the Feast of Booths. This would have included Jewish pilgrims as well as residents of Jerusalem. The term “the Jews” refers more specifically to the religious leaders of the city, and their followers, whose opinion of Jesus is quite clear (John 5:18; John 7:1). In fact, this anger is already so strong that the crowds in Jerusalem keep their discussions of Jesus private, out of fear.

Verse 13. Yet for fear of the Jews no one spoke openly of him.

Jesus’ earthly ministry was often the source of controversy and debate. Ultimately, this is grounded in mankind’s natural hatred of conviction. Showing someone the reality of his sin is a sure fire way to earn his anger (John 15:22–24). Likewise, people are attracted to flashy miracles and other signs (John 6:26), even though they aren’t really interested in spiritual truth (John 6:66). Jesus’ willingness to confront the religious leaders of Jerusalem (John 5:39–40) was a particular source of scandal. A full year prior to the events of this chapter, Jesus had healed a lame man at the Pool of Bethesda (John 5:1–9), enraging the Pharisees (John 5:10–12). His response to them earned Him their hatred, and their desire that He be killed (John 5:18).

That seems to be the mood driving the people to discuss Jesus furtively, rather than openly. The people are curious and split on their view of Jesus, but are afraid to express those ideas too publicly, for fear of Jerusalem’s religious leadership (John 7:1).

Verse 14. About the middle of the feast Jesus went up into the temple and began teaching.

The Festival of Booths lasts seven days. Jesus’ appearance in the temple is after at least three days of silence. There, He once again amazes those in attendance with His knowledge (Luke 2:41–52). Key to this amazement is their knowledge that Jesus has not studied in any of the Rabbinic schools (John 7:15). This would be like a person who has never been to university discussing high-level physics with a group of professors. This surprise is also tied to the arrogance of the Pharisees. In their view, the education and knowledge they had received made them superior to others, and especially to someone like Jesus. They are convinced that their knowledge means they are obedient to God.

Jesus will clarify that the exact opposite is true. In fact, a person’s willingness to obey comes before their ability to understand truth (John 7:17). Those who “refuse” to believe (John 5:39–40) will not come to the truth, no matter how much knowledge they have.

Context Summary
John 7:14–24 is a strong spiritual challenge issued by Jesus against the religious leaders of Jerusalem. Jesus makes the point that obedience is a necessary aspect of learning. The resistance of the Scribes and Pharisees is ultimately a matter of rebellion, not knowledge. In the same way, Jesus criticizes their hypocritical attitude towards His miracles. This concludes with a powerful statement about the need to use ”right judgment,” rather than shallow appearances.

Verse 15. The Jews therefore marveled, saying, “How is it that this man has learning, when he has never studied?”

In Jesus’ day, common people would hear, read, and discuss the scriptures in a synagogue. However, for most of those common people, this was an occasional practice. Only those dedicated to formal study, such as the Pharisees, had the time to deeply study the Word of God. This makes Jesus’ profound expertise something incredible to the religious leaders. If a modern factory laborer began debating high-level physics with a group of professors, it would produce a similar reaction. And yet, this is not the first time Jesus has surprised people at the temple with His knowledge (Luke 2:41–52).

This surprise on the part of Jerusalem’s spiritual leaders gives insight into their arrogance. Much of their rejection of Jesus’ message is based on this assumption: nobody knows better than they do. No matter what Jesus says, they will reject it since it does not agree with their own study. Unfortunately, this study is not sincere (John 5:39–40). Later in this response to these religious leaders, Jesus will point out that obedience comes before understanding, not as a result of it (John 7:17)!

Verse 16. So Jesus answered them, “My teaching is not mine, but his who sent me.

In John 5:17, Jesus claimed to be equal to God in His works. In John 5:30, Jesus claimed to be equal to God in His judgment. Here, Jesus claims to be equal to God in His teaching. Rather than Jesus’ knowledge being grounded in some religious school or self-study, His teachings are given directly by God the Father. This is one reason He is able to discuss the Word of God with such skill, despite not being formally trained (John 7:15).

This represents an interesting and important distinction between Jesus’ ministry, and that of Christians today. Jesus here claims that His teachings, specifically, are those of God Himself. Since what’s written in Scripture is the Word of God, this makes sense. This also provides context for Jesus’ later comment that only those who are willing to obey God can successfully determine whether or not these teachings are valid (John 7:17). Christian believers, on the other hand, can only appeal to the spiritual authority of the Bible, and not to our own teachings. While we have the Bible—the Word of God—we don’t have the same divine authority which Jesus possessed.

Verse 17. If anyone ‘s will is to do God ‘s will, he will know whether the teaching is from God or whether I am speaking on my own authority.

The phrasing used here by Jesus is unmistakable; He literally says, “If any man is willing to do His (God’s) will, he shall know…” While Satan tempts man with limited knowledge based in disobedience (Genesis 3:5), we are meant to obtain true knowledge through obedience. Jesus essentially turns His era’s assumed relationship between knowledge and morality backwards. Ancient philosophers frequently held that morality was something produced by knowledge. Under that assumption, moral behavior and the ability to do “good” was based on whether or not a person understood moral and philosophical truths. Only those who could understand could obey, they thought. In other words, misunderstanding causes disobedience, per ancient philosophy.

According to Christ, disobedience causes misunderstanding. Rather than knowledge of the truth leading to obedience, Jesus claims that whether or not a person is willing to obey God is what affects their ability to learn the truth!

This general idea is echoed elsewhere in Scripture, both by Jesus and others (John 18:37; Romans 1:18–20; Hebrews 11:6). In fact, Jesus laid the groundwork for this idea when preaching in Capernaum, after feeding the thousands (John 6:29). The fact that Jesus was noted to be sinless (Hebrews 4:15), even by many of His own critics (John 8:46), demonstrates how a person’s spiritual life says a great deal about their knowledge (or ignorance) of God’s Word.

Verse 18. The one who speaks on his own authority seeks his own glory; but the one who seeks the glory of him who sent him is true, and in him there is no falsehood.

Rather than being educated in some Rabbinic school, or generating knowledge on His own, Jesus credits His amazing wisdom to God (John 7:16). In context, this is what Jesus means by those speaking on “his own authority.” While Jesus is fully man, and fully God (Colossians 1:19), His earthly mission is to follow the will of God the Father. Since the message Jesus brings is that of God, God is to be given credit for it. Even further, Jesus claims that a person’s willingness to obey God is what determines his or her understanding—rather than the reverse, where understanding enables obedience.

Even Jesus’ critics were forced to take note of His honesty and moral perfection (John 8:46). This very fact made Jesus’ claims difficult to dismiss out-of-hand. This, again, is a common theme of Christianity. When we give critics of the faith no cause to criticize us (Titus 2:7–8; 1 Peter 3:15–16), or to seek revenge (Romans 12:17–19), we make the Gospel all but inarguable.

Verse 19. Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me?”

Here, Jesus once again attacks the self-righteous, self-confident, self-centered religion of Jerusalem’s spiritual leaders. To the people of Israel, there was no more important figure than Moses, and no ideal higher than following the laws given to Israel by Moses. For Jesus to criticize their adherence to the law was an attack on their very sense of identity. This is a criticism Jesus has posed in the past (John 5:39–47), and will bring up again (John 8:39–44). This meshes with the point Jesus made in verses 17 and 18, that those who refuse to obey God will not understand the truth. Worse, their refusal to accept Jesus is, in effect, a rejection of the very Scriptures they claim to uphold.

Despite the crowd’s skepticism (John 7:20), Jesus is well aware that the religious leaders of Jerusalem have sought to kill Him as a blasphemer (John 5:18). He is well aware that their rejection of Him is not superficial—it is deadly serious (John 7:1). And, it proves the very prediction made by Jesus in the early verses of this chapter: convicting the world of sin earns the world’s hatred (John 7:7).

Verse 20. The crowd answered, “You have a demon! Who is seeking to kill you?”

In the terminology of Jesus’ day, telling someone they “had a demon” was the equivalent of saying, “you’re crazy.” The crowd, at this particular feast, was composed of people local to Jerusalem, as well as those who had arrived from remote regions. Some of those people would not have been as familiar with Jesus’ clashes with Jerusalem’s religious leaders. For this reason, when Jesus claims that some are seeking His death (John 7:19), a portion of the crowd brushes the claim off as nonsense.

Even so, some in the crowd know that Jerusalem’s religious leaders desire exactly that: Jesus’ death (John 5:18; 7:1; 7:25). This was one reason why gossip about Jesus was mostly kept private until His appearance mid-way through the feast (John 7:13). In fact, those more aware of the clashes between Jesus and Jewish leadership will begin to question whether the Scribes and Pharisees can, or want, to silence Jesus at all (John 7:25–26).

Verse 21. Jesus answered them, “I did one work, and you all marvel at it.

Here, Jesus refers back to the prior year’s Feast, where He healed a man at the Pool of Bethesda (John 5:1–9). The reaction of local religious leaders to that sign was extremely hostile (John 5:10–17). Most of that hostility was focused on the fact that Jesus had healed the man on a Sabbath day, contradicting the Pharisees’ traditions. This controversy led Jesus to claim that the Pharisees had all the required knowledge of God, but refused to come to Jesus in the way God intended (John 5:37–40; 6:29). This was also a reason Jesus stayed away from Jerusalem—and the direct influence of her religious leaders—for quite some time (John 6:1; 7:1).

In the next verses, Jesus will point out that even the Pharisees believe in performing certain spiritually-based works on a Sabbath, such as circumcision. Jesus will develop this example to show how their criticisms are ultimately invalid.

Verse 22. Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath.

Circumcision was originally mandated under Abraham, but it was part of the law which Moses established for the people of Israel. Jesus’ use of Moses has more to do with the religious leaders’ pride than anything else. In their own eyes, they were the only ones knowledgeable enough about the law, given by Moses, to make spiritual judgments. They felt this knowledge made them spiritually obedient, though in reality, they were rejecting God (John 5:39–47). One year prior, Jesus had healed a man during the Feast of Booths, on a Sabbath day. This earned Him condemnation from the Pharisees, since this conflicted with their man-made traditions.

In verse 22 and 23, Jesus points out that in order to follow the law—those given by the vaunted Moses—these same men would approve of a circumcision ritual on a Sabbath day. The question asked by Jesus in the next verse is one the hypocritical religious leaders cannot answer: if it’s alright to perform a minor “work” such as circumcision, in order not to break the law of Moses, how can they criticize Jesus for healing a crippled man on the Sabbath?

Verse 23. If on the Sabbath a man receives circumcision, so that the law of Moses may not be broken, are you angry with me because on the Sabbath I made a man ‘s whole body well?

Abraham was the first Jewish patriarch to practice circumcision. This symbolic ritual was meant to be a visible, permanent, external sign of the relationship between God and His people: the nation of Israel. Accordingly, a male child was to be circumcised on the eighth day after birth (Genesis 17:12). This command was repeated in the laws given under Moses (Leviticus 12:3). Of course, this meant that some baby boys had to be circumcised on a Sabbath day. Here, Jesus points out that the Pharisees see this as necessary to properly fulfill the law of Moses.

In context, Jesus is referring to the controversy caused when He healed a man on a Sabbath day (John 5:1–9). His point here is that of hypocrisy. If “breaking” the Sabbath to perform a minor ritual was acceptable, why did the Pharisees reject Jesus’ healing of a man who’d been crippled for years? As stated in the next verse, the problem is that these religious leaders are being shallow and careless in their judgment.

Verse 24. Do not judge by appearances, but judge with right judgment.”

“Judge not” is one of the most over-used clichés in discussions of Christianity (Matthew 7:1). Unfortunately, it’s almost always stated out of context. This gives the impression that Jesus simply said, “Do not judge.” In fact, Jesus often made a point of telling others that they should judge, but only “with right judgment,” as stated here (Deuteronomy 1:16; Matthew 7:2–12). Jesus’ frequent teaching was that we should not be superficial in our assessment of other people. However, it is crucial that we separate what is good from what is evil (Ephesians 5:8–16).

This statement follows a direct challenge to the spiritual authority of Jerusalem’s religious leaders. Despite having no formal education, Jesus is confounding his critics. He has accused them of hard-headedness (John 5:39–40), disobedience (John 7:17), and even attempted violence (John 7:19). As a result, as seen in the next few verses, the people of Jerusalem will begin to wonder: is Jesus being allowed to preach because the authorities are powerless, or because they have come to believe Him (John 7:25–26)? That crisis of confidence will spur the Jewish leaders towards drastic measures to silence Christ.

Verse 25. Some of the people of Jerusalem therefore said, “Is not this the man whom they seek to kill?

Verse 20 referred to the reaction of “the crowd” when Jesus noted that the Pharisees and other religious leaders were seeking to have Him killed (John 7:1). Here, we see that not everyone in Jerusalem was unaware of this plot (John 5:18; 7:12). This passage describes events which occur during the Feast of Booths, also known as the Festival of Tabernacles. As one of the most important dates in the Jewish calendar, it would attract a large number of pilgrims and visitors to Jerusalem. Those who seem most aware of the religious leaders’ attitude towards Jesus are those who are “people of Jerusalem.”

The question asked here comes from Jesus’ ongoing conflict with these religious leaders. In particular, the crowd sees Jesus’ ability to speak so publicly as a problem. As later verses will show, this makes them wonder if the authorities are too weak to stop Jesus, or if they actually believe what He is saying! This erosion of authority is a large part of the motivation to have Jesus killed.

Context Summary
John 7:25–36 is a milestone in the plot to kill Jesus. Jesus continues to criticize the local religious leaders, who are unable to successfully arrest Him. This leads the people to wonder: are the Scribes and Pharisees in agreement with Jesus or too weak to stop Him? That crisis of confidence will make the Jewish leaders more convinced that they need to silence Jesus at all costs. Even so, misinterpreting His comments in the passage presents a possible solution: if Jesus is going somewhere they cannot follow, perhaps the problem will resolve itself.

Verse 26. And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ?

In prior incidents, Jesus has already challenged the spirituality of Jerusalem’s religious leaders (John 2:13–22; 5:39–47). He has proclaimed Himself in ways which they interpret as blasphemous (John 5:18). Almost immediately, this earned Him a death sentence in the eyes of these authority figures (John 7:1). And yet, despite their efforts, Jesus is still alive and still preaching. In fact, He is amazing people with His wisdom, in the temple of Jerusalem, during one of the holiest festivals of the year (John 7:14)! This leads the people to wonder just how committed the religious leaders are to dealing with Jesus.

At this point, the public only sees two possible options: either the authorities are too inept to deal with a blasphemer, or they have come to accept the claims Jesus is making. Those same authorities are well aware of this image problem, and it will add fuel to their fire when it comes to silencing Jesus.

As the next few verses will show, the people making these points don’t necessarily believe in Jesus. They have their own doubts and misunderstandings. For now, they only know that Jesus is generating a significant level of controversy.

Verse 27. But we know where this man comes from, and when the Christ appears, no one will know where he comes from.”

It’s often said that “familiarity breeds contempt.” In other words, when we are accustomed to seeing someone, speaking with them, or working with them, we tend to take them for granted. In particular, we sometimes have a hard time picturing that person as anything “other” than what we assume them to be. In many cases, that extra contact leads to annoyance: we start feeling frustrated, not impressed, by what we see in them.

This general idea has a lot to do with the crowd’s assumptions about Jesus and their concept of the Messiah. Jewish tradition of the time suggested that the Promised One would more or less appear out of nowhere—and Jesus has a family history which many people in Jerusalem know. Jesus’ own family seems to have the same lack of appreciation. Rather than accepting His ministry, His brothers lack belief and tease Him instead (John 7:1–9).

As with other claims made by those who reject Jesus, this suggestion contradicts Scripture. Old Testament prophets did, in fact, predict where the Messiah would come from. In fact, other people at this same festival will make this point later (John 7:42), though they seem not to realize that Jesus fulfills this requirement.

Verse 28. So Jesus proclaimed, as he taught in the temple, “You know me, and you know where I come from. But I have not come of my own accord. He who sent me is true, and him you do not know.

It’s hard to tell if Jesus is being serious or sarcastic in His statement that the people “know Him.” On one hand, they are aware of His family and His hometown of Nazareth. On the other hand, that familiarity has led many to dismiss Him as the Messiah. In addition, the vast majority of these people do not accept Jesus’ ministry, or His teachings, as they should. This remark is in response to a suggestion made by some in the crowd: that Jesus cannot be the Promised One, since they know where He is from. Messiah, according to their assumptions, should be more anonymous.

Jesus’ second statement in this verse is much easier to classify. This is a direct criticism of Israel’s spiritual state, and an extremely personal reproach. Israel’s ultimate point of pride was its identity as God’s chosen people. No other nation could make that claim—and here, Jesus tells God’s chosen people that they do not know God! Their rejection of God (John 5:39–40) has resulted in a rejection of the One sent by God (John 6:29). Stubbornness and pride have made them resistant to the truth (John 7:17).

Needless to say, this accusation does not go over well, either with the people or with the religious authorities. Neither does Jesus’ claim, from the next verse, that He possesses both divinity and godly approval.

Verse 29. I know him, for I come from him, and he sent me.”

Jesus has previously pointed out that those who reject Him have all the information they need. This includes the writings of Moses and the other prophets. It includes Israel’s status as God’s chosen people (John 5:45–47). It even includes the miracles Jesus has performed (John 5:36), and the testimony of others (John 5:33). Those who won’t come to Christ do so because they have no intention of doing so (John 5:39–40). Their disobedience leads to a lack of understanding (John 7:17). As a result, even though Jesus is delivering the message of God, and comes from God, and is God (John 1:1), He is not accepted, even by members of His own family (John 7:1–9).

The reactions to Jesus’ preaching in this passage are mixed. The religious leaders have already made up their minds to kill Jesus (John 5:18), and will soon make another attempt to have Him arrested. Some think Jesus is crazy (John 7:20), others wonder about His ministry (John 7:12–13). Some, despite all the controversy, are willing to follow the evidence exactly where it leads: to belief (John 7:31).

Verse 30. So they were seeking to arrest him, but no one laid a hand on him, because his hour had not yet come.

Several times in the gospel of John, Jesus escapes arrest. The Bible does not give much in the way of details—how exactly Jesus evades capture—but it does give an explanation. Jesus is obedient to God’s timetable, and God’s timetable is unchangeable. This is not “his hour,” which in context means the moment of His ultimate sacrifice. This will come later, as acknowledged by Jesus Himself (John 17:1).

These escapes from arrest might have been through miraculous intervention, especially in moments where Jesus seems to have been physically trapped (John 10:23–24, 39). They may have been mundane, where Jesus simply slipped into the crowd and was lost (John 5:13). Speculation is all well and good, but at the end of the day, all we really know is that efforts thus far to bring Jesus in have failed.

It’s possible that this attempt at arrest was driven by the crowd, since the next few verses mention a specific, separate order from the Pharisees (John 7:32). Jesus has just claimed to have come from God, and criticized the people of Israel for not knowing God (John 7:28–29)! This would have offended more than just the religious authorities.

Verse 31. Yet many of the people believed in him. They said, “When the Christ appears, will he do more signs than this man has done?”

This passage describes a wide variety of opinions about Jesus. Even before He made an appearance at this festival, the people were split over what Jesus’ ministry meant (John 7:12).

The religious authorities intend to kill Jesus, given the opportunity (John 5:18). Even though they know more about the Scriptures than anyone else, they reject Christ because they are stubborn (John 5:39–40). Disobedience, not a lack of knowledge, is what prevents these well-educated men from seeing Jesus for who He really is (John 7:17).

Those who are less informed than the Pharisees are still confused. Some look to Jewish traditions which suggest Messiah will be an anonymous figure (John 7:27). Based on this, many think that a common man such as Jesus cannot be the Promised One. This, it seems, includes many members of Jesus’ own family (John 7:5).

And then, as this verse shows, there are those who follow all the evidence exactly where it leads. The gospel of John uses the term “signs” in reference to the miracles Jesus performs in order to prove Himself (John 20:30–31). These are specifically mentioned by Christ as one of the reasons people ought to accept His words (John 5:36). As shown here, some of the people look at the miraculous works of Jesus in the same way Nicodemus did in chapter 3 (John 3:1–2); how could someone do more than this—isn’t that enough to prove He is the Christ?

Verse 32. The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to arrest him.

Jesus’ actions have already created problems for the religious leaders of Jerusalem. Most recently, His public preaching has made the crowds of Jerusalem question their authority. Since Jesus has already been marked for death (John 5:18), but is currently teaching in the open, the people are curious. Do the religious leaders lack the resolve to deal with Jesus or do they now believe what He is saying (John 7:25–26)? Even worse, for the religious authorities, some people are willing to openly defend Jesus as the Promised One, based on His miracles (John 7:31).

As a result, the Pharisees send a group of official peacekeepers to arrest Jesus. As with other attempts explained in the gospels, this effort to seize Jesus will fail. In certain incidents, this failure has a supernatural feeling to it (John 10:24, 39). In others, Jesus most likely blends into the crowd and leaves (John 5:13), or is protected by the presence of a sympathetic throng (Matthew 21:46). Here, however, the reason Jesus remains free is perhaps the most surprising. Despite being sent to arrest Him, the men who hear Him find His words so perplexing that they will leave Him be (John 7:44–46). This may have been because they found Him persuasive or because they interpret His words to mean He plans to leave the area (John 7:33–36). This enrages the Pharisees who sent them (John 7:47–50).

Verse 33. Jesus then said, “I will be with you a little longer, and then I am going to him who sent me.

Verses 33 and 34 contain a statement by Jesus which the people struggle to understand. It’s possible that confusion over this remark is one reason that the men sent to arrest Him (John 7:32) will ultimately choose not to, despite the orders of the Pharisees (John 7:45). The comments in these two verses are similar to remarks Christ will make at the Last Supper (John 13:31—14:7). They are especially poignant, since Jesus is nearing the end of His public ministry. Those people listening to Him have only a limited time left to make the right choice.

Before long, Jesus will be successfully arrested, killed, and then rise from the dead. Afterwards, as promised, He will then ascend into Heaven (Acts 1:6–11), preparing for His eventual return. This statement re-emphasizes the claim that Jesus has been sent by God.

Not everyone listening believes Jesus is sent by God. However, they fully understand that Jesus claims to have been sent by God. One possible misinterpretation of this comment, for those who do not believe, is that Jesus intends to die—perhaps by suicide—to “go to him who sent me.” This was not an uncommon act for ancient philosophers, and would not have shocked the crowd. If that were the case, the problems Jesus has been causing for the religious leaders would be over. This might have contributed to the failure of the Pharisees’ men to arrest Jesus here (John 7:45-46).

Verse 34. You will seek me and you will not find me. Where I am you cannot come.”

In the prior verse, Jesus made a statement which would have been easily misunderstood by those who rejected Him. Later, Jesus will tell His disciples that He was about to go back to God the Father, in preparation for His eventual return (John 13:31—14:7). Here, He is referring to the same sequence of events. In verse 33, this included a warning to Israel that their time to decide was short. Soon, Jesus would be “going to him who sent me,” which those who did not believe might have interpreted as an intent to commit suicide. This would resolve the problems He has been causing the religious leaders.

The second part of Jesus’ comment, given here, may have led to a second misinterpretation: that He intended to travel far away from Jerusalem, so far away that He would not be found. This, also, would have solved the problems of the local religious authorities. Their real concern was for their own power and influence—the opinion of people living far from Jerusalem was irrelevant to them (John 7:52).

All of these misunderstandings may have contributed to the failure of the Pharisees’ men to successfully arrest Jesus (John 7:44–47).

Verse 35. The Jews said to one another, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks?

Jesus’ teachings on spiritual topics are often misinterpreted in a purely physical way. This verse is an example.

As used in the gospel of John, the phrase “the Jews” typically means the religious leaders of Jerusalem and their supporters. Their main concern over Jesus is the controversy He is causing with the people (John 7:43). In particular, they fear the way Jesus’ ministry brings their leadership into question (John 5:39–40). Since they interpret Jesus’ preaching as blasphemy (John 5:18), they’ve already set their minds on having Him killed (John 7:1). As such, they’ve recently sent a group of officials to arrest Him.

However, Jesus’ recent comments have thrown this plan into confusion. The Pharisees are well aware that killing Jesus won’t be popular with everyone, which is why they’ve been careful. Now, Jesus has made two easily-misinterpreted claims. The first is that He will be returning to God (John 7:33), the second that He will be going where He will not be found (John 7:34). Later, Jesus will make the same claims to His disciples, explaining that He will be returning to God in heaven, in preparation for His ultimate return (John 14:1–6). Those who reject Jesus, on the other hand, likely interpreted these comments as a vow of suicide, or an intent to travel far away from Jerusalem.

The Dispersion refers to those members of Israel who are still scattered around the world due to conquest and persecution. The term “The Greeks,” as used here, was more or less equivalent to all non-Jews—i.e. Gentiles (Colossians 3:11). The crowd is wondering if Jesus means He’ll be taking His message away from Jerusalem. If so, then the religious leaders would have no real need to execute Jesus. If He goes so far away that He cannot be found, their concerns are moot.

Verse 36. What does he mean by saying, ‘You will seek me and you will not find me,’ and, ‘Where I am you cannot come’?”

Jesus’ comments in the last few verses have robbed some of His critics’ confidence. At the time of these events, many Jewish people were scattered around the known world. This was due to migration, persecution, and conquest. That widespread Hebrew population was referred to as “The Dispersion” (John 7:35). From the Jewish mindset, there were two primary cultures: Jewish and Gentile. In this context, Gentiles were often summarized as “The Greeks” (Colossians 3:11).

As He will also tell the disciples, Jesus has pointed out that He will soon be going to God the Father, as only He can. Later Jesus will explain that this is in preparation for His eventual return. Here, though, his remarks are met with confusion. Some might have thought Jesus was “going to him who sent me” via suicide. Others, as shown in verse 35, seem to think He intends to leave Jerusalem to spread His message deep into the Dispersion.

Either way, those outcomes would make the local religious leaders happy. Once Jesus is gone from their area of influence, their concern for Him would be gone, as well. Earlier, the Pharisees had sent men to arrest Jesus (John 7:32); the next passage describes how those men instead left Him alone. Confusion over Jesus’ intentions, such as what’s described here, might have been a major factor in that decision.

Verse 37. On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink.

Jesus is in Jerusalem during the Feast of Booths, also known as the Festival of Tabernacles. During this week-long celebration, Israel remembered the intervention of God during their wandering in the wilderness, as described in the book of Exodus. As part of this holiday, priests would carry water from the Pool of Siloam to the altar, remembering God’s provision of water for Israel (Exodus 17:1–7). The last day of the feast is the “great day,” when the priests would recite Psalm 118:25 while making seven circuits around the altar. This backdrop is crucial for understanding why Jesus spoke these particular words, at this particular time.

Jesus’ words here are connected to His claim of being the ultimate cure for spiritual hunger and spiritual thirst (John 6:35). The incident of water from the rock, like the priests’ ritual, is only meant to be a symbol. Those events are intended as foreshadowing of Jesus’ eventual ministry. This comment from Christ is also similar to His conversation with the Samaritan woman at the well in Sychar (John 4:10–13).

Context Summary
John 7:37–52 shows how Jesus’ public ministry challenges the traditional views of Judaism. This causes infighting among both the people and the Jewish leaders themselves. The people hear His words, see His miracles, and begin to wonder if Jesus really is the Promised One. Once again, the religious leaders attempt to arrest Jesus, but the officers are so impressed by His words that they leave Him alone. When Nicodemus, a Pharisee, makes a plea for due process, he is mocked and his suggestion is ignored. Moments such as this will eventually lead the Jewish leaders to extreme measures against Jesus.

Verse 38. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’”

During the Feast of Booths, Israel remembered God’s miraculous intervention during their time in the wilderness. As part of the celebration, priests would carry water to the altar in the temple, recalling God’s provision of water from the rock (Exodus 17:1–7). On the last, most important day of the festival, priests would circle the altar seven times with a container of water. This is the moment Jesus makes this claim, which began in verse 37. These words continue a theme Jesus has used before, including with the Samaritan woman in Sychar (John 4:10–13), and the people near the shores of Galilee (John 6:35).

Jesus’ reference to the Scriptures here probably includes more than one single verse or passage. Proverbs 18:4 and Zechariah 14:8 involve similar themes. Given the priestly ritual’s connection to the story of water from the rock, Jesus might have had Psalm 78:12–16 in mind. Likewise, the idea of life, or God’s truth, being a stream or spring is common in the Bible. The imagery implies something living, pure, and life-giving (Revelation 22:1–2).

As used by Jesus, this internal spring, or stream, is indicative of the Holy Spirit, which comes to live inside all who come to faith in Christ. This indwelling, however, will not begin until after Jesus’ ascension (Acts 2:1–4), a point made in the next verse.

Verse 39. Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.

During the last and most important day of the Feast of Booths, Jesus has chosen a dramatic time to make a dramatic point. On this day, priests would carry water into the temple, remembering God’s provision of water from a rock (Exodus 17:1–7). Jesus uses this moment to emphasize His claim to being the source of “living water,” which is a metaphor for salvation and the indwelling of the Holy Spirit. This is a theme Jesus has used before in His teaching, both publicly (John 6:35), and in private (John 4:10–13). Later New Testament writers will continue to draw from this analogy when describing the salvation offered by God through Christ (Revelation 22:1–2).

At this point in time, the Holy Spirit is working only selectively in the world. Perhaps the most dramatic example of the Holy Spirit’s temporary work is in the story of Samson, who was given strength when the Holy Spirit was within him (Judges 14:6). Only after Jesus’ death and resurrection, followed by His ascension, will the Holy Spirit begin to indwell everyone who professes faith in Christ (Acts 2:1–4).

Verse 40. When they heard these words, some of the people said, “This really is the Prophet.”

Once again, Jesus’ preaching results in mixed reactions from the crowd. His most recent claims were tied to the concept of “living water” (John 7:37–38). In fact, Jesus made that claim during a part of the Feast of Booths specifically meant to recall God’s miraculous provision of water for the nation of Israel (Exodus 17:1–7). This idea is something Jesus has brought up before (John 4:10–13; 6:35), but to some in the crowd that might have been their first time hearing it.

Some of the people in Jerusalem have already come to believe in Jesus’ words, mostly due to His miracles (John 7:31). Those who believe Jesus is telling the truth see Him as a fulfillment of the prophecy given in Deuteronomy 18:15, which others have suggested in the past (John 6:14). Interestingly, some see a distinction between Moses’ predicted successor and the Promised One referred to as the Messiah (John 7:41).

Not everyone supports what Jesus is saying, however. As later verses will show, some people mistakenly think the Old Testament predicts Messiah in a way which Jesus does not fulfill (John 7:42; 7:52).

Verse 41. Others said, “This is the Christ.” But some said, “Is the Christ to come from Galilee?

Jesus’ preaching is causing division and bickering among the people. Some of the crowd have seen Jesus’ miracles heard His words, and concluded that He speaks the truth (John 7:31). Some think this makes Jesus the prophet predicted by Moses (John 7:40), others that this means Jesus is “the Christ,” the Savior promised by God.

Others, however, do not believe that Jesus is from God. Among these are His own brothers (John 7:5), as well as the religious leaders of Jerusalem (John 7:1; 7:48), and a large number of people present in Jerusalem. One of the key arguments being raised against Jesus involves His family history. For His brothers, it’s possible that they fell into the common expression “familiarity breeds contempt,” meaning their daily contact with Jesus made it hard for them to see Him with objective eyes. For others, Jewish tradition seemed to suggest that the Messiah would be totally anonymous (John 7:27)—those who know Jesus, but not the Scriptures, think this disqualifies Him.

Others, it seems, have a better understanding of what Scripture says about Messiah, but not a good grasp of where Jesus is from. Here, and in verse 42, the people point out that Messiah is supposed to come from Bethlehem. In their minds, Jesus is “from” Nazareth. However, as it turns out, Jesus was actually born in Bethlehem (Luke 2:15–17), making Him the fulfillment of that prophecy (Micah 5:2).

Verse 42. Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?”

Some people have seen Jesus’ miracles, listened to His words, and concluded that He is everything He claims to be (John 7:31; 7:40–41). Others are confused by Jewish traditions and reject Jesus’ role as the Messiah as a result (John 5:27). Still others are ready to search the Scriptures (John 7:41), but don’t know enough about Jesus to make the right decision, as shown in this verse. This last group rightly sees that the Old Testament predicts Messiah coming from Bethlehem, the city of David (Micah 5:2), and being of David’s family. For the crowd, Jesus is “from” Nazareth, where He has lived since He was very young. However, these same people do not realize that Jesus was, in fact, born in Bethlehem, making Him the fulfillment of that prophecy.

This tangled web of interpretations, intentions, and arguments leads to more than just civil debate. The Greek term used in verse 43 is schisma, which implies a contentious, unhappy split between groups. This is much more than just a “controversy.”

Verse 43. So there was a division among the people over him.

Chapter 7 shows a steady progression in the people’s reaction to Jesus. Earlier in this chapter, that response was mostly gossip and private discussion (John 7:12–13). Eventually, this turned into complaint and questioning (John 7:12). Here, Jesus’ claims about Himself have created “a division” among the people. The Greek term used here is schisma, which means more than a simple argument. The term implies a bitter, volatile, unhappy breach between different groups—the root word comes almost untouched into English as schism.

This division is not entirely unexpected; in fact, Jesus predicted His ministry would result in these kinds of rifts (Matthew 10:34). It’s helpful to note that some people are willing to follow Scripture and evidence in order to accept Christ (John 7:31; 7:40–41). Others misunderstand Scripture, so they reject Him (John 7:42). Still others accept Scripture, but misunderstand or reject evidence (John 5:39–40; 7:48). And, of course, the most powerful factor is each person’s intent: those who don’t want to obey God will not see the truth, no matter what (John 7:17). That same set of responses persists even today, among those who either accept or reject Christ, for their various reasons.

This division, in and of itself, probably has a lot to do with why no one in the crowd is willing to “step up” and seize Jesus. Any such attempt, especially by a common person, would risk a riot between His supporters and His critics. The officials sent by the religious leaders, however, should not have the same concerns—they will leave Jesus alone for a different reason (John 7:45–46).

Verse 44. Some of them wanted to arrest him, but no one laid hands on him.

There are several instances in the Gospels where Jesus is targeted for arrest, but manages to escape. Some of those events have a supernatural feel to them. For example, when Jesus is cornered on a tall, narrow, walkway but still manages to evade capture (John 10:23–24; 10:39). Others seem fairly mundane. Here, for instance, Jesus is in the midst of a deeply divided, highly emotional crowd. Those looking to arrest Him might be enraged, but that does not make them stupid—angry commoners taking Jesus by force is liable to start an all-out riot (John 7:30).

The wording of this passage suggests that it is the crowd, not necessarily the authorities, who are intimidated by the crowd. Separately, there is a group of officials, sent by the Pharisees, who are on their way to arrest Jesus (John 7:32). These men will not follow through on that mission, but their reasoning has more to do with Jesus’ words than the prospect of a riot (John 7:45–46).

Verse 45. The officers then came to the chief priests and Pharisees, who said to them, “Why did you not bring him?”

Earlier in this account, religious authorities from Jerusalem sent officers—the religious equivalent of police—to arrest Jesus (John 7:32). Jesus’ words have generated significant controversy, from gossip (John 7:12–13) to debate (John 7:32) to a full-blown schism (John 7:43) among the people. This particular incident occurs during one of the most important festivals of the Jewish year: the Feast of Booths (Deuteronomy 16:16). The crowds in and around Jerusalem would have been enormous, adding the risk of a mob or large-scale riot to the mix (John 7:30). For that reason, those in the crowd who want to see Jesus arrested will, for now, leave Him be.

The officials sent to arrest Jesus, on the other hand, have the weight of local law and government on their side. Just as private citizens might fear backlash, while police are empowered to act, these officials had the ability to simply march through the crowd, if need be, and take Jesus by force. And yet, they are among those who fail to “lay hands on” Jesus, per the prior verse. Rather than being intimidated, these officials seem impressed, as the next verse explains. Hearing Jesus in person leads them to believe that there’s a better response than arrest.

Verse 46. The officers answered, “No one ever spoke like this man!”

Jesus has generated a great deal of controversy (John 7:43), but the festival crowds (John 7:12–13) are unwilling to start a full-scale riot over His preaching (John 7:45). All the same, after being ordered to arrest Jesus, officials sent by the Pharisees come back empty-handed. Even though they have legal authority, they decide not to follow through on their mission. The excuse given by these men is not about civil unrest or confusion over who to bring in. Instead, the men tell the religious authorities that Jesus’ words are the reason they chose not to arrest Him! Remarkably, Jesus’ preaching during this episode is so compelling that, even for those who disagree with Him, arrest seems to be an inappropriate response.

Naturally, this sends the Pharisees into something of a temper tantrum. This is one of the more useful applications of chapter 7: understanding the mindset of Jesus’ religious critics. In particular, we see the danger when a person starts letting ego, arrogance, or tradition guide their spiritual life. In the next few verses the Pharisees will not only insult anyone who thinks differently than they do, they will even turn on one of their own.

Verse 47. The Pharisees answered them, “Have you also been deceived?

Regarding their conflicts with Jesus, the Pharisees fell into three primary errors. Two of these were a reliance on tradition and a belief that knowledge, in and of itself, led to greater spiritual truth. The third error is on full display in verses 46 through 52, and that is the error of arrogance. The people listening to Jesus are divided over how to respond to His claims. However, most of those disagreements involve how to interpret evidence, such as Jesus’ miracles (John 7:31), and the Scriptures (John 7:40–42). In the case of the Pharisees, their reaction to a failed arrest attempt hinges on pure conceit. They angrily reject anyone who disagrees with them, under the assumption that anyone who disagrees with them must—by necessity—be ignorant, deceived, or backwards.

The men sent to arrest Jesus (John 7:32) returned without Him. Their reasoning was Jesus’ own words, which were so uniquely compelling that even those who did not believe in Him were impressed (John 7:46). The immediate assumption of the haughty authorities is that the arresting officials have been fooled—why else would they take a view contrary to that of the highly-educated and prestigious Pharisees?

The core error behind this rejection is self-importance: “if we don’t believe that, why would anyone believe it?” This error continues today, whenever we reject some criticism, suggestion, or argument since it comes from the “wrong” people. When we dismiss something by saying, “that comes from that denomination, what do they know?” we’re not being discerning—we’re being arrogant.

Verse 48. Have any of the authorities or the Pharisees believed in him?

The ultimate form of spiritual arrogance is assuming that your sect, denomination, group, or clique is so pure that they cannot possibly be wrong, about anything. This is, in effect, exactly why the Pharisees are so enraged; men they sent to arrest Jesus instead remark on His impressive words (John 7:46). While others are debating evidence (John 7:31), or Scripture (John 7:40–42), the Pharisees have a single, simple reason to ridicule those who accept Christ: the Pharisees haven’t believed in Him, therefore anyone who does is a fool. According to Pharisaical thought, only those blessed by God could obtain knowledge, and their knowledge was superior to everyone else’s. Jesus, on the other hand, has already taught that a willingness to submit to God has to come before a person gains understanding (John 7:17).

The Pharisees’ self-importance is so out of control that they will turn on one of their own. Nicodemus is the same man who approached Jesus in private (John 3:1), and made specific mention of miracles (John 3:2). At the very least, he seems to be a man interested in careful discussion. But even making such a suggestion earns him insults from his peers (John 7:52).

Before we look down on the Pharisees, it’s important to remember that this mistake is repeated over and over again, even today. When we dismiss an argument or intentionally seek to discredit some claim, only because it comes from some “other” perspective, we’re guilty of the same error.

Verse 49. But this crowd that does not know the law is accursed.”

According to the Pharisees, only those whom God has blessed will obtain knowledge. Since they, at least in their own minds, hold superior knowledge of God’s law, this means all others are “cursed.” This makes for an easy, if irrational, excuse to ignore any other perspectives. In the prior verse, the Pharisees openly declared that their judgment, more than anything else, was reason to reject certain ideas. If the Pharisees don’t believe it, they seem to say, then it’s not worth believing.

This temper tantrum was triggered when men sent to arrest Jesus (John 7:32) came back to comment on His impressive speech, instead (John 7:46). The only possible explanation, for the arrogant Pharisees, is that those who don’t reject Jesus are fools—they have been deceived (John 7:47), they lack knowledge (John 7:48), they are backwards people (John 7:52). Unfortunately, we in the modern era can make the same basic mistake when we take our denomination, sect, church, or group to be infallible and reject those who disagree simply because they are not “one of us.”

Verse 50. Nicodemus, who had gone to him before, and who was one of them, said to them,

It’s easy to create unfair stereotypes in our minds, and those are still unfair, even in a context which heavily reinforces them. In the case of the Pharisees, modern minds tend to leap directly to concepts like “judgmental,” “hypocritical,” “arrogant,” and “rigid.” Certainly, those were legitimate criticisms of many Pharisees, as mentioned by Jesus Himself. And yet, in Jesus’ era, the Pharisees were also known for being extremely moral, highly educated, and eminently respectable men. Nicodemus is an example of how that combination of intellect and conviction is meant to operate. Unfortunately, it earns him insults and ridicule from his peers when it comes to Jesus.

The Pharisees are in the midst of a fit of rage over Jesus, and the failure of their officials to arrest Him. Their primary point of evidence against Jesus is pure pride: “He does not agree with us, so He must be wrong.” Nicodemus has visited Jesus in the past to investigate His claims, in a reasonable and respectful way (John 3:1–2). Here, all Nicodemus suggests is that the Pharisees give Jesus due process—to fully hear Him out before dismissing Him as wrong.

In response, his fellow Pharisees will not only continue to display arrogance, they will insult Nicodemus with an ethnic remark, and then make an ironically ignorant challenge about Scripture (John 7:52).

Verse 51. “Does our law judge a man without first giving him a hearing and learning what he does?”

Despite the understandable stereotype, not all Pharisees were blatant hypocrites or irrational egotists. Nicodemus lives out concepts such as education, reason, and morality, even when investigating someone so critical of his sect, like Jesus (John 3:1–2). The reason Pharisees were so respected, in fact, was specifically because they were generally intelligent, moral, educated men. However, the other Pharisees have already made up their minds to have Jesus killed (John 5:18). They respond with rage when the men they sent to arrest Jesus comment on His amazing words (John 7:46). All Nicodemus has suggested, at this stage, is that his fellow experts in the law follow the law: which explicitly says that Jesus is owed due process (Exodus 23:1; Deuteronomy 1:16–17; Proverbs 18:13). In other words, the code Pharisees claim to live by demands Jesus be given a hearing, not immediate condemnation.

Sadly, Nicodemus’ associates, are so blindly enraged by Jesus that they reject this suggestion out of hand. In the next verse, they will not only ignore Nicodemus’ request, they will insult him by suggesting that he is backwards and low-class, like the Galilean Jesus. And they will issue a challenge which is ironically mistaken.

Verse 52. They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.”

The Pharisees have attempted to have Jesus arrested (John 7:32). However, the men sent on this mission came back commenting on how unique Jesus’ words were (John 7:46). This sends the Pharisees into a rage—they are incensed at the idea that anyone could doubt their opinions. In more or less direct terms, these religious authorities claim that anyone who disagrees with them must, by definition, be wrong (John 7:48). And, those who lack their level of knowledge are cursed into spiritual error (John 7:49). However, one of their own, Nicodemus (John 3:1–2), points out that Jesus should be given a fair hearing before being dismissed as a fraud (John 7:51). Rather than accepting their own law, which makes that very demand (Exodus 23:1; Deuteronomy 1:16–17; Proverbs 18:13), the other Pharisees turn on him.

The comment about Nicodemus being from Galilee is meant to be an insult. As prior verses showed, the Pharisees considered themselves well above the common people, mostly by virtue of their education. However, there was a cultural basis to this, as well. Most of the Pharisees were from the (relatively) urban Jerusalem, and they instinctively saw people from the surrounding (relatively) rural areas as backwards, low-class hicks. Suggesting that Nicodemus is “from Galilee, too,” is the equivalent of calling him a rube or insulting his family. This is how hatefully arrogant the Pharisees are with respect to Jesus: they are willing to ignore their own laws while calling each other names.

Also, it should be noted that Scripture does, in fact, refer to a prophet from Galilee. Jonah, according to traditional accounts, was from that region. Jesus has already pointed out that the Scriptures point to Him as the Messiah (John 5:39–47), but those who are determined not to believe will never be convinced by evidence (John 7:17).

Verse 53. [The earliest manuscripts do not include 7:53–8:11.] [[They went each to his own house,

This verse is usually set off from the rest of chapter 7, as part of the story of the adulterous woman. Most scholars believe this story is an authentic, inspired, true story from the ministry of Jesus. However, those same scholars greatly doubt that it originally appeared in this exact spot in the gospel of John. Even many of the ancient manuscripts bracket this passage with special marks, indicating that it’s not part of the original narrative. There are also several different places, in older copies of the Bible, where these verses are recorded. These are as diverse as earlier in chapter 7, at the end of the gospel of John, or even in the middle of Luke chapter 21.

Reading the gospel of John from verse 51 directly to John 8:12 shows a much smoother, more connected flow of thought. More than likely, the common practice of including this story in between those verses is because of similar themes: forgiveness, Christ’s sinlessness, and so forth.

These questions are separate from the issue of whether or not the story is authentic. The general consensus is that this is a legitimate part of Jesus’ earthly ministry, albeit one not originally recorded by John himself.

Context Summary
John 7:53—8:11 is one of the most famous stories of the New Testament. However, scholars do not believe it was originally found in this particular place in Scripture. The flow of the gospel of John seems interrupted by the story. Also, in ancient manuscripts, these verses are located in various places. This leads to the consensus that it is a true story, but not part of John’s original narrative of the Festival of Booths in chapters 7 and 8. Jesus’ response to a trap sprung by the Pharisees is masterful. Though He alone has the moral authority to execute the woman for her sin, Jesus instead chooses forgiveness. This highlights a major concept of Christian ethics: just because one has the power to do something does not mean it’s the best option.

End of Chapter 7.

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