John Chapter 7
At the Feast of Tabernacles
A. Jesus goes up to Jerusalem in secret
1. (John 7:1-2) In Galilee as the Feast of Tabernacles approaches
“After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him. Now the Jews’ Feast of Tabernacles was at hand.”
a. He did not want to walk in Judea, because the Jews sought to kill Him: The text emphasizes that Jesus deliberately remained in Galilee. This was not due to fear or hesitation, but rather because He submitted perfectly to the Father’s timing. Jesus repeatedly demonstrated an absolute awareness of the appointed hour of His arrest, crucifixion, and resurrection (John 2:4; John 7:30; John 8:20; John 12:23). The hostility of the religious leaders in Judea was well known, but Jesus moved in step with divine sovereignty, not human pressure.
b. Feast of Tabernacles: This feast, also called Sukkot, was one of the three pilgrimage feasts that required Jewish males to go up to Jerusalem (Deuteronomy 16:16). It was held in September or October, five days after the Day of Atonement, and it lasted seven days with an additional holy assembly on the eighth day. Families dwelt in temporary shelters, or booths, constructed of branches and leaves, to commemorate Israel’s wilderness wanderings (Leviticus 23:40-43). It was a season of rejoicing, celebrating God’s provision and protection in the wilderness.
As Bruce explains, “The Hebrews called it the festival of booths (sukkoth), because for the full week that it lasted people lived in makeshift booths of branches and leaves; town-dwellers erected them in their courtyards or on their flat housetops.”
This feast also pointed forward to the coming kingdom age when God Himself will tabernacle among His people in fullness (Zechariah 14:16; Revelation 21:3).
2. (John 7:3-5) The unbelief and opposition of the brothers of Jesus against Him
“His brothers therefore said to Him, ‘Depart from here and go into Judea, that Your disciples also may see the works that You are doing. For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world.’ For even His brothers did not believe in Him.”
a. His brothers therefore said to Him: Scripture makes it clear that Jesus had literal brothers and sisters. John mentions them earlier (John 2:12), Matthew also records them (Matthew 12:46-47; Matthew 13:55-56), and Mark testifies to their presence (Mark 3:21, 31-32). These were the children born to Mary and Joseph after the virgin birth of Christ.
Adam Clarke rightly notes: “Our blessed Lord, it is true, was her first born, while she was yet a virgin; but no man can prove that he was her last. It is an article of faith, in the Popish Church, to believe in the perpetual virginity of Mary; and in this respect, without any reason, several Protestants seem to be Papists.”
b. Go into Judea… show Yourself to the world: The brothers pressed Jesus to make a public display of His power in Jerusalem. Their reasoning was rooted in worldly ambition. To them, a true Messiah would not remain in the obscure villages of Galilee, but should prove Himself in the center of power and religion.
Jerusalem’s leaders already despised Galilee and its people as unrefined (John 7:52). Thus, Jesus’ Galilean ministry gave His opponents in Jerusalem a convenient excuse to deny Him.
It was a common expectation that the Messiah would reveal Himself in dramatic, public ways. As Bruce notes, “It was widely believed that when the Messiah came he would make himself publicly known in some spectacular way.” Their words echo the same spirit that tempted Jesus in the wilderness to demonstrate His glory through spectacle (Matthew 4:5-7).
Tasker observes, “They imagined His glory to be limited to demonstrations of His miraculous powers, whereas in reality it could only be supremely displayed by His crucifixion.” The brothers’ advice reflects a belief in worldly acclaim, not divine submission.
c. For even His brothers did not believe in Him: John adds the critical note that Jesus’ own brothers did not yet believe. They acknowledged His miracles, but they had not accepted His true identity as the Messiah, the Son of God.
Dods points out: “This does not mean that they did not believe He wrought miracles, but that they had not submitted to His claim to be Messiah.”
Morris adds, “Many a man faced with cruel opposition in public life has been sustained by the faith and faithfulness of his kith and kin. Jesus was denied this solace.”
Alford underscores, “The emphatic expression, for even His brethren, is a strong corroboration of the view that they were really and literally brethren.”
Later, after His resurrection, His brothers came to faith, joining the disciples in prayer (Acts 1:14). James, the Lord’s brother, even became a leader of the Jerusalem church (Galatians 1:19; Acts 15:13).
3. (John 7:6-9) Jesus’ reply: we are of different worlds
“Then Jesus said to them, ‘My time has not yet come, but your time is always ready. The world cannot hate you, but it hates Me because I testify of it that its works are evil. You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come.’ When He had said these things to them, He remained in Galilee.”
a. My time has not yet come, but your time is always ready: Jesus’ words distinguish between His divinely ordained timetable and the brothers’ ordinary human perspective. Because He was completely submitted to the will of the Father, He could not act on human impulse. Everything He did was governed by kairos, the divinely appointed moment. By contrast, His brothers were not walking in obedience to God’s will, so they felt free to act at any time.
The word for “time” here is kairos, meaning the opportune or suitable time, not merely chronological sequence (chronos). Jesus knew that His kairos had not yet arrived, which underscores that the cross would come not one moment too soon or too late.
This teaches us that something may indeed be God’s will, but until His timing arrives, to rush ahead is disobedience. Jesus modeled perfect submission to both the plan and the timing of the Father.
b. The world cannot hate you, but it hates Me because I testify of it that its works are evil: His brothers were aligned with the world’s thinking. They shared the values of their culture, so they did not provoke hostility. Jesus, however, testified against the sins of His age. His holiness exposed their darkness, and the world responded with hatred.
Dods comments: “There is no danger of your incurring the world’s hatred by anything you do or say; because your wishes and actions are in the world’s own spirit.”
Here we see the eternal principle: friendship with the world is enmity with God (James 4:4). The world cannot tolerate exposure of its evil deeds, and therefore it hated Jesus.
c. I am not yet going up to the feast: Jesus’ statement has been misused by critics who accuse Him of contradiction, since He later went up in verse 10. However, the text makes it plain: He was not going up in the manner His brothers demanded, with a public display that sought attention. His decision to go later, quietly and in secret, was consistent with His words.
As Barclay notes, even Schopenhauer accused Christ of falsehood, but Christians throughout the centuries have understood that He meant He would not go in the manner suggested, openly and with spectacle.
Jesus’ response shows wisdom in avoiding unnecessary exposure to hostile leaders until the Father’s moment had come.
4. (John 7:10-13) Jesus goes up to Jerusalem, where many secretly discuss Him
“But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret. Then the Jews sought Him at the feast, and said, ‘Where is He?’ And there was much complaining among the people concerning Him. Some said, ‘He is good’; others said, ‘No, on the contrary, He deceives the people.’ However, no one spoke openly of Him for fear of the Jews.”
a. When His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret: Jesus deliberately avoided the noisy processions that traveled from Galilee to Jerusalem. By going alone and later, He avoided publicity and unnecessary confrontation with those seeking His life.
Alford explains, “Not in the usual caravan-company, nor probably by the usual way.”
Dods adds, “That is to say, He went up, but not at His brothers’ instigation, nor with the publicity they had recommended.”
As Tenney observes, “The secret departure for Jerusalem was not an act of deception. It was an attempt to avoid unwelcome publicity. Jesus’ enemies were watching for him, obviously for the purpose of arresting him.”
b. There was much complaining among the people concerning Him: The crowd was divided because their expectations of the Messiah were unfulfilled. Many grumbled because He did not conform to their desires for political deliverance or spectacular signs on their timetable.
c. Some said, ‘He is good’; others said, ‘No, on the contrary, He deceives the people’: Even here we see the polarizing effect of Christ. He cannot be treated neutrally. Some affirmed His goodness, while others slandered Him as a deceiver. Neutrality is impossible when confronted with the Son of God.
d. However, no one spoke openly of Him for fear of the Jews: The religious authorities suppressed discussion of Jesus. The common people, fearing punishment, dared not speak loudly about Him.
Bruce comments, “Whether they approved or disapproved of him, they did not voice their opinions too loudly or too publicly. The authorities did not wish him to be discussed at all, and any one who disregarded their wishes was liable to feel their displeasure.”
This passage reveals both the sovereignty of God’s timing in the ministry of Christ and the division He causes among men. His presence forces a decision: either acknowledgment of His goodness or rejection of Him as a deceiver.
B. Jesus answers objections and teaches
1. (John 7:14-18) The religious leaders object that Jesus is not educated
“Now about the middle of the feast Jesus went up into the temple and taught. And the Jews marveled, saying, ‘How does this Man know letters, having never studied?’ Jesus answered them and said, ‘My doctrine is not Mine, but His who sent Me. If anyone wants to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority. He who speaks from himself seeks his own glory, but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him.’”
a. Jesus went up into the temple and taught: Though He avoided a public procession into Jerusalem, once in the city He boldly took His place in the temple to teach. Jesus never avoided the truth for fear of men. At the Father’s appointed time, He declared His message openly.
b. How does this Man know letters, having never studied: The leaders were astonished because Jesus had not been trained under a rabbi or received formal rabbinical instruction like Paul did under Gamaliel (Acts 22:3). He bypassed the established system of recognition.
The phrase “know letters” refers especially to mastery of the Scriptures, the highest form of knowledge in Jewish life. Alford explains, “Particularly, scripture-learning — perhaps because this was all the literature of the Jews. Probably His teaching consisted in exposition of the Scripture.” Dods adds, “His skill in interpreting Scripture and His knowledge of it is what is referred to.”
Since they could not find fault with His doctrine, they attacked His credentials. As Alford put it, “These words are spoken in the true bigotry and prejudice of so-called ‘learning.’”
c. My doctrine is not Mine, but His who sent Me: Jesus pointed not to credentials but to the divine origin of His teaching. His message came from God the Father. As Clarke observed, “Our blessed Lord, in the character of Messiah, might as well say, My doctrine is not mine, as an ambassador might say, I speak not my own words, but his who sent me.”
d. Jesus was God-taught, not self-taught: He disclaimed human authority and credited His teaching to the Father. He even invited His listeners to examine His words against the Scriptures.
Jesus declared, “If anyone wants to do His will, he shall know concerning the doctrine.” This is a great spiritual principle: knowledge of divine truth is inseparable from obedience. As Tenney wrote, “Spiritual understanding is not produced solely by learning facts or procedures, but rather it depends on obedience to known truth.”
e. He who seeks the glory of the One who sent Him is true: Jesus distinguished Himself from false teachers who sought personal glory. He revealed His purity by seeking only the Father’s honor.
This passage gives two measures for evaluating any teacher: first, does the teaching come from God and align with His Word, and second, does the teacher seek the glory of God rather than his own honor? By both standards, Jesus was proven true, without unrighteousness.
2. (John 7:19-24) The people object that Jesus is crazy and has a demon
“Did not Moses give you the law, yet none of you keeps the law? Why do you seek to kill Me?” The people answered and said, ‘You have a demon. Who is seeking to kill You?’ Jesus answered and said to them, ‘I did one work, and you all marvel. Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath? Do not judge according to appearance, but judge with righteous judgment.’”
a. None of you keeps the law: Jesus had just declared that He was true and without sin (John 7:18). In contrast, the religious leaders who prided themselves on possessing the law did not actually keep it. They had received the law from Moses, yet their lives and practices betrayed its violation.
b. Why do you seek to kill Me: Jesus turned their hypocrisy back upon them. If they truly kept the law, why were they plotting His murder? He pointed out their guilt, not His own.
c. You have a demon. Who is seeking to kill You: The crowd dismissed His words as madness, accusing Him of paranoia or demonic influence. They were unaware that the rulers already sought His life for healing on the Sabbath (John 5:16).
d. If a man receives circumcision on the Sabbath… are you angry with Me because I made a man completely well on the Sabbath: Jesus used their own practice to expose their inconsistency. Circumcision, commanded on the eighth day (Leviticus 12:3), could fall on a Sabbath, and the Jews rightly carried it out. If it was acceptable to wound a man on the Sabbath in obedience to the law, how much more acceptable was it to heal a man and make him whole, as Jesus did at the pool of Bethesda (John 5:8-9).
As Trapp wrote, “If you may wound a man on the sabbath-day, may not I heal one?”
e. Do not judge according to appearance, but judge with righteous judgment: Their judgment was superficial. They assumed Jesus was guilty because He violated their traditions, while they appeared righteous. Jesus commanded them instead to use righteous judgment, evaluating according to God’s truth, not appearances.
Dods observes, “No righteous judgment can be come to if appearances decide.”
Morgan adds, “We should ever bear in mind that that ‘appearance’ may be deceitful, and therefore with the love that hopeth all things, we should be ready to give men the benefit of any doubt or any uncertainty that is in our minds.”
This exchange highlights the blindness of the people and the corruption of their leaders. They possessed the law yet failed to keep it, judged by appearances, and accused the sinless Son of God of being demon-possessed. Jesus, by contrast, revealed truth, consistency, and perfect alignment with the Father.
3. (John 7:25-29) The people of Jerusalem object that Jesus could not be the Messiah because they know where He came from
“Now some of them from Jerusalem said, ‘Is this not He whom they seek to kill? But look! He speaks boldly, and they say nothing to Him. Do the rulers know indeed that this is truly the Christ? However, we know where this Man is from; but when the Christ comes, no one knows where He is from.’ Then Jesus cried out, as He taught in the temple, 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. But I know Him, for I am from Him, and He sent Me.’”
a. Is this not He whom they seek to kill: Those who lived in Jerusalem understood that the religious leaders were plotting against Jesus. The visiting crowds at the feast (John 7:20) did not know of this scheme, but the locals did. What shocked them was that despite all the hostility, the rulers could not silence Him. Jesus continued to speak with boldness, and His enemies were powerless.
b. He speaks boldly, and they say nothing to Him: The people were astonished at His fearless proclamation. Jesus never moderated His words out of intimidation. His courage revealed that His authority came from the Father, not from men.
c. We know where this Man is from; but when the Christ comes, no one knows where He is from: A popular belief of the time held that the Messiah would suddenly appear out of nowhere.
Malachi 3:1 declares, “Behold, I send My messenger, and he will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming,” says the Lord of hosts. This led some to expect that Messiah would reveal Himself suddenly in a dramatic fashion.
Barclay notes, “The idea was that he was waiting concealed and some day would burst suddenly upon the world and no one would know where he had come from.”
The people likely identified Jesus with Nazareth, saying, “This is Jesus of Nazareth.” Although He was indeed born in Bethlehem (fulfilling Micah 5:2), His upbringing in Nazareth clouded their understanding.
d. You both know Me, and you know where I am from: Jesus’ opening words may have been spoken with irony or sarcasm. They thought they knew His origin, but in reality they were ignorant of His heavenly source.
Morris comments, “He agrees that they know Him and that they know where he came from, but this is almost certainly ironical: ‘So you know me and my origin!’”
e. I am from Him, and He sent Me: Unlike the crowd, Jesus had no confusion about His origin. He declared plainly that He was sent from the Father in heaven. His words were simple yet full of majesty, affirming His unique and eternal relationship with God.
Bruce observes, “The language is simple and unambiguous; the claim is august. Jesus asserts afresh his unique relation to the Father, and his hearers cannot miss the implication of his words.”
4. (John 7:30-36) The officers try to arrest Jesus as many believe in Him
“Therefore they sought to take Him; but no one laid a hand on Him, because His hour had not yet come. And many of the people believed in Him, and said, ‘When the Christ comes, will He do more signs than these which this Man has done?’ The Pharisees heard the crowd murmuring these things concerning Him, and the Pharisees and the chief priests sent officers to take Him. Then Jesus said to them, ‘I shall be with you a little while longer, and then I go to Him who sent Me. You will seek Me and not find Me, and where I am you cannot come.’ 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? What is this thing that He said, “You will seek Me and not find Me, and where I am you cannot come”?’”
a. No one laid a hand on Him, because His hour had not yet come: Although the authorities sought to arrest Him, they were restrained by divine sovereignty. Jesus’ life was in the Father’s hands. His hour of suffering and glorification had not yet arrived (see John 12:23). Until that exact time, He could not be seized.
Later, when the officers returned empty-handed, their only explanation was, “No man ever spoke like this Man!” (John 7:46).
b. Many of the people believed in Him: Even amidst threats and opposition, many were drawn to faith. They reasoned rightly: “When the Christ comes, will He do more signs than these which this Man has done?”
If Messiah were to be greater than Jesus, He would need to surpass Him in every way. Could anyone:
Perform more miracles?
Teach with greater authority?
Show more compassion?
Suffer more courageously?
Save more sinners?
Conquer death more triumphantly?
Ascend with greater glory?
Transform more lives?
The answer is no. Jesus exceeds all.
c. I shall be with you a little while longer: Jesus declared that His time with them was short, after which He would return to the Father. His death, resurrection, and ascension were fast approaching. They would not determine His departure; He would.
Maclaren notes, “To the officers the saying is an exhibition of His triumphant confidence that their malice is impotent and their arms paralysed; that when He wills He will go, not be dragged by them or any man.”
d. Does He intend to go to the Dispersion among the Greeks: The Jews misunderstood His words. They wondered if He meant to depart to Jewish communities scattered among the Gentiles, perhaps even teaching Gentiles themselves.
Alford writes, “The Jews understood not his death to be meant, but some journey which He would take in the event of their rejecting Him.”
Bruce points out, “Little did the speakers know that, while Jesus was not to go in person among the Greeks, his followers would be numbered in the tens of thousands in the Greek lands in a few years’ time.”
e. You will seek Me and not find Me: Jesus’ words troubled them deeply, but their willful blindness kept them from understanding. His meaning was clear: once He returned to the Father, He could not be found by those seeking to arrest or destroy Him. He would only be found by those who sought Him in faith.
5. (John 7:37-39) The great invitation: If anyone thirsts, let him come to Me and drink
“On the last day, that great day of the feast, Jesus stood and cried out, saying, ‘If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.’ But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.”
a. On the last day, that great day of the feast: The Feast of Tabernacles (Sukkot) lasted for eight days. Each of the first seven days included a dramatic water-pouring ritual, when a priest carried water from the Pool of Siloam in a golden pitcher and poured it at the altar. This symbolized God’s miraculous provision of water in the wilderness (Exodus 17:6; Numbers 20:11). On the eighth day, however, the water ritual ceased, and the people prayed for rain. Jesus seized this moment, when the absence of poured water was most conspicuous, to declare that He alone was the true source of living water.
Alford noted that the eighth day “was the solemn conclusion, not of that feast alone, but of all the feasts in the year.”
Your study notes add that the double water-pouring on the final day reminded Israel that God twice provided water from the rock, and the torch parades recalled the pillar of fire, both pointing to Christ Himself
b. Jesus stood and cried out: This posture and tone signaled urgency and authority. Ordinarily, Jesus’ demeanor was gentle and quiet, fulfilling Isaiah 42:2, “He will not cry out, nor raise His voice, nor cause His voice to be heard in the street.” But here He raised His voice in the temple courts, ensuring that all could hear His great invitation.
c. If anyone thirsts, let him come to Me and drink: The Feast celebrated God’s past provision, but Jesus now offered living water for the present and future. His call was both broad and narrow. Broad, because it invited “anyone” without restriction of race, class, or background. Narrow, because it was for those who recognized their thirst. Thirst symbolizes spiritual emptiness and need.
There is debate whether Jesus spoke during the water-pouring ritual or on the waterless eighth day. Either way, His words pointed to the insufficiency of ritual and the sufficiency of Himself. As Morris comments, “On the eighth day no water was poured, and this would make Jesus’ claim all the more impressive.”
d. He who believes in Me: Jesus explained His metaphor: drinking meant believing. Faith is to come to Him, trust Him, and rely upon Him. Spurgeon remarked, “Then thou art told to drink. That is not a difficult action. Any fool can drink.” The act is simple, yet essential.
e. Out of his heart will flow rivers of living water: Faith in Christ brings not only inner satisfaction but outward blessing. The Spirit would transform believers into channels of life, pouring out refreshment to others.
The Greek literally reads, “out of his belly,” meaning the innermost being.
Morgan wrote, “He was able to satisfy thirst, and, moreover, that those who received such satisfaction from Him should become channels through whom the overflowing rivers should pass.”
This also alludes to prophetic promises of eschatological rivers flowing from Zion (Zechariah 13:1; 14:8; Isaiah 44:3; 55:1).
f. This He spoke concerning the Spirit: John clarifies that Jesus referred to the Holy Spirit, who would indwell believers after His glorification. The Spirit would be the living water flowing from within.
Morris notes that even the Jerusalem Talmud linked the water-pouring with the Spirit: “Why is the name of it called, The drawing out of water? Because of the pouring out of the Holy Spirit.”
Spurgeon warned, “It is a blessed thing to preach the work of Jesus Christ, but it is an evil thing to omit the work of the Holy Ghost.”
g. For the Holy Spirit was not yet given, because Jesus was not yet glorified: The Spirit’s full ministry awaited the finished work of Christ. Only after His crucifixion, resurrection, and ascension would the Spirit be poured out at Pentecost (Acts 2:1-4).
Alford points out that the Greek literally says, “for it was not yet Spirit,” meaning the dispensation of the Spirit had not yet arrived.
Morris summarizes, “It is a point repeated in this Gospel that the Spirit could not come during the time of Christ’s earthly ministry. But when the work was consummated the Spirit was given.”
C. The crowd questions, the religious leaders reject
1. (John 7:40-43) Jesus brings division among the crowd
“Therefore many from the crowd, when they heard this saying, said, ‘Truly this is the Prophet.’ Others said, ‘This is the Christ.’ But some said, ‘Will the Christ come out of Galilee? Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?’ So there was a division among the people because of Him.”
a. This is the Prophet… This is the Christ: The crowd could not remain neutral when confronted with Jesus. Some declared Him to be the Prophet foretold in Deuteronomy 18:15, while others declared Him to be the Christ. To encounter Christ is to be forced to make a decision; neutrality is itself rejection. Clarke observed that some who said “the Prophet” identified Him with Messiah, while others thought He was one of the Old Testament prophets raised to life.
b. Will the Christ come out of Galilee: The ignorance of many caused them to stumble. They knew the Messiah must come from Bethlehem as a descendant of David (Micah 5:2), but they assumed Jesus was from Nazareth alone. Ironically, their misunderstanding of His birth only proved His identity more fully.
Trench noted that the word “out of” refers to birth, not merely residence.
Tenney added, “The very passage that convinced his critics that he could not be the Messiah was one of the strongest to prove that he was.”
Boice pressed this to the heart: how many today reject Christ over what amounts to a quibble—unanswered questions or mysteries that become excuses not to believe.
c. So there was a division among the people because of Him: Jesus Himself became the dividing line. His teaching was clear and direct, not vague or ambiguous, and His claims left no middle ground.
Alford comments that the word for “division” implies a violent dissension, with some ready to defend Him and others eager to seize Him.
Jesus warned in Matthew 10:34-36, “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law’; and ‘a man’s enemies will be those of his own household.’”
Among true believers, however, such division should never prevail. As Spurgeon noted, though we may debate secondary matters, all who are washed in Christ’s blood and resting in Him are one in unity at the cross.
2. (John 7:44-49) The failure of an attempted arrest of Jesus
“Now some of them wanted to take Him, but no one laid hands on Him. Then the officers came to the chief priests and Pharisees, who said to them, ‘Why have you not brought Him?’ The officers answered, ‘No man ever spoke like this Man!’ Then the Pharisees answered them, ‘Are you also deceived? Have any of the rulers or the Pharisees believed in Him? But this crowd that does not know the law is accursed.’”
a. Some of them wanted to take Him, but no one laid hands on Him: Though the desire for His arrest was real, the attempt failed. This was not due to incompetence, but because His hour had not yet come. Until the Father’s timing, no one could seize Him.
b. No man ever spoke like this Man: The temple officers, hardened men accustomed to listening to rabbis and teachers, were struck silent by the authority of Christ’s words. Their report revealed that Jesus’ teaching carried a power beyond human ability.
Tenney observes that the Greek places “man” (anthropos) in the emphatic position, suggesting that Jesus was more than a mere man.
Bruce adds that their short testimony, “Never did any man speak like this man,” has stood unshaken for nearly two millennia.
c. Are you also deceived… But this crowd that does not know the law is accursed: The Pharisees ridiculed the officers, insisting that no intelligent or authoritative person would follow Jesus. Their pride was evident, as was their disdain for the common people.
Tenney notes their religious snobbery in dismissing the testimony of the guards.
Barclay explains that they had a term, “People of the Land,” for the ordinary Jews who did not meticulously keep their traditions; they considered them beneath contempt.
Bruce records Rabbi Hillel’s sentiment: “No member of the common people is pious.” Their elitism blinded them to the very Messiah they claimed to await.
3. (John 7:50-52) The reaction to Nicodemus’ small stand for Jesus
“Nicodemus (he who came to Jesus by night, being one of them) said to them, ‘Does our law judge a man before it hears him and knows what he is doing?’ They answered and said to him, ‘Are you also from Galilee? Search and look, for no prophet has arisen out of Galilee.’”
a. Does our law judge a man before it hears him and knows what he is doing: Nicodemus, who had once approached Jesus by night (John 3:1-2), now made a small but important defense. He reminded the council that the law required a fair hearing before judgment.
b. Are you also from Galilee: The leaders derided Nicodemus with scorn, equating any sympathy for Jesus with the despised Galilee. Their hatred for the region clouded both their reason and their fairness.
c. For no prophet has arisen out of Galilee: Their contempt caused them to overlook facts. Jonah was from Gath Hepher, just three miles from Nazareth (2 Kings 14:25). Elijah the Tishbite and perhaps even Nahum and Hosea came from Galilean regions. Their prejudice made them careless with truth.
Tasker observes the tone of surprise: “Why surely the Christ is not going to come from Galilee?”
Alford reminds us, “It was not historically true.” Their bias against Galilee led to blindness, even to their own Scriptures.
Nicodemus’ stand would grow stronger in time. In John 3, he sought Jesus secretly at night. In John 7, he defended Him timidly at twilight. In John 19, he boldly came with spices for the burial of the crucified Christ, his faith shining fully in the daylight
