Observations on John 7
By Jonathan Mitchell
Chapter 7
1. And after these things, Jesus continued walking about (moved around) within the Galilee [area], for He was not intending (willing; purposing) to be walking around within Judea, because the Jews (or: the Judeans; or: = authorities of the second temple Jewish religion/culture of Judea, and its representatives) had been trying to find Him (seeking Him; searching for Him), to kill Him off.
We should keep in mind that John is not saying that the Jewish people, as a race, were wanting to kill Jesus, it was the religious leaders in Judea that were searching for Him. There were Jews in Galilee, but He felt safe there, for those particular Jews were not trying to kill Him - at least at this time, based upon this text.
2. Now [the season for] the Jew's Feast of Tabernacles (Sukkoth: the festival of Trumpets, the day of Atonement, and the erecting Booths, or pitching tents, which pertained to the culture and religion of the Jews) was drawing near.
This was one of the three major Feasts of Israel to which the Law had required the men within Palestine to attend:
"Three times in the year all your males shall appear before Yahweh, your God, in the place that He shall choose: at the Festival of Unleavened Bread (= Passover), at the Festival of Weeks (= Pentecost) and at the Festival of Booths (= Tabernacles; also = Ingathering)" (Deut. 16:16).
3. Therefore His brothers said to Him, "Change your steps from this place, and go away into Judea, so that your disciples will [other MSS: can; might] continue watching and thoughtfully observing your work [= the miracles] which you are habitually doing,
It would seem that Jesus' brothers were wanting Him to go more public than He had been. We are not told in what particular year of His ministry that this narrative is set. John's Gospel is not oriented to report the succession of the events that he reports; his focus is on topical, theological and relational issues. This is not a biography or a history, in the modern sense of the word.
4. "for no one is in the habit of doing anything within a hidden place (in hiding; under concealment) and at the same time seeking for himself to be in public openness. If (or: Since) you continue doing these things, show yourself in clear light to the world (cause yourself to be seen by the system [= the religious, cultural and political organizations of the area] and the aggregate of people)."
5. - you see, not even were His brothers putting their trust into Him, and were still unbelieving -
So, it was their observation that Jesus was apparently performing signs, miracles and healings only in "hidden places." They presume that He is seeking a public reputation, and so assumed that He was "seeking for himself to be in public openness." We are not told what their motives for suggesting this were, only that they were not yet "putting their trust into Him, and were still unbelieving." Perhaps, like others who were aware of His feeding of the 5000, they wanted to push Him, like our old saying goes, "to either put up or shut up." Their reason was based upon common human practice: "for no one is in the habit of..."
6. Therefore, Jesus is presently saying to them, "My season (My fitting situation; My kairos; My appointed occasion; My fertile moment) is not yet existing at My side (is not yet present or here), yet your season (the fitting situation belonging to you folks) is always prepared and ready.
His response is similar to the one He had first given to His mother, in Jn. 2:4. We may reason that His season was to be at Passover, and not in the fall of the year - at Tabernacles. Or, this may not have been the final year of His earthly ministry. But deeper than these is the "appointed occasion" that had been set by His Father, which would be the "fertile moment" of the planting of the Seed. Perhaps the theme of Jesus being the new Moses, leading humanity on a spiritual exodus from the earthly to the heavenly sphere, meant that His "fitting situation" would be at Passover. This might have been why John mentions that this was the season of Tabernacles.
But what did He mean in saying that their season was always prepared and ready? The next verse gives us a clue...
7. "The world (The System; The organization; = the controlling religious, cultural and political society) is not presently able to be habitually hating you (to continue radically detaching from and regarding you with ill-will), yet it is constantly hating and progressively detaching from Me, because I Myself am habitually giving testimony about it (or: continuously bearing witness and showing evidence concerning it) that its works are continuously unwholesome (laborious and such that put others to trouble; apt to shrewd turns; mischievous; wicked; unsound; malignant; gushed with misery).
It would seem that it was always a fertile moment for them because their world (the current system of things and their local society) was "not presently able to be habitually hating [them]." They had fair sailing; it was a good time to harvest, and then plant another crop; their lives could continue on uninterrupted because they were not resisting the status quo.
But it was not the season for Jerusalem or the Judean leadership to accept Him. They were "constantly hating and progressively detaching from [Him]." He was a thorn in their side, habitually doing the work of the Prophet, which was to critique Israel's leadership when that ruling body was not just or acting in loyalty to Yahweh.
He explains to His brothers that their current domination system (the leaders of Second Temple Judaism) were doing works (deeds; actions) that were "continuously unwholesome (laborious and such that put others to trouble; apt to shrewd turns; mischievous; wicked; unsound; malignant; gushed with misery)." Because He was "habitually giving testimony about it (or: continuously bearing witness and showing evidence concerning it)," they were trying to find Him so that they could silence Him by killing Him off.
Note the broad semantic range of "unwholesome (etc.)."
8. "You men walk on up into the Feast (or: festival). I, Myself, am not yet walking up into the midst of (= to be a focal point of) this feast (or: festival), because My season (or: fitting situation; fertile moment) has not yet been fulfilled (made full; filled up)."
The strategy that Jesus displays may be tied to vss. 5 and 6, above. He would not want to enter Jerusalem with them because they might publicly expose Him prior to His "fitting situation." As we see in vs. 10, below, His plan was not to display Himself "in clear light (or: as clearly visible)," but instead, "within a hidden situation," which may not have been possible were He with his brothers. Timing is everything : )
9. Now, after saying these things to them, He remained within the Galilee [area].
10. Yet, after (seeing as) His brothers walked up into the Feast (or: festival), then later He Himself walked up, not as in clear light (or: as clearly visible), but rather, as within a hidden situation.
John does not tell us how long Jesus waited, but apparently it was long enough for Him to be able to join the Feast in the way that He desired.
11. Then, the Judeans (= religious authorities of the Jewish religion, and of Judea) began persistently looking for Him within the festival, and they kept on saying, "Where is that man?!"
12. And there continued being a lot of subdued talk and perplexed buzzing (murmuring) about Him within the crowds. Some, on the one hand, kept on saying that "He is a good man (a virtuous one)." On the other hand, others were saying "No, to the contrary, he continues misleading (deceiving; leading astray) the crowd."
The Judean authorities were looking for Him, and that, not in His best interests. But He was hidden from them, until He chose to enter the public scene. Like typical, average citizens (even in our own day and country), the folks of the crowds were ignorant of what was really going on behind the scenes, and so (typical of varied personalities) they were divided in their opinions about this potential public leader. Some kept on saying, "He is a good man (a virtuous one);" yet others, having a more critical or jaded attitude toward life, were saying, "No, to the contrary, he continues misleading (deceiving; leading astray) the crowd." Typical political or religious rhetoric, revealing the hearts. We tend to have strong feelings about things of which we know very little.
13. Of course no one was in public openness (or: with the boldness of a citizen) speaking about Him, because of the fear [which they had] of the Jews [i.e., the religious/political Judean leaders].
The Judean leadership had apparently let the residents of Jerusalem know that they took a dim view of Jesus. In Jn. 2:23 we are told that "many believed and put their trust into His Name, constantly gazing upon and critically contemplating His signs." But in Jn. 9:22 we are also informed that,
"the Judeans (= Jewish leadership) had put it together and agreed, so that if anyone should ever confess (acknowledge; avow) Him Christ (or: express the same idea, that He is [the] Anointed), he should come to be [put] away from the synagogue (= be excommunicated; = be cut off from membership in the synagogue, and thus be considered an outcast)."
Cf Jn. 12:42 and 19:38. Social and religious pressure, and fear of rejection, often restricted "public openness" - even though being in a city ruled by the Roman Empire would have given them the right to be bold. Recall in Jn. 3 that Nicodemus visited Him by night, and we will find that, after His death, Joseph of Arimathea went to Pilate secretly, "for fear of the Judeans." In later centuries, Christian leaders would burn at the stake those whom they deemed to be heretics, or a danger to their religious system.
14. Now with it already being in the middle of the Festival (or: = half way through the feast), Jesus walked up into the Temple grounds (or: courts; porches; sanctuary area) and began teaching.
He may have been present, although not out in public, for a day or more, depending upon when He had actually entered Jerusalem. A "fertile moment" (or, the Father's directing Him) must have presented itself. So He enters the most prominent place in the city (the Judean headquarters), "and began teaching." Obviously, He had no fear of the Judean authorities and was bold, with "public openness."
15. The Jews (or: = religious professionals of the Judeans) were therefore surprised and kept on being amazed (or: astonished), saying, "How has this one seen, and thus known [the] writings, not being one having learned [i.e., having studied at the schools, to be educated and articulate]?"
I chose, first, the rendering "Jews" since those listening to Him may have been just ordinary people, but would have expected anyone who knew the Scriptures to have been a scribe or one of the elite of the city. Yet, this rhetorical question could also have been made by the religious professionals of the Judeans. Ordinary folks were not usually among those "having learned," and He was apparently being assessed as not being among "the learned," such as those who had studied in the Judean schools, as Saul had, as a student of Gamaliel (Acts 5:34). It is like we have today: "How can you really understand what the Bible means if you have not attended seminary?" Learning from teachers is usually beneficial, but folks often forget what we are instructed in 1 Jn. 2:27,
"the effect of the anointing which you folks received (or: receive) from Him constantly remains (abides; dwells; makes its home) within you folks, and you continually have no use (or: you are not constantly having a need) that anyone should keep on teaching you (or: be repeatedly giving you a course of lessons; coach you; instruct you), but rather, just as the effect of His anointing is continuously and progressively teaching you about everything (or: concerning all people), and is continuously true, and real, and is not a lie, even according as it taught (or: as He instructs) you: you are continuously abiding (remaining; dwelling; being at home) within and in union with Him."
Also, in Jn. 16:13, Jesus told His disciples,
"the Spirit of the Truth... will constantly be a Guide and will progressively lead you on the Path (or: it will continue leading the way for you) directed toward and proceeding on into all Truth and Reality."
Of course, we see that Jesus learned from the One who had sent Him, as He explains in the next verse.
16. Jesus therefore replied distinctly to them, and says, "My teaching is not My own, but rather belongs to and comes from the One sending Me.
This means that Jesus' teaching is the Father's teaching. What He says is what the Father is saying. As the Voice told Peter, Jacob and John (on the Mount of Transfiguration),
"This is My beloved Son... Listen to, and hear Him!" (Mat. 17:5).
17. "Should anyone be habitually wanting or intending to continuously be doing His will (intent; purpose), he will progressively come to know by intimate experience concerning the teaching - whether it is and continues being from out of the midst of God (or: from that which is God), or whether I am continuously babbling on, just uttering sounds or randomly talking from Myself.
The criterion for intimately and experientially knowing "the teaching" (whether or not it is from God) is "habitually wanting or intending to continuously be doing His will (intent; purpose)." We must stress that this "wanting and intending" comes as Grace; a gift from the Father. Notice, however, that He did NOT say, "You must learn Hebrew, Aramaic, Greek or Latin (etc.), or even be familiar with Israel's history and the culture of Second Temple Judaism" - not that all this is not good and beneficial - but, as we see from Christ's first century disciples, even the unlearned can know the Truth.
Jesus said, "Should ANYONE be habitually wanting or intending," and He was speaking to at least some who probably did not even know how to read or write. He was teaching publicly, in the Temple grounds where "anyone" could listen to Him. Even as the Son; even as the Messiah; He did not teach "from Himself." His teaching was "from out of the midst of God (or: from that which is God)." We, as teachers, should do no less.
18. "The one continuously speaking or randomly talking from himself is normally seeking his own reputation (or: appearance; glory); yet the One constantly seeking the reputation (or: glory; appearance) of the One sending Him, this One is true (continues being genuine and real), and dishonesty (injustice; that which is contrary to fairness, equity and rightwised relationships in the Way pointed out) does not exist within Him.
In Jn. 5:41, Jesus laid out one of His operating principles: "I have no habit of receiving glory from humans (or: I am not continuing to take a reputation at the side of people)," and then in 5:44 rhetorically asks,
"How are you folks, yourselves, able to trust or believe, when habitually getting a reputation and receiving fame (or: repeatedly taking opinions and glory) from one another, and yet you folks are not constantly seeking the glory (or: the reputation, opinion) which comes from God alone?"
Now He once again sets the standard for speaking as a representative of someone else, stating that "the One constantly seeking the reputation (or: glory; appearance) of the One sending Him, this One is true." In this, He is setting Himself in contrast to those who would accuse Him, or (cf 7:1, above; vs. 30, below), would be "seeking to catch hold of and arrest (or: seize) Him." Attempts at self-glory are dishonesty. Seeking to promote oneself is seeking to preserve the life of the enslaved "first Adam" (1 Cor. 15:45). When a person lifts up the heart, in pride, attempting to be great (perhaps because of their beauty, wisdom or brightness), some kind of death awaits them as they are "cast to the ground" (cf Ezk. 28:2-19; Mat. 16:25a, 26).
19. "Did not Moses give the Law [= Torah] to you folks? And yet not one from among you folks is habitually doing (or: performing) the Law! Why are you constantly seeking to kill Me?"
They were seeking to stop Him, and even kill Him. So Jesus reminds them of the rule of Law that governed their religious lives. What they wanted to do to Him was not just or right, and the Law that Moses gave them was a standard of justice and right living, within their culture. We can better understand His next question to them by reading the disclosure in 1 Jn. 3:15a,
"Everyone, who (or: All humanity, which) in constantly hating (or: regarding with ill-will or detaching from) his brother, constantly exists being a person-slayer (a murderer)."
What they were in their hearts was being exhibited in their intents. Also consider Jesus' teaching in Mat. 5:21-22,
"YOU folks heard that it was said to the original People (or: for the Beginning Folks; among those of the beginning period [of Israel]), 'You folks will not continue murdering.' [Ex. 20:13]
Yet whoever may commit murder will continue being held within the decision (= held under the control of the crisis or the judging). I Myself am now saying to YOU people that everyone, who - from internal swelling or agitated emotions of his natural disposition, or from the fruition of his mental bent - is habitually being randomly impulsive to, or without cause repeatedly intensely angry with, his brother (= fellow member of this society) will continue being held within the decision (= under control of the judging of the local court)."
Jesus' bold revealing what they were up to (via positing it in a straight-forward question to them) took them by surprise and they responded with a wild accusation that did not fit the circumstance...
20. The crowd considered and replied, "You're demon-possessed (or: You possess a demon; You constantly hold a demon; You presently have a demon [note: a Hellenistic concept and term: = animistic influence]; = you are out of your mind)! Who is constantly seeking to kill you?"
My, this sounds so much like what we hear from Washington D.C., today! If we were to take Jesus' question metaphorically (which we know it was NOT), we could hear a similar response from religious groups, when they reject or excommunicate those who do not agree with them, as they say to those folks, "But you know that we love you." We see, from vs. 25, below, that even the ordinary citizens of Jerusalem were aware that the leadership was seeking to kill Him. Their feigned surprise, with this question to Jesus, would have been quite transparent, even to the crowd.
21. Jesus decidedly answered, and said to them, "I did one work (or: I do one act [= miracle]) and you all continue being amazed (shocked and stunned with wonder) because of this.
Jesus ignores their question, and begins describing the situation.
22. "Moses has given the circumcision to you - not that its source is from out of Moses, but rather from out of the fathers (= ancestors) - and yet, within (or: on) a sabbath you folks habitually circumcise a man.
23. "If a person (a human; a man) is normally receiving circumcision within (or: on) a sabbath so that the Law of Moses may not be loosened so as to fall apart (be untied or undone; be destroyed; = be broken), are you constantly bitterly angry and progressively enraged (literally: filled with bile) with Me because I make (or: made) a whole man sound in health within (or: on) a sabbath?
He set a logical parallel before them. He presented a similar argument to healing a man on a sabbath, in Lu. 14:5-6,
"Which one of you folks, [if your] son [other MSS: ass] or ox will fall into a cistern (sealed-in well; or: a pit) on a sabbath day, will [you] not also proceed immediately pulling (or: dragging) him, or it, back up again [the same day]?" And they did not have strength or ability (were powerless) to give a decided response in opposition to (or: to direct back an answer in contradiction toward) these [reasonings]."
Arguments from the Law are always trumped by the Logos of the Life.
24. "Do not be constantly judging (or: Stop making decisions or evaluations) according to sight (= external appearance), but rather be habitually making just decisions (or: be judging with fair evaluating which accord with the Way pointed out; form rightwised conclusions)."
Jesus' "one work (act)" brought justice - that which is right and fair. He was acting as "an Emissary with a mission" (vs. 29, below). His act was the result from "making a just decision." He had been
"judging with fair evaluation which accorded with the Way pointed out, and had formed rightwised conclusions."
Even under the old covenant, they were not supposed to be judging from appearances - from how the situation seemed, by natural sight. He had shown mercy.
"Thus keep on speaking and thus keep on doing (performing; producing): as those being continuously about to be separated and decided about (evaluated; judged; made a distinction between; scrutinized) through means of a Law (or: custom; principle; [p74: a word; a message]) of Freedom and from unfettered Liberty, and which is Un-restriction. For you see, the separating, evaluating and deciding (or: scrutinizing and judging) is merciless in, by and with (or: to; for) the one not performing, exercising or producing mercy. Mercy is consistently speaking loudly, boasting and assuming superiority with regard to evaluating, deciding and separating (or: Mercy is repeatedly bragging from making decisions; or: Mercy keeps on fully boasting in repeatedly triumphing over judging)!" (Jas. 2:12-13)
Even in their Scriptures, Habakkuk prayed,
"O Yahweh... within the midst of inherent fervor (or: anger; wrath), remember mercy" (Hab. 3:2). In Neh. 9:32 we are instructed that God keeps covenant AND mercy. In Ps. 25:10, we read that "All the paths of Yahweh [are] mercy." In Ps. 89:14, we learn that "Mercy and Truth will go before [Yahweh's] face."
And then Paul informs us that God is
"wealthy and rich in mercy, because of His vast (much; great in magnitude and quantity; outstretched; long-lasting; repeated) Love, with which He focused Love on us" (Eph. 2:4).
But religion tends to be legalistic, and to judge by appearances.
25. Then some of the inhabitants of Jerusalem said, "Is not this one he whom they (= the group of leaders) are presently seeking to kill?
26. "And look! He continues speaking in public openness (boldly as though being a citizen) - and they continue saying nothing to him. The chief rulers (or: "the authorities"; the ruling class) have not at some point come to really know personally that this one is the Christ (the Anointed One; = the Messiah), have they?
27. "On the contrary, we have seen, and thus, we know this one - what place and source he is from. Yet whenever the Christ (the Anointed One; = the Messiah) should proceed in coming, no one is getting to know what place or source he is from."
In vs. 25, we see that the inhabitants of Jerusalem were aware of what was politically/religiously going on. Verse 26a shows us their surprise at the seeming paradox between the "behind the scenes," attempted actions of the ruling class, and the overt action of Jesus. This unexpected boldness that Jesus displayed caused them to wonder if the political/religious atmosphere had changed. Verse 27 displays what is very common in a general populous: reasoning from popular theories that lack real knowledge. We are reminded of Job 38:2,
"Who is this who darkens counsel by declarations without knowledge?"
This has been the case all through the ages. The chief priests and scribes, knowing the Scriptures, had pointed to Bethlehem (the House of Bread) as the place from which "will proceed coming forth a Leader and Mentor, which very One will shepherd (= guide, nourish, care for and protect) My People, Israel" (Mat. 2:6; Mic. 5:2). But, especially in that time and place, the general population was uneducated, and in the dark. Sadly, to a great degree, this is still true, today.
28. Therefore Jesus cries out (or: spoke in a loud voice), as He is proceeding with teaching within the Temple grounds (court yards; porches), and continuing, says, "You have both seen and know Me, and you have seen and know where I am from (or: what is my source). And yet, I have not come from Myself (= on My own initiative or authority). On the contrary, the One sending Me is Real (True; Genuine), Whom you folks have not seen, neither know.
Jesus' first statement informs us that He already had a reputation, and folks in Jerusalem had witnessed the signs and miracles that He had performed. Also, they would have at least known that He had recently come from the Galilee District. But now He is getting more specific, if also enigmatic, in referring to "the One sending [Him]." He also affirms to them that He has come representing Someone else (He had not come on His own initiative, and was not representing Himself), but that they have neither seen, nor even then knew (the perfect tense of the verb) Who this One is. He is saying that they do not know God.
Notice that He emphasized that this God
"is Real (True; Genuine),"
and not a false god of the pagans.
29. "I, Myself, have seen and know Him, because I am from His side (or: I continuously exist being at His side and in His presence) - and that One sent (or: that One also sends) Me forth as an Emissary with a mission (as a Representative)."
Now He takes them to a higher level of understanding, for those who have been given to perceive with their spirits. He is saying that He has seen, and knows, the Father, for He came from the Father's presence - as the Father's Emissary. The Father sent Him forth "with a mission," and to represent Him.
30. Then they began seeking to catch hold of and arrest (or: seize) Him - but still no one laid a hand upon Him, because His hour had not yet come.
The "they," here, refers to the elite leadership, not the common people. The Judean religious leaders were "seeking to catch hold of and arrest (or: seize) Him," and yet they apparently could not do so - "because His hour had not yet come." It was the period of His Day, or season, but not the actual time for Him to be taken. Yet, by John using the term "hour" we realize that the time was close at hand.
31. Now many, from out of the crowd, came to believe and so put [their] trust into Him, and so they began and continued saying, "Whenever the Christ may come, He will proceed doing (performing; making) no more signs than this Man does (or: did)!"
They had seen the signs and the miracles, and now "knew" Him (vs. 28), and now through His words to them (the Logos expressed to them),
"many, from out of the crowd, came to believe and so put [their] trust into Him."
Reason (one of the meanings of the term Logos) had arisen in their minds and hearts: "Whenever the Christ may come, He will proceed doing no more signs than this Man does."
32. So the Pharisees heard the crowd buzzing with these low-toned conversations about Him, and the chief priests and the Pharisees commissioned and dispatched officers (deputies; those who act under orders; = temple guards) to the end that they might catch hold of and arrest (or: seize) Him.
This scene reminds us of the "mixed multitude" that came out of Egypt, following Moses. MANY of "the crowd" (the common, unlearned folks) were believing, but the religious professionals wanted to stop Him, and even "commissioned and dispatched officers (deputies; those who act under orders; = temple guards) to the end that they might catch hold of and arrest (or: seize) Him." They were serious in their intent.
33. Then Jesus says, "I am still with you folks for a little time, and then I am progressively withdrawing, bringing things, under control, toward (or: face-to-face with) the One sending Me.
Here He predicts His departure from this life and His return to the Father. The Pharisees and the crowd would not have understood this, because they did not understand Who it was that had sent Him.
We want to point to the verb, in the present progressive tense, "progressively withdrawing, bringing things, under control." The Greek word is hupago. The verb ago, by itself, means "bring; lead away; guide; conduct; convey; or: take into custody; or: depart; drive off (e.g., as cattle)." Prefixed to this verb is hupo, contracted to hup- before a vowel, and its basic meaning is "under," often with the idea of motion or action. Thus, the verb can thus have the meaning of "subjection," or "bring things under control."
Because of the preposition which follows, pros, the predicate can mean to "bringing things, under control, toward the One sending [Him]," or, it can mean for Him to be "progressively withdrawing," and vs. 34 indicates that He will no longer be with them, but rather will be in another place - where they cannot find Him. I conflated these two meanings of the verb in order to display the reason that He was withdrawing (to bring things of humanity and the universe under control), and that He was going away from them so as to be "face-to-face with" the Father. It was going to be a productive move, on multiple levels.
34. "You people will continue seeking to find Me, but you will not be coming across, discovering or finding Me - and where I, Myself, am existing (or: in what place I Myself continue being), you folks presently have no power to come (or: continue unable to go)."
Observe the future indicative, in the first clause: "You people will continue seeking to find Me." What did He mean by that? Verse 32 said that they were seeking to arrest Him. But they would not continue seeking to find the physical Jesus after they had killed Him (on the cross). Unless, perhaps, He was referring to the empty tomb that He would leave behind. Now if we join this first clause with the last one (which holds a ray of hope for them: not now, but perhaps in the future), we might uncover His subtle prediction: "You people WILL continue seeking to find Me..."
Take note that he uses the present tense "I am existing," or, "I continue being," not the future tense, "I will continue being." He was already in that place, but they could not see that realm (the realm of the Father). They would try to find Him in the natural realm (the only place where they could look), and He was no longer going to continue being in the natural realm (as Jesus, their earthly Messiah). Jesus lived in two realms at the same time: heaven (the atmosphere of the spirit) and earth. His earthly life would soon be over, except when His Spirit would inhabit His corporate body.
Notice that He again uses the present tense, "you folks presently have no power to come." But it did not mean that in the future they would not be able to go to Him, by the power of, and in the sphere of, the Spirit.
35. Therefore, the Jews (= the authorities) said to themselves (= toward each other), "Where is this fellow about to proceed journeying, that we will not be finding him? He is not about to be traveling into the Dispersion, among the Greeks (= Greek-speaking Jews; or: = all those having been absorbed into the Greek culture and civilization), and to continue teaching the Greeks, is he?
They took His meaning in the realm of natural thinking, that He meant that He was simply going to relocate geographically. The Greek culture surrounded Judea, so they assumed that maybe He meant that He would quit teaching the Judeans, and take His ministry to other ethnic groups.
But is John making a subtle suggestion, through their human reasoning? Via His Spirit, and through His corporate body, He would indeed go into the Dispersion (those Jews living in districts or countries outside of Palestine, among the Greek culture outside of Judea, and there would "continue teaching the Greeks."
36. "What is this word (discourse; saying; communication; expression) which he said, 'You people will continue seeking to find me, but you will not proceed to come across, discover or find me - and where I, myself, am (or: in what place I continue being), you folks presently have no power to come (or: continue unable to go)'?"
They did not understand that He was speaking of the realm of Spirit, the atmosphere of God's reign, and then, by His Spirit, within the hearts and spirits of people.
37. Now within the last day - the great one - of the Feast (or: festival), Jesus, after having taken a stand, stood and then suddenly cries out, saying, "If ever anyone may continue being thirsty, let him be habitually coming toward (or: face-to-face with) Me, and then let the person continuously trusting and progressively believing into Me be constantly (habitually; repeatedly) drinking! [cf Isa. 12:3; 55:1] (or: let him be progressively coming to Me and keep on drinking. The person habitually being faithful unto Me,)
This is a reprise of what Jesus said to the Samaritan woman, at the well, in Jn. 4:10-14 He has now taken this message to the whole of Jerusalem. My bold reading has brought the participial clause, which is normally divided off to be the beginning of vs. 38, to serve as the subject of the participle "be constantly (habitually; repeatedly) drinking." Greek syntax often has the subject follow the predicate. Thus we have a two-stage process being described. The thirsty person first comes to Him, and then in, or by, trusting and believing into Him, this person can be constantly drinking.
The next two verses expand and further explain what He meant. Before going there, note that the syntax of the second half of the verse can end differently, as most translations offer. The parenthetical alternative ends the sentence about "anyone continuing being thirsty," with the participle, "keep on drinking," and begins with the common reading of the text as leading into vs. 38. This reading can make what "the Scripture says" refer to "The person habitually being faithful unto Me." The Rivers would now flow from out of THIS person. The bold reading of vs. 37 would have vs. 38 referring to Jesus. Either reading makes good sense. The clause, "let the person continuously trusting and progressively believing into Me," can be read either before, or after, "be constantly (habitually; repeatedly) drinking."
38. "Just as the Scripture says, 'Rivers (or: Floods; Torrents) of living water will continuously flow (or: gush; flood) from out of the midst of His cavity (or: his innermost being or part; or: the hollow of his belly; [used of the womb]).'" [cf Isa. 58:11; Ezk. 47:1; Joel 3:18; Zech. 13:1; 14:8]
John gives us the meaning of "living water" in vs. 39. Notice who is like a source of water, in Isa. 58:11,
"And Yahweh shall guide you [i.e., God's people] continually, and satisfy your soul in drought, and make your bones fat; and YOU shall be like a watered garden, and like A Spring of water, whose waters do not fail (or: deceive)."
In the vision of the waters, Ezk. 47:1, the waters issued out of the House (i.e., Temple). This would fit both Jesus, and His Temple/body. In Zech. 14:8, "living waters shall go out from Jerusalem.
John reports that Jesus had "said this about (or: with regard to) the Breath-effect (or: Spirit)." Then John goes on to say that "those trusting and believing into Him were about to be continuously and progressively receiving" this Breath-effect/Spirit.
The last half of the verse is somewhat of an enigma, and by the diverse MS witnesses, we can see that those who authored those texts may have been confused about what John was saying, and the different scribes came to different conclusions. I chose the reading of B for the bold rendering, but offer the other three readings for contemplation. It seems to us that John was simply indicating that the context of this passage was prior to the Day of Pentecost, in Acts 2.
40. Then from out of the midst of the crowd, [p66 and others read: many] after hearing these words, they began saying, "This one is certainly (really; truly) The Prophet!"
41. Others began saying, "This one is the Christ [= Messiah]!" Yet they [other MSS: But others] continued saying, "Surely the Christ (the Anointed One) does not normally come (or: is not presently coming) from out of the Galilee [area]!
42. "Does not the Scripture say that the Christ (the Anointed One; = Messiah) is proceeding in (or: normally) coming from out of the seed of David [2 Sam. 7:12], and from Bethlehem [Micah 5:2], the village where David was?"
In vs. 40 we have reasoning from experience, from "after hearing these words." Remember Jn. 1:21b, where the crowd ask John the immerser if he was "The Prophet." The general population lived in anticipation of "the Prophet" or "the Messiah" (two terms for the same entity), so someone speaking in an unusual manner, as Jesus had just been doing, would naturally have brought this idea to mind. Verse 41a has the same reasoning as vs. 40, just using the other term "Christ [Greek word for the Hebrew word ''Messiah'])." But 41b shows evidence of natural reasoning, based upon the sacred texts, and common traditions: "Surely the Christ (the Anointed One) does not..." To them He was not fitting the appropriate criterion.
Verse 42 presents other reasoning - perhaps popular; perhaps more learned: the appropriate lineage (seed of David) and the appropriate birthplace (Bethlehem). Later on, both Mat., chapter 1, and Lu. 3:23-38 settle people's concerns about Christ's lineage, and Lu. 2:1-11 supplies the answer about His birthplace. John's Gospel is not concerned with Jesus' birth situation, but it shows us why it was important for Mat. and Lu. to give this information.
43. Therefore a split-effect (a tearing division) occurred (came into being; developed) within the crowd, because of Him.
As with most every topic of discussion, or personal viewpoint, people are always divided. Natural reasoning that is not informed by revelation leaves folks confused and torn-apart. As in the past, so also today. He has from the beginning been a source of conflict, for those who live with only natural reasoning. But this is part of the plan. He came to divide the light from the darkness, while bringing about a new creation:
"YOU folks should not assume from custom or infer from the Law that I come (or: go; came) to throw peace (a joining) upon the Land (or: earth). I do (or: did) not come to throw (impose) peace or joining, but to the contrary, a sword (a curved weapon for close combat)! You see, I come (or: came; go) to disunite (to make to be two)" (Mat. 10:34-35a).
He came to divide the new covenant from out of the midst of the old; the Light from out of the midst of the Darkness; the Son from out of the midst of the mother.
44. So some of them were wanting (intending; willing) to catch hold of and arrest Him, but yet no one laid hands on Him.
45. Therefore the subordinate officials (officers; deputies; those who act under orders) went to the chief (or: ranking) priests and Pharisees, and so those fellows said to them, "Why (Through what [situation; reason]) did you not bring him (or: Wherefore do you not lead him [here])?"
46. Then the subordinate officials (= temple guards, or police), after consideration, replied, "Never (Not even once) did a human (a person; a man) speak thus (like this; in this way)!"
The "subordinate officials (= temple guards, or police)" had better ears to hear than did the ranking priests and Pharisees. His Logos had penetrated their hearts. The subordinate officials responded to the Logos, rather than to their bosses.
47. The Pharisees then pointedly questioned them, "Have not you men also been led astray (or: been deceived)?
48. "Not anyone from out of the rulers (chiefs; leaders) or from out of the Pharisees put trust, confidence or belief into him, do they?
Their question, in vs. 47, shows that they deemed Jesus as someone who was leading the people astray (and away from being under their control - we have repeatedly seen this same response from the leaders in many groups of institutional Christianity). Verse 48 presents their logic: believe what "the rulers" tell you; believe what THEY believe. John is unveiling the religious atmosphere and environment of Second Temple Judaism, in Jerusalem.
49. "But this crowd, which is having no habitual, experiential or intimate knowledge of the Law, continues being those under a curse (are those upon whom a curse rests)."
They said this because they viewed the "crowd" as people who did not keep the Law, and so were under the curses of Deut. 28, etc. They also considered them ignorant, and thus easily led astray and deceived.
51. "Our Law (or: custom) is not in the habit of judging (or: No law of ours is proceeding to decide about) the person (man; human) unless it can (or: except it should) first hear from his side and can (or: should; may; would) know with intimate experiential knowledge what he is habitually doing (repeatedly or presently practicing)!"
The Law does not judge from hearsay. It is based upon direct witness and evidence. (It is too bad that many in the U.S. Congress, in our day, are unaware of, or have ignored, this). The leadership of Second Temple Judaism did not keep the Law. It also appears that Nic's visit with Jesus, in Jn. 3, made an impact on him to the extent that he would buck the tide of the leadership.
52. They thoughtfully replied, and say to him, "You are not also from out of the Galilee [area], are you? Search (or: Examine) and see, that a prophet is not usually awakened (not normally raised up) from out of the midst of the Galilee [district]!"
They first took up an ad hominem attack to smear the validity of Nicodemus' argument, and then turn to the history and traditions of Israel to back up their attitudes, which, as Nicodemus chidingly points out, are not in harmony with the Law. Apparently they had forgotten that Jonah had come from Galilee (2 Ki. 14:26; he was from Gath-hepher, a town in Galilee), but they may have been meaning that OT references to "The Prophet" (vs. 40, above) gave no references to Galilee.
53. And they went on their way, each one into his house (= they all went home).
Thus, it seems that John is saying that each one left their gathering still being of the same opinion. No consensus about Jesus seems to have been formally decided - perhaps due to what Nicodemus had said. Recall, from the beginning of this chapter, that this was during the Feast of Tabernacles - not during the time of Passover, which would be the next Feast in their religious calendar.
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