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feast, not ont him at the murmuring an is
ich. xi. 56.
my time is not yet full come. 9 When he had said these words unto them, he e abode still in Galilee. 10 But when his brethren d were gone up, then went he also up unto the feast, not openly, but as it were in secret. 11 e Then i the
Jews sought him at the feast, and said, Where is f he ? k chodz. 18: 12 And there was much murmuring among the 8 people 1 Matt. xxi. 46. concerning him: [h for] "some said, He is a good man :
10.4 others said, Nay; but he deceiveth the 8 people. 13 Howm ch. ix: 22.. beit no man spake openly of him for fear of the Jews.
14 i Now about the midst of the feast Jesus went up into Dare to the temple, and taught. 15 nk And the Jews marvelled, och. il. 11. saying, How knoweth this man letters, having never 49: xiv. 10, learned ? 16 Jesus 1 answered them, and said, "My doctrine
Luke vii. 16. ch, vi. 14. ver. 40.
xii. 42: xix. 39. n Matt. xiii. 54. Mark vi. 2. Luke iv. 22. Acts ii. 7.
viii. 28 : xii.
C render, remained.
d render, went up. e render, The Jews therefore, f render, that man. & render, multitude.
h omit. i render, But when it was now. k render, The Jews therefore.
I read, therefore answered.
of my testimony against it, causes me to titudes (the different groups of which the exercise this caution which you so blaine. multitude was composed) would include
In ver. 8, it is of little import whether the Galilæan disciples, and those who had we read not or not yet: the sense will be been baptized by the disciples in Judæa,the same, both on account of the present, whose view the words “ He is a good man” go not up (not will not go up, which would represent,-as expressed mildly in would express the disavowal of an intention protest against His enemies.
he to go up), and of “not yet,” which occurs deceiveth the multitude, possibly in referafterwards. I go not up would mean, I ence to the feeding of and then the disam not (at present) going up. Meyer at course to the multitude, which had given tributes to our Lord change of purpose, and so much offence. 13. no man spako justifies his view by the example of His openly of him] This was true only of the treatment of the Syrophænician woman, side who said “ He is a good man:” they whom He at first repulsed, but afterwards dared not speak their mind: the others had compassion on. Matt. xv. 26 ff. The spoke plainly enough. Here again “ the same Commentator directs attention to Jews" are distinguished from the multithe emphatic term, “this feast," as im- tudes. 14-39.] Jesus testifies to Him. plying that our Lord had it in His mind self in the Temple. 15—24.] His teachto go up to some future feasts, but not to ing is from the Father. 14, 15. when this one. is not yet full come: see it was now the midst of the feast] Pro. Luke ix. 51 and note.
10.] not bably on a sabbath. It appears to have been openly, i. e. not in the usual caravan-com- the first time that He taught publicly at Jepany, nor probably by the usual way. rusalem ;-whence (therefore) the wonder Whether the Twelve were with Him, we of the Jews, i.e. the rulers of the hierar. have no means of judging: probably so, for chy. letters] Particularly, scripturethey appear ch. ix. 2; and after their be- learning, -perhaps because this was all coming once attached to the Person of our the literature of the Jews. Probably His Lord as Apostles, we find no trace of His teaching consisted in exposition of the having been for any long time separated Scripture. having never learned: from them, except during their mission never having been the scholar of any Rabbi. Matt. X., which was long ago accomplished. He was taught of God. These words are
11.] These Jews are, as usual, the spoken in the true bigotry and prejudice of rulers, as distinguished from the multi- so-called learning. These words of tudes. Their question itself (that man) His enemies, testifying to matter of fact shews a hostile spirit. 12.] the mul. well known to them, are, as Meyer ob
r Exod. xxiv.
is not mine, but his that sent me. 17 p If any man m will p ch. vill. 43. do his will, he shall know of the doctrine, whether it n be of God, or whether I speak o of myself. 18 9 He that a chi..! speaketh o of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. 19. Did not Moses give you * 5. Dut. the law, and yet none of you keepeth the law? Why 9 go Join tie ye about to kill me ? 20 The people answered and said, ' Mark iii. 6.
Thou hast a devil: who 8 goeth about to kill thee? 2 31,39: 21 Jesus answered and said unto them, I t have done one that m render, be willing to.
I render, seek ye.
s render, seeketh.
Xxxiii. 4. Jooni. 17. Acts vii. 38. Matt. xii. 14. Mark iii. 6. ch. v. 10, 18.
serves, decisive against all attempts of un- himself, but of Him that sent him,-see believers to attribute our Lord's knowledge ch. v. 41--44, of which this verse is a reto education in any human school of learn- petition with a somewhat different bearing. ing. Such indications are not without In its general sense, it asserts that selftheir value in these times. 16.] The exaltation and self-seeking necessarily acwords may bear two meanings :-- either, company the unaided teaching of man,
the sense of Scripture which I teach is not but that all true teaching is from God. my own, but that in which it was originally But then we must remember that, simply penned as a revelation from God;' or, taken, the latter part of the sentence is My teaching (generally) is not mine, but only true of the Holy One Himself; that that of Him who sent me. The latter is owing to huinan infirmity, purity of preferable, as agreeing better with what motive is no sure guarantee for correct. follows, and because the former assumes ness of doctrine ;-and therefore in this that He was expounding Seripture, which, second part He does not say “the glory of though probable, is not asserted. 17.] God,” which would generalize it to all
The rendering of this verse in the A. V. is men, but his glory that sent him, which much to be deplored. The word signifying confines it to Himself. 19.] There is be willing to should not have been slurred a close connexion with the foregoing. Our over, for it is important. If any man's Lord now takes the offensive against them. will be, to do His will, &c. As it now The being willing to do His will was to be stands in the A. V., a wrong idea is con- the great key to a true appreciation of His reyed: that the bare performance of teaching : but of this there was no example God's outward commands will give a man among them : -and therefore it was that sufficient acquaintance with Christian doc- they were no fair judges of the teaching, trine:-whereas what our Lord asserts to but bitter opponents and persecutors of the Jews is, that if the will be set in Jesus, of whom, had they been anxious to His ways, if a man be really anxious to fulfil the law, they would have been earnest do the will of God, and thus to fulfil this and humble disciples (ch. V. 46). The law first great commandment of the law, the was to be read before all Israel every seventh singleness of purpose, and subjection to year in the feast of tabernacles (Deut. xxxi. the will of God, will lead him on to faith 10–13):-whether this was such a year is in the promised and then apparent Messiah, uncertain : but this verse may allude to and to a just discrimination of the divine the practice, even if it was not. Why character of his teaching. 18.] This seek ye to kill me?] In their killing the gives us the reason why he, who wishes to Lord of Life was summed up all their do God's will, will know of the teaching of transgression of God's law. It was the Christ : viz. because both are seeking one greatest proof of their total ignorance of aim-the glory of God :-and the humility and disobedience to it. 20.) The of hin, whose will it is to do God's will, multitude, not the rulers, replied this. can best appreciate that more perfect hu. Indeed their question, “ Who seeketh to mility of the divine Son, who speaks not of kill thee ?" shews their ignorance of the
17. Prov. xxiv. 23. viii. 15. James ii. 1.
u Lev. xii. 8. work, and ye all marvel. 22 u Moses therefore I gave unto 3 Gen. xvii. 10. you circumcision, not because it is of Moses, * but of the
fathers; and ye on the sabbath day circumcise a man. 23 If a man on the sabbath day receive circumcision, that
the law of Moses should not be broken; are ye angry at y ch. V. 8, 9, 16. me, because I have made a man every whit whole on the 2 Deut. 1. 18. sabbath day ? 24 z Judge not according to the appearance, SWISS. ch. but judge righteous judgment. 25 Then said some of
them of Jerusalem, Is not this he, whom they seek to kill ?
26 v But, lo, he speaketh boldly, and they say nothing unto a ver. 48. him. aw Do the rulers know indeed that this is the very b Matt. xil: 56. Christ? 27 6 Howbeit we know this man whence he is : Luke iv. 22. but when y Christ cometh, no man knoweth whence he is.
28 z Then cried Jesus in the temple as he taught, saying, Ye och both know me, and ye know whence I am : and I am not U render, hath given.
vrender, And. W render, Have the rulers come to know. x read and render, that this man is the Christ. y render, the Christ. 8 render, Therefore cried Jesus, teaching in the temple, and saying.
Mark vi. 3.
purpose of their rulers, which our Lord Sabbath by the law), how much more may had just exposed and charged them with. it by a deed of mercy, a benevolent exercise It would not now be their policy to repre- of divine power, the approval of which is sent Him as possessed. 21.] The one anterior to and deeper than all ceremonial work was the sabbath healing in ch. v. enactment ? 23.7 that the law of
22.7 The argument seems to be, Moses should not be broken, viz. that which Moses on this account gave you circum- (after the fathers) ordains circumcision on cision, not because it is of Moses, but of the eighth day. & man every whit the fathers ; i. e. it is no part of the law of wbole] The distinction is between circumMoses, properly so called,but was adopted cision, which purified only part of a man, by Moses, and thereby becomes part of by which he received ceremonial cleanness, his law. Now you circumcise on the —and that perfect and entire healing which Sabbath, to avoid breaking the law of the Lord bestowed on the cripple. Moses, &c. If our Lord had said these 25-31.] HE HIMSELF IS FROM THE last words (in ver. 23) merely, the argu FATHER. 25, 26.] The inbabitants of ment would not have been strict: they Jerusalem know better than the multitude might have answered, that circumcision the mind of their rulers towards Jesus ; was not only a command of the law, but and suspect some change in their purpose, anterior to it; whereas ver. 22 takes this on account of His being thus permitted to answer from them; reminding them that teach freely. 27.] Perhaps they refer though they regarded its sanction as de- to the idea (see quotation from Justin rived from Moses, it was in fact older,- Martyr in pote on ch. i. 31) that the Mesand tacitly approving their doing it on the siah would not be known until anointed by Sabbath. Then the argument is, If this Elias, when He would suddenly come forth may be done on the Sabbath :-if an ordi- from obscurity. They may allude to nance strictly Mosaic (which the Sabbath Isa. liq. 8. The place of the Messiah's in its Jewish mode of observance was) may birth was known, ver. 42. At all events be set aside by another, Mosaic also, but we see here, that the Jews regarded their more ancient, and borrowed from a more Messiah not as a mere man, but one to be general and direct command of God (for, supernaturally sent into the world. as Grotius observes, circumcision was older 28, 29.] cried,-in the same open undisthan the enactment of strict rest on the guised manner referred to in the words
Rom, iii, 4. e ch. i. 18:
ch. X. 15. g Mark xi. 18.
viii. 20. i Matt. xii. 28. ch. iii. 9: viii. 80.
ch. viii. 21 :
come of myself, but he that sent me d is true, 'whom ye ach.v.82: know not. 29 [a But] 'I know him : b for I am from Rom kli. 4. him, and he [h hath] sent me. 30 8 c Then they sought to rMatt. Ii. 97. take him : but hno man laid hands on him, because his e Mark xi 18. hour was not yet come. 31 d And many of the e people ver. 10. ch. believed on him, and said, When Christ cometh, will he h ver. i. ch. do more miracles than these which this man hath done ? ? 32 The Pharisees heard 8 that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. 33 Then said Jesus [h unto them], " Yet a little while am I with you, and k ch. xiii. 33 : [i then] I go unto him that sent me. 34 1 Ye shall seek 1 Hos. v.o. me, and shall not find me: and where I am, [i thither] ye xiii. 33. & omitted by many ancient authorities.
b render, because. C render, Therefore sought they
d render, But. e render, multitude.
render, the Christ shall come. 8 render, the multitude murmuring these things. homit.
i omit. “speaketh boldly" above; but it was, in was some secondary hindrance to their the course of His teaching. Ye both laying hands on Him,-possibly the fear of know me ....] It has been questioned the people: but the Evangelist passes at whether these words are to be taken once to the real cause ;-that God's apironically, interrogatively, or affirmatively. pointed time was not yet come. 31.) I incline to the latter view, for this rea. The But here contrasts with what went son :-obviously no very high degree of before-Day, many &c. knowledge whence He was is implied, for 82—36.] HE WILL RETURN TO THE they knew not Him that sent Him (see FATHER. 32.] The wavering of the also ch. viii. 14, 19), and therefore could multitude appears to the Pharisees a dan. not know whence He was, in this sense. gerous sign: and the Sanhedrim (consistThe answer is made in their own sense : ing of the Chief Priests and the Pharisees) they knew that He was from Nazareth send officers specially to lay hold on Him. in Galilee, see ver. 41, - and probably
33, 34.] The omission or insertion that He was called the son of Joseph. of “unto them” makes very little differIn this sense they knew whence He was; ence. The words were spoken, not to the but further than this they knew not. officers only, but to all the people. and I am not come; and moreover-i. e. Yet a little while ....] Ithis appears to besides this. The sense of true must be said in reference to ver. 30, to shew be gathered from the context. I have not them the uselessness of their attempting come of Myself, but He who sent Mo is to lay hands on Him till His hour was true-ye know Him not, but I know Him. come, which it soon would do. unto - for I came from Him, and He sent Me. him that sent me] It has been asked, “If The matter here impressed on them is the Jesus thus specified where He was going, genuineness, the reality of the fact :- that how could the Jews ask the question in Jesus was sent, and there was one who ver. 35 ?' but De Wette answers well, that sent Him, though they knew Him not, and the Jews knew not “ Him that sent Him," consequently knew not whence He was. and therefore the saying was a dark one to The nearest English word would be real: them. Ye shall seek me, and shall but this would not convey the meaning not find me] These words must not be perspicuously to the ordinary mind;-per- pressed too much, as has been done by haps the A. V. true is better, provided it be many interpreters, who would make them explained to mean really existent, not mean • Ye shall seek My help and not • truthful." 30.] they, namely, the find it' (viz. in your need, at the destrucrulers,-instigated by what had been above tion of Jerusalem); for this would not be remarked by the people, vv. 25, 26. There true even of the Jews, any one of whom
James i. 1. 1 Pet, i. 1.
cannot come. 35 j Then said the Jews among themselves,
Whither will k he go, that we shall not find him ? will he m Isa. kl: 12. go unto m the dispersed among the 1 Gentiles, and teach
the 1 Gentiles ? 36 What m manner of saying is this that he
said, Ye shall seek me, and shall not find me : and where n Lev. Ixtil. I am, [n thither] ye cannot come ? 37 n In the last day,
o that great day of the feast, Jesus stood and cried, saying, render, The Jews therefore said. render, this man. I render, Greeks.
m render, is this saying. nomit.
o render, which was the great day. might have at any time turned and looked unto the manner. In Num. xxix. 12on Him whom he had pierced, by faith, -- 38, where minute directions are given for and have been saved ;-nor again must it every day of the feast, the eighth day is be taken as meaning, · Ye shall seek to reckoned in, as usual. Josephus, Antt. iii. lay hands on Me, and shall not be able,' 10.4, gives a similar account. In 2 Macc. -- which is vapid and unmeaning. Nei. x. 6, we read “eight days . ... as in the ther of these interpretations, nor any like feast of the tabernacles.” But the eighth them, will agree with the parallel place, day was not properly one of the feast days; ch. xiii. 33, where the same words are used the people ceased to dwell in the tabernato the disciples. The meaning is simply cles on the seventh day. Philo says of it, (as in retf.), «My bodily presence will be that it was the solemn conclusion, not of withdrawn from you ; I shall be personally that feast alone, but of all the feasts in the in a place inaccessible to you :' see ch. xiii. year, being the last day in the year. And 36. where I am] We need not sup though this may be pure conjecture, it is ply “then;" the present tense is used in valuable, as shewing the fact the reason of the solemn sense of ch. i. 18, and ch. iii. which is conjectured; viz. that the eighth 13, to signify essential truth. Com. day was held in more than ordinary estipare " ye cannot” addressed to the Jews, mation. The eighth day then seems here with “ thou canst not follow me now, but to be meant, and the last of the feast to thou shalt follow me afterwards,” ad- be popularly used, as in some of the citadressed to Peter, ch. xiii. 36, and it will tions above. But a difficulty attends this be evident that the Lord had their spiri view. Our Lord certainly seems to allude tual state in view : ‘Ye cannot, as ye are here to the custom which prevailed during now, enter there. On the whole, see the seven days of the feast, of a priest Luke xvii. 22. 35, 36.] The Jews bringing water in a golden vessel from the understood not his death to be meant, but pool of Siloam with a jubilant procession somo journey which He would take in the to the temple, standing on the altar and event of their rejecting him. Their pouring it out there, together with wine, intent in this hypothesis, that He was while meantime the Hallel (Ps. cxiii.going to the dispersed among the Greeks, cxviii.) was sung. This practice was by is, to convey contempt and mockery. They soine supposed --as the dwelling in taberdo not however believe the hypothesis ; but nacles represented their life in the desert ask again, What is this saying?
of old-to refer to the striking of the rock 37-52.] JESUS THE GIVER OF THE by Moses :-by others, to the rain, for SPIRIT (37-39). CONSEQUENCES OF THE which they then prayed, for the seed of the DISCOURSE (40—52). 37, 38.] It is ensuing year: -- by the elder Rabbis, to not certain what is meant by this last day, Isa. xii. 3, and the effusion of the Holy which was the great day of the feast. Spirit in the days of the Messiah. But it The command, Levit. xxiii. 34, 35, was was almost universally agreed, that on the to keep the feast seven days; the first to eighth day this ceremony did not take be a solemn assembly and a feast-sabbath, place. Now, out of this difficulty I would -then on the eighth day another solemn extract what I believe to be the right inassembly and a feast-sabbath :—so also ib. terpretation. It was the eighth day, and ver. 39. (But in Deut. xvi. 13 nothing is the pouring of water did not take place. said of the eighth day.) In Neh. viii. 18 But is therefore all allusion to the cerethe feast is kept seven days, and on the mony excluded ? I think not: nay, I beeighth is a solemn assembly, according lieve it is the more natural. For seven