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John 7

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The Whosoever Study Bible
Whosoever will, may come.
the gospel according to john
John the Apostle · c. 85–90 AD
Chapter the Seventh
After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. 
Now the Jews’ feast of tabernacles was at hand. 
His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. 
For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. 
For neither did his brethren believe in him. 
Then Jesus said unto them, My time is not yet come: but your time is alway ready. 
The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. 
Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. 
When he had said these words unto them, he abode still in Galilee. 
But when his brethren were gone up, then went he also up unto 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 murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. 
Howbeit no man spake openly of him for fear of the Jews. 
Now about the midst of the feast Jesus went up into the temple, and taught. 
And the Jews marvelled, saying, How knoweth this man letters, having never learned? 
Jesus answered them, and said, My doctrine is not mine, but his that sent me. 
If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 
He that speaketh 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. 
Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? 
The people answered and said, Thou hast a devil: who goeth about to kill thee? 
Jesus answered and said unto them, I have done one work, and ye all marvel. 
Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. 
If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day? 
Judge not according to the appearance, but judge righteous judgment. 
Then said some of them of Jerusalem, Is not this he, whom they seek to kill? 
But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? 
Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is. 
Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. 
But I know him: for I am from him, and he hath sent me. 
Then they sought to take him: but no man laid hands on him, because his hour was not yet come. 
And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? 
The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. 
Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. 
Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. 
Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? 
What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come? 
In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 
He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 
(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) 
Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. 
Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 
Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 
So there was a division among the people because of him. 
And some of them would have taken him; but no man laid hands on him. 
Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 
The officers answered, Never man spake like this man. 
Then answered them the Pharisees, Are ye also deceived? 
Have any of the rulers or of the Pharisees believed on him? 
But this people who knoweth not the law are cursed. 
Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) 
Doth our law judge any man, before it hear him, and know what he doeth? 
They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet. 
And every man went unto his own house. 
HOW TO USE
PROVISIONIST · DISPENSATIONAL · PRE-TRIBULATIONAL
Chuck Smith · C2000 · 1979 to 1985
John 7-8
Tape C2221 · 1:33:54
Permission granted by The Word For Today
Chuck Smith · C3000 · 1985 to 1999
John 7
Tape C3575 · 1:01:45
Permission granted by The Word For Today
Chuck Smith · Sunday Morning Studies, New Testament
Rivers of Living Water, John 7:37-39
37:09
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Chuck Smith · Sunday Morning Sermons
This or That, John 7:12
30:47
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Chuck Smith · Sunday Morning Sermons
Thirsty?, John 7:37
30:41
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Chuck Smith · John, In Depth
My Time Has Not Yet Come, John 7:1-8
55:45
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Chuck Smith · John, In Depth
Wait on the Lord, John 7:6-13
45:05
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Chuck Smith · John, In Depth
The Doctrine of Christ, John 7:14-18
48:19
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Chuck Smith · John, In Depth
Judge Rightous Judgement, John 7:19-24
55:57
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Chuck Smith · John, In Depth
His Hour Has Not Yet Come, John 7:25-32
53:41
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Chuck Smith · John, In Depth
The Timing of God, John 7:30-36
52:39
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Chuck Smith · John, In Depth
Living Water, Pt.1, John 7:37-38
52:23
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Chuck Smith · John, In Depth
Living Water, Pt. 2, John 7:38-39
49:54
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Chuck Smith · John, In Depth
Division among the People, John 7:40-46
48:26
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Chuck Smith · John, In Depth
Judge for Yourself, John 7:47
51:15
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Questions answered from John 7

Short answers from Always Ready that cite this chapter

Chuck Smith on John 7

Verse by verse, the C2000, 1979 to 1985 series. Permission granted by The Word For Today.

Chapter introduction

Shall we turn now in our Bibles to the seventh chapter of the gospel according to John.

Verse 1

After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him (7:1).

At this point John begins the record of the last six months of Jesus' ministry. And so you'll notice how much time and attention John spends in the last six months of his ministry. Pointing out the fact that Jesus is no longer walking so openly in the area of Judea among the Jews. In fact, from the other gospel records, we know that at this point Jesus went first up to the area of Tyre and Sidon with His disciples. Then on over the hill to Caesarea of Philippi, which is at the base of Mount Hermon. Up in the Mount Hermon where He was transfigured. And of course, there at Caesarea of Philippi, Peter's great confession. Now He is again in the area of Galilee, and He stays pretty much away from Jerusalem except for the record that we will receive here in chapter 7 through chapter 10, when He goes down for the Feast of the Tabernacles and then when He goes down for the final visit, the Feast of the Passover, six months later when He is crucified. So at this point we're entering into the final six months of the ministry of Jesus before the crucifixion.

Verse 2

Now the Jews' feast of tabernacles was at hand (7:2).

The Feast of Tabernacle was the feast in which they remembered God's preservation of their fathers through the forty years of wandering in the wilderness. They could not have survived. The million people could not have survived forty years in the desert. There's no way the desert could support that number of people who were at the point nomads except the Lord have provided. But God did provide, He guided them by day with a cloud, by night with a pillar of fire. And He provided them with quail. He provided them with manna. He provided them with water out of the rock. And so it was the time of the celebration of God's miraculous provisions for their fathers in keeping them through that forty years of their wandering in the wilderness. And so this Feast of the Tabernacles, which took place in the tenth month of our calendar, the seventh month of the Jewish calendar, was at hand.

Verse 3

And his brothers said unto him, Why don't You depart from here, and go to Judea, that your disciples also may see the works that You do? (7:3)

The brothers here, no doubt, refer to the actual half brothers of Jesus: James and Jude, Simon. And they have appeared another time in the story when they came with Mary to rescue Him from the crowds. And at this point they do not believe in His claims. But they are saying, "Why don't you go down to Judea that they might see Your works and believe?"

Verse 4

For there is no man that does any thing in secret, and he himself seeketh to be known openly. If you are doing these things, show Yourself to the world (7:4).

And so this encouragement from His brothers.

Verses 5–6

For neither did his brothers believe in him. Then Jesus said unto them, My time [or My season] is not yet come: but yours is already here (7:5-6).

Jesus talks now much about His hour. When He talks of His Hour, He is talking of the cross itself. Now He's talking about just the season that is the season of being revealed. They're saying, "Why don't You go down and reveal Yourself rather than hiding out in secret? Show Yourself openly." And He's saying, "The season has not yet come, but yours is already here."

Verses 7–12

And the world cannot hate you; but it hates me, because I testify of it, that it's works are evil. So you go up unto this feast: and I will not yet go up to the feast; for my season is not yet fully come. And when He had said these words unto them, he stayed there in Galilee. But when his brothers were gone up, then he also went up to the feast, but not openly, but as it were in secret. And then the Jews sought him at the feast, and said, Where is he? And there was a lot of murmuring among the people concerning him (7:7-12):

For there was a sharp division among them.

Verses 12–13

some said, He's a good man: and others said, No; he is deceiving the people. Howbeit no man spoke openly of him for fear of the Jews (7:12-13).

So already there was the threat of the leadership against Jesus. It was already declared that if anybody should acknowledge that He was the Messiah they would be put out of the synagogues. And this division, a lot of people have been touched and healed by Jesus. And so they were saying, "He's a good man." And the others are saying, "Oh no, He's a deceiver. He's deceiving the people." And so this controversy had arisen, and Christ became a very controversial feature. And it was sort of the buzz at the Feast of the Tabernacle. Everybody was talking about Him, everybody was wondering about Him. And it was just a real buzz among the people who had gathered.

Verse 14

Now in about the middle of the feast Jesus went up into the temple, and taught (7:14).

He wasn't there, evidently, at the beginning of the feast, or didn't at least show up until about the middle of the feast, after about three days.

Verse 15

And the Jews marveled, saying, How knows this man letters, having never learned? [gramatta] (7:15)

"How does this man know the accent of the learned," is what they're saying. They had in those days, too, that sophisticated accent of the intellectuals, much like we hear from the Harvard boys. There was that certain accent of sophistication that was sort of exclusive in the university ranks. And here Jesus began to talk with them with that accent of the intellectuals, and they said, "How did He learn that accent not having gone to the university? How knoweth this man the letters, having never learned?"

Verse 16

And Jesus answered them, and then said, My doctrine is not mine, but his that sent me (7:16).

"You want to know how I learned? The doctrine isn't Mine, it's His who sent Me." And Jesus, again, is declaring, "I have been sent here."

Verses 17–18

If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaks of himself seeks his own glory: but he that seeks his glory that sent him, the same is true, and there is no unrighteousness in him (7:17-18).

Now Jesus is making some pretty dramatic claims here. He's saying if I came and I started speaking of Myself, it would be because I'm seeking my own glory. Because that's what a person who's seeking glory does. He talks about himself, he boasts of himself. But if I come seeking the glory of Him who sent Me, then the same is true, that witness is true. He's not seeking glory for Himself; He's seeking glory for the One that sent Him and there is no unrighteousness in Him.

Now in a little while Jesus is going to challenge them as they get into this dispute, and He said, "Which of you can convince Me of sin? Which of you can point out a sin that I ever committed?" Oh I . . . no way that we could say that, is there? No way could we can make this kind of claim: there is no unrighteousness in me. And so these are pretty radical claims that Jesus is making before the people. He said, "Did not Moses give you the law and yet none of you keep the law, so why are you going about to kill Me?"

Interesting thing, they were accusing Him, of course, and the thing is still festering. The last time He was down there, you remember, He was at the pool of Bethesda and He told the lame man to take his bed and walk. And the lame man took his bed and started to walk, and the Jews caught him and said, "Sabbath day, how come you're carrying your bed?" And he said, "The guy who healed me told me to take my bed and walk." And they said, "Who was it?" He said, "I don't know." And so Jesus later found the guy in the temple, and He said, you know, "Go your way and sin no more." And he ran and told the Jews it was Jesus. And from that time they sought to kill Him because He had done it on the Sabbath day. And that is still festering in the Jewish leadership. This fact that He violated their Sabbath law.

So He said, "Look,"

Verse 19

Moses gave you the law, and yet none of you keep it, so why are you going about to kill me? (7:19)

We were in Israel about three years ago and there were some young people, Jewish young people, up in the northern part of Israel, who had received Jesus Christ as their Lord and Savior. And they were having Bible studies and worship in their homes in one of the little areas there in the northern Galilee. And they were under severe persecution from the Jewish community. In fact, while we were there, some of the young people of the Jewish Defense League came in, or from one of the communities, came in and tore up their house. Beat them up, took an ax and broke their refrigerator, broke up all of their furniture, and just made shreds of their house because they were Christians. And as far as the Jews were concerned, they were traders; having left Judaism according to their thinking, and received Jesus Christ.

So we had heard of these Christians and we had invited them to come and to share with our group. We had some guides who were all sweet and smiles and talking about Jesus and, "Jesus did this, and the Lord did this," and all. And they were very sweet and personable guides. And some of the people on the tour even thought that they were close to salvation. And when this young man got up to speak to our group about being a Jew, having accepted Jesus, he first of all said, "Before I speak to you and share with you my love for Jesus as my Messiah, I would first like to say something to my friends here." And he began to speak in Hebrew. And the moment he began to speak it was like ice water was poured over the Jewish guides. It was like a mask was suddenly pulled off and their smiling faces turned and there was hatred, there was gnashing of teeth, there was bitterness, it was really tense. In fact, they were ready to rip their clothes almost and grab stones and stone the kid. And I thought, "What in the world is he saying to them that is creating such a reaction?"

This one man, who at that point was the head over the Israeli Defense Forces in northern Israel, and a dear friend of ours, who really is an easy going kind of a guy and not at all religious, though he's a Jew he's not at all religious. Great big ole guy and a very respected leader there in northern Israel. He was with a group of the men from the Caboots And as this young man was talking to them in Hebrew, these men from the Caboots became so incensed they started saying among themselves, "Let's kill him when he leaves here tonight. Let's kill him." And they were really ready to kill him. And this friend of ours, Yorum, said to them in Hebrew, "You guys keep Sabbath?" They said, "No." "Are you guys religious?" "No." "Well, then why do you want to kill this guy, just because he says he believes that Jesus is the Messiah?" And he was able to talk them out of killing him. Because he showed them that they weren't really religious, what's the big deal? What's your problem? Why do you want to kill him, you're not at all religious. The guy was just on a religious kick so what's your problem?

But it's interesting here, Jesus said, "Look, Moses gave you the law but none of you are keeping it. So why are you trying to kill me? Because you think I violated your Sabbath day law? You're not keeping the law yourself."

Verses 20–22

And so the people answered and said, You have a devil: who's going about to kill you? And Jesus answered and said unto them, I have done one work, and you all marvel. Moses therefore gave unto to you circumcision; (not because it is of Moses (7:20-22),

It actually preceded Moses. It came from Abraham.

Verse 22

but it was of the fathers;) (7:22)

That is, it came from the father Abraham.

and on the sabbath day you circumcise a man (7:22).

Now he's referring back to this miracle on the Sabbath day. You see, "I've done one miracle, one marvel, among you and you're all upset because it was on the Sabbath day." He's referring back to the incident at the pool of Bethesda where they determined at that point we're gonna kill him. Because He did it on the Sabbath day.

So He said, "Look, Moses gave the law of circumcision not because of it is really of Moses, it came from Abraham, but if the eighth day is the day that the child was to be circumcised happened to be the Sabbath day, you'd go ahead and circumcise him anyhow, even though it is the Sabbath."

Verse 23

So if a man on the sabbath day receives circumcision, that the law of Moses should not be broken; are you angry at me, because I have made a man completely whole on the sabbath day? (7:23)

I've done a work of God on the Sabbath day. You do the work of God of circumcision on the Sabbath day, why are you so upset with me for healing a man completely on the Sabbath day?

Verse 24

Judge not according to appearance, but judge righteous judgment (7:24).

That's good advice. How many times we are guilty of judging by appearance. Oh, I have made such horrible mistakes judging by appearances. I have judged so wrongly judging by appearances. In fact, I've been very unrighteous in some of judgments because I was judging by appearances. He said, "Don't judge by appearances, judge righteous judgment."

Verses 25–26

Then said some of them of Jerusalem, Is not this he, whom they are seeking to kill? But, look, he's speaking boldly, and they are saying nothing to him. Do the rulers indeed know that this is the very Messiah? (7:25-26)

Have they come to believe that He is the Messiah?

Verse 27

Howbeit we know this man where he came from: but when the Messiah comes, no man knows where he is coming from (7:27).

That was a tradition that they had developed. That with the Messiah was just gonna suddenly appear, just out of nowhere. Sort of like superman, just out of the sky--it's a bird; it's a plane. No, it's the Messiah, and suddenly He's standing here in your midst. And they feel that that idea probably developed from the fifty-third chapter of Isaiah, which said, "And who shall declare His generation?" That is, "Who's gonna tell of His parentage and all? Who can declare His generation?" He's just suddenly is here on the scene, no one knows where He came from, but here He is suddenly in the midst of us. And so they said, "You think that the rulers are coming to believe He is the Messiah? Hey, we know where this fellow came from, and when the Messiah comes no one will know where He came from."

Verse 28

Then cried Jesus in the temple as he taught, saying, You both know me, and you know where I came from: and I am not come of myself, but he that sent me is true, whom you do not know (7:28).

You may know Me, you may know that I grew up in Nazareth, but you don't know the One who sent Me.

Verse 29

But I know him; for I am from him, and he hath sent me (7:29).

Notice over and over Christ declaring the fact that He had been sent, He was here on a mission.

Verse 30

Then they sought to take him: but no man laid hands on him, because his hour was not yet come (7:30).

This is the first time we read this phrase, except that Jesus in the first part said to Mary, "My hour has not yet come." But here is the beginning now of many, many times where we're gonna be reading, "His hour was not yet come." That is, the hour of crucifixion, six months or so down the road.

Verses 31–32

And many of the people believed on him, and said, When the Messiah comes, will he do more miracles than these which this man has done? And the Pharisees heard that the people where murmuring such things concerning him; and the Pharisees and the chief priest sent officers to take him (7:31-32).

They felt that this is the time we've got to do something. And so they sent officers to arrest Him.

Verses 33–34

Then said Jesus unto them, Yet a little while and I am with you, and then I'm going to him that sent me. And you will seek me, and shall not find me: and where I am, you cannot come (7:33-34).

Now He's talking in all kinds of tenses. Notice the different tenses that He's talking in here. And the reason why He's talking in so many tenses is because He transcended time. He was living always in the eternal. And because of His transcendency of time He talked in many tenses. And Jesus said, "Yet a little while," and, "I am with you," and then, "I go to Him that sent Me. You will seek Me and shall not find Me, you will seek Me, shall not find Me." And, "Where I am, you cannot come." Speaking, "You're gonna seek Me and find Me, but where I am you cannot come." You see the different tenses here? "For I am, I am in the eternal."

Verses 35–36

Then said the Jews among themselves, Where's he going, that we can't find him? Is he gonna go to the dispersed among the heathen, and teach [the heathen] the Gentiles? What kind of saying is this that he said, You will seek me, and shall not find me: and where I am, you cannot come? (7:35-36)

What's He talking about?

Verse 37

And then in the last day, that great day of the feast, Jesus stood and cried, saying, If any many thirst, let him come unto me, and drink (7:37).

The last day, the great day of the feast would have been the eighth day of the feast. For the Feast of the Tabernacles lasted for eight days. On the last day, the great day of the feast, no doubt, there on the temple mount, thousands of people assembled for this feast. It was one of the three major feast days in the Jewish calendar when all of the adults, males, were required to come and present themselves before God. According to the historian Josephus, as many as two and a half million people would gather in Jerusalem for these feasts during the time of Christ. And so you can imagine the large multitude of people on the temple mount.

Now there was a significant symbolic action that took place each day of the feast. As the priest would fill the water jugs at the pool of Siloam, and singing the Hallel Psalms, ascend the steps from the pool to the temple mount area, and before the people pour out these jugs of water letting them splash upon the pavement. To remind the people that when their fathers were dying in the wilderness God preserved them by the miraculous, giving of water out of the rock when it was smitten by Moses. And so, water had a very important symbolic part to the Feast of Tabernacles. They realize that their fathers were about to be exterminated, but God preserved them and saved them by the water out of the rock.

And so Jesus on His last day, the great day of the feast, cried, "If any man thirst let him come to Me and drink." The thirst that Jesus is referring to is not a physical thirst, or an emotional thirst, but that deep thirst in the spirit of man for God. Way down deep in every man there is that thirst, that need for a meaningful relationship with God. And I don't care who you are or what your background is, or where you are, every man deep down inside has the thirst for God. There are people who try to cover it. They try to cover it with a facade. They try to put on show, an act, a display. They try to put on a grandiose kind of a front, like, "I've got it made, there's no problems. I don't need any help. I can do it on my own." But down deep inside there's a cry for a meaningful relationship with God.

Classic example is that little gal at the well there in Samaria who was so smart and chic and clever in her answers with Jesus, until finally He removed her mask. And He said to her, "Yes, you've told the truth when you say you don't have a husband, because in reality you have had five husbands and the man you presently living with you never did bother to get married to him." And He had ripped off her mask, and she said, "Sir, I perceive you're a prophet. Our fathers say we're to worship God in these mountains and You say in Jerusalem, but where can I find God?" Hey, down deep in every heart that's the question. Where can I find God? Man is thirsting in his spirit after God. Now we try often to fill this thirst with physical things, but it never works.

The reason behind the pleasure mania in the United States today is that people is trying to somehow satisfy the deep spiritual thirst within. People try to satisfy it with emotional experiences, and really that's one of the big causes of the drug abuse. It's one of the causes of alcoholism. It is interesting that Paul the apostle associates alcoholism with being filled with the Spirit. He said, "Be not drunk with wine where in excess, but filled with the Spirit." And he associates the two, why? Because there is a definite relationship. What is a man searching after when he turns to the bottle and becomes an alcoholic? What is he looking for? He's looking for some kind of inner satisfaction of peace. A peace of mind. He's looking for the capacity to cope. What does a man find when he is filled with the Spirit? He finds a peace of mind. He finds the capacity to cope. He finds a fullness and a satisfaction. And so it is only proper, and quite proper that Paul would relate those two things, which on the surface seems so diverse, but when you get underneath you're dealing with the same issues--man's thirst. One man though has a misdirected attempt to fill his thirst.

So Jesus said, "If any man thirst, let him come unto Me and drink." And there you have the gospel in its simplest terms. That's it. That's what the gospel is all about. For that man who is seeking in his spirit for a meaningful relationship with God he can find it when he comes to Jesus Christ. You have a thirst deep inside. You need God. I understand your need, come unto Me and drink.

Verse 38

And then Jesus went on to explain,

He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water (7:38).

"Come to Me and drink because I will fulfill that need in your life. I will fill that thirst. Not only will I fill the thirst, but I will cause your life to become an overflowing cup." You know there are times, and they're getting more frequent, maybe I'm getting old and senile, but they seem to be getting more frequent. Times when God begins to impress me with His love and with His goodness, and He begins to pour out on my heart and upon my life of His Spirit and of His love, until I say, "Oh, God, I can't take it; it's too much, Lord. You're too much, Lord, you better turn it off, God. I can't handle any more, Lord. I'm full, Lord." You know, and He just keeps pouring. "Lord, I'm running over, can't handle it, Lord." And He just keeps pouring. Oh man, and I just get so caught away in the glory of God, and His goodness and His love and His . . . I can hardly handle . . . . Well, I just can't handle it. I just, you know, I just gotta pssst, you know, you get wiped out. What a wonderful thing to be wiped out in the Spirit. Just that neat wipe out. Spiritual wipeout. Oh man, it's glorious. As you just, you know, you just . . . well, what can you say? "Out of His innermost being there will flow rivers of living water."

Now in John, adds his commentary. So we have John's commentary on the gospel of John. As he explains to us what Jesus was talking about. And his explanation comes after years of observation. He didn't know at the moment what Jesus was referring to. But later on when the Holy Spirit was poured out upon the church. And John began to have those overflowing experiences of God's power and love, then he understood and knew what Jesus was referring to. And because he wrote after the experience of the Holy Spirit, after Pentecost, he is now able to give the explanation of what Jesus was referring to.

Verse 39

And he said,

(This spake he of the Spirit, that was to be given to those that believed upon him: for the Spirit was not yet given (7:39);

So, John makes reference then, or makes a commentary, that Jesus was actually referring to the Holy Spirit. And what was He declaring of it? That it would be like a river or a torrent of living water gushing forth out of a person's life.

Now, can you say that that is your relationship to the Holy Spirit? In the scriptures I see a three-fold relationship of the believer to the Holy Spirit, and it is designated by three Greek prepositions. There is the first preposition para, for Jesus said to His disciples that, "I will pray to the Father and He will give you another comforter, even the Spirit of truth whom the world cannot receive because it seeth Him not neither knoweth Him. But ye know Him for He dwells with you" (John 14:16-17), para. "And He shall be in you," the Greek preposition in, so a twofold relationship there. He is with you. Prior to our conversion the Holy Spirit was with us. It was the Holy Spirit that convicted us of sin. It was the Holy Spirit that pointed out that Jesus was the answer. And it was the Holy Spirit that drew us to Jesus, because no man can come except the Spirit draw him. And when the Holy Spirit had drawn me to Jesus and I open my heart and invited Jesus to come into my life, the Holy Spirit came in and began to reside in me and the Holy Spirit began to indwell me. So He was with me prior to conversion, drawing me to Jesus, and then He came into my heart the moment I received Jesus. And He began His work of teaching me all things. He began His work of conforming me into the image of Christ. He began that glorious work in my life.

But yet, I read in the scripture of one further relationship that the believer can have to the Holy Spirit. And that is found in, first of all, the commandment of Jesus to His disciples to tarry in Jerusalem. And to wait for the promise of the Father. For Jesus said, "You will receive power when the Holy Spirit is come upon you" (Acts 1:8) and here is the Greek preposition hepi, which means upon, over, or, I like, overflows. When the Holy Spirit begins to overflow your life. The dynamic of the Spirit flowing forth. And this is what Jesus is referring to here. That third relationship. When the Spirit has accomplished His work within me and now that object of work of the Spirit as the Spirit of God begins to flow forth from my life and others around me, then begin to receive of the benefit of that work that God has done in me. God has to work in me first. That's primary. But God is never satisfied with just the work in me. God desires that my life be an instrument through which He might work through me. Or a channel through which He might flow from me, His dynamic love and power to a needy world. So, this He was speaking of the Holy Spirit. What? He will gush forth from your life like a torrent of living water.

Years ago I was working with a man who had been on a weekend retreat as a counselor to a youth group. And as we were working on Monday he said, "You, I had some trouble this weekend at this camp where I was a counselor." I said, "What was the problem?" He said, "Well, one of the speakers was talking to the kids there and saying, 'Now while you're here in camp you're getting marvelous experiences of drawing close to God and you're being filled with God's Holy Spirit,' he said, 'but when you go back from this camp,' he said 'your mom is gonna tell you to do something and you're gonna say, "Oh, I don't want to do it," and he said, 'Your attitude, because of that attitude, a little bit of the Spirit is gonna leak out. And then maybe you'll tell a lie or something and little bit more of the Spirit is gonna leak out. And after a while all of the Spirit would have leaked out and then you're gonna have to be refilled with the Spirit.'" He said, "Now that just didn't sound right to me." He said, "But I couldn't quite put my finger on what was wrong."

I said, "Well, I don't know of any place in the scripture where it refers to the Spirit leaking out of your life." I said, "But I know of a scripture that declares it's gonna flow forth or it's gonna gush out of your life like a torrent of living water." That's the relationship I want. I want my life to be just overflowing. I want God's Spirit to just come flowing forth from my life, like a torrent of living water.

Now many of the people . . . and the Spirit was not yet given,

because Jesus was not yet glorified.) (7:39)

Jesus said, "The Spirit can't come until I go. Now when I go, I'm gonna pray the Father and He's gonna give you another comforter." And so the Spirit was to come after Jesus was glorified and ascended to the Father and, of course, when the day of Pentecost was fully come and Peter was explaining to the people what had happened, he said, "This same Jesus hath God raised and is now there in heaven with God and hath sent forth this, which you see." So the proof that Jesus came to the Father was the outpouring of the Holy Spirit upon the church.

Verse 40

Many of the people therefore, when they heard this saying, said, Of the truth this is the Prophet (7:40).

That is a reference to the prophecy in Deuteronomy where Moses said, "And another prophet shall arise like unto myself and to Him shall you give heed." Moses promises there were gonna come another prophet.

Now the interesting thing today is that you talk to many of the Jews, most of the orthodox, and they will say to you that they do not believe that the Messiah will be the Son of God. But the Messiah will be a man just like Moses was a man. And they say that because Moses said, "And there shall arise another liken to myself and to Him shall you give heed." So he's gonna be just like Moses, they will tell you, who was a man that God anointed to lead them out of their captivity. So God is going to anoint another man, and we're looking for a man. And what will be their sign? "We're looking for a man who will rebuild the temple." They believe that when the Messiah comes, He's gonna help them rebuild their temple and that's how they're gonna recognize Him, a man helping them to rebuild a temple.

"This is the prophet," they said. That is, the prophet that was to referred in Moses' prophecy.

Verses 41–42

Another said, This is the Messiah. But some said, Shall the Messiah come out of Galilee? Hath not the scripture said, That the Messiah is coming of the seed of David, and out of the town of Bethlehem, where David was? (7:41-42)

Evidently they didn't know that Jesus came from Bethlehem. That Mary and Joseph had traveled there, of course, to be enrolled because he was at the house and lineage of David and, of course, as Luke traces Mary's genealogy we find that she also was of David. So He was of David and born in Bethlehem.

But there was a division among the people because of Him. And this is always true, Jesus is always dividing men. He was deliberately dividing men. He would say radical things which would divide men. He said to Martha, "I am the resurrection and the life: he that believeth on Me, though he were dead, yet shall he live: and if you live and believe in Me, you will never die. Do you believe this?" (John 11:25-26) Heh, you see, He said this radical thing and then He immediately challenged it, "Do you believe this?" Now by asking the question, "Do you believe this," He was deliberately creating a division. And even tonight people are divided: those who believe, and those who do not believe. So the division that He was creating then is the division that carries on to the present day: those who believe, and those who don't believe. Those who have eternal life; those who do not have eternal life. Those who have a hope; those who have no hope. Jesus is always making the division among men, and so they were divided because of Him.

Verse 44

And some of them would have taken him (7:44);

That is, to arrest Him and all.

Verses 44–52

but no man laid hands on him. And so the officers of the chief priests and the Pharisees came back; and they said unto them, Why have you not brought Him? And the officers answered, Never a man has spoken like this man. Then they answered the Pharisees, and the Pharisees said to them, Are you also deceived? Have any of the rulers or the Pharisees believed on him? But these [stupid] people who don't know the law are cursed. Now Nicodemus, (the one who came to Jesus at night, being one of the Pharisees,) said to them, Does our law judge any man, before it hears him, and knows what he is doing? And they answered and said unto him, Are you also of Galilee? (7:44-52)

In other words, "Are you in league with Him?"

Verses 52–53

Search, and look: for out of Galilee arises no prophet. And so every man went to his own house (7:52-53).

Commentary on John 7

Whosoever Will · The Whosoever Study Bible’s verse commentary

John 7:1

The chapter opens under threat. Since the healing at Bethesda and the claim that followed it, the rulers in Judaea have wanted Jesus dead (5:18), so He keeps to Galilee. John then names the season: the Feast of Tabernacles is at hand. Everything in this chapter happens at that feast in Jerusalem, among crowds, with the rulers looking for Him.
Jesus stays in Galilee because the rulers in Judaea seek His life, and the Feast of Tabernacles draws near.
see John 5:16-18 · Leviticus 23:34-43 · Deuteronomy 16:13-15

John 7:2

The chapter opens under threat. Since the healing at Bethesda and the claim that followed it, the rulers in Judaea have wanted Jesus dead (5:18), so He keeps to Galilee. John then names the season: the Feast of Tabernacles is at hand. Everything in this chapter happens at that feast in Jerusalem, among crowds, with the rulers looking for Him.
Jesus stays in Galilee because the rulers in Judaea seek His life, and the Feast of Tabernacles draws near.
see John 5:16-18 · Leviticus 23:34-43 · Deuteronomy 16:13-15

John 7:3

His brothers urge Him to go up to Judaea and make a public show: "shew thyself to the world." It sounds like support. John tells us what was under it: "For neither did his brethren believe in him." These men grew up in the same house with Him. They had more access to Him than anyone alive, and they did not believe. Nearness and privilege do not produce faith. Belief is a response a person makes, and no amount of proximity makes it for him. Their unbelief was real at this point, and it did not last. After the resurrection His brothers are found with the disciples in the upper room (Acts 1:14), James and Jude among them. What was true of them here changed.
The brothers of Jesus did not yet believe in Him, which shows that nearness to Him does not by itself produce faith.
believe (pisteuō): to believe, to trust
threads t4 · see Acts 1:14 · Mark 3:21 · Mark 6:3-4 · 1 Corinthians 15:7 · John 1:11

John 7:4

His brothers urge Him to go up to Judaea and make a public show: "shew thyself to the world." It sounds like support. John tells us what was under it: "For neither did his brethren believe in him." These men grew up in the same house with Him. They had more access to Him than anyone alive, and they did not believe. Nearness and privilege do not produce faith. Belief is a response a person makes, and no amount of proximity makes it for him. Their unbelief was real at this point, and it did not last. After the resurrection His brothers are found with the disciples in the upper room (Acts 1:14), James and Jude among them. What was true of them here changed.
The brothers of Jesus did not yet believe in Him, which shows that nearness to Him does not by itself produce faith.
believe (pisteuō): to believe, to trust
threads t4 · see Acts 1:14 · Mark 3:21 · Mark 6:3-4 · 1 Corinthians 15:7 · John 1:11

John 7:5

His brothers urge Him to go up to Judaea and make a public show: "shew thyself to the world." It sounds like support. John tells us what was under it: "For neither did his brethren believe in him." These men grew up in the same house with Him. They had more access to Him than anyone alive, and they did not believe. Nearness and privilege do not produce faith. Belief is a response a person makes, and no amount of proximity makes it for him. Their unbelief was real at this point, and it did not last. After the resurrection His brothers are found with the disciples in the upper room (Acts 1:14), James and Jude among them. What was true of them here changed.
The brothers of Jesus did not yet believe in Him, which shows that nearness to Him does not by itself produce faith.
believe (pisteuō): to believe, to trust
threads t4 · see Acts 1:14 · Mark 3:21 · Mark 6:3-4 · 1 Corinthians 15:7 · John 1:11

John 7:6

"My time is not yet come." The word for time here is kairos (G2540), the fitting or appointed moment, and it sounds the same note as the "hour" that runs through this Gospel. His brothers can go up whenever they like. Nothing hangs on when they arrive. He goes when the Father's moment comes. He also tells them why the world treats Him differently from them: "me it hateth, because I testify of it, that the works thereof are evil." So He stays in Galilee for now.
Jesus moves on the Father's timing and will not be hurried by His brothers.
time (kairos): the fitting or appointed time
see John 2:4 · John 7:30 · John 3:19-20 · John 15:18-19

John 7:7

"My time is not yet come." The word for time here is kairos (G2540), the fitting or appointed moment, and it sounds the same note as the "hour" that runs through this Gospel. His brothers can go up whenever they like. Nothing hangs on when they arrive. He goes when the Father's moment comes. He also tells them why the world treats Him differently from them: "me it hateth, because I testify of it, that the works thereof are evil." So He stays in Galilee for now.
Jesus moves on the Father's timing and will not be hurried by His brothers.
time (kairos): the fitting or appointed time
see John 2:4 · John 7:30 · John 3:19-20 · John 15:18-19

John 7:8

"My time is not yet come." The word for time here is kairos (G2540), the fitting or appointed moment, and it sounds the same note as the "hour" that runs through this Gospel. His brothers can go up whenever they like. Nothing hangs on when they arrive. He goes when the Father's moment comes. He also tells them why the world treats Him differently from them: "me it hateth, because I testify of it, that the works thereof are evil." So He stays in Galilee for now.
Jesus moves on the Father's timing and will not be hurried by His brothers.
time (kairos): the fitting or appointed time
see John 2:4 · John 7:30 · John 3:19-20 · John 15:18-19

John 7:9

"My time is not yet come." The word for time here is kairos (G2540), the fitting or appointed moment, and it sounds the same note as the "hour" that runs through this Gospel. His brothers can go up whenever they like. Nothing hangs on when they arrive. He goes when the Father's moment comes. He also tells them why the world treats Him differently from them: "me it hateth, because I testify of it, that the works thereof are evil." So He stays in Galilee for now.
Jesus moves on the Father's timing and will not be hurried by His brothers.
time (kairos): the fitting or appointed time
see John 2:4 · John 7:30 · John 3:19-20 · John 15:18-19

John 7:10

He goes up after His brothers, without display. In Jerusalem the rulers are looking for Him and the crowd is talking in low voices. Some say, "He is a good man." Others say, "Nay; but he deceiveth the people." No one says any of it aloud, for fear of the rulers. Before He has taught a word at this feast, people are taking sides over Him. That division will be stated outright in verse 43.
Jesus goes up to the feast quietly, and the crowd is already divided about Him.
see John 7:43 · John 9:22 · John 12:42

John 7:11

He goes up after His brothers, without display. In Jerusalem the rulers are looking for Him and the crowd is talking in low voices. Some say, "He is a good man." Others say, "Nay; but he deceiveth the people." No one says any of it aloud, for fear of the rulers. Before He has taught a word at this feast, people are taking sides over Him. That division will be stated outright in verse 43.
Jesus goes up to the feast quietly, and the crowd is already divided about Him.
see John 7:43 · John 9:22 · John 12:42

John 7:12

He goes up after His brothers, without display. In Jerusalem the rulers are looking for Him and the crowd is talking in low voices. Some say, "He is a good man." Others say, "Nay; but he deceiveth the people." No one says any of it aloud, for fear of the rulers. Before He has taught a word at this feast, people are taking sides over Him. That division will be stated outright in verse 43.
Jesus goes up to the feast quietly, and the crowd is already divided about Him.
see John 7:43 · John 9:22 · John 12:42

John 7:13

He goes up after His brothers, without display. In Jerusalem the rulers are looking for Him and the crowd is talking in low voices. Some say, "He is a good man." Others say, "Nay; but he deceiveth the people." No one says any of it aloud, for fear of the rulers. Before He has taught a word at this feast, people are taking sides over Him. That division will be stated outright in verse 43.
Jesus goes up to the feast quietly, and the crowd is already divided about Him.
see John 7:43 · John 9:22 · John 12:42

John 7:14

Midway through the feast Jesus goes into the temple and teaches in the open. The rulers are astonished, and their question is about credentials: "How knoweth this man letters, having never learned?" He had not studied under their teachers. Jesus answers the question of where His teaching comes from: "My doctrine is not mine, but his that sent me." He did not get it from a school and He did not make it up. It is the Father's.
The teaching of Jesus comes from the Father who sent Him.
doctrine (didachē): teaching, what is taught
threads t1 · see John 8:28 · John 12:49-50 · John 14:10 · Matthew 7:28-29

John 7:15

Midway through the feast Jesus goes into the temple and teaches in the open. The rulers are astonished, and their question is about credentials: "How knoweth this man letters, having never learned?" He had not studied under their teachers. Jesus answers the question of where His teaching comes from: "My doctrine is not mine, but his that sent me." He did not get it from a school and He did not make it up. It is the Father's.
The teaching of Jesus comes from the Father who sent Him.
doctrine (didachē): teaching, what is taught
threads t1 · see John 8:28 · John 12:49-50 · John 14:10 · Matthew 7:28-29

John 7:16

Midway through the feast Jesus goes into the temple and teaches in the open. The rulers are astonished, and their question is about credentials: "How knoweth this man letters, having never learned?" He had not studied under their teachers. Jesus answers the question of where His teaching comes from: "My doctrine is not mine, but his that sent me." He did not get it from a school and He did not make it up. It is the Father's.
The teaching of Jesus comes from the Father who sent Him.
doctrine (didachē): teaching, what is taught
threads t1 · see John 8:28 · John 12:49-50 · John 14:10 · Matthew 7:28-29

John 7:17

Jesus gives the test for knowing whether His teaching is from God, and it is not a scholar's test. "If any man will do his will, he shall know of the doctrine." In Greek the condition is ean tis thelē, if anyone is willing. The verb is thelō (G2309), the verb of the will. It is the same verb as "ye will not come to me" (5:40) and "whosoever will" (Rev 22:17). The offer is to "any man." The condition is a will set toward doing what God wants. The promise is knowledge: "he shall know." The willing comes first and the knowing follows it. A man who sets himself to do the will of God will come to recognize whose teaching this is. The man who does not know is not short of evidence. He is short of willingness. Verse 18 gives a second mark by which to judge a teacher. One who speaks from himself seeks his own glory. Jesus seeks the glory of the one who sent Him, "the same is true, and no unrighteousness is in him."
Anyone who is willing to do God's will shall know that the teaching of Jesus is from God.
will (do) (thelō): to will, to wish, to be willing · his will (thelēma): will, what one wishes or has determined · know (ginōskō): to know, to come to know, to recognize
threads t1 · t4 · see John 5:40 · Revelation 22:17 · John 8:31-32 · John 5:44 · John 3:21 · Psalm 25:14

John 7:18

Jesus gives the test for knowing whether His teaching is from God, and it is not a scholar's test. "If any man will do his will, he shall know of the doctrine." In Greek the condition is ean tis thelē, if anyone is willing. The verb is thelō (G2309), the verb of the will. It is the same verb as "ye will not come to me" (5:40) and "whosoever will" (Rev 22:17). The offer is to "any man." The condition is a will set toward doing what God wants. The promise is knowledge: "he shall know." The willing comes first and the knowing follows it. A man who sets himself to do the will of God will come to recognize whose teaching this is. The man who does not know is not short of evidence. He is short of willingness. Verse 18 gives a second mark by which to judge a teacher. One who speaks from himself seeks his own glory. Jesus seeks the glory of the one who sent Him, "the same is true, and no unrighteousness is in him."
Anyone who is willing to do God's will shall know that the teaching of Jesus is from God.
will (do) (thelō): to will, to wish, to be willing · his will (thelēma): will, what one wishes or has determined · know (ginōskō): to know, to come to know, to recognize
threads t1 · t4 · see John 5:40 · Revelation 22:17 · John 8:31-32 · John 5:44 · John 3:21 · Psalm 25:14

John 7:19

Jesus turns to the charge still hanging over Him from chapter 5. The "one work" is the healing of the man at Bethesda on the sabbath. His argument comes from their own practice. They circumcise on the sabbath so that the law of Moses is not broken. If that is right, how can it be wrong to make "a man every whit whole on the sabbath day"? They keep the law in one case and are angry at Him in the other. He ends with a command: "Judge not according to the appearance, but judge righteous judgment." He asks them to weigh the matter honestly, which assumes they are able to.
Jesus defends the sabbath healing from the law itself and calls His hearers to judge rightly.
see John 5:8-18 · Leviticus 12:3 · Genesis 17:10-12 · Matthew 12:11-12

John 7:20

Jesus turns to the charge still hanging over Him from chapter 5. The "one work" is the healing of the man at Bethesda on the sabbath. His argument comes from their own practice. They circumcise on the sabbath so that the law of Moses is not broken. If that is right, how can it be wrong to make "a man every whit whole on the sabbath day"? They keep the law in one case and are angry at Him in the other. He ends with a command: "Judge not according to the appearance, but judge righteous judgment." He asks them to weigh the matter honestly, which assumes they are able to.
Jesus defends the sabbath healing from the law itself and calls His hearers to judge rightly.
see John 5:8-18 · Leviticus 12:3 · Genesis 17:10-12 · Matthew 12:11-12

John 7:21

Jesus turns to the charge still hanging over Him from chapter 5. The "one work" is the healing of the man at Bethesda on the sabbath. His argument comes from their own practice. They circumcise on the sabbath so that the law of Moses is not broken. If that is right, how can it be wrong to make "a man every whit whole on the sabbath day"? They keep the law in one case and are angry at Him in the other. He ends with a command: "Judge not according to the appearance, but judge righteous judgment." He asks them to weigh the matter honestly, which assumes they are able to.
Jesus defends the sabbath healing from the law itself and calls His hearers to judge rightly.
see John 5:8-18 · Leviticus 12:3 · Genesis 17:10-12 · Matthew 12:11-12

John 7:22

Jesus turns to the charge still hanging over Him from chapter 5. The "one work" is the healing of the man at Bethesda on the sabbath. His argument comes from their own practice. They circumcise on the sabbath so that the law of Moses is not broken. If that is right, how can it be wrong to make "a man every whit whole on the sabbath day"? They keep the law in one case and are angry at Him in the other. He ends with a command: "Judge not according to the appearance, but judge righteous judgment." He asks them to weigh the matter honestly, which assumes they are able to.
Jesus defends the sabbath healing from the law itself and calls His hearers to judge rightly.
see John 5:8-18 · Leviticus 12:3 · Genesis 17:10-12 · Matthew 12:11-12

John 7:23

Jesus turns to the charge still hanging over Him from chapter 5. The "one work" is the healing of the man at Bethesda on the sabbath. His argument comes from their own practice. They circumcise on the sabbath so that the law of Moses is not broken. If that is right, how can it be wrong to make "a man every whit whole on the sabbath day"? They keep the law in one case and are angry at Him in the other. He ends with a command: "Judge not according to the appearance, but judge righteous judgment." He asks them to weigh the matter honestly, which assumes they are able to.
Jesus defends the sabbath healing from the law itself and calls His hearers to judge rightly.
see John 5:8-18 · Leviticus 12:3 · Genesis 17:10-12 · Matthew 12:11-12

John 7:24

Jesus turns to the charge still hanging over Him from chapter 5. The "one work" is the healing of the man at Bethesda on the sabbath. His argument comes from their own practice. They circumcise on the sabbath so that the law of Moses is not broken. If that is right, how can it be wrong to make "a man every whit whole on the sabbath day"? They keep the law in one case and are angry at Him in the other. He ends with a command: "Judge not according to the appearance, but judge righteous judgment." He asks them to weigh the matter honestly, which assumes they are able to.
Jesus defends the sabbath healing from the law itself and calls His hearers to judge rightly.
see John 5:8-18 · Leviticus 12:3 · Genesis 17:10-12 · Matthew 12:11-12

John 7:25

Some in Jerusalem know the rulers want Him dead, and they are puzzled that He teaches openly and no one stops Him. They wonder whether the rulers have concluded he is the Christ. Then they talk themselves out of it: "we know this man whence he is." They think they know His origin, Galilee and Nazareth, and that settles it for them. They are reasoning from what they assume, and the assumption is incomplete.
The people of Jerusalem weigh whether Jesus is the Christ and stumble over where they think He is from.
threads t3 · see John 6:42 · John 7:41-42 · John 1:45-46

John 7:26

Some in Jerusalem know the rulers want Him dead, and they are puzzled that He teaches openly and no one stops Him. They wonder whether the rulers have concluded he is the Christ. Then they talk themselves out of it: "we know this man whence he is." They think they know His origin, Galilee and Nazareth, and that settles it for them. They are reasoning from what they assume, and the assumption is incomplete.
The people of Jerusalem weigh whether Jesus is the Christ and stumble over where they think He is from.
threads t3 · see John 6:42 · John 7:41-42 · John 1:45-46

John 7:27

Some in Jerusalem know the rulers want Him dead, and they are puzzled that He teaches openly and no one stops Him. They wonder whether the rulers have concluded he is the Christ. Then they talk themselves out of it: "we know this man whence he is." They think they know His origin, Galilee and Nazareth, and that settles it for them. They are reasoning from what they assume, and the assumption is incomplete.
The people of Jerusalem weigh whether Jesus is the Christ and stumble over where they think He is from.
threads t3 · see John 6:42 · John 7:41-42 · John 1:45-46

John 7:28

Jesus cries out in the temple and answers them. They know Him as a man, and they know where He grew up. What they do not know is who sent Him: "I am not come of myself, but he that sent me is true, whom ye know not." They know the man and not the Father. Then He says of Himself what no one else in the temple could say: "But I know him: for I am from him, and he hath sent me." His true origin is the Father.
Jesus was sent by the Father and is from Him.
threads t1 · t3 · see John 8:19 · John 8:42 · John 8:55 · John 1:18 · John 17:25

John 7:29

Jesus cries out in the temple and answers them. They know Him as a man, and they know where He grew up. What they do not know is who sent Him: "I am not come of myself, but he that sent me is true, whom ye know not." They know the man and not the Father. Then He says of Himself what no one else in the temple could say: "But I know him: for I am from him, and he hath sent me." His true origin is the Father.
Jesus was sent by the Father and is from Him.
threads t1 · t3 · see John 8:19 · John 8:42 · John 8:55 · John 1:18 · John 17:25

John 7:30

They try to take Him and cannot. John gives the reason: "his hour was not yet come." The hour (hōra, G5610) is the appointed time of the cross. John repeats the point in 7:44 and 8:20. The timing of the passion belongs to the Father and not to the rulers. When that hour does come, no one will take His life from Him. He will lay it down Himself (10:18).
No one can seize Jesus before the hour the Father has appointed.
hour (hōra): hour; in John, the appointed time of the cross and glorification
threads t3 · see John 2:4 · John 7:44 · John 8:20 · John 10:17-18 · John 12:23 · John 13:1

John 7:31

The same teaching produces two responses. Many of the people believe on Him, reasoning from His works: could the Christ, when he comes, do more than this man has done? The Pharisees hear the talk and send officers to take Him. One group hears and believes. The other hears and moves to silence Him. Those officers will return in verse 45 with nothing to show.
Many in the crowd believe on Jesus while the rulers send officers to arrest Him.
threads t4 · see John 2:23 · John 7:45-46 · John 10:41-42

John 7:32

The same teaching produces two responses. Many of the people believe on Him, reasoning from His works: could the Christ, when he comes, do more than this man has done? The Pharisees hear the talk and send officers to take Him. One group hears and believes. The other hears and moves to silence Him. Those officers will return in verse 45 with nothing to show.
Many in the crowd believe on Jesus while the rulers send officers to arrest Him.
threads t4 · see John 2:23 · John 7:45-46 · John 10:41-42

John 7:33

With officers on the way to arrest Him, Jesus speaks of leaving on His own terms: "Yet a little while am I with you, and then I go unto him that sent me." He is going back to the Father. The warning is in the words "a little while." The time in which He stands among them is short. The rulers miss His meaning entirely. They wonder if he means to go to the Jews scattered among the Gentiles, and to teach the Gentiles. They say it as a puzzle and leave the question hanging.
Jesus will soon return to the Father who sent Him, and the time to seek Him is while He is present.
threads t1 · see John 8:21 · John 13:33 · John 16:5 · Isaiah 55:6 · John 12:35

John 7:34

With officers on the way to arrest Him, Jesus speaks of leaving on His own terms: "Yet a little while am I with you, and then I go unto him that sent me." He is going back to the Father. The warning is in the words "a little while." The time in which He stands among them is short. The rulers miss His meaning entirely. They wonder if he means to go to the Jews scattered among the Gentiles, and to teach the Gentiles. They say it as a puzzle and leave the question hanging.
Jesus will soon return to the Father who sent Him, and the time to seek Him is while He is present.
threads t1 · see John 8:21 · John 13:33 · John 16:5 · Isaiah 55:6 · John 12:35

John 7:35

With officers on the way to arrest Him, Jesus speaks of leaving on His own terms: "Yet a little while am I with you, and then I go unto him that sent me." He is going back to the Father. The warning is in the words "a little while." The time in which He stands among them is short. The rulers miss His meaning entirely. They wonder if he means to go to the Jews scattered among the Gentiles, and to teach the Gentiles. They say it as a puzzle and leave the question hanging.
Jesus will soon return to the Father who sent Him, and the time to seek Him is while He is present.
threads t1 · see John 8:21 · John 13:33 · John 16:5 · Isaiah 55:6 · John 12:35

John 7:36

With officers on the way to arrest Him, Jesus speaks of leaving on His own terms: "Yet a little while am I with you, and then I go unto him that sent me." He is going back to the Father. The warning is in the words "a little while." The time in which He stands among them is short. The rulers miss His meaning entirely. They wonder if he means to go to the Jews scattered among the Gentiles, and to teach the Gentiles. They say it as a puzzle and leave the question hanging.
Jesus will soon return to the Father who sent Him, and the time to seek Him is while He is present.
threads t1 · see John 8:21 · John 13:33 · John 16:5 · Isaiah 55:6 · John 12:35

John 7:37

It is the last and great day of the feast. During Tabernacles water was drawn and poured out at the altar. On that day Jesus "stood and cried." The verb is ekraxen, from krazō (G2896): He cried out, loudly, in public. Teachers sat to teach. He stands and raises His voice so that the whole crowd hears: "If any man thirst, let him come unto me, and drink." Take the clauses one at a time. "If any man thirst" (ean tis dipsā): anyone. No one in that crowd is left outside the words "any man." The only thing asked for is thirst. "Let him come unto me" (erchesthō pros me): an invitation given as a command, come. "And drink" (pinetō): receive what is offered. The invitation is to any man, and the coming and the drinking are his to do. This is the invitation Scripture gives from one end to the other. Isaiah gave it: "Ho, every one that thirsteth, come ye to the waters" (Isa 55:1). Jesus gave it to one woman at a well: "whosoever drinketh of the water that I shall give him shall never thirst" (4:14). The Bible closes with it: "And whosoever will, let him take the water of life freely" (Rev 22:17). Here it is shouted to a feast-day crowd in the temple. Verse 38 adds the promise. "He that believeth on me" will not only drink. "Out of his belly shall flow rivers of living water." The one who believes becomes a source, with rivers flowing out from within him. Coming and drinking in verse 37 is believing in verse 38, and the promise belongs to "he that believeth."
Jesus invites any man who thirsts to come to Him and drink, and promises living water to the one who believes on Him.
cried (krazō): to cry out, to call aloud · thirst (dipsaō): to thirst · come (erchomai): to come · drink (pinō): to drink · believeth (pisteuō): to believe, to trust
threads t7 · see Isaiah 55:1 · John 4:10-14 · Revelation 22:17 · John 6:35 · Revelation 21:6 · Isaiah 12:3

John 7:38

It is the last and great day of the feast. During Tabernacles water was drawn and poured out at the altar. On that day Jesus "stood and cried." The verb is ekraxen, from krazō (G2896): He cried out, loudly, in public. Teachers sat to teach. He stands and raises His voice so that the whole crowd hears: "If any man thirst, let him come unto me, and drink." Take the clauses one at a time. "If any man thirst" (ean tis dipsā): anyone. No one in that crowd is left outside the words "any man." The only thing asked for is thirst. "Let him come unto me" (erchesthō pros me): an invitation given as a command, come. "And drink" (pinetō): receive what is offered. The invitation is to any man, and the coming and the drinking are his to do. This is the invitation Scripture gives from one end to the other. Isaiah gave it: "Ho, every one that thirsteth, come ye to the waters" (Isa 55:1). Jesus gave it to one woman at a well: "whosoever drinketh of the water that I shall give him shall never thirst" (4:14). The Bible closes with it: "And whosoever will, let him take the water of life freely" (Rev 22:17). Here it is shouted to a feast-day crowd in the temple. Verse 38 adds the promise. "He that believeth on me" will not only drink. "Out of his belly shall flow rivers of living water." The one who believes becomes a source, with rivers flowing out from within him. Coming and drinking in verse 37 is believing in verse 38, and the promise belongs to "he that believeth."
Jesus invites any man who thirsts to come to Him and drink, and promises living water to the one who believes on Him.
cried (krazō): to cry out, to call aloud · thirst (dipsaō): to thirst · come (erchomai): to come · drink (pinō): to drink · believeth (pisteuō): to believe, to trust
threads t7 · see Isaiah 55:1 · John 4:10-14 · Revelation 22:17 · John 6:35 · Revelation 21:6 · Isaiah 12:3

John 7:39

John stops to explain the saying. The rivers of living water are the Spirit, "which they that believe on him should receive." The condition is believing, and it is the same open condition as the invitation: any man who comes, any man who believes. John also marks the time. The Spirit "was not yet given; because that Jesus was not yet glorified." The giving waited on the cross, the resurrection, and the ascension, and it came at Pentecost (Acts 2). From then on the Spirit dwells in the one who believes, which is why the water is said to flow from within him.
The living water is the Holy Spirit, given to those who believe on Jesus after He is glorified.
Spirit (pneuma): spirit, wind, breath; here the Holy Spirit · glorified (doxazō): to glorify; in John, of the cross, resurrection and ascension
threads t1 · t6 · t7 · see Acts 2:1-4 · Acts 2:33 · Acts 2:38 · John 14:16-17 · John 16:7 · Ephesians 1:13

John 7:40

The crowd answers the invitation in three ways. Some say he is the Prophet. Some say he is the Christ. Some object: the Christ does not come from Galilee. Scripture says he comes "of the seed of David, and out of the town of Bethlehem, where David was." They have the Scripture right. What they do not know is that Jesus was born in Bethlehem and is of David's line. The objection they raise against Him is a description of Him. They never asked.
The Christ is of the seed of David and from Bethlehem, as the Scripture said, and Jesus is both.
threads t3 · see Micah 5:2 · Matthew 2:1-6 · Luke 2:4-7 · 2 Samuel 7:12-13 · Psalm 132:11 · Deuteronomy 18:15

John 7:41

The crowd answers the invitation in three ways. Some say he is the Prophet. Some say he is the Christ. Some object: the Christ does not come from Galilee. Scripture says he comes "of the seed of David, and out of the town of Bethlehem, where David was." They have the Scripture right. What they do not know is that Jesus was born in Bethlehem and is of David's line. The objection they raise against Him is a description of Him. They never asked.
The Christ is of the seed of David and from Bethlehem, as the Scripture said, and Jesus is both.
threads t3 · see Micah 5:2 · Matthew 2:1-6 · Luke 2:4-7 · 2 Samuel 7:12-13 · Psalm 132:11 · Deuteronomy 18:15

John 7:42

The crowd answers the invitation in three ways. Some say he is the Prophet. Some say he is the Christ. Some object: the Christ does not come from Galilee. Scripture says he comes "of the seed of David, and out of the town of Bethlehem, where David was." They have the Scripture right. What they do not know is that Jesus was born in Bethlehem and is of David's line. The objection they raise against Him is a description of Him. They never asked.
The Christ is of the seed of David and from Bethlehem, as the Scripture said, and Jesus is both.
threads t3 · see Micah 5:2 · Matthew 2:1-6 · Luke 2:4-7 · 2 Samuel 7:12-13 · Psalm 132:11 · Deuteronomy 18:15

John 7:43

"So there was a division among the people because of him." The word is schisma (G4978), a split, a tear. Look at what caused it. One invitation went out to the whole crowd in the same words: "If any man thirst." The crowd then divided over Him, some believing, some doubting, some wanting Him arrested. John places the division after the invitation and says it was "because of him." The people are sorted by their response to Christ. Some would have seized Him then, "but no man laid hands on him," for the reason already given in verse 30.
Christ is the dividing line, and people are separated by how they respond to Him.
division (schisma): a split, a rent, a division
threads t4 · see John 9:16 · John 10:19 · Luke 12:51 · John 7:30 · John 3:18-19

John 7:44

"So there was a division among the people because of him." The word is schisma (G4978), a split, a tear. Look at what caused it. One invitation went out to the whole crowd in the same words: "If any man thirst." The crowd then divided over Him, some believing, some doubting, some wanting Him arrested. John places the division after the invitation and says it was "because of him." The people are sorted by their response to Christ. Some would have seized Him then, "but no man laid hands on him," for the reason already given in verse 30.
Christ is the dividing line, and people are separated by how they respond to Him.
division (schisma): a split, a rent, a division
threads t4 · see John 9:16 · John 10:19 · Luke 12:51 · John 7:30 · John 3:18-19

John 7:45

The officers come back without Him. Asked why, they give one reason: "Never man spake like this man." They were sent to seize Him and His word stopped them. The Pharisees do not ask what He said. They ask who has believed: "Have any of the rulers or of the Pharisees believed on him?" Their argument is that truth is theirs to certify, and since none of the qualified men has approved him, he cannot be right. Of the crowd they say, "this people who knoweth not the law are cursed." It is the same contempt as verse 15, turned on the hearers. The officers judged by what they heard. The rulers judged by rank. And their claim is about to be answered by one of their own.
The officers sent to arrest Jesus are stopped by His words, and the rulers answer with contempt for the common hearer.
threads t4 · see Matthew 7:28-29 · Luke 4:22 · John 7:15 · John 12:42 · 1 Corinthians 1:26-29 · Acts 4:13

John 7:46

The officers come back without Him. Asked why, they give one reason: "Never man spake like this man." They were sent to seize Him and His word stopped them. The Pharisees do not ask what He said. They ask who has believed: "Have any of the rulers or of the Pharisees believed on him?" Their argument is that truth is theirs to certify, and since none of the qualified men has approved him, he cannot be right. Of the crowd they say, "this people who knoweth not the law are cursed." It is the same contempt as verse 15, turned on the hearers. The officers judged by what they heard. The rulers judged by rank. And their claim is about to be answered by one of their own.
The officers sent to arrest Jesus are stopped by His words, and the rulers answer with contempt for the common hearer.
threads t4 · see Matthew 7:28-29 · Luke 4:22 · John 7:15 · John 12:42 · 1 Corinthians 1:26-29 · Acts 4:13

John 7:47

The officers come back without Him. Asked why, they give one reason: "Never man spake like this man." They were sent to seize Him and His word stopped them. The Pharisees do not ask what He said. They ask who has believed: "Have any of the rulers or of the Pharisees believed on him?" Their argument is that truth is theirs to certify, and since none of the qualified men has approved him, he cannot be right. Of the crowd they say, "this people who knoweth not the law are cursed." It is the same contempt as verse 15, turned on the hearers. The officers judged by what they heard. The rulers judged by rank. And their claim is about to be answered by one of their own.
The officers sent to arrest Jesus are stopped by His words, and the rulers answer with contempt for the common hearer.
threads t4 · see Matthew 7:28-29 · Luke 4:22 · John 7:15 · John 12:42 · 1 Corinthians 1:26-29 · Acts 4:13

John 7:48

The officers come back without Him. Asked why, they give one reason: "Never man spake like this man." They were sent to seize Him and His word stopped them. The Pharisees do not ask what He said. They ask who has believed: "Have any of the rulers or of the Pharisees believed on him?" Their argument is that truth is theirs to certify, and since none of the qualified men has approved him, he cannot be right. Of the crowd they say, "this people who knoweth not the law are cursed." It is the same contempt as verse 15, turned on the hearers. The officers judged by what they heard. The rulers judged by rank. And their claim is about to be answered by one of their own.
The officers sent to arrest Jesus are stopped by His words, and the rulers answer with contempt for the common hearer.
threads t4 · see Matthew 7:28-29 · Luke 4:22 · John 7:15 · John 12:42 · 1 Corinthians 1:26-29 · Acts 4:13

John 7:49

The officers come back without Him. Asked why, they give one reason: "Never man spake like this man." They were sent to seize Him and His word stopped them. The Pharisees do not ask what He said. They ask who has believed: "Have any of the rulers or of the Pharisees believed on him?" Their argument is that truth is theirs to certify, and since none of the qualified men has approved him, he cannot be right. Of the crowd they say, "this people who knoweth not the law are cursed." It is the same contempt as verse 15, turned on the hearers. The officers judged by what they heard. The rulers judged by rank. And their claim is about to be answered by one of their own.
The officers sent to arrest Jesus are stopped by His words, and the rulers answer with contempt for the common hearer.
threads t4 · see Matthew 7:28-29 · Luke 4:22 · John 7:15 · John 12:42 · 1 Corinthians 1:26-29 · Acts 4:13

John 7:50

The rulers had just asked whether any of their number believed on Him. One of them now speaks. Nicodemus, "he that came to Jesus by night" (3:1-2), puts a question from the law: "Doth our law judge any man, before it hear him, and know what he doeth?" He does not confess Christ here. He does refuse to condemn a man unheard, and he says so in front of the council. He will appear once more, at the burial, bringing spices (19:39). The rulers do not answer his point. They taunt him, "Art thou also of Galilee?", and then make a claim of fact: "out of Galilee ariseth no prophet." The claim is wrong. Jonah was of Galilee (2 Kings 14:25). They reject Jesus on a false premise about where He is from, having checked neither His birthplace nor their own Scriptures. Then everyone goes home.
Nicodemus asks that Jesus be heard before He is judged, as the law requires.
see John 3:1-2 · John 19:39 · Deuteronomy 1:16-17 · Deuteronomy 19:15 · Proverbs 18:13 · 2 Kings 14:25

John 7:51

The rulers had just asked whether any of their number believed on Him. One of them now speaks. Nicodemus, "he that came to Jesus by night" (3:1-2), puts a question from the law: "Doth our law judge any man, before it hear him, and know what he doeth?" He does not confess Christ here. He does refuse to condemn a man unheard, and he says so in front of the council. He will appear once more, at the burial, bringing spices (19:39). The rulers do not answer his point. They taunt him, "Art thou also of Galilee?", and then make a claim of fact: "out of Galilee ariseth no prophet." The claim is wrong. Jonah was of Galilee (2 Kings 14:25). They reject Jesus on a false premise about where He is from, having checked neither His birthplace nor their own Scriptures. Then everyone goes home.
Nicodemus asks that Jesus be heard before He is judged, as the law requires.
see John 3:1-2 · John 19:39 · Deuteronomy 1:16-17 · Deuteronomy 19:15 · Proverbs 18:13 · 2 Kings 14:25

John 7:52

The rulers had just asked whether any of their number believed on Him. One of them now speaks. Nicodemus, "he that came to Jesus by night" (3:1-2), puts a question from the law: "Doth our law judge any man, before it hear him, and know what he doeth?" He does not confess Christ here. He does refuse to condemn a man unheard, and he says so in front of the council. He will appear once more, at the burial, bringing spices (19:39). The rulers do not answer his point. They taunt him, "Art thou also of Galilee?", and then make a claim of fact: "out of Galilee ariseth no prophet." The claim is wrong. Jonah was of Galilee (2 Kings 14:25). They reject Jesus on a false premise about where He is from, having checked neither His birthplace nor their own Scriptures. Then everyone goes home.
Nicodemus asks that Jesus be heard before He is judged, as the law requires.
see John 3:1-2 · John 19:39 · Deuteronomy 1:16-17 · Deuteronomy 19:15 · Proverbs 18:13 · 2 Kings 14:25

John 7:53

The rulers had just asked whether any of their number believed on Him. One of them now speaks. Nicodemus, "he that came to Jesus by night" (3:1-2), puts a question from the law: "Doth our law judge any man, before it hear him, and know what he doeth?" He does not confess Christ here. He does refuse to condemn a man unheard, and he says so in front of the council. He will appear once more, at the burial, bringing spices (19:39). The rulers do not answer his point. They taunt him, "Art thou also of Galilee?", and then make a claim of fact: "out of Galilee ariseth no prophet." The claim is wrong. Jonah was of Galilee (2 Kings 14:25). They reject Jesus on a false premise about where He is from, having checked neither His birthplace nor their own Scriptures. Then everyone goes home.
Nicodemus asks that Jesus be heard before He is judged, as the law requires.
see John 3:1-2 · John 19:39 · Deuteronomy 1:16-17 · Deuteronomy 19:15 · Proverbs 18:13 · 2 Kings 14:25
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