Gospel of John Tear Down This Tabernacle and It Will Rise Again

Chapter of the New Attestation

John 7
← chapter half-dozen affiliate 8 →
John 16:14-22 on the recto side of Papyrus five, written about AD 250.
Volume	Gospel of John
Category	Gospel
Christian Bible part	New Testament
Order in the Christian part	four

John seven is the 7th chapter of the Gospel of John in the New Testament of the Christian Bible. It recounts Jesus' visit to Jerusalem for the feast of Tabernacles, the possibility of his abort and debate as to whether he is the Messiah. The author of the book containing this chapter is bearding, but early Christian tradition uniformly affirmed that John composed this Gospel.^[i] Alfred Plummer, in the Cambridge Bible for Schools and Colleges, describes this chapter every bit "very of import for the estimate of the fourth Gospel. In information technology the scene of the Messianic crisis shifts from Galilee to Jerusalem; and, every bit we should naturally look, the crisis itself becomes hotter. The divisions, the doubts, the hopes, the jealousies, and the casuistry of the Jews are vividly portrayed."^[2] John 7:1 to 8:59 is sometimes referred to equally the "Tabernacles Discourse".^[3] Raymond E. Brown describes the Tabernacles Discourse as "a polemic drove of what Jesus said in replies to attacks by the Jewish authorities on his claims".^[iv]

Text [edit]

The original text was written in Koine Greek. This affiliate is divided into 53 verses.

Textual witnesses [edit]

Some early manuscripts containing the text of this chapter are:

• Papyrus 75 (Advert 175–225)
• Papyrus 66 (c. 200).
• Codex Vaticanus (325-350)
• Codex Sinaiticus (330-360)
• Codex Bezae (c. 400)
• Codex Alexandrinus (400-440)
• Codex Ephraemi Rescriptus (c. 450; extant verses i–2)

Sub-divisions [edit]

The New King James Version organises this affiliate as follows:

• John 7:ane–9 = Jesus' Brothers Disbelieve
• John 7:x–24 = The Heavenly Scholar
• John 7:25–31 = Could This Be the Christ?
• John vii:32–36 = Jesus and the Religious Leaders
• John 7:37–39 = The Promise of the Holy Spirit
• John 7:xl–44 = Who Is He?
• John 7:45–52 = Rejected by the Government
• John vii:53 = An Adulteress Faces the Low-cal of the World (referring to John seven:53-viii:12)

Verse one [edit]

After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to impale him. ^[five]

Chapter 7 opens in Galilee, where the events and discourses of the previous chapter have taken place. In Galilee, Jesus had taught in the synagogue at Capernaum, just many people including many of his ain disciples, had refused to believe. John 7:one implies that nevertheless Jesus felt safe in Galilee, whereas in Judea or "Jewry" (e.k. Rex James Version), the Jews (or the Jewish ruling authorities)^[6] wanted to kill Jesus.^[7] He probably did not become to Jerusalem for the Passover mentioned in John six:4, although theologian John Gill suggested that "he went to Jerusalem, to keep the passover; and finding that the Jews still sought to take away his life, he returned to Galilee, and 'walked' there".^[8]

Poetry 4 [edit]

People don't hibernate what they are doing if they want to exist well known. Since you are doing these things, let the whole world know about you!" ^[9]

Bengel describes the brothers' reasoning as a utilize of the rhetorical device Diasyrmus.^[10]

Feast of Tabernacles [edit]

The evangelist states that Jesus' brothers (or "brethren" in some translations) did not believe in Him (John 7:5) but they suggest that he goes to Jerusalem for the forthcoming Feast of Tabernacles, which was 1 of the 3 feasts which the Book of Deuteronomy prescribes that all Jewish men should attend (Deuteronomy sixteen:16). They suggest that Jesus wants to publicise his works and that in Galilee his activities are subconscious from the view of his Judean disciples (John 7:three–4), just Jesus suggests that His brothers attend the banquet but he will remain in Galilee. The Feast of Tabernacles began on 'the fifteenth day of the seventh month' (Leviticus 23:34), i.e., the 15th of Tishri, which corresponds to September, so the interval from Passover to Tabernacles is about five months.^[11] Jesus says that it is "their time" to go to Jerusalem, merely "his time" (Greek: καιρὸς) has not notwithstanding come.

Jesus goes to Jerusalem [edit]

Verse viii [edit]

[Jesus said to His brothers:] "You go upwardly to the [or this] banquet.^[12] I am not yet going up to this feast, for My time has not yet fully come."^[13]

Jesus does so become to Jerusalem for the feast. The evangelist unfolds his omnipresence in iii steps:

• He initially directs that his brothers volition nourish but He will remain in Galilee (John 7:9)
• Afterwards he does get to Jerusalem, "not openly, only as it were in secret" (John seven:ten, NKJV translation) (Greek: ως εν κρυπτω)
• "Only when the eye feast day came, Jesus went up into the temple, and taught" (John seven:14, Wycliffe Bible).

Anglican bishop Charles Ellicott supposes that the chief political party travelling from Galilee to Jerusalem would accept taken the road to the east of the River Jordan, and that Jesus took the alternative route through Samaria, equally he had done when he travelled back from Jerusalem to Galilee in chapter iv^[11] and the Jamieson-Fausset-Brown Bible Commentary agrees that He may have travelled "perchance by some other route".^[14]

When Jesus began to teach in the Temple, he was perceived as beingness uneducated and yet learned (John 7:xv), non having received rabbinical, priestly or Sadduceean grooming. Jesus was known not to have learned through contemporary routes of Jewish learning such every bit the House of Hillel or the House of Shammai, and it is likely that both the content and the style of His teaching were seen equally distinct from the teaching of the "Jews" of these schools, to whom the evangelist refers.^[xv] "His teaching on this occasion was expository",^[14] based on the Hebrew Bible: Albert Barnes writes that "Jesus exhibited in his discourses such a profound acquaintance with the One-time Testament as to excite [the] anaesthesia and adoration"^[16] of other learned scholars, but He explains that His pedagogy is not His own, simply "but His who sent Me" (John seven:16). Jesus does not disown His teaching, but He does not claim to be its originator or its authority:

"The 'my' refers to the educational activity itself, the 'mine' to the ultimate authorisation on which information technology rests. I am not a self-taught Man, every bit though out of the depths of my own contained human being consciousness I span information technology ... 'He who sent me' gave [it] to me. I have been in intimate communion with HIM. All that I say is Divine thought."^[17]

The evangelist has already referred to four witnesses to the validity of Jesus' testimony (John v:31–47), and now adds that anyone who wants to do God'south will know the authority of His teaching (John 7:17).

Learned discussion on Laws [edit]

In a discussion which demonstrates this point to the learned Jews, Jesus so refers to the Mosaic law, and to the law and tradition of the patriarchs. The law of circumcision prescribed by Moses (Leviticus 12:three) originated with God's covenant with Abraham and required every male child to exist circumcised on his eighth 24-hour interval. If this day was a Sabbath, the obligation to circumcise that 24-hour interval overrode the obligation to balance on the Sabbath (Exodus 20:8–11). Jews familiar with both laws would also have been familiar with the rule of precedence between them.^[eighteen] But Jesus and then refers to the healing at the Temple on the Sabbath twenty-four hours of a homo who had had an infirmity for thirty-eight years (John five:8–9), on account of which the Jews wanted to kill Jesus (John 5:sixteen):

"Are yous aroused with Me considering I made a human being completely well on the Sabbath?" (John 7:23)

The responses to Jesus' teaching identified in this section are:

• Some people were impressed: "He is good" (John 7:12, a)
• Others said, "No, on the contrary, He deceives the people" (John 7:12, b)
• Discussion is restricted: "no i spoke openly of Him for fear of the Jews" (John 7:xiii)
• Some people marveled, saying, "How does this Man know letters, having never studied?" (John 7:15)
• Some wanted to impale Him (John vii:nineteen)
• Some suggested He was "crazy and maybe paranoid":^[19] "You accept a demon. Who is seeking to kill You?" (John 7:20)
• Some were angry with Him (John 7:23)
• Some recognized Him every bit the Messiah and believed in Him (John seven:26–31)
• Some denied that He could be the Messiah: "We know where this Man is from; but when the Christ comes, no 1 knows where He is from" (John 7:27)
• No one laid a paw on Him, considering (according to the evangelist), "His hour had not still come". (John 7:30)

The argue ^[20] or "murmurings" ^[21] about whether Jesus could exist the Messiah came to the attending of the Pharisees, and they and the Main Priests "sent officers in order to accept him into custody".(John 7:32). In this poesy and in verse 45, "the reader is for the first time informed that the Pharisees and the chief priests try to arrest Jesus but do not succeed. This anticipates their new initiatives in chapters 9 to 12, where they finally achieve their plans.^[22]

Jesus' impending divergence [edit]

Then Jesus said ^[23] "I shall exist with you a little while longer, and so I go to Him who sent Me. You will seek Me and not detect Me, and where I am you cannot come." (John 7:33–34) The evangelist has noted twice in this chapter that Jesus' time has not yet come (John 7:6 and 7:30), merely in a footling while (Greek: ετι χρονον μικρον), the time volition come for Jesus to depart. The give-and-take in Greek: ὑπάγω, I go abroad, is a distinctively Johannine word, used 15 times throughout the gospel.^[24] The Pulpit Commentary suggests that "a trivial while" amounts to half-dozen months, as "six months would bring round the last Passover".^[17]

The statement "Yous will seek Me and not notice Me, and where I am you cannot come" produces consternation and the Jewish scholars suppose that Jesus might be intending to visit the Jews of the diaspora "where our people live scattered among the Greeks" (John 7:35 - New International Version translation), and also to teach the Greeks themselves. According to Acts 2:5 (referring to the Feast of Pentecost in the year after the Feast of Tabernacles described here), "at that place were dwelling in Jerusalem Jews, devout men, from every nation under heaven". The Jews therefore contemplate whether Jesus might exist planning to visit their habitation cities and teach in their synagogues. Theologian Heinrich August Wilhelm Meyer regards the Jews' assumption equally "an insolent and scornful supposition, which they themselves, however, do not deem probable (therefore the question is asked with Greek: μή, not)" Non-conformist theologian Philip Doddridge described it as "a sarcasm" ^[26] and the International Standard Version offers the translation as follows:

Verse 35 [edit]

"Surely he'due south not going to the Dispersion among the Greeks and [to] teach the Greeks, is he?" ^[27]

Notwithstanding, information technology is non an unreasonable supposition, equally the mission to the Jewish diaspora formed "the very fashion of proceeding afterwards adopted by the Apostles"^[ii] and the synoptic gospels represent Jesus as having visited "the region of Tyre and Sidon" to teach, and as having healed there "the girl of a Greek woman, a Syro-Phoenician by birth" (Mark 7:24–thirty). The evangelist leaves this section with a question which remains unanswered:

Poesy 36 [edit]

"What is this matter that He said, 'You will seek Me and non find Me, and where I am you cannot come'?" ^[28]

Peter asks the same question of Jesus when He has privately told His disciples that He is leaving them, and "where [He is] going, [they] cannot come up". Peter is told "you cannot follow Me now, only you lot shall follow Me later" (John thirteen:33–36).

The hope of the Holy Spirit [edit]

Verses 37-38 [edit]

On the last twenty-four hour period, that swell day of the banquet, Jesus stood and cried out, saying,

"If anyone thirsts, let him come up to Me and drink.

He who believes in Me, every bit the Scripture has said, out of his heart will period rivers of living water."^[29]

The Volume of Leviticus prescribed that the Feast of Tabernacles should concluding for seven days, and that on the eighth twenty-four hour period:

You shall have a holy convocation, and yous shall offering an offering fabricated past fire to the Lord. It is a sacred assembly, and you shall do no customary piece of work on it. (Leviticus 23:36)

On this sacred day, Jesus stood (presumably at the Temple) and cried out:

If anyone thirsts, allow him come to Me and drink. He who believes in Me, as the Scripture has said, out of his eye will flow rivers of living water. (John vii:37-38)

Many translations include the scriptural reference within the words Jesus cried out. The Jerusalem Bible breaks up the text differently:

... Jesus stood in that location and cried out:

"If whatsoever man is thirsty, let him come to me!

Let the human being come up and potable who believes in me!"

As scripture says: From his breast shall flow fountains of living water. ^[30]

The quote "If anyone thirsts, let him come to Me and drink" is a reference to Isaiah 55:1. Meyer explains that "at that place is no exactly corresponding passage, indeed, in Scripture" for the words out of his center will menstruum rivers of living h2o. He suggests that "it is just a free quotation harmonizing in thought with parts of diverse passages, especially Isaiah 44:3, 55:1 and 58:11". The writer himself notes, explaining the figurative expressions of Christ,^[8] that Jesus was speaking of the [Holy] Spirit, whom those assertive in him would receive (later):^[31] "the [Holy] Spirit had not nevertheless been given, because Jesus was not however glorified" (John seven:39). Literally, the text states "the (Holy) Spirit was not withal", but this "strange and startling argument"^[17] is best read as "the Holy Ghost (Spirit) was not withal given; the word "given" is not in the original text; but is very properly supplied, as it is in the Vulgate Latin, Syriac, and Persic versions. The Arabic version renders it, "for the Holy Ghost was not yet come".^[8]

Some portion of Jesus' audience, on hearing His words, said "this is certainly the Prophet" (John 7:40). In the Textus Receptus and English translations fatigued from it, the number described as recognizing Jesus as the Prophet is Greek: πολλοὶ, many, but Ellicott advises that "the reading of the best manuscripts is, some of the people therefore, when they heard these sayings ..."^[xi] The reference is to the prophet foretold by Moses in Deuteronomy 18:15, who was expected to precede the coming of the Messiah.^[16] Others went farther:^[32] "This is the Christ" (John 7:41).

The people of Jerusalem, debating at John 7:27 whether Jesus could exist the Messiah, bandage incertitude on this interpretation of Jesus' works because "when the Christ comes, no i [will] know where He is from". In John 7:42, some of the crowd reason that "the Christ [will] come from the seed of David and from the town of Bethlehem, where David was" and therefore Jesus, who came from Galilee, could not be the Messiah.

Verse 42 [edit]

Has non the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?" ^[33]

It is written in Micah 5:ii:

Simply you, Bethlehem Ephrathah, though you are small amidst the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times (Micah five:2 NIV)

The Gospels of Matthew and Luke give an business relationship of how Jesus of Nazareth in Galilee could also exist from Bethlehem, every bit He was born in that location, but John'due south Gospel has no parallel account. The Pulpit Commentary identifies a number of theologians (De Wette, Baur, Weisse, Keim and others) who "take tried to prove from this that the evangelist was ignorant of Christ's nascency at Bethlehem",^[17] whereas Bengel argued that "John takes [this] for granted as known from the other evangelists".^[10]

So stance about Jesus was "divided" (John 7:43) - a Greek: σχίσμα arose, "whence our give-and-take 'schism', significant 'a serious and perchance violent partitioning'" is derived.^[2] This division extended to the issue of whether Jesus should exist arrested: "some of them" - "i.eastward. [some] of those who refused to accord him Messianic reception because he had non commenced his ministry at Bethlehem, and had non flaunted his Davidic ancestry"^[17] - wanted to abort Him, but "no one laid a paw on him" (John seven:44). The chief priests and the Pharisees questioned why Jesus had not been detained - in John 7:32 they had dispatched officers for this purpose - and the returning officers replied that "No homo ever spoke like this Man" (John 7:46). Ellicott states that "some of the oldest manuscripts, including the Vatican, accept a shorter text, Never man spake thus; but the longer reading is to be preferred",^[11] with the additional words Greek: ὡς οὗτος λαλεῖ ὁ ἄνθρωπος, every bit this man speaks, which are retained by the Textus Receptus. The officers "were so impressed and awed with what he said that they dared not accept him";^[16] the Pharisees said they were "deceived" (John 7:47), suggesting that none of the rulers - "the members of the Sanhedrin, who were supposed to have control over the religious rites and doctrines of the nation - had believed.^[16] The evangelist reminds his readers that Nicodemus, "one of them" (i.eastward. ane of the Sanhedrin) had met Jesus before (John three:ane–21). Nicodemus reminds his colleagues:

Poesy 51 [edit]

"Does our law judge a man before it hears him and knows what he is doing?" ^[34]

This is reminder of the words in Deuteronomy one:sixteen:

Yous shall not show partiality in judgment; you shall hear the small and the great alike (Deuteronomy ane:16)

The Sanhedrin advises Nicodemus that he should study the scriptures further:

Verse 52 [edit]

They answered and said to him, "Are you also from Galilee? Search and expect, for no prophet has arisen out of Galilee." ^[35]

Pericope Adulterae [edit]

Poetry 53 [edit]

And everyone went to his ain house. ^[36]

At this point, the segmentation of the text into chapters (attributed to Stephen Langton) brings affiliate vii to its close, with the words "So they all went home". Affiliate viii opens with the words "[b]ut Jesus went to the Mount of Olives". Young's Literal Translation and the Jerusalem Bible both unite these phrases equally a unmarried sentence. Bengel argues for Jesus' visit to the Mount of Olives to be treated as role of chapter seven.^[10] The Pulpit Commentary queries whether the difference home refers only to the breaking up of the Sanhedrin (with Barnes) ^[16] or to "the scattering of the oversupply or the return of the pilgrims to Galilee".^[17] The pilgrims' return home at the end of the Feast of Tabernacles provides a natural end to the chapter, but "a very improbable effect of verse 52".^[17]

The pericope commencing with John 7:53 is non found in nigh of the early Greek Gospel manuscripts. It is non in P⁶⁶ or in P⁷⁵, both of which accept been assigned to the late 100s or early on 200s. Nor is it in two of import manuscripts produced in the early/mid 300s, Sinaiticus and Vaticanus. The showtime surviving Greek manuscript to incorporate the pericope is the Latin/Greek diglot Codex Bezae, produced in the 400s or 500s (but displaying a form of text which has affinities with "Western" readings used in the 100s and 200s). Codex Bezae is too the primeval surviving Latin manuscript to incorporate it. Out of 23 Old Latin manuscripts of John vii-8, seventeen incorporate at to the lowest degree function of the pericope, and represent at least iii transmission-streams in which it was included. The New Rex James Version includes the text with the explanation that the words from John 7:53 to viii:11 are bracketed by NU-Text "every bit not original. They are present in over 900 manuscripts of John"^[37] and the Jerusalem Bible claims "the author of this passage is not John".^[38]

Run into likewise [edit]

• Bethlehem
• David
• Jesus Christ
• Nicodemus
• Pericope Adulteræ
• Seed of David
• Sukkot

Related Bible parts: Isaiah 55, Micah five, Matthew two, Luke 2, John 3, John 8, John 9, John 10

References [edit]

1. ^ Holman Illustrated Bible Handbook. Holman Bible Publishers, Nashville, Tennessee. 2012.
2. ^ ^{a b c} Cambridge Bible for Schools and Colleges. on John vii, accessed 25 April 2016
3. ^ Cory, C., "Wisdom'due south Rescue: A New Reading of the Tabernacles Discourse (John 7:i-8:59)" in Journal of Biblical Literature, Vol. 116, No. 1 (Spring, 1997), pp. 95-116
4. ^ Brown, R. East., Gospel according to John I-XII, Doubleday, Garden Metropolis, NY, page 315
5. ^ John 7:1: King James Version
6. ^ Footnote in New Rex James Version
7. ^ John 5:sixteen, xviii
8. ^ ^{a b c} Gill, John. Exposition of the Entire Bible on John 7, accessed 17 Apr 2016
9. ^ John vii:4: Good News Translation
10. ^ ^{a b c} Bengel, Johann. Bengel's Gnomon of the New Testament on John 7, accessed xiii November 2020
11. ^ ^{a b c d} Ellicott, C. J. (Ed.) Ellicott'south Commentary for English language Readers on John 7, accessed 18 April 2016
12. ^ The Cambridge Bible for Schools and Colleges suggests "'this' is wanting in authority; nosotros should read, 'go ye up unto the feast'"
13. ^ John 7:eight NKJV
14. ^ ^{a b} Jamieson-Fausset-Brownish Bible Commentary on John seven, accessed 20 April 2016
15. ^ Edward B. Pollard, "Artful and Imaginative Elements in the Words of Jesus" in The Biblical World, Vol. 30, No. five (Nov., 1907), pp. 339-345
16. ^ ^{a b c d eastward} Barnes, Albert. Notes on the Bible on John 7, accessed 21 Apr 2016
17. ^ ^{a b c d e f g} Exell, Joseph South.; Spence-Jones, Henry Donald Maurice (Editors). On John 7 In: The Pulpit Commentary. 23 volumes, accessed 22 April 2016
18. ^ Rabbi Naftali Silberberg, Tin a circumcision exist conducted on Shabbat?, accessed 23 April 2016
19. ^ David Guzik Commentary on the Bible on John vii, accessed 24 April 2016
20. ^ English Standard Version translation
21. ^ King James Version translation
22. ^ Kieffer, R., John in Barton, J. and Muddiman, J. (2001), The Oxford Bible Commentary, p. 974
23. ^ Some texts add "to them" but Ellicott argues that "the improve MSS (manuscripts) omit this" - Ellicott'southward Commentary for English Readers on John 7, accessed 26 April 2016
24. ^ Englishman'due south Cyclopedia, accessed 26 Apr 2016
25. ^ Quoted by Joseph Benson in Benson Commentary on John 7, accessed 29 Apr 2016
26. ^ seven:35&version=ISV ISV version of John 7:35
27. ^ John 7:36
28. ^ John 7:37-38: NKJV
29. ^ John 7:37-38: Jerusalem Bible
30. ^ e.g. Easy-to-Read and New International versions
31. ^ Expositor'southward Greek Attestation on John seven, accessed 3 May 2016
32. ^ John vii:42 NKJV
33. ^ John 7:51 NKJV
34. ^ John 7:52 NKJV
35. ^ John 7:53 NKJV
36. ^ New King James Version, reference at John 7:53
37. ^ Jerusalem Bible, reference at John 7:53

External links [edit]

• John 7 King James Bible - Wikisource
• English Translation with Parallel Latin Vulgate
• Online Bible at GospelHall.org (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
• Multiple bible versions at Bible Gateway (NKJV, NIV, NRSV etc.)

buttsswassed.blogspot.com

Source: https://en.wikipedia.org/wiki/John_7

Share this post