Chapter 7

1 Jesus reproveth the ambition and boldness of his kinsmen: 10 goeth up from Galilee to the feast of tabernacles: 14 teacheth in the temple. 40 40 Divers opinions of him among the people. 45 The Pharisees are angry that their officers took him not, and chide with Nicodemus for taking his part.

1. After these things. The phrase thus translated is common in John (chs. 3:22; 5:1, 14; etc.). It denotes a transition from one narrative to another but gives no indication as to whether the interval is long or short.

Walked. Gr. peripateoµ, literally, “to walk around,” metaphorically “to live,” “to pass one’s life,” etc. Here both the literal and metaphorical meanings apply.

Jewry. Rather, Judea, as distinguished from Galilee, Samaria, Peraea, and Idumaea.

Kill him. See ch. 5:18. The arraignment before the Sanhedrin recorded in ch. 5 occurred about a year before the events of chs. 6:1 to 7:1. Shortly after the arraignment Jesus had retired to Galilee (see on Matt. 4:12), and about a year later gave the Sermon on the Bread of Life (John 6), one that terminated His active ministry in Galilee. At that time “the passover … was nigh” (ch. 6:4), and the phrase, “would not walk in Jewry” (ch. 7:1), implies that Jesus did not attend the approaching Passover (cf. DA 395).

2. Tabernacles. [At the Feast of Tabernacles, John 7:2–13. See Early Peraean Ministry; The Duration of Christ’s Ministry, the Opening of the Galilean Ministry, The Ministry of Our Lord .] This feast began on the fifteenth of Tishri (Lev. 23:34). The interval from Passover to Tabernacles was about six months. The feast continued for seven days, during which the Israelites dwelt in booths, in remembrance of their dwelling in tents when they came out of Egypt (Lev. 23:40–42; cf. Neh. 8:16). In addition the eighth day was to be a “sabbath” (Lev. 23:39). Like the Feast of Unleavened Bread and the Feast of Harvest (Pentecost), this Feast of Ingathering was one of the “three times … in the year” when every male Jew was required to appear before the Lord (Ex. 23:14; Deut. 16:16). Josephus says that it was “considered especially sacred and important by the Hebrews” (Antiquities viii. 4. 1 [100]). It was at once a thankful memorial of the national deliverance and a yearly rejoicing at the close of each harvest (Lev. 23:42, 43; Deut. 16:13–16).

3. His brethren. For a discussion of the brothers of Jesus see on Matt. 1:18, 25; Matt. 12:46; cf. DA 450, 451. They did not yet believe in Him (John 7:5; see EGW Supplementary Material on Acts 1:14).

Depart hence. Jesus’ “brethren” were disappointed in Him. They could not understand His ways. They wondered why He did not capitalize on His popularity. They doubtless thought of the personal glory and benefit that would accrue to them should He assert His Messiahship. Now that many of His disciples had rejected Him (ch. 6:66), these brothers probably hoped that by manifesting His power in the capital city, the religious center of the nation, He might regain some of His lost prestige.

Thy disciples. The ministry in Judea had produced but meager results (see on Matt. 4:12; John 3:22). Nevertheless Jesus had disciples there. In fact, He had left Judea because of difficulties that arose out of His popularity with the people of that region (John 4:1–3).

4. To the world. These “brethren” desired Jesus to show Himself openly to the multitudes gathering in Jerusalem for the feast, and display before them His wonderful miracles. There, they hoped, the rulers would test His claims, and if He were the Messiah and His wonderful works genuine, then amid the joys of the feast, in the royal city of His realm, they hoped He would be proclaimed king. Their solicitude may be compared with that of Mary at the marriage feast, who hoped that Jesus would prove to the group gathered there that God had chosen Him (ch. 2:3, 4).

5. Brethren believe. They knew He worked miracles, for they had no doubt seen Him perform them. Even now they were hoping He would go to Jerusalem and dazzle the eyes of the assembled multitudes with His miracles. But in spite of the miracles they were filled with doubt and unbelief. Jesus did not fulfill their concept of the Messiah, and they doubted that He ever would. Perhaps they felt He was too retiring, and were trying to give Him the encouragement of which they thought He was in need.

6. Time. Gr. kairos, “auspicious moment” (see on Mark 1:15).

Not yet come. Compare Jesus’ statement to His mother (ch. 2:4). His brethren may have been well meaning in what they proposed, but Jesus knew best. To Him the events of life were marked out by certain divinely ordered seasons, with an appropriate time for accomplishing each purpose (see on Luke 2:49; John 2:4).

Alway ready. Like all circumspect Jews, the brothers of Jesus regularly attended the feast, and the particular day they chose to begin their journey was of no special moment.

7. World. The brothers had requested Jesus to show Himself to the world (v. 4), but He reminds them that the “world” hates Him (cf. ch. 15:18). Their suppositions (see on vs. 3, 4) were false. Were He to follow their proposal He would not receive the acclamation they anticipated. On the other hand, their sympathies and interests were in harmony with those of the world. Consequently the world could not hate them, inasmuch as the world loves its own (ch. 15:19).

Testify of it. Men resent the exposure of their evil ways. Cain slew Abel “because his own works were evil, and his brother’s righteous” (1 John 3:12). “Every one that doeth evil hateth the light” (John 3:20).

Ye. In the Greek this pronoun is in the emphatic position.

Yet. Textual evidence is divided (cf. p. 146) as to whether this word was in the original manuscript of the Gospel.

Not yet full come. See on v. 6.

9. Still. This word has been supplied by the translators. How long Jesus remained in Galilee we are not informed. He arrived at Jerusalem about the middle of the feast (v. 14).

10. In secret. This phrase suggests that He did not travel by the usual caravan routes. He probably selected a seldom traveled route through the region of Samaria (cf. DA 452).

11. The Jews. By this expression John usually refers to the official representatives of the nation rather than the common people (vs. 12, 25). There was doubtless considerable uncertainty as to whether Jesus would be present at the feast. He had been absent from the preceding Passover (see on chs. 6:1; 7:1).

Where is he? Literally, “Where is that one?” “That one,” Gr. ekeinos, may here be used in a derogatory sense.

12. The people. That is, pilgrims from various regions, including those from Galilee who had been present when the 5,000 were fed and who attempted to crown Jesus king (ch. 6:1–15). When Jesus thwarted their efforts they murmured (v. 41; cf. v. 61). They doubtless continued their murmuring at the feast and infected others by their attitude. Here the word seems to mean a subdued, more or less secret, discussion, rather than an open complaint. The statement, “He is a good man,” is hardly a complaint.

Good. Gr. agathos, “good” from a moral point of view. Using the word in its Jesus spoke of God as the only one who is “good” (see on Matt. 19:17). Some in the multitude had become convinced that Jesus was indeed the Messiah and defended their convictions, although not openly (John 7:13).

Deceiveth. Gr. planaoµ, “to lead astray,” “to lead into error.” The Jewish leaders referred to Jesus as “that deceiver” (Matt. 27:63).

13. For fear of the Jews. Compare chs. 19:38; 20:19.

14. Now.[Teaching in the Temple, John 7:14–52. See Early Peraean Ministry.]

The midst. Since the feast continued till the eighth day, the midst was probably about the fourth day (cf. on vs. 2, 37).

15. Marvelled. Literally, “continued to marvel.”

Letters. Gr. grammata. The word may denote the individual symbols of the alphabet (Luke 23:38), correspondence (Acts 28:21), books or writings (John 5:47), the “[holy] scriptures” (2 Tim. 3:15), or learning, whether elementary or more advanced. The last definition seems best to apply here. The surprise was not that Jesus could read or write, but that He was so well informed and was able to present so learned a discourse. They knew He had not been trained in the rabbinical schools. A truly educated person according to their definition was one who not only had received his instruction from a recognized teacher, but had also been closely associated with that teacher and had served him. Self-education in the Scriptures was not unheard of, but such an education was looked upon as vastly inferior to the recognized training in the rabbinical schools. See Talmud Sotah 22a, Soncino ed., pp. 109, 110.

16. Doctrine. Gr. didacheµ, “teaching,” from didaskoµ, “to teach,” a word occurring 97 times in the NT and consistently translated “to teach.”

Not mine. Jesus denied that He was self-taught, and at the same time claimed a source far higher than that of the rabbinical schools. God Himself had been His teacher.

That sent me. A common phrase in John (chs. 4:34; 5:30; 6:38; etc.; see on ch. 3:17).

17. Will do his will. Or, “wishes to do his will.” The clause may be translated, “if any man’s will is to do his will” (RSV). He who sincerely desires to do the will of God will be enlightened by God and enabled to evaluate correctly the claims of others. A prerequisite to receiving light is that the seeker for truth must be willing to follow in the light that may be revealed. For comment on how the will of God may be ascertained from the Bible see on Eze. 22:28.

The difficulty of finding out “what is truth” in religion is a common subject of complaint among men. They point to the many differences that prevail among Christians on matters of doctrine, and profess to be unable to decide who is right. In thousands of cases this professed inability to discover truth becomes an excuse for living without any religion at all.

18. Glory. Gr. doxa, here meaning “honor,” “fame,” “reputation.” Self-appointed teachers pride themselves in their knowledge and seek the praise and honor of men. Pride and self-seeking are frowned upon by Heaven (see Matt. 6:2, 5, 16). He who displays these characteristics is not a true teacher.

True.. Gr. aleµtheµs, when used of persons, as here, “genuine,” “true,” “honest.” The adjective is applied to Jesus (Matt. 22:16; Mark 12:14; John 7:18), and to God (John 3:33; 8:26; Rom. 3:4), but in the NT not to human beings except in 2 Cor. 6:8 Aleµtheµs is here paralleled with the phrase “no unrighteousness.” The implication in the contrast here set forth is that the self-styled teachers with an exaggerated estimate of their own importance and merit are untrue, dishonest, and unrighteous.

19. Did not Moses? The form of the question in Greek shows that a positive answer is expected. The question was one to which all Christ’s hearers would reply affirmatively. Moses was the intermediary through whom the laws of God were delivered to Israel (Lev. 1:1, 2; 4:1, 2; etc.; cf. John 1:17). The people held him in the highest esteem and professed to obey him most faithfully. “Law” is here used in its general since of the instructions of the Pentateuch.

None of you.. Jesus is building His argument on the premise laid down in v. 17. The will of God was contained in the Pentateuch, but this will the Jews were not obeying. Consequently they were incapable of judging as to whether the teachings of Jesus were from Heaven or not.

Kill me. See John 5:16, 18; see on Matt. 20:18. The limits of obedience to the divine will are too often marked by individual prejudices and opinions of what constitutes obedience. Too many are content with what is merely outward. Too few strive to obtain from Christ His perfect righteousness.

20. Devil. Gr. daimonion, “a demon.” Compare the charge in Matt. 9:34; 11:18.

21. One work. That is, the healing of the infirm man on the Sabbath day upon His last visit to Jerusalem, 18 months previously (ch. 5; cf. DA 450).

22. Circumcision. For the command see Lev. 12:3.

Of the fathers. Circumcision had not originated with Moses. It had been introduced in the time of Abraham as sign of the covenant (Gen. 17:10–14; cf. Rom. 4:11).

On the sabbath. According to the Mishnah the Jews were allowed, on the Sabbath, to perform all things needful for circumcision (Shabbath 18. 3, Soncino ed. of the Talmud, p. 641). Rabbi Jose said, “Circumcision is a great precept, for it overrides [the severity of] the Sabbath” (Mishnah Nedarim 3. 11, Soncino ed. of the Talmud, p. 93).

23. Should not be broken. Rabbi Eliezer (c. a.d. 90), whose thinking probably reflected that of the Jewish leaders in the time of Christ, reasoned thus: “Circumcision overrides the Sabbath; why? Because if one postponed it beyond the appointed time he would on its account render himself liable to extirpation. … If he overrides the Sabbath on account of one of his members, should he not override the Sabbath for his whole body [if in danger of death]?” (Tosephta Shabbath 15. 16, cited in Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 2, p. 488).

Every whit whole. Circumcision involved the mending of only one member of the body. Jesus had mended the entire body. The following statement of the Talmud dates from about a.d. 100, but probably reflects earlier thinking: “If circumcision, which attaches to one only of the two hundred and forty-eight members of the human body, suspends the Sabbath, how much more shall [the saving of] the whole body suspend the Sabbath!” (Yoma 85b, Soncino ed., p. 421). If life was in danger, the Jews permitted ministry to the sick; but if there was no immediate danger, treatment was forbidden and postponed (see on ch. 5:16). The case of the infirm man at Bethesda did not come under this category. The sufferer had waited for 38 years, and to have postponed his healing an additional day would have made no difference. Thus, according to the tradition of the Jews, Jesus stood condemned. However, their reasoning was illogical. If they permitted circumcision to override the Sabbath, much more should they permit an act of healing such as Jesus performed. Furthermore, they permitted the Sabbath to be overridden repeatedly, for there were many acts of circumcision performed every Sabbath, and yet Jesus was condemned for “one work” (ch. 7:21).

24. Judge not. Better, “stop judging.” That is, stop your habit of judging by outward appearance.

The appearance. Compare Deut. 16:18–20; 1 Sam. 16:7.

Righteous judgment. Such judgments would have led to the conclusion that acts of mercy such as Jesus had performed on the Sabbath were not a violation of Sabbath law. Jewish traditional law with regard to the Sabbath contained numerous provisions whereby the law could be circumvented. For example, there were stringent laws prohibiting the carrying of burdens on the Sabbath, yet if the Jews desired to transport an object on that day, they had means of legally accomplishing their objective. The following statement from the Mishnah illustrates their legal fiction: “If one carries out [an article] whether with his right hand or with his left hand, in his lap or on his shoulder, he is culpable, because thus was the carrying of the children of Kohath. In a back-handed manner, [e.g.], with his foot, in his mouth, with his elbow, in his ear, in his hair, in his belt with its opening downwards, between his belt and his shirt, in the hem of his shirt, in his shoe or sandals, he is not culpable, because he has not carried [it] as people [generally] carry out” (Shabbath 10. 3, Soncino ed. of the Talmud, pp. 339, 440).

25. Of Jerusalem. The residents of Jerusalem are here referred to, seemingly in contradistinction to the multitudes from Galilee and other outlying regions of Palestine.

Is not this he? The form of the question in Greek shows that a positive answer is expected.

26. They say nothing. This is indeed a surprise. Jesus is speaking openly and boldly, and the Jewish leaders remain silent. The people propose a possible reason: that further investigation has led the leaders to the conclusion that Jesus is indeed the Messiah.

Know. That is, have they come to recognize? The people were wrong in their proposed reason. The leaders were as determined as ever to destroy Jesus.

27. This man. They were acquainted with the earthly ancestry of Jesus. “Is not this the carpenter’s son?” they once said (Matt. 13:55). However, they appeared to be ignorant of His birth in Bethlehem (John 7:42).

When Christ cometh. For the title Christ, signifying Messiah, see on Matt. 1:1; cf. John 1:41. The statement, “No man knoweth whence he is,” must not be understood as meaning ignorance concerning the descent of Christ from the tribe of David, for with this fact the Jews were familiar (Matt. 22:42). Nor does it imply ignorance concerning Messiah’s birthplace, for when Herod demanded of the chief priests and of the scribes where Christ should be born, they answered, “In Bethlehem of Judaea” (Matt. 2:4, 5). There is probably a reference here to a popular belief concerning the Messiah reflected in a saying of Trypho the Jew: “But Christ—if He has indeed been born, and exists anywhere—is unknown, and does not even know Himself and has no power until Elias come to anoint Him, and make Him manifest to all” (Justin Martyr, Dialogue With Trypho 8).

28. Ye both know me. Jesus did not deny the facts concerning His earthly parentage. Nor did He stop to argue their point of theology. Instead He expostulated with them concerning their ignorance of God, and again asserted that He had not come on His own authority (see on vs. 15, 16). He was known to the people in human form, but He wished them to know also concerning His divinity and Sonship with God.

True. Gr. aleµthinos (see on ch. 1:9).

Whom ye know not. The Jews had a greatly distorted picture of the character of the heavenly Father. Centuries of stubbornness and rebellion had prevented them from seeing God as He really was, a kind and merciful Father. They thought of Him as cruel and exacting, and in many respects not too different from the heathen deities worshiped by neighboring nations. Through Jesus, God had chosen to correct this misconception. As men beheld Him whom God had sent they were to obtain a picture of what the Father was like (see on ch. 1:18). Jesus declared, “He that hath seen me hath seen the Father” (ch. 14:9). In rejecting Jesus, the Jews rejected the Father’s revelation of Himself and so continued on in their ignorance of the Father.

29. I know him. For a discussion of the close relationship between the Father and the Son see on ch. 1:1, 18.

30. They sought. Rather, “they began to seek.”

Not yet come. See on v. 6.

31. The people. In contradistinction to the rulers, who were seeking the life of Jesus.

More miracles. The Greek construction shows that a negative answer is expected. The following translation illustrates the force of this construction: “He will not do more miracles than this one, will He?” For a discussion of miracles see pp. 208, 209.

32. Pharisees. This sect was especially hostile to Jesus, and now took the initiative in calling the Sanhedrin together. The chief priests were for the most part Sadducees. On the Sanhedrin see p. 67.

Murmured. Gr. gogguzoµ, here apparently denoting a subdued discussion, or debate, rather than complaint (see v. 12).

Officers. Presumably the Temple police.

33. Them. Textual evidence favors (cf. p. 146) the omission of this word. The context seems to indicate that Jesus directed His remarks to the people generally, not simply to the Temple police sent to arrest Him, as the pronoun “them” might seem to indicate.

A little while. From the Feast of Tabernacles to the Passover the following spring, when Jesus was crucified, was about six months. Three years of His ministry was in the past and but half a year remained.

34. Ye shall seek me. There is probably a reference here to the future judgment, when men will lament their rejection of Christ, but will seek salvation in vain, because it is too late (see Jer. 8:20; Amos 8:11, 12; Matt. 7:21–23; 25:11, 12; Luke 13:25–30).

35. Dispersed. Gr. diaspora, “dispersion.” The word has been carried over into the English. Diaspora is a technical word referring to the Jews scattered through the Old World after the Exile.

Gentiles. Literally, “Greeks.” The term frequently designates heathen nations in general (Rom. 1:16; 2:9; etc.). Here the Hellenistic Jews are probably meant.

36. What manner? The Jews could not understand the enigmatic statement. Even Peter could not grasp the implications of Jesus’ assertions (ch. 13:37).

37. Last day. There is a difference of opinion as to whether the 7th or the 8th day of the feast is meant. There is some doubt as to whether the appellation “that great day of the feast” could appropriately be applied to the 8th day. The feast lasted for seven days (Lev. 23:34), but the eighth day was “an holy convocation” Lev. 23:36). If Jesus’ statement has reference to a water-libation ceremony immediately preceding (see below; cf. DA 454), it seems necessary to identify the “last day” as the 7th day, for in the time of Jesus the ceremony was apparently performed only on the first seven days of the feast (see Mishnah Sukkah 4, 1, 9, Soncino ed. of the Talmud, pp. 193, 226).

If any man thirst. This saying of Jesus undoubtedly has reference to the water-libation ceremony conducted during the 7 days of the feast. The Mishnah describes the ceremony thus: “How was the water-libation [performed]? A golden flagon holding three logs was filled from the Siloam. When they arrived at the Water Gate, they sounded a tekiФah [long blast], a teruФah [tremulous note] and again a tekiФah [long blast]. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. … The one on the west was for water and the one on the east for wine” (Sukkah 4. 9, Soncino ed. of the Talmud, p. 226). According to the Talmud (Sukkah 48b, Soncino ed., p. 227) the three trumpet blasts had reference to the Scripture statement, “Therefore with joy shall we draw water out of the wells of salvation” (Isa. 12:3). The ceremony followed the morning burnt offering (Tosephta Sukkah 3. 16, cited in Strack and Billerbeck, vol. 2, p. 800), and was connected with the ritual of the drink offering. The two bowls contained openings connected with an underground passageway. The sizes of the openings were such that the water and the wine would drain out in approximately the same length of time (Mishnah Sukkah 4. 9, Soncino ed. of the Talmud, p. 226; Talmud Sukkah 48b, Soncino ed., p. 229; cf. DA 449).

Come unto me. For seven successive days the people had witnessed the water-libation ceremony and had entered into the other activities of the feast, but there had been little to satisfy the longing of the spiritual life. Among them stood He who was the source of life, who could supply the living waters to satisfy every true need.

Of the satisfaction to be found in Christ, thousands of Christians can testify. They have found in Him more than they had expected. They have tasted His peace, and their doubts and fears have been taken away. They have found grace to the measure of their need, and strength according to the demands of their days. In themselves they have been often disappointed, but never have they been disappointed in Christ.

38. He that believeth on me. It is possible to punctuate the text, as certain ancient authorities do, so as to connect this clause with the verb “drink” of v. 37. The thought would then be: “If any man thirst, let him come unto me; he that believeth on me let him drink.” If this reflects the intended relationship, then the “his” his of the next clause refers to Christ rather than to the believer. However, the evidence seems to be in favor of the punctuation adopted by the KJV, RSV, etc., and supported by the Greek Fathers. According to this the “his” refers to the believer who himself becomes the source of spiritual blessing (see below under “rivers of living water”). Ancient Greek manuscripts were without punctuation, and the punctuation now appearing in the Bible is the work of later editors. For an example of faulty punctuation see on Luke 23:43; cf. on John 4:35, 36.

As the scripture hath said. It is not certain what particular Scripture passage is here referred to. Perhaps the phrase refers to the preceding or the succeeding thought. The following passages may be compared: Prov. 18:4; Isa. 12:3; 44:3; 55:1; 58:11; Eze. 47:1; Zech. 14:8.

Belly. Gr. koilia here used metaphorically for the inner being.

Rivers of living water. The only in living communion with Christ becomes himself a center of spiritual influence. There is in him a power of life which, when quickened by faith, flows forth as a river, carrying life and refreshment to others. The true Christian who grasps a great truth that satisfies his own yearnings cannot long refrain from giving expression to it. He longs to send it forth to others who are seeking spiritual waters. There is formed within him a river of waters that no dam can wholly confine (see on ch. 4:14).

39. Of the Spirit. This verse is an explanatory parenthesis by John intended to clarify and emphasize the preceding thought. John wrote his Gospel about 60 years after the incident here related. In the interval he had seen the effective working of the Holy Spirit in the spread of the gospel.

Was not yet given. See Acts 1:4, 5, 8; Acts 2:1–4.

Not yet glorified. A reference to the death and resurrection of Jesus (see ch. 12:16, 23, 24).

40. The Prophet. See on Deut. 18:15; John 1:21. In the thinking of the Jews “the Prophet” does not always seem to have been identified with the Messiah.

41. Christ. That is, Messiah (see on Matt. 1:1).

Out of Galilee. Compare ch. 1:46. Their arguments are based on outward appearances. Jesus had spent most of His life there, and His ministry had largely been restricted to that province. They were familiar with the prophecy of Micah 5:2 (see John 7:42), but apparently ignorant of the import of that of Isa. 9:1, 2.

42. The seed of David. See on 2 Sam. 7:12, 13.

The town of Bethlehem. See on Micah 5:2.

Where David was. See 1 Sam. 16:1.

43. There was a division. Compare chs. 9:16; 10:19.

44. Would have taken. The Greek may be rendered, “wished to take.” Some, probably of the multitude, were by this time ready to act, or at least to aid and abet the baffled officers of state in their task, but no man laid hands on Him. His hour had not yet come (see on v. 6).

45. Not brought him. See v. 32. The members of the Sanhedrin were doubtless highly indignant at the defeat of their plan to arrest Jesus.

46. Like this man. See on Matt. 7:29. Concerning the precise manner of our Lord’s public speaking we can form only a remote idea. Action and voice, delivery and and articulation, are things that must be seen and heard to be appreciated. That our Lord’s manner was peculiarly solemn, arresting, and impressive, we need not doubt. It was probably something very unlike the Jewish intonations at the readings of the Law, and quite different from what officers and people were accustomed to hearing.

47. Are ye also deceived? In the Greek the emphasis is on the “ye.” The “ye” are in addition to the multitude (vs. 40, 41). According to the narrative the Pharisees make no inquiry as to what has been said. Their minds are already made up. As far as they are concerned Jesus is a deceiver of the people (see Matt. 27:63; cf. John 7:12).

48. Rulers. That is, the authorities, members of the Sanhedrin and probably others. Lacking scriptural support, men seek to supply the deficiency by employing force and the power of authority. Men who resist often seal their testimony with their blood. The future will see a similar attempt by the civil authorities to suppress truth (Rev. 13).

49. People who knoweth not. Anciently, educated Jews referred contemptuously to the common people as, literally, “people of the soil,” Heb. Фamme haХares (singular Фam haХares, Aramaic ФammaХ deХarФaХ). See p. 55; see on ch. 7:52.

50. Nicodemus. For his identity see on ch. 3:1. He who sought out Jesus by night now speaks on His behalf in the daylight. His statement was an answer to their question, “Have any of the rulers or of the Pharisees believed on Him?” (v. 48).

51. Before it hear him. For the principle here expressed see Deut. 1:16, 17; 17:2–7; 19:15. Nicodemus pleads for just and fair treatment, according to law. When Jesus was later arrested and condemned to death many rules of Jewish jurisprudence were broken (see Additional Notes on Matt. 26, Note 2).

52. Art thou also of Galilee? By this question the leaders seek to evade Nicodemus’ question, a question for which there could be but one answer. The Pharisees imply that Nicodemus has joined the Galilean sympathizers of Jesus. Their provincial jealousy is reflected in their disdain of the less cultured Galilean Jews (see on ch. 7:49).

Ariseth. Textual evidence may be cited (cf. p. 146) for the reading “has arisen.” Such a reading would emphasize the confusion of their thinking, for, such a generalization they would be unable to defend. Jonah is described (2 Kings 14:25) as of Gath-hepher, a town of Zebulun, in lower Galilee (see Vol. IV, p. 995). Possibly Elkosh, the birthplace of Nahum the prophet, was also in Galilee (see on Nahum 1:1). Against the generalization is also the testimony of Rabbi Eliezer (c. a.d. 90): “‘There was not a tribe in Israel from which there did not come prophets’” (Talmud Sukkah 27b, Soncino ed., p. 121). If the reading “ariseth” is adopted, then the application may be to the future, that is, one would not expect a future prophet to arise from Galilee.

Ellen G. White comments

1 MB 2

1–15DA 447–454

3, 4 DA 450

6 DA 485

6–9DA 451

10 DA 452

11–13DA 451

14 DA 452

15 DA 70, 453

16 GC 243

16, 17 DA 455

16–36DA 455–462

17 CE 61; CM 42; COL 36; CSW 28; DA 258, 459; FE 125, 307; GC 528, 599; PP 384; SC 111; TM 179; 2T 514; 3T 427; 4T 335, 527; 5T 705

18 DA 21

18–22DA 456

19 TM 75

19–23TM 76

23–32DA 457

27, 28 TM 76

33–35DA 458

37 DA 453, 454; Ed 116; Ev 266; GW 34; MH 179; ML 157; Te 106; 8T 12, 20; 9T 146, 179

37, 38 CT 450; DA 453; Ed 83; MH 103; 7T 276

37–39PP 412

38 AA 13; Ev 382; PK 233; 6T 274; 7T 24

44–48DA 459

45, 46 EW 161

46 CSW 48; CT 29, 260; CW 80; DA 251, 459; Ed 81; EW 161; FE 181, 236; MH 23, 52, 469; 5T 433, 747; 6T 248

47, 48 DA 459

51 DA 699

51, 52 TM 370

51–53DA 460

53 MH 86; 2T 508