João 7
Warren Wiersbe · Citado em PreceptAustin
João 7
Wiersbe asks "What did Nicodemus want them to consider about Jesus? His Word and His works. It was Jesus the Teacher and the miracle worker who had attracted Nicodemus’ interest in the first place (John 3:2). In fact, Jesus had pointed to His works as proof of His deity (John 5:32); and He repeatedly urged the people to pay attention to His words. The two go together, for the miracles point to the messages, and the messages interpret the spiritual meaning of the miracles." (Bible Exposition Commentary) John 7:52 They answered him, "You are not also from Galilee, are you? Search, and see that no prophet arises out of Galilee." BGT John 7:52 ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; ἐραύνησον καὶ ἴδε ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγείρεται. KJV John 7:52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet. NET John 7:52 They replied, "You aren't from Galilee too, are you? Investigate carefully and you will see that no prophet comes from Galilee!" CSB John 7:52 "You aren't from Galilee too, are you?" they replied. "Investigate and you will see that no prophet arises from Galilee." ESV John 7:52 They replied, "Are you from Galilee too? Search and see that no prophet arises from Galilee." NIV John 7:52 They replied, "Are you from Galilee, too? Look into it, and you will find that a prophet does not come out of Galilee." NLT John 7:52 They replied, "Are you from Galilee, too? Search the Scriptures and see for yourself-- no prophet ever comes from Galilee!" NRS John 7:52 They replied, "Surely you are not also from Galilee, are you? Search and you will see that no prophet is to arise from Galilee." NJB John 7:52 To this they answered, 'Are you a Galilean too? Go into the matter, and see for yourself: prophets do not arise in Galilee.' NAB John 7:52 They answered and said to him, "You are not from Galilee also, are you? Look and see that no prophet arises from Galilee." YLT John 7:52 They answered and said to him, 'Art thou also out of Galilee? search and see, that a prophet out of Galilee hath not risen;' GWN John 7:52 They asked Nicodemus, "Are you saying this because you're from Galilee? Study the Scriptures, and you'll see that no prophet comes from Galilee." BBE John 7:52 This was their answer: And do you come from Galilee? Make search and you will see that no prophet comes out of Galilee. RSV John 7:52 They replied, "Are you from Galilee too? Search and you will see that no prophet is to rise from Galilee." NKJ John 7:52 They answered and said to him, "Are you also from Galilee? Search and look, for no prophet has arisen out of Galilee." ASV John 7:52 They answered and said unto him, Art thou also of Galilee? Search, and see that out of Galilee ariseth no prophet. MIT John 7:52 They replied to him, "You are not also from Galilee, are you? Investigate and see that a prophet does not originate in Galilee." Are: John 9:34 Ge 19:9 Ex 2:14 1Ki 22:24 Pr 9:7,8 Search: John 7:41 1:46 Isa 9:1,2 Mt 4:15,16 John 7 Resources - Multiple Sermons and Commentaries Related Passages: John 3:10+ Jesus answered and said to him (NICODEMUS), “Are you the teacher of Israel and do not understand these things? Galilee North of Jerusalem FELLOW PHARISEES TAKE THE OFFENSIVE They answered him, "You are not also from Galilee, are you? - Their sarcastic question was essentially implying Nicodemus was as ignorant as the Galileans! Their hatred of Jesus had distorted all sense of right and wrong! Notice that although Nicodemus' question had clearly called for a negative reply, these hypocritical legalist actually push the Law of Moses aside and in disdain pounce on their fellow Pharisee! They are evil men and have no desire for justice but just for Jesus to be dead! Their question is clearly meant to be one of ridicule and/or mocking of Nicodemus. It reminds me when I am in an argument with someone and clearly am correct in my assertions, those on the opposite side resort to childish, emotional tactics such as name calling or false accusations. This is an ancient debate trick: when you cannot answer the argument, attack the speaker. -- Warren Wiersbe Steven
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Wiersbe quips "Here were men going up to a religious feast, yet rejecting their own Messiah! How easy it is to follow tradition and miss eternal truth. The publicans and sinners were rejoicing at His message, but His own half brothers were making fun of Him." (Borrow The Bible Exposition Commentary) Henry Alford points out that "“The emphatic expression, for even his brethren, etc., is a strong corroboration of the view that they were really and literally brethren (ED: related by blood, by having the same mother).” THOUGHT- We should learn from a verse like this the desperate hardness of man’s heart, the absolute necessity of grace to make any one a disciple, and the extreme danger of familiarity with high spiritual privileges. We should remember too, that a man may be a truly good and holy man, and yet not have converted relatives. No one can give grace to his own family (Ryle) Believing (4100) pisteuo (click in depth discussion) means to be persuaded of, place one's confidence in, to trust, express reliance upon. Belief in the New Testament sense that effects the new birth denotes more than intellectual assent to a set of facts or truths. The demons believe (pisteuo) but they are clearly not saved (Jas 2:19+). Genuine belief does involve an intellectual assent (or reception) and consent in one's mind, but also includes an act of one's heart and will. Biblical saving faith is not passive assent but an active staking of one's life on the claims of the Bible that Jesus is the Son of God and the Redeemer of lost sinners. The respected Greek lexicon author W E Vine defines belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth, (2) a personal surrender to the Truth (3) a conduct inspired by and consistent with that surrender. (ED: In other words, there is spiritual fruit that validates a genuine root of faith) Pisteuo in John's Gospel - Jn. 1:7; Jn. 1:12; Jn. 1:50; Jn. 2:11; Jn. 2:22; Jn. 2:23; Jn. 2:24; Jn. 3:12; Jn. 3:15; Jn. 3:16; Jn. 3:18; Jn. 3:36; Jn. 4:21; Jn. 4:39; Jn. 4:41; Jn. 4:42; Jn. 4:48; Jn. 4:50; Jn. 4:53; Jn. 5:24; Jn. 5:38; Jn. 5:44; Jn. 5:46; Jn. 5:47; Jn. 6:29; Jn. 6:30; Jn. 6:35; Jn. 6:36; Jn. 6:40; Jn. 6:47; Jn. 6:64; Jn. 6:69; Jn. 7:5; Jn. 7:31; Jn. 7:38; Jn. 7:39; Jn. 7:48; Jn. 8:24; Jn. 8:30; Jn. 8:31; Jn. 8:45; Jn. 8:46; Jn. 9:18; Jn. 9:35; Jn. 9:36; Jn. 9:38; Jn. 10:25; Jn. 10:26; Jn. 10:37; Jn. 10:38; Jn. 10:42; Jn. 11:15; Jn. 11:25; Jn. 11:26; Jn. 11:27; Jn. 11:40; Jn. 11:42; Jn. 11:45; Jn. 11:48; Jn. 12:11; Jn. 12:36; Jn. 12:37; Jn. 12:38; Jn. 12:39; Jn. 12:42; Jn. 12:44; Jn. 12:46; Jn. 13:19; Jn. 14:1; Jn. 14:10; Jn. 14:11; Jn. 14:12; Jn. 14:29; Jn. 16:9; Jn. 16:27; Jn. 16:30; Jn. 16:31; Jn. 17:8; Jn. 17:20; Jn. 17:21; Jn. 19:35; Jn. 20:8; Jn. 20:25; Jn. 20:29; Jn. 20:31 Four times in John 7 - John 7:5 For not even His brothers were believing in Him. John 7:31 But many of the crowd believed in Him; and they were saying, “When the Christ comes, He will not perform more signs than those which this man has, will He?” John 7:38 “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water.’” John 7:39 But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified. John 7:48 “No one of the rulers or Pharisees has believed in Him, has he? ILLUSTRATION - Thomas Jefferson is widely considered one of the greatest intellects ever to have lived. He is commonly pictured as a Renaissance man – a man of both science and letters; a man of cultivation, yet practicality; an accomplished architect, a statesman, a botanist, the founder the University of Virginia, and the author of the Declaration of Independence. However, his worldly wisdom afforded him little in matters of faith. Jefferson compiled his own gospel by taking scissors, cutting out the gospel passages he thought to be true, and pasting them in a book in the order he thought they belonged. It is interesting to note that he omitted most of the miracle stories and kept Jesus “ethical teaching.” In doing this he was a precursor to the contemporary Jesus Seminar, a group of scholars who seek to advise Jesus on what he actually said or did by voting on its authenticity. We do this today any time we disregard a section of Scripture because we think we know better. Remember what 2 Timothy 3:16-17 says: “All scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” The Scriptures are not a buffet from which we may pick and choose what we like. The Scriptures, all of them, are our basic instructions before leaving earth. We are not in a position to advise. (Russell Smith - see his illustration using Benjamin Franklin) Jon Courson - John 7:5 - from A Day's Journey (borrow) Can you imagine growing up with a Brother who never did anything wrong, who never called you a name, never teased you, and never made fun of you? Jesus was the nicest Brother in world history—never sinning, never failing. Yet His brothers didn’t believe in Him. We know, however, that later on, Jesus’ half-brother Jude came to such a saving knowledge of Jesus that a book in the Bible bears his name. And His half-brother, James, so strong in the faith that he was the leader of the early Church, penned the Book of James. But neither James nor Jude became believers until Jesus was crucified on a Cross and resurrected from the dead. Many times we think, ‘If I’m a nice person, my neighbor is going to get saved. I’ll mow his lawn; I’ll bake him cookies; I’ll smile when he drives by. I’ll be a lovely person—and that will convert him.’ Gang, there was no lovelier Person than Jesus Christ. Yet His brothers did not believe in Him until the Cross and the Resurrection. I think some of us need a greater aggressiveness in preaching Jesus Christ and Him crucified. You can wave to your neighbor for 20 years and wave him right into hell. Or you can take the time at some point to say, ‘You know what? Jesus Christ died for your sins and rose again from the dead—and you must believe on Him.’ May we be wisely, but aggressively and radically bold in sharing the full story of the Gospel. John 7:6 So Jesus said to them, "My time is not yet here, but your time is always opportune. BGT John 7:6 λέγει οὖν αὐτοῖς ὁ Ἰησοῦς· ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος. KJV John 7:6 Then Jesus said unto them, My time is not yet come: but your time is alway ready. NET John 7:6 So Jesus replied, "My time has not yet arrived, but you are ready at any opportunity! CSB John 7:6 Jesus told them, "My time has not yet arrived, but your time is always at hand. ESV John 7:6 Jesus said to them, "My time has not yet come, but your time is always here. NIV John 7:6 Therefore Jesus told them, "The right time for me has not yet come; for you any time is right. NLT John 7:6 Jesus replied, "Now is not the right time for me to go, but you can go anytime. NRS John 7:6 Jesus said to them, "My time has not yet come, but your time is always here. NJB John 7:6 Jesus answered, 'For me the right time has not come yet, but for you any time is the right time. NAB John 7:6 So Jesus said to them, "My time is not yet here, but the time is always right for you. YLT John 7:6 Jesus, therefore, saith to them, 'My time is not yet present, but your time is always ready; GWN John 7:6 Jesus told them, "Now is not the right time for me to go. Any time is right for you. My time: John 7:8,30 Jn 2:4 Jn 8:20 Jn 13:1 Jn 17:1 Ps 102:13 Ec 3:1-15 Ac 1:7 John 7 Resources - Multiple Sermons and Commentaries Related Passages: John 2:4 And Jesus *said to her, “Woman, what does that have to do with us? My hour has not yet come.” John 8:20 These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come. John 13:1 Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. John 17:1 Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You, Psalm 31:14-15+ (THIS COULD HAVE SPOKEN OF JESUS) But as for me, I trust in You, O LORD, I say, “You are my God.” 15 My times are in Your hand; Deliver me from the hand of my enemies and from those who persecute me. Job 14:5 (SPEAKING OF MAN'S TIME) “Since his days are determined, The number of his months is with You; And his limits You have set so that he cannot pass. Jesus Knew His Time! JESUS KNEW THE TIME TO FULFILL HIS MISSION So (therefore) -Term of conclusion. Jesus (Iesous) said to them, "My time (kairos) is not yet here - Jesus did not have a wristwatch, but He always knew what time it was! He was always in touch with His Father's perfect will (Jn 5:19). Note the "time phrase" not yet, indicating that it will occur in accord with His Father's timetable. (John 2:4; 7:6, 8, 30; 8:20; 12:23; 13:1; 17:1). THOUGHT - For believers we too must be sensitive to God's timetable. In short, we have just this life to accomplish God's will in our life, and specifically those good works which God prepared beforehand that we should walk in them (Eph 2:10+). So this begs the question, are you wasting your time or redeeming the time God has allotted to you (Eph 5:16+)? Eternity will answer whether you did the former or the latter. See the related topic Redeem the Time. Adoniram Judson a famous missionary to Burma wrote that "A life once spent is irrevocable. It will remain to be contemplated through eternity…the same may be said of each day. When it is once past, it is gone forever. All the marks which we put upon it, it will exhibit forever…each day will not only be a witness of our conduct, but will affect our everlasting destiny…How shall we then wish to see each day marked with usefulness! It is too late to mend the days that are past. The future is in our power. Let us, then, each morning, (enabled by God's Spirit and guided by God's will) resolve to send the day into eternity in such a garb as we shall wish it to wear forever. And at night let us reflect that one more day is irrevocably gone, indelibly (forever) marked." Watch Francis Chan's excellent illustration of the shortness of your life in light of the length of eternity! Henry Thoreau was not a believer nevertheless did have a give an interesting perspective on time (considering where he will spend eternity) when he said, "You cannot kill time without injuring eternity." Live on God’s schedule and you will always have God’s help. -- Warren Wiersbe John MacArthur on My time - In its fullest sense, the divine time would not come until the next great feast, Passover, the following spring. Though He would minister in Judea for most of the intervening months (cf. Luke 9:51-19:11), the Lord would not enter Jerusalem publicly and openly declare Himself to be the Messiah until then (Mt 21:1-11; cf. Lk 19:37-40). And just as He had predicted (Mt. 16:21; 17:22-23; 20:17-19; 26:2), that final manifestation would lead to His death. (See John Commentary)
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Wiersbe - In our Lord's actions, we see a beautiful illustration of divine sovereignty and human responsibility. The Father had a plan for His Son, and nothing could spoil that plan. Jesus did not tempt the Father by rushing to the feast, nor did He lag behind when the proper time had come for Him to attend the feast. It requires spiritual discernment to know God's timing. (Borrow The Bible Exposition Commentary) John 7:10 But when His brothers had gone up to the feast, then He Himself also went up, not publicly, but as if, in secret. BGT John 7:10 Ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ εἰς τὴν ἑορτήν, τότε καὶ αὐτὸς ἀνέβη οὐ φανερῶς ἀλλὰ [ὡς] ἐν κρυπτῷ. KJV John 7:10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. NET John 7:10 But when his brothers had gone up to the feast, then Jesus himself also went up, not openly but in secret. CSB John 7:10 After His brothers had gone up to the festival, then He also went up, not openly but secretly. ESV John 7:10 But after his brothers had gone up to the feast, then he also went up, not publicly but in private. NIV John 7:10 However, after his brothers had left for the Feast, he went also, not publicly, but in secret. NLT John 7:10 But after his brothers left for the festival, Jesus also went, though secretly, staying out of public view. NRS John 7:10 But after his brothers had gone to the festival, then he also went, not publicly but as it were in secret. NJB John 7:10 However, after his brothers had left for the festival, he went up as well, not publicly but secretly. NAB John 7:10 But when his brothers had gone up to the feast, he himself also went up, not openly but (as it were) in secret. YLT John 7:10 And when his brethren went up, then also he himself went up to the feast, not manifestly, but as in secret; GWN John 7:10 But after his brothers had gone to the festival, Jesus went. He didn't go publicly but secretly. BBE John 7:10 But after his brothers had gone up to the feast, then he went up, not publicly, but in secret. RSV John 7:10 But after his brothers had gone up to the feast, then he also went up, not publicly but in private. NKJ John 7:10 But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret. ASV John 7:10 But when his brethren were gone up unto the feast, then went he also up, not publicly, but as it were in secret. MIT John 7:10 After his brothers had gone to the feast, he also went—not openly, but covertly. when: Ps 26:8 40:8 Mt 3:15 Ga 4:4 not: John 11:54 Isa 42:2,3 Am 5:13 Mt 10:16 John 7 Resources - Multiple Sermons and Commentaries Jesus’ Travels to Jerusalem JESUS GOES INCOGNITO NO FANFARE But Term of contrast. His brothers had the wrong time, but Jesus now knows this is the right time to go to the feast, always synchronizing His time with His Father's time. In John 7:10-13 the Jews debate Jesus' character. Note that the events described in Jn 7:10–36 all took place during the Feast of Booths (Shelters). Note also that Jesus leaves Galilee for the last time as events would now move rapidly to "His time." Finally note that this visit is Jesus' third visit to Jerusalem (Jn 2:13, Jn 5:1). We are not told what interval there was between our Lord’s setting off for Jerusalem, and His brethren’s departure When (term of contrast) His brothers had gone up to the feast, then (expression of time) He Himself also went up, not publicly (phaneros), but (term of contrast) as if, in secret (kruptos) - NLT = "Jesus also went, though secretly, staying out of public view." Usually the pilgrims would travel in caravans (as in Lk 2:44) but Jesus did not in order not to attract attention. Some think He went accompanied by the Twelve, but a larger group would be more likely to call attention. There is no clear statement that the disciples went with Him at this time. It is important to note that Jesus did not lie to His brothers that He would not go. He told them He would not go publicly and He kept His word, going in secret. Not publicly means "not by way of manifestation," signifying not being openly seen or made evident to public view. In fact in Jn 7:14 we see He did not arrive at the feast until the middle of the feast. Mark also tells us that Jesus’ last journey to Jerusalem was without publicity (Mk 9:30). In sum, Jesus goes but exactly the opposite of what His brothers had suggested, not in secret but publicly (Jn 7:4). One other way in which He went in secret was by not making claims of being the Messiah. It is interesting that Jesus would leave much the same way as He had entered for Jn 8:59 says "Jesus hid Himself and went out of the temple." THOUGHT - Matthew
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Wiersbe summarizes John 7:10-36 -- The Jews debated five different topics as they discussed Jesus at the feast: His character (vv. 10-13). His doctrine (vv. 14-18). His works (vv. 19-24). His origin (vv. 25-31). His warning (vv. 32-36). (BORROW Wiersbe's Expository Outlines on the New Testament) John 7:11 So the Jews were seeking Him at the feast and were saying, "Where is He?" BGT John 7:11 οἱ οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν ἐν τῇ ἑορτῇ καὶ ἔλεγον· ποῦ ἐστιν ἐκεῖνος; KJV John 7:11 Then the Jews sought him at the feast, and said, Where is he? NET John 7:11 So the Jewish leaders were looking for him at the feast, asking, "Where is he?" CSB John 7:11 The Jews were looking for Him at the festival and saying, "Where is He?" ESV John 7:11 The Jews were looking for him at the feast, and saying, "Where is he?" NIV John 7:11 Now at the Feast the Jews were watching for him and asking, "Where is that man?" NLT John 7:11 The Jewish leaders tried to find him at the festival and kept asking if anyone had seen him. NRS John 7:11 The Jews were looking for him at the festival and saying, "Where is he?" NJB John 7:11 At the festival the Jews were on the look-out for him: 'Where is he?' they said. NAB John 7:11 The Jews were looking for him at the feast and saying, "Where is he?" YLT John 7:11 the Jews, therefore, were seeking him, in the feast, and said, 'Where is that one?' GWN John 7:11 The Jews were looking for Jesus in the crowd at the festival. They kept asking, "Where is that man?" Jews: John 11:56 John 7 Resources - Multiple Sermons and Commentaries THE SNAKES SEEK THE SAVIOR So (therefore) - For this reason. Term of conclusion. This is almost a term of explanation, explaining why Jesus went "incognito." He knew His head was on the chopping block so to speak. The Jews knew Jesus would have to attend the Feast of Tabernacles for it was required of every Jewish male. They also likely knew His half-brothers had come. So now their hunt was on and it would in essence continue unabated until it culminated in the Cross! The Jews were seeking (zeteo) Him at the feast and were saying, "Where is He?" - This passages sounds "innocent" at first glance, but given the context of the rising antagonism to Jesus, clearly the Jews were not seeking Jesus for a blessing, a teaching, etc. The phrase the Jews (see note below) does not refer to the Jewish population at large (they are not the crowd as described in Jn 7:12, 20, 31, 32, 49), but to the group of Jewish leaders who sought to kill Jesus (cf similar sense in Jn 1:19, 7:13, etc). Seeking is in the imperfect tense depicting the Jews as looking here and there, all over Jerusalem to try to find Jesus. Seeking is also in the imperfect tense indicating they kept asking "Where is He?" Notice that sadly the Jews still don't call Him by His Name "Jesus"! (they will in Php 2:11!!!) but scornfully and contemptibly call Him "that man." (NIV = "Where is that man?") "That man—that one Who has been going about Galilee claiming to be the Son of God—where is He?" (Mounce) They were not interested in worshiping Him, but seeking to destroy Him (Jn 5:18). D A Carson adds the Jews "hope the occasion of the Feast will draw Jesus out of Galilee, where he was in the jurisdiction of Herod Antipas, and thus bring Jesus into their hands. The words that man (ekeinos) probably reflect scorn or exasperation, possibly both." (Borrow The Gospel according to John) John Heading on seeking - the Lord knew that they would seek Him, but men could find Him only when it was the divine will that He should be found. Those who seek shall find (Matt 7:7), but this promise is for the earnest seeker, not for those with vain motives. Thus those who sought His dwelling in John 1:38 were permitted to find. (What the Bible Teaches - John) Matthew
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Wiersbe - Note that this public debate about the Lord Jesus involved three different groups of people. First, of course, were the Jewish leaders ("the Jews") who lived in Jerusalem and were attached to the temple ministry. This would include the Pharisees and the chief priests (most of whom were Sadducees) as well as the scribes. These men differed theologically, but they agreed on one thing: their opposition to Jesus Christ and their determination to get rid of Him. The exceptions would be Nicodemus and Joseph of Arimathea (John 19:38-42). The second group would be "the people" (John 7:12, 20, 31-32). This would be the festival crowd that had come to Jerusalem to worship. Many of them would not be influenced by the attitude of the religious leaders at Jerusalem. You will note in John 7:20 that "the people" were amazed that anybody would want to kill Jesus! They were not up to date on all the gossip in the city and had to learn the hard way that Jesus was considered a lawbreaker by the officials. The third group was composed of the Jews who resided in Jerusalem (John 7:25). They, of course, would have likely sided with the religious leaders. (Borrow The Bible Exposition Commentary) NOTE: The phrase "THE JEWS" in John's Gospel - Note when "the Jews" is used as the subject it usually speaks of those who wanted to seize and kill Jesus. But you will to check the context because the phrase "of the Jews" may have a different sense and simply speak of the Jews in general without any negative meaning (e.g. "Passover of the Jews" Jn 2:13, "king of the Jews" Jn 2:2, Jn 7:2, Jn 11:19, 45, 55, etc) -- Jn. 1:19; Jn. 2:13; Jn. 2:18; Jn. 2:20; Jn. 3:1; Jn. 4:22; Jn. 5:1; Jn. 5:10; Jn. 5:15; Jn. 5:16; Jn. 5:18; Jn. 6:4; Jn. 6:41; Jn. 6:52; Jn. 7:1; Jn. 7:2; Jn. 7:11; Jn. 7:13; Jn. 7:15; Jn. 7:35; Jn. 8:22; Jn. 8:48; Jn. 8:52; Jn. 8:57; Jn. 9:18; Jn. 9:22; Jn. 10:19; Jn. 10:24; Jn. 10:31; Jn. 10:33; Jn. 11:8; Jn. 11:19; Jn. 11:31; Jn. 11:33; Jn. 11:36; Jn. 11:45; Jn. 11:54; Jn. 11:55; Jn. 12:9; Jn. 12:11; Jn. 13:33; Jn. 18:12; Jn. 18:14; Jn. 18:20; Jn. 18:31; Jn. 18:33; Jn. 18:36; Jn. 18:38; Jn. 18:39; Jn. 19:3; Jn. 19:7; Jn. 19:12; Jn. 19:14; Jn. 19:19; Jn. 19:20; Jn. 19:21; Jn. 19:31; Jn. 19:38; Jn. 19:40; Jn. 20:19; John 7:12 There was much grumbling among the crowds concerning Him; some were saying, "He is a good man"; others were saying, "No, on the contrary, He leads the people astray." BGT John 7:12 καὶ γογγυσμὸς περὶ αὐτοῦ ἦν πολὺς ἐν τοῖς ὄχλοις· οἱ μὲν ἔλεγον ὅτι ἀγαθός ἐστιν, ἄλλοι [δὲ] ἔλεγον· οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον. KJV John 7:12 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. NET John 7:12 There was a lot of grumbling about him among the crowds. Some were saying, "He is a good man," but others, "He deceives the common people." CSB John 7:12 And there was a lot of discussion about Him among the crowds. Some were saying, "He's a good man." Others were saying, "No, on the contrary, He's deceiving the people." ESV John 7:12 And there was much muttering about him among the people. While some said, "He is a good man," others said, "No, he is leading the people astray." NIV John 7:12 Among the crowds there was widespread whispering about him. Some said, "He is a good man." Others replied, "No, he deceives the people." NLT John 7:12 There was a lot of grumbling about him among the crowds. Some argued, "He's a good man," but others said, "He's nothing but a fraud who deceives the people." NRS John 7:12 And there was considerable complaining about him among the crowds. While some were saying, "He is a good man," others were saying, "No, he is deceiving the crowd." NJB John 7:12 There was a great deal of talk about him in the crowds. Some said, 'He is a good man'; others, 'No, he is leading the people astray.' NAB John 7:12 And there was considerable murmuring about him in the crowds. Some said, "He is a good man," (while) others said, "No; on the contrary, he misleads the crowd." YLT John 7:12 and there was much murmuring about him among the multitudes, some indeed said -- 'He is good;' and others said, 'No, but he leadeth astray the multitude;' GWN John 7:12 The crowds argued about Jesus. Some people said, "He's a good man," while others said, "No he isn't. He deceives the people." There was much grumbling: John 7:32, Jn 9:16 Php 2:14 some: John 7:25-27,40-43 6:14 9:16 10:19-21 Mt 10:25 16:13-16 21:46 Lu 7:16 is a: Lu 6:45 18:19 23:47,50 Ac 11:24 Ro 5:7 leads...astray: John 7:47,52 Mt 27:63 John 7 Resources - Multiple Sermons and Commentaries Related Passages: John 7:32 The Pharisees heard the crowd muttering these things about Him, and the chief priests and the Pharisees sent officers to seize Him. John 9:16 Therefore some of the Pharisees were saying, “This man is not from God, because He does not keep the Sabbath.” But others were saying, “How can a man who is a sinner perform such signs?” And there was a division among them. JESUS ALWAYS CREATES DIVISION There was much grumbling (goggusmos) among the crowds concerning Him - Jesus (and His message the Gospel) is the great "Divider" of all mankind. Here the division was one of opinions, some in favor, some opposed. Their grumbling was as an expression of dissatisfaction mixed with speculation and skepticism about Who Jesus really was. In other words, they were quietly debating among themselves, since as John 7:13 says they were afraid to speak openly. One might propose they were grumbling because He was not fulfilling their desires (cf Jn 6:41, 43, 61+ things have not changed much - see Ex 15:24+, Ex 16:2, 7-9, 12+) We see this "division" in John 7:43 which emphasizes the impact Jesus has on every soul - "So a division occurred in the crowd because of Him." THOUGHT - Switzerland is a country that amazingly remained neutral in WWII. However when it comes to Jesus, neutrality is not an option. To state you are neutral is tantamount to denying Him which will send you to eternal punishment just as surely as cursing Him! No "spiritual Switzerland" with Jesus. You are either for Him or against Him. Perhaps Elijah's words are apropos here "And Elijah came near to all the people and said, "How long will you hesitate between two opinions? If the LORD is God, follow Him; but if Baal, follow him." But the people did not answer him a word." (1Ki 18:21) There is no third option. J C
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Wiersbe - It has often been said that Jesus taught with authority, while the scribes and Pharisees taught from authorities, quoting all the famous rabbis. (Borrow The Bible Exposition Commentary) Astonished (2296) thaumazo from thauma [from thaomai = to wonder] = wonder, admiration) means to wonder, marvel, be struck with admiration or astonishment. To be surprised by the unexpected. Thaumazo describes the human response when confronted by divine revelation in some form (Mt 9.33). Be surprised (Gal 1:6). It denotes incredulous surprise. Thaumazo was a rhetorical device used in law courts and politics to attack things done by the opposition party. Thaumazo in John Jn. 3:7; Jn. 4:27; Jn. 5:20; Jn. 5:28; Jn. 7:15; Jn. 7:21 Letter(s) (bill, learning, writings)(1121) gramma that which is drawn or written, i.e. a letter of the Greek alphabet. Louw-Nida = Any kind of written document, whether in book or manuscript form, with focus upon the content. a written statement of financial accounts, especially of debts ("promissory note") (Lk 16:6). Literally what is written; of the alphabet letter (Gal 6.11); by extension plural, grammata, of education letters = learning. Also a letter of the alphabet (2Co3:7; Gal 6:11). The phrase grammata oiden He knows the Scriptures Jn 7:15. ta grammata (higher) learning Acts 26:24. 2. document, piece of writing in the form of a letter, epistle Acts 28:21; a promissory note Lk 16:6f. Book Jn 5:47) Sacred Scriptures of the O.T. 2Ti 3:15. Letter of the literally correct form of the Mosaic law Ro 2:27, 29; 7:6; 2Co 3:6. Gramma - 14v - Lk. 16:6; Lk. 16:7; Lk. 23:38; Jn. 5:47; Jn. 7:15; Acts 26:24; Acts 28:21; Rom. 2:27; Rom. 2:29; Rom. 7:6; 2 Co. 3:6; 2 Co. 3:7; Gal. 6:11; 2 Tim. 3:15 Educated (3129) manthano related to the noun mathetes = disciple, literally a learner! The shut mind is the end of discipleship!) has the basic meaning of directing one’s mind to something and producing an external effect. Manthano refers to teaching, learning, instructing, and discipling. Manthano to genuinely understand and accept a teaching, to accept it as true and to apply it in one’s life. It was sometimes used of acquiring a life-long habit. Paul used manthano again in Php 4:11 explaining he had "learned to be content in whatever circumstances" he was. Zuck writes that according to manthano "learning is a matter of a pupil acquiring knowledge of content through a teacher to the extent that such knowledge is experienced in the life." (Bibliotheca Sacra).
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Wiersbe - Education is a blessing, but it is better to be taught by God than to borrow the ideas of men. Christ's doctrine comes from heaven; man's teaching comes from his darkened mind. (Borrow Wiersbe's Expository Outlines on the New Testament) Carson - One of the consequences of studying for years in the rabbinical centers was the tendency to substantiate every pronouncement by appealing to precedent, to earlier rabbinic judgments. Not to do so might indicate a certain arrogance, an independence of spirit in danger of drifting from the weight of tradition. Jesus too insists he is no inventive upstart: My teaching is not my own. Jesus (Iesous) answered them and said, "My teaching (doctrine - didache) is not Mine, but His Who sent Me - NLT = "it comes from God who sent me." Jesus does not defer to His detractors who sought His credentials, but to His doctrine and its peerless Source, God the Father! This is the first time that Jesus distinctly declared that what He said was directly from God and He repeated it often afterwards (Jn 8:26, 28, 38, Jn 12:49). What is Jesus saying to the Jews? Once again He alludes to the great truth of His own inseparable and mysterious union with God the Father. He is clearly implying His teaching was from God His Father (Jn 5:30) and secondly He is showing His submission to Him (cf Jn 5:19). His Who sent Me is John's way of referring to God the Father (cf similar pattern in synoptics Mt. 10:40; Mk. 9:37; Lk. 9:48). Earlier, Jesus had repeatedly used the phrase "sent Me" linking it with God as His Father (when He was in Jerusalem before = John 5:24, 30, 36, 37, also in Galilee = Jn 6:38, 39, 44, 57). The Jews would have understood exactly what He was saying about His Source of His astonishing teaching. In short, His credentials were not earthly, but heavenly! His doctrine was divinely given. His message and teaching were God’s. He was only the Messenger of God To reject the message of Jesus is to reject the message of God. -- J Vernon McGee J
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Wiersbe points out that "When I teach the Word of God, I can claim authority for the Bible but not for all of my interpretations of the Bible. Jesus rightly could claim absolute authority for everything that He taught!" (Borrow The Bible Exposition Commentary)
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Wiersbe - But does not every religious teacher make a similar claim (THAT THEIR AUTHORITY IS FROM GOD)? How, then, can we know that Jesus is teaching us the truth? By obeying what He tells us to do. God's Word proves itself true to those who will sincerely do it. The British preacher F.W. Robertson said that "obedience is the organ of spiritual knowledge." John 7:17 literally reads, "If any man is willing to do His [God's] will, he shall know." This explains why the Jewish leaders did not understand Jesus' teachings: they had stubborn wills and would not submit to Him (John 5:40). Is our Lord suggesting here a "pragmatic test" for divine truth? Is He saying, "Try it! If it works, it must be true!" and thus suggesting that if it does not work it must be false? This kind of a test would lead to confusion, for almost any cultist could say, "I tried what the cult teaches, and it works!" No, our Lord's statement goes much deeper. He was not suggesting a shallow "taste test" but rather the deep personal commitment of the person to truth. The Jews depended on education and authorities and received their doctrine secondhand, but Jesus insisted that we experience the authority of truth personally. The Jewish leaders were attempting to kill Jesus, yet at the same time they claimed to understand God's truth and obey it. This proves that an enlightened and educated mind is no guarantee of a pure heart or a sanctified will. Some of the world's worst criminals have been highly intelligent and well-educated people. Satan offered Adam and Eve knowledge, but it was knowledge based on disobedience (Gen. 3:5). Jesus offered knowledge as the result of obedience: first the yoke of responsibility, then the joy of knowing God's truth. Dr. G. Campbell Morgan said it perfectly: "When men are wholly, completely consecrated to the will of God and want to do that above everything else, then they find out that Christ's teaching is divine, that it is the teaching of God." If we really seek God's will, then we will not worry over who gets the glory. All truth is God's truth and God alone deserves the glory for what He has taught us. No teacher or preacher can take the credit for what only can come from God. If he does go after the glory, then it is proof that his teaching is self-generated and not received from God. This is the origin of many cults and church splits: somebody "invents" a doctrine, takes credit for it, and uses it to divide God's people. (Borrow The Bible Exposition Commentary) Willing (2309)(thelo; see study of derivative thelema; see synonyms boule and boulomai) primarily refers to exercising of one's will with the underlying sense of to be willing, to desire, to want or to wish (in Jn 15:7 in context of prayer). To apply oneself to something (or to will). Thelo "expresses not simply a desire, but a determined and constant exercise of the will." (W E Vine) Thelo expresses not only desire, but executive will, active volition and purpose (1Cor 10:20). Kenneth
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Wiersbe - He boldly asserted that He not only knew the Father, but was sent by Him! He was once again claiming to be God! He was not simply born into this world like any other human; He was sent to earth by the Father. This means that He existed before He was born on the earth. (Bible Exposition Commentary) Leon
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Wiersbe - This was certainly a crisis hour in His ministry, and some of the leaders tried to have Him arrested; but “His hour was not yet come.” (Bible Exposition Commentary) Seize (4084) piazo related to piezo = to press) originally meant to press or squeeze, and then to take hold of with a firm grasp as here in Acts 3:7. More often piazo speaks of seizing someone with a hostile intent so as to overpower them or to gain control. Most often piazo is used to describe the hostile attempts to seize Jesus (Jn 7:30, 32, 44, Jn 8:20, 10:39, 11:57). In 2 Cor 11:32 used of the attempt "to seize" Paul at "the city of the Damascenes." In Acts 12:4 of Herod who "seized him (Peter and), he put him in prison." There is one vivid use in the Septuagint of Song 2:15+ in the form of a command to "Catch (Heb = achaz; Lxx = piazo - aorist imperative) the foxes for us, The little foxes that are ruining the vineyards, While our vineyards are in blossom.” Piazo - 12x in 12v - caught(2), seize(6), seized(3), seizing(1). Jn. 7:30; Jn. 7:32; Jn. 7:44; Jn. 8:20; Jn. 10:39; Jn. 11:57; Jn. 21:3; Jn. 21:10; Acts 3:7; Acts 12:4; 2 Co. 11:32; Rev. 19:20 Laid...upon (1911) epiballo from epi = upon + ballo = throw) means to cast over or throw upon (coats on donkey Mk 11:7). In the active sense (transitive), of a violent movement meaning to throw something over someone (Rev 18:19), to lay (hands) on = Mk 14:46. Put (sew) a patch on (Mt 9:16, Lk 5:36). Put a hand to = to start (Lk 9:62). To place something on something as when they put the cross upon Simon of Cyrene (Lu 23:26) Metaphorically to throw over = put a noose or restraint on = a restriction (1 Cor 7:35), to lay on, put on (Mt 9:16; Mk 14:46; Jn 7:44; Ac 21:27). In the active sense (intransitive) it describes waves beat or splash upon, dash against (Mk 4:37). Of a legal inheritance to fall to meaning to belong to in Lk 15:12. Frequently used of attempt to lay upon another person one's hands = Laid (hands) on Jesus (Mt 26:50, Mk 14:46, cf Lk 20:19, Jn 7:30, 44, Lk 21:12) and on the apostles in Acts (Acts 4:3, Acts 5:18, Acts 12:1, Acts 21:27) John 7:31 But many of the crowd believed in Him; and they were saying, "When the Christ comes, He will not perform more signs than those which this man has, will He?" BGT John 7:31 Ἐκ τοῦ ὄχλου δὲ πολλοὶ ἐπίστευσαν εἰς αὐτὸν καὶ ἔλεγον· ὁ χριστὸς ὅταν ἔλθῃ μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησεν; KJV John 7:31 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? NET John 7:31 Yet many of the crowd believed in him and said, "Whenever the Christ comes, he won't perform more miraculous signs than this man did, will he?" CSB John 7:31 However, many from the crowd believed in Him and said, "When the Messiah comes, He won't perform more signs than this man has done, will He?" ESV John 7:31 Yet many of the people believed in him. They said, "When the Christ appears, will he do more signs than this man has done?" NIV John 7:31 Still, many in the crowd put their faith in him. They said, "When the Christ comes, will he do more miraculous signs than this man?" NLT John 7:31 Many among the crowds at the Temple believed in him. "After all," they said, "would you expect the Messiah to do more miraculous signs than this man has done?" NRS John 7:31 Yet many in the crowd believed in him and were saying, "When the Messiah comes, will he do more signs than this man has done?" NJB John 7:31 There were many people in the crowds, however, who believed in him; they were saying, 'When the Christ comes, will he give more signs than this man has?' NAB John 7:31 But many of the crowd began to believe in him, and said, "When the Messiah comes, will he perform more signs than this man has done?" YLT John 7:31 and many out of the multitude did believe in him, and said -- 'The Christ -- when he may come -- will he do more signs than these that this one did?' GWN John 7:31 However, many people in the crowd believed in him. They asked, "When the Messiah comes, will he perform more miracles than this man has?" BBE John 7:31 And numbers of the people had belief in him, and they said, When the Christ comes will he do more signs than this man has done? RSV John 7:31 Yet many of the people believed in him; they said, "When the Christ appears, will he do more signs than this man has done?" NKJ John 7:31 And many of the people believed in Him, and said, "When the Christ comes, will He do more signs than these which this Man has done?" ASV John 7:31 But of the multitude many believed on him; and they said, When the Christ shall come, will he do more signs than those which this man hath done? MIT John 7:31 From that crowd many believed in him and would say, "When the messiah comes on the scene, he will not do more miracles than Jesus does, will he?" believed: John 2:23,24 4:39 6:14,15 8:30-32 12:42 Mt 12:23 Lu 8:13 Ac 8:13 Jas 2:26 When: John 3:2 6:2 9:16 10:41,42 Mt 11:3-6 John 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 10:34-36 (JESUS CAUSES DIVISION) “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. 35 “For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; 36 and A MAN’S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD. Luke 12:49-53 (JESUS CAUSES DIVISION) “I have come to cast fire upon the earth; and how I wish it were already kindled! 50 “But I have a baptism to undergo, and how distressed I am until it is accomplished! 51 “Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; 52 for from now on five members in one household will be divided, three against two and two against three. 53 “They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law.” JESUS BRING DIVISION: MANY "BELIEVE" But - Term of contrast. What is being contrasted? Clearly there was a radical division -- some of the crowd were seeking to arrest Him and others were arrested (so to speak) by Him (especially His miraculous signs). Many of the crowd believed (pisteuo) in Him - Many is a wonderful adjective if the belief is genuine. At first glance this sounds encouraging. But we must remember that John has already described some Jews who had believed in Him in John 2:23+ "Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing." But was their belief saving belief. John's next words do not support that premise, for he adds "But Jesus, on His part, was not entrusting (pisteuo) Himself to them, for He knew all men, and because He did not need anyone to testify concerning man, for He Himself knew what was in man." (John 2:24-25+) In short, this group in John 2 had faith in Him, but He was wary and did not have faith in them! In John 7:31, John does not give us any more information to discern whether or not their belief was unto salvation or was just an emotional, intellectual response to Jesus. Wiersbe - Many of the pilgrims put their faith in Him. It was a faith based on miracles, but at least it was a beginning (see John 2:23; 6:2, 26). Nicodemus first became interested in Jesus because of His miracles (John 3:1–2), and eventually he openly professed faith in Christ. (Bible Exposition Commentary) And they were saying, "When the Christ (Christos) comes, He will not perform more signs than those which this man has, will He? - The Christ has the definite article so indicates they are referring to the Messiah. Their question expects a negative reply. They reasoned that it would be very unlikely that a "Messiah" would come along that did more signs than Jesus had performed. Their conclusion, based on this logic, was that He must be the Messiah. To reiterate what were the people placing their faith in, in Christ (Messiah) alone or in the signs He performed? This text supports the latter conclusion. C H
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Wiersbe remarks "As in previous messages, the people misunderstood what Jesus was saying. Within six months, Jesus would go back to the Father in heaven, and the unsaved Jews would not be able to follow Him. What a contrast between “where I am, there ye cannot come” (John 7:34) and “that where I am, there ye may be also”! (John 14:3) Had these men been willing to do God’s will (ED: harking back to Jesus' words in John 7:17), they would have known the truth. Soon it would be too late." (Bible Exposition Commentary) John 7:37 Now on the last day, the great day of the feast, Jesus stood and cried out, saying, "If anyone is thirsty, let him come to Me and drink. BGT John 7:37 Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ Ἰησοῦς καὶ ἔκραξεν λέγων· ἐάν τις διψᾷ ἐρχέσθω πρός με καὶ πινέτω. KJV John 7:37 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. NET John 7:37 On the last day of the feast, the greatest day, Jesus stood up and shouted out, "If anyone is thirsty, let him come to me, and CSB John 7:37 On the last and most important day of the festival, Jesus stood up and cried out, "If anyone is thirsty, he should come to Me and drink! ESV John 7:37 On the last day of the feast, the great day, Jesus stood up and cried out, "If anyone thirsts, let him come to me and drink. NIV John 7:37 On the last and greatest day of the Feast, Jesus stood and said in a loud voice, "If anyone is thirsty, let him come to me and drink. NLT John 7:37 On the last day, the climax of the festival, Jesus stood and shouted to the crowds, "Anyone who is thirsty may come to me! NRS John 7:37 On the last day of the festival, the great day, while Jesus was standing there, he cried out, "Let anyone who is thirsty come to me, NJB John 7:37 On the last day, the great day of the festival, Jesus stood and cried out: 'Let anyone who is thirsty come to me! NAB John 7:37 On the last and greatest day of the feast, Jesus stood up and exclaimed, "Let anyone who thirsts come to me and drink. YLT John 7:37 And in the last, the great day of the feast, Jesus stood and cried, saying, 'If any one doth thirst, let him come unto me and drink; GWN John 7:37 On the last and most important day of the festival, Jesus was standing in the temple courtyard. He said loudly, "Whoever is thirsty must come to me to drink. BBE John 7:37 On the last day, the great day of the feast, Jesus got up and said in a loud voice, If any man is in need of drink let him come to me and I will give it to him. RSV John 7:37 On the last day of the feast, the great day, Jesus stood up and proclaimed, "If any one thirst, let him come to me and drink. NKJ John 7:37 On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. ASV John 7:37 Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. MIT John 7:37 On the last and greatest day of the feast, Jesus took a stance and shouted: If anyone is thirsty, let him come to me. the last: Lev 23:36,39 Nu 29:35 1Ki 8:65,66 and cried: John 7:28 1:23 Pr 1:20 8:1,3 9:3 Isa 40:2,6 55:1 58:1 Jer 2:2 Mic 6:9 Mt 3:3 If: John 4:10 6:35 Ps 36:8,9 42:2 63:1 143:6 Isa 12:3 41:17,18 44:3 Isa 55:1 Amos 8:11-13 Rev 21:6 Rev 22:1,17 let: John 5:40 6:37 14:6 Isa 55:3 Jer 16:19 Mt 11:28 drink: John 6:55 Song 5:1 Zec 9:15 1Co 10:4,21 11:25 12:13 Eph 5:18 John 7 Resources - Multiple Sermons and Commentaries NOTE: CLICK FOR IN DEPTH COMMENTARY ON JOHN 7:37 John 7:37-39 Commentary - about 97 (8x11) pages JESUS' INVITATION: ARE YOU THIRSTY? Below are three articles from the Friends of Israel magazine, Israel My Glory, written by Jewish believers. These articles will give you an excellent background to help you understand one of Jesus' most beautiful promises. The Feast of Tabernacles - Mark Robinson The Feast of Tabernacles in the Days of Jesus - Peter Colon The Feast of Tabernacles in Ancient Times - Bruce Scott Andreas Kostenberger gives us an excellent background to help understand the impact of Jesus' words in John 7:37-39 - It is now the last and greatest day of the festival. Every day during Tabernacles, priests marched in solemn procession from the pool of Siloam to the temple and poured out water at the base of the altar. The seventh day of the festival, the last day proper (Lev. 23:34, 41–42), was marked by a special water-pouring rite and lights ceremony (m. Sukkah 4.1, 9–10). This was to be followed by a sacred assembly on the eighth day, which was set apart for sacrifices, the joyful dismantling of the booths, and repeated singing of the Hallel (Ps. 113–18). (See Lev. 23:36; Num. 29:35; Neh. 8:18. The eighth day of this feast was also the last festival day in the Jewish year.) Hence, by the first century, many Jews had come to think of the Feast of Tabernacles as an eight-day event. (See Josephus Ant. 11.5.5 §157; b. Sukkah 48b; m. Sukkah 5.6; 2 Macc. 10:6.) Whether Jesus’ words in Jn 7:37–38 and Jn 8:12 were uttered on the climactic seventh day, with its water-pouring and torch-lighting ceremonies, or on the eighth day of joyful assembly and celebration, they would have had a tremendous impact on the pilgrims. (Most commentators favor a time immediately following cessation of ceremonies on the eighth day) Just when the events of the feast, and their attendant symbolism, were beginning to sink into people’s memories, Jesus’ words promised a continuous supply of water and light, perhaps also alluding to the supply of water from the rock in the wilderness.....The festival seems to speak of the joyful restoration of Israel and the ingathering of the nations. Here Jesus presents himself as God’s agent to make these end-time events a reality (See John - Page 239) (Bolding added) Jesus finally "goes public" as His brothers had urged a week earlier. Now on the last day, the great day of the feast (heorte) - Day 7 of the Feast of Tabernacles (some commentators say this may have been the 8th day - see Lev 23:36+). It was a great day. Little did the Jewish crowd know that it would be especially great on this particular day because the Great One Himself was present and making a powerful prophetic pronouncement. Marvin Vincent on the last day favors that it is the eighth day - The eighth, the close of the whole festival, and kept as a Sabbath (Leviticus 23:36). It was called the Day of the Great Hosanna, because a circuit was made seven times round the altar with "Hosanna;" also the Day of Willows, (ED: SEE ALFRED EDERSHEIM'S DISCUSSION OF THE FEAST OF TABERNACLES) and the Day of Beating the Branches, because all the leaves were shaken off the willow-boughs, and the palm branches beaten in pieces by the side of the altar. Every morning, after the sacrifice, the people, led by a priest, repaired to the Fountain of Siloam, where the priest filled a golden pitcher, and brought it back to the temple amid music and joyful shouts. Advancing to the altar of burnt-offering, at the cry of the people, "Lift up thy hand!" he emptied the pitcher toward the west, and toward the east a cup of wine, while the people chanted, "With joy shall ye draw water out of the wells of salvation." (ED: COMPARE "RIVERS OF LIVING WATER!") It is not certain that this libation was made on the eighth day, but there can be no doubt that the following words of the Lord had reference to that ceremony. Jesus stood (contrast most rabbis sitting when teaching) and cried out (loud cry - krazo), saying, "If anyone (salvation is available to anyone who) is thirsty (dipsao), let him come to Me and drink - Jesus uses the striking metaphor of thirst, for everyone becomes thirsty when they are water restricted. He however is not speaking physiologically, but spiritually, to the spiritual thirst. Thirsty speaks of sensing one's need, for every lost soul must recognize their need. In other words, if a lost person does not recognize he or she is a sinner destined for Hell, they will never seek living waters of salvation which grants entree to Heaven! Jesus knew the Jewish rituals associated with this Feast would not provide the spiritual water they needed to satisfy their souls, for it was only a shadow of the substance Who is Christ (Col 2:16-17+). Note that this IF is 3rd class conditional which means potential action. Note that "Me" is inclusive, for Jesus is the only Source Who can quench the sinner's thirst for righteousness! C H Spurgeon on stood and cried out - Shouted, spoke with all his might; and he stood, although he usually sat to deliver his message. But now, as if his whole being was roused to it utmost energy, on account of the last day of the gathering having come, when perhaps the people would go home, and he would be unable thus to speak with them again, “Jesus stood and cried,” O blessed invitation, how sweet it should be to every thirsty soul! “If any man” — prince or pauper, “any man” — moral or utterly debauched, “if any man thirst, let him come unto me,” — not to ordinances, nor to human priests, “let him come unto me, and drink,” as much as he will “without money, and without price.” David Guzik on cried out - What Jesus was about to say was of great importance. Important because of where He said it (standing in the temple courts, right outside the temple itself). Important because of when He said it (at the last day of Tabernacles, after water had been poured out on the previous days). Important because of how He said it (crying out, even shouting – in contrast to the general tone of His ministry, according to Isaiah 42:2: He will not cry out, nor raise His voice, nor cause His voice to be heard in the street). Come to Me and drink is clearly Jesus' command to be saved from this crooked and perverse generation. Both verbs are in the present imperative so the only way spiritually dead person could possibly obey is by acquiescing to the supernatural working the Holy Spirit! (cf Jn 4:14+, Jn 6:53-56+)
João 7
Wiersbe comments "Again, the leaders refused to face facts honestly but passed judgment on the basis of their prejudices and their superficial examination of the facts. It is much easier to label people (and libel people!) than to listen to the facts they present. “So some of the people have believed on Jesus! So what? These common people know nothing about the Law anyway! Have any important people—like ourselves—believed on Him? Of course not!” They would use a similar argument to try to discredit the witness of the blind man that Jesus healed (John 9:34). We should not be surprised when “the intelligentsia” refuses to trust Jesus Christ, or when religious leaders reject Him. God has hidden His truth from “the wise and prudent” and revealed it to “spiritual babes,” the humble people who will yield to Him (Matt. 11:25–27). Paul was a very intelligent rabbi when God saved him, yet he had to be “knocked down” before he would acknowledge that Jesus Christ was the resurrected Son of God. Read 1 Corinthians 1:26–31 to learn Paul’s explanation for the difficulty of winning “smart religious people” to the Saviour. (Bible Exposition Commentary) Rulers (officials) (758) archon from present participle of archo = to rule) describes one who has eminence in a ruling capacity, referring to earthly figures ( Mt 20:25) such as rulers (Acts 4:26), Moses ( Acts 7:27, 35), of Christ as the ruler of the kings of the earth (Rev 1:5). Archon refers to one who has administrative authority (Ro 13:3; Titus 1:9), including Jewish leaders (Acts 23:5 = reference to the high priest, Lk 8:41 = "an official of the synagogue;" Mt 9:18, 23 = ruler over a synagogue), members of the Sanhedrin (Lk 18:18, 23:13, 35, 24:20), of Gentile officials (Acts 16:19). Archon in NT - 36v - Matt. 9:18; Matt. 9:23; Matt. 9:34; Matt. 12:24; Matt. 20:25; Mk. 3:22; Lk. 8:41; Lk. 11:15; Lk. 12:58; Lk. 14:1; Lk. 18:18; Lk. 23:13; Lk. 23:35; Lk. 24:20; Jn. 3:1; Jn. 7:26; Jn. 7:48; Jn. 12:31; Jn. 12:42; Jn. 14:30; Jn. 16:11; Acts 3:17; Acts 4:5; Acts 4:8; Acts 4:26; Acts 7:27; Acts 7:35; Acts 13:27; Acts 14:5; Acts 16:19; Acts 23:5; Rom. 13:3; 1 Co. 2:6; 1 Co. 2:8; Eph. 2:2; Rev. 1:5 John 7:49 "But this crowd which does not know the Law is accursed." BGT John 7:49 ἀλλὰ ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ἐπάρατοί εἰσιν. KJV John 7:49 But this people who knoweth not the law are cursed. NET John 7:49 But this rabble who do not know the law are accursed!" CSB John 7:49 But this crowd, which doesn't know the law, is accursed!" ESV John 7:49 But this crowd that does not know the law is accursed." NIV John 7:49 No! But this mob that knows nothing of the law--there is a curse on them." NLT John 7:49 This foolish crowd follows him, but they are ignorant of the law. God's curse is on them!" NRS John 7:49 But this crowd, which does not know the law-- they are accursed." NJB John 7:49 This rabble knows nothing about the Law -- they are damned.' NAB John 7:49 But this crowd, which does not know the law, is accursed." YLT John 7:49 but this multitude, that is not knowing the law, is accursed.' GWN John 7:49 This crowd is cursed because it doesn't know Moses' Teachings." BBE John 7:49 But these people who have no knowledge of the law are cursed. RSV John 7:49 But this crowd, who do not know the law, are accursed." NKJ John 7:49 "But this crowd that does not know the law is accursed." ASV John 7:49 But this multitude that knoweth not the law are accursed. MIT John 7:49 But this crowd that does not know the law is under a divine curse." John 9:34,40 Isa 5:21 28:14 29:14-19 65:5 1Co 1:20,21 3:18-20 Jas 3:13-18 John 7 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 27:26+ ‘Cursed is he who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’ Deuteronomy 28:15+ “But it shall come about, if you do not obey the LORD your God, to observe to do all His commandments and His statutes with which I charge you today, that all these curses will come upon you and overtake you: PHARISEES DISPARAGE THE COMMON FOLK But - Strong term of contrast. The religious elite (previous passage) versus the common folk. This crowd ("rabble," "mob") which does not know (ginosko) the Law is accursed - The derogatory remark by the Pharisees indicates they consider the crowd as nothing but rabble (the lower classes - Learned rabbis despised those who were not concerned with the Law)! They were trying to say the reason the people said what they said about Jesus (Prophet, Messiah), is because they were ignorant of the Law! They neither knew the Law, nor obeyed the Law, thus they were accursed. Know (ginosko) means to know in the sense of being intimately acquainted with or trained by the Law. Many in the crowd had in fact believed in Him (Jn 7:31). It seems others thought He was the expected Messiah (Jn 7:41). As usual the "default" mode of the Pharisees was to throw out the Law (and throw them under the bus called Law), declaring these commoners did not know the Law of Moses and they justly deserved the verdict of "accursed." What hypocrisy! In fact those who knew (or thought they knew) the Law of Moses, were the very ones who that Law would ultimately condemn and curse! C H
João 7
Wiersbe - Jonah was from Galilee; and Jesus said that Jonah was a picture of Himself in death, burial, and resurrection (Mt. 12:38–41) (Bible Exposition Commentary) Ray
João 7:37
Wiersbe says "At the feast, the Jews were reenacting a tradition that could never satisfy the heart. Jesus offered them living water and eternal satisfaction!" Could God have "painted the picture" more clearly? Even as Jesus was the Source of the physical water in the OT, He declares that He is the Source of the spiritual water in the NT. In so doing, He is showing that He is ultimate fulfillment of the Feast of Tabernacles! What a gracious, merciful, mighty God we are privileged to worship! And worship we will at the Millennial Feast of Tabernacles, celebrating the final ingathering of souls into the His glorious Kingdom. Hallelujah! Hosanna! Maranatha! Amen! THE SEVEN GREAT FEASTS OF ISRAEL 1st Month = Nisan Festival of Passover (Pesach) 3rd Month = Sivan Feast of Pentecost I N T E R L U D E 7th Month = Tishri Festival of Booths (Tabernacles) (Sukkot) Passover Pesach Unleavened Bread First Fruits Feast of Weeks Feast of Trumpets Day of Atonement Feast of Booths Lamb's blood on Door Purging Leaven (Sin) Wave Offering (Promise of Harvest to come) Wave Offering of two loaves of leavened bread (promise of harvest to come) Trumpet Blown - A Holy Convocation Atonement shall be made to cleanse you Celebrates harvest, memorial of God's care in wilderness 1st Month, 14th Day 1st Month, 15th Day (1st & 8th are Sabbath) Day after Sabbath 50 Days after first fruits 7th Month, 1st Day (A Sabbath) 7th Month, 10th Day (A Sabbath) 7th Mo, 15th Day 7 Days; Convocation on 8th Day Lev 23:33-44 (1st & 8th are Sabbath) Christ our Passover has been sacrificed Clean out the old leaven...just as you are in fact unleavened Christ has been raised...the first fruits Promise of the Spirit, Mystery of Church - Jews and Gentiles in one body Regathering of Israel before final day of atonement Israel repents and looks to Christ in one day Zech 3:9-10, 12:10, 13:1, 14:9 All families come to Jerusalem for Feast of Booths 1Cor 5:7 1Cor 5:7-8 1Cor 15:20-23 1Cor 2:13 Heb 9-10 Now on the last day - While some feel the last day was the seventh day of the Feast of booths, a large percentage of commentators interpret the last day as an added eighth day. LAST DAY SEVENTH DAY If the last day is the 7th day of the feast, this would have been the last day a pitcher of water was carried from the Pool of Siloam. The famous Jewish historian Alfred Edersheim favors this as the last day - see his discussion - The Feast of Tabernacles Douglas Cecil (foreword by Howard Hendricks) favors the last day and in light of that belief offers an interesting description of how the events may have unfolded... This ritual had taken place for six days by the time Jesus spoke to the people in...(Jn 7:37). Six times the procession to the pool of Siloam had taken place. This was the last day. It was early in the morning after a night of worship. They had all gathered waiting for the sun to come up. What I envision possibly happening, even though Scripture doesn’t tell us, is that the priest had returned to the temple mount with the pitcher of water. He climbed the long ramp to the top of the altar. Once at the top, he would turn to where the libations were poured. Two silver cups were on top of the altar, one filled with wine, the other awaiting the libation. The priest began to slowly pour the water out of the pitcher. It is at this moment that Jesus stood in the midst of the crowd and cried out, “If anyone is thirsty, let him come to Me and drink.” (Ed: Again I want to emphasize this is Cecil's imagining what transpired on the last day, so while it is certainly dramatic, it is still speculation and not recorded in Scripture!) What was He saying? In effect, Jesus was declaring, “You have just tasted the best that religion and ritualism has to offer. This is it! This is as good as it gets! If you are still thirsty, and if you don’t find all of this ritual satisfying, then come to Me and drink.” (The 7 Principles of an Evangelistic Life) LAST DAY EIGHTH DAY From my personal survey of a large number of John commentaries, it appears that most observers feel that the last day was actually the day after the seven day Feast of Booths. Scripture specifically describes this day which was to be a day of rest (a Sabbath) from all laborious work. As Westcott says "It is uncertain whether the libations (libations were offered on the altar each day of the Feast of Booths) were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words. Below are passages that describe this "eighth day". (1) Lev 23:36 ‘For seven days you shall present an offering by fire to the LORD. On the eighth day you shall have a holy convocation and present an offering by fire to the LORD; it is an assembly. You shall do no laborious work. (2) Lev 23:39 ‘On exactly the fifteenth day of the seventh month, when you have gathered in the crops of the land, you shall celebrate the feast of the LORD for seven days, with a rest (Hebrew = Shabbathon = Sabbath observance; Lxx = anapausis = a rest with restoration) on the first day and a rest (Hebrew = Shabbathon = Sabbath observance; Lxx = anapausis = a rest with restoration) on the eighth day. Comment: It is notable that this same Greek noun, anapausis, was used by Jesus in another of His great invitations to COME in Mt 11:28-30 (see below and also see commentary) in which He says "Come (command) to Me, all who are weary and heavy-laden, and I will give you rest (Verb form = anapauo). Take (command) My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST (Noun form = anapausis) FOR YOUR SOULS. How fitting that if indeed the last day, the great day in Jn 7:37 was the eighth day, the day of rest (assuming one accepts the last day = the eighth day), and onto the scene came the only One Who could ever give genuine, eternal rest to our restless hearts, crying out for anyone to come to Him and receive the perfect rest of salvation in Him! (3) Nu 29:35 (Context = Description of Feast of Booths = Nu 29:12-34) ‘On the eighth day you shall have a solemn assembly; you shall do no laborious work. (4) Neh 8:18 (Context = the memorial had not been remembered! That is what sin will do to us! It will cause us to forget what we should remember! But as these forgetful sons of Israel read their Holy Word, they discovered the ordinance of the Feast of Booths = Read Neh 8:14-17) And he read from the book of the law of God daily, from the first day to the last day. And they celebrated the feast (of booths) seven days, and on the eighth day [there was] a solemn assembly according to the ordinance. Comment: Notice that a return to the Book, brought about a return to God's will for their nation. A return to reading the Book of books is always a return to reality. But the sons of Israel were not merely hearers who deluded themselves, but they were doers of the Word. And notice one of the first effects they experienced - " there was great rejoicing." (Neh 8:17) Is your Christian life one of great joy? If not, could it be because you have become lax is your intake of daily spiritual nourishment (cp Mt 4:4)? When we are in the center of God's will as manifest in His Word is when we are most likely to experience great joy! As
João 7:37
Wiersbe - Are You Thirsty? Read Psalm 63 King David wrote this psalm when he was in the wilderness of Judah. I never really appreciated what he wrote until my wife and I visited the same spot. What a dry and barren place it is! Look at what David wrote, "O God, You are my God; early will I seek You; my soul thirsts for You; my flesh longs for You in a dry and thirsty land where there is no water" (Psalm 63:1). In other words, David says, "Here I am in this dry, hot, dangerous wilderness, and I really would love to have some water. However, what I really want is God." When you find yourself in a dry wilderness situation in life, what do you do? Follow the stages in David's experience. First, he seeks God. He wanted to see God's power and glory as he had seen it in the sanctuary. He wanted to see that wilderness turned into a sanctuary. David had been in the tabernacle. He had seen the glory of God, but he wasn't satisfied with that. We are satisfied to hear about God and sing about Him in church. Then we come to the wilderness. We should be like David and say, "I want to see God's glory through this wilderness experience just as though I were worshiping God in the church service." Next, he blesses God. "Thus I will bless You while I live" (Psalm 63:4). David also is satisfied with God. Satisfaction doesn't come from circumstances on the outside. It comes from blessing on the inside. "When I remember You on my bed, I meditate on You in the night watches" (Psalm 63:6). Finally, he rejoices in God. "But the king shall rejoice in God" (v. 11). That's what God wants from us, even in the wilderness. * * * Wilderness experiences are good for you, for they teach you an important truth: You draw satisfaction from blessing on the inside, not from circumstances on the outside. When you face a wilderness experience, follow David's response. God will meet your needs. (Prayer, Praises and Promises) Ps 107:9 For He has satisfied (Lxx = chortazo = feed, fill, satisfy) the thirsty (Lxx = kenos = empty, devoid of spiritual truth in one's) soul (one's deepest innermost being), and the hungry soul He has filled with what is good (Lxx = agathos - of gifts beneficial; of words useful; of deeds good).
João 7:37-39
Wiersbe says "At the feast, the Jews were reenacting a tradition that could never satisfy the heart. Jesus offered them living water and eternal satisfaction!" Could God have "painted the picture" more clearly? Even as Jesus was the Source of the physical water in the OT, He declares that He is the Source of the spiritual water in the NT. In so doing, He is showing that He is ultimate fulfillment of the Feast of Tabernacles! What a gracious, merciful, mighty God we are privileged to worship! And worship we will at the Millennial Feast of Tabernacles, celebrating the final ingathering of souls into the His glorious Kingdom. Hallelujah! Hosanna! Maranatha! Amen! THE SEVEN GREAT FEASTS OF ISRAEL 1st Month = Nisan Festival of Passover (Pesach) 3rd Month = Sivan Feast of Pentecost I N T E R L U D E 7th Month = Tishri Festival of Booths (Tabernacles) (Sukkot) Passover Pesach Unleavened Bread First Fruits Feast of Weeks Feast of Trumpets Day of Atonement Feast of Booths Lamb's blood on Door Purging Leaven (Sin) Wave Offering (Promise of Harvest to come) Wave Offering of two loaves of leavened bread (promise of harvest to come) Trumpet Blown - A Holy Convocation Atonement shall be made to cleanse you Celebrates harvest, memorial of God's care in wilderness 1st Month, 14th Day 1st Month, 15th Day (1st & 8th are Sabbath) Day after Sabbath 50 Days after first fruits 7th Month, 1st Day (A Sabbath) 7th Month, 10th Day (A Sabbath) 7th Mo, 15th Day 7 Days; Convocation on 8th Day Lev 23:33-44 (1st & 8th are Sabbath) Christ our Passover has been sacrificed Clean out the old leaven… just as you are in fact unleavened Christ has been raised… the first fruits Promise of the Spirit, Mystery of Church - Jews and Gentiles in one body Regathering of Israel before final day of atonement Israel repents and looks to Christ in one day Zech 3:9-10, 12:10, 13:1, 14:9 All families come to Jerusalem for Feast of Booths 1Cor 5:7 1Cor 5:7-8 1Cor 15:20-23 1Cor 2:13 Heb 9-10 Now on the last day - While some feel the last day was the seventh day of the Feast of booths, a large percentage of commentators interpret the last day as an added eighth day. LAST DAY SEVENTH DAY If the last day is the 7th day of the feast, this would have been the last day a pitcher of water was carried from the Pool of Siloam. The famous Jewish historian Alfred Edersheim favors this as the last day - see his discussion - The Feast of Tabernacles Douglas Cecil (foreword by Howard Hendricks) favors the last day and in light of that belief offers an interesting description of how the events may have unfolded… This ritual had taken place for six days by the time Jesus spoke to the people in… (Jn 7:37). Six times the procession to the pool of Siloam had taken place. This was the last day. It was early in the morning after a night of worship. They had all gathered waiting for the sun to come up. What I envision possibly happening, even though Scripture doesn’t tell us, is that the priest had returned to the temple mount with the pitcher of water. He climbed the long ramp to the top of the altar. Once at the top, he would turn to where the libations were poured. Two silver cups were on top of the altar, one filled with wine, the other awaiting the libation. The priest began to slowly pour the water out of the pitcher. It is at this moment that Jesus stood in the midst of the crowd and cried out, “If anyone is thirsty, let him come to Me and drink.” (Ed: Again I want to emphasize this is Cecil's imagining what transpired on the last day, so while it is certainly dramatic, it is still speculation and not recorded in Scripture!) What was He saying? In effect, Jesus was declaring, “You have just tasted the best that religion and ritualism has to offer. This is it! This is as good as it gets! If you are still thirsty, and if you don’t find all of this ritual satisfying, then come to Me and drink.” (The 7 Principles of an Evangelistic Life) LAST DAY EIGHTH DAY From my personal survey of a large number of John commentaries, it appears that most observers feel that the last day was actually the day after the seven day Feast of Booths. Scripture specifically describes this day which was to be a day of rest (a Sabbath) from all laborious work. As Westcott says "It is uncertain whether the libations (libations were offered on the altar each day of the Feast of Booths) were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words. Below are passages that describe this "eighth day". (1) Lev 23:36 ‘For seven days you shall present an offering by fire to the LORD. On the eighth day you shall have a holy convocation and present an offering by fire to the LORD; it is an assembly. You shall do no laborious work. (2) Lev 23:39 ‘On exactly the fifteenth day of the seventh month, when you have gathered in the crops of the land, you shall celebrate the feast of the LORD for seven days, with a rest (Hebrew = Shabbathon = Sabbath observance; Lxx = anapausis = a rest with restoration) on the first day and a rest (Hebrew = Shabbathon = Sabbath observance; Lxx = anapausis = a rest with restoration) on the eighth day. Comment: It is notable that this same Greek noun, anapausis, was used by Jesus in another of His great invitations to COME in Mt 11:28-30 (see below and also see commentary) in which He says "Come (command) to Me, all who are weary and heavy-laden, and I will give you rest (Verb form = anapauo). Take (command) My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST (Noun form = anapausis) FOR YOUR SOULS. How fitting that if indeed the last day, the great day in Jn 7:37 was the eighth day, the day of rest (assuming one accepts the last day = the eighth day), and onto the scene came the only One Who could ever give genuine, eternal rest to our restless hearts, crying out for anyone to come to Him and receive the perfect rest of salvation in Him! (3) Nu 29:35 (Context = Description of Feast of Booths = Nu 29:12-34) ‘On the eighth day you shall have a solemn assembly; you shall do no laborious work. (4) Neh 8:18 (Context = the memorial had not been remembered! That is what sin will do to us! It will cause us to forget what we should remember! But as these forgetful sons of Israel read their Holy Word, they discovered the ordinance of the Feast of Booths = Read Neh 8:14-17) And he read from the book of the law of God daily, from the first day to the last day. And they celebrated the feast (of booths) seven days, and on the eighth day [there was] a solemn assembly according to the ordinance. Comment: Notice that a return to the Book, brought about a return to God's will for their nation. A return to reading the Book of books is always a return to reality. But the sons of Israel were not merely hearers who deluded themselves, but they were doers of the Word. And notice one of the first effects they experienced - " there was great rejoicing." (Neh 8:17) Is your Christian life one of great joy? If not, could it be because you have become lax is your intake of daily spiritual nourishment (cp Mt 4:4)? When we are in the center of God's will as manifest in His Word is when we are most likely to experience great joy! As
João 7:37-39
Wiersbe - You never solve your problems by blaming other people. Israel’s real problem was unbelief and a desire to go back to the old life. Every difficulty you meet is an opportunity for testing yourself and trusting your Lord, for going forward or going backward. The rock pictures Jesus Christ who was smitten for us (1 Cor. 10:4) that we might have the living water of the Holy Spirit within (John 7:37-39). ><>><>><> Vance Havner - We did not have a great many things in our home on the hill, but we did have the best drinking water for miles around. It came from a deep well, dug through rock. I have traversed this country in all directions and discovered that one of the hardest things to come by in this progressive age is a good drink of water. Whatever the purifiers may have done to the quality, they have certainly succeeded in flattening the taste. It appears that they have failed even in purifying it for water pollution has become a national problem. When I get back to the old home (I still own it), the first thing I want is a drink of water. I know what David meant when he longed for a drink from the well of Bethlehem. I am reminded, furthermore, that this poor world has forsaken "the fountain of living waters, and has hewed them out cisterns, broken cisterns, that can hold no water" (Jeremiah 2:13). This generation has drunk itself into delirium tremens and it looks as though it might wind up as "Alcoholics Unanimous." It has surfeited itself with a thousand fancy concoctions of its own devising. Meanwhile the Saviour says, "If any man thirst, let him come unto me, and drink" (John 7:37). "As cold waters to a thirsty soul, so is good news from a far country" (Proverbs 25:25). Here is the best drink of water of all—the good news of the gospel—when we drink from that stream, from within us shall flow rivers of living water. I am glad that I started out drinking good water from an old oaken bucket. I am glad that I drank early of the living water. Whoever drinks of that water shall never thirst again: "… whosoever will, let him take the water of life freely" (Revelation 22:17). (It is Toward Evening) ><>><>><> Vance Havner - (It is) painfully evident today: thousands of Christians, believers, saved people, whose actual, daily experience is more like the emptied pitcher from Siloam than it is like the living fountain with its rivers of water. As I go about over the land, I am continually meeting preachers grieved over a defective experience, who are convinced that they have missed something and that surely there must be more in the filling of the Spirit than they have ever understood. They are good men, able men, devout men, but many of them seem to have stopped short of that utter abandon in which men lose themselves to become blazing firebrands for God, flaming torches by which He sets on fire a smug and sanctimonious church and awakens to burning conviction a sleeping world. Some are willing to miss a blessing rather than give up a prejudice, but others are worried and deeply conscious that their fire is not Pentecostal fire but painted fire which does not burn! I am continually meeting Christians whose experience is like getting all of a story except the point. Like the Jews at the feast, they have a happy day once in a while when they "scale the utmost height and catch a gleam of glory bright," but these are few and far between and soon "a sense of things real comes doubly strong." After one of his sermons, Andrew
João 7:37-39
Wiersbe - Are You Thirsty? Read Psalm 63 King David wrote this psalm when he was in the wilderness of Judah. I never really appreciated what he wrote until my wife and I visited the same spot. What a dry and barren place it is! Look at what David wrote, "O God, You are my God; early will I seek You; my soul thirsts for You; my flesh longs for You in a dry and thirsty land where there is no water" (Psalm 63:1). In other words, David says, "Here I am in this dry, hot, dangerous wilderness, and I really would love to have some water. However, what I really want is God." When you find yourself in a dry wilderness situation in life, what do you do? Follow the stages in David's experience. First, he seeks God. He wanted to see God's power and glory as he had seen it in the sanctuary. He wanted to see that wilderness turned into a sanctuary. David had been in the tabernacle. He had seen the glory of God, but he wasn't satisfied with that. We are satisfied to hear about God and sing about Him in church. Then we come to the wilderness. We should be like David and say, "I want to see God's glory through this wilderness experience just as though I were worshiping God in the church service." Next, he blesses God. "Thus I will bless You while I live" (Psalm 63:4). David also is satisfied with God. Satisfaction doesn't come from circumstances on the outside. It comes from blessing on the inside. "When I remember You on my bed, I meditate on You in the night watches" (Psalm 63:6). Finally, he rejoices in God. "But the king shall rejoice in God" (v. 11). That's what God wants from us, even in the wilderness. * * * Wilderness experiences are good for you, for they teach you an important truth: You draw satisfaction from blessing on the inside, not from circumstances on the outside. When you face a wilderness experience, follow David's response. God will meet your needs. (Prayer, Praises and Promises) Ps 107:9 For He has satisfied (Lxx = chortazo = feed, fill, satisfy) the thirsty (Lxx = kenos = empty, devoid of spiritual truth in one's) soul (one's deepest innermost being), and the hungry soul He has filled with what is good (Lxx = agathos - of gifts beneficial; of words useful; of deeds good).
João 7:38
Wiersbe - You never solve your problems by blaming other people. Israel’s real problem was unbelief and a desire to go back to the old life. Every difficulty you meet is an opportunity for testing yourself and trusting your Lord, for going forward or going backward. The rock pictures Jesus Christ who was smitten for us (1 Cor. 10:4) that we might have the living water of the Holy Spirit within (John 7:37-39). Vance Havner - We did not have a great many things in our home on the hill, but we did have the best drinking water for miles around. It came from a deep well, dug through rock. I have traversed this country in all directions and discovered that one of the hardest things to come by in this progressive age is a good drink of water. Whatever the purifiers may have done to the quality, they have certainly succeeded in flattening the taste. It appears that they have failed even in purifying it for water pollution has become a national problem. When I get back to the old home (I still own it), the first thing I want is a drink of water. I know what David meant when he longed for a drink from the well of Bethlehem. I am reminded, furthermore, that this poor world has forsaken "the fountain of living waters, and has hewed them out cisterns, broken cisterns, that can hold no water" (Jeremiah 2:13). This generation has drunk itself into delirium tremens and it looks as though it might wind up as "Alcoholics Unanimous." It has surfeited itself with a thousand fancy concoctions of its own devising. Meanwhile the Saviour says, "If any man thirst, let him come unto me, and drink" (John 7:37). "As cold waters to a thirsty soul, so is good news from a far country" (Proverbs 25:25). Here is the best drink of water of all—the good news of the gospel—when we drink from that stream, from within us shall flow rivers of living water. I am glad that I started out drinking good water from an old oaken bucket. I am glad that I drank early of the living water. Whoever drinks of that water shall never thirst again: "... whosoever will, let him take the water of life freely" (Revelation 22:17). (It is Toward Evening) Vance Havner - (It is) painfully evident today: thousands of Christians, believers, saved people, whose actual, daily experience is more like the emptied pitcher from Siloam than it is like the living fountain with its rivers of water. As I go about over the land, I am continually meeting preachers grieved over a defective experience, who are convinced that they have missed something and that surely there must be more in the filling of the Spirit than they have ever understood. They are good men, able men, devout men, but many of them seem to have stopped short of that utter abandon in which men lose themselves to become blazing firebrands for God, flaming torches by which He sets on fire a smug and sanctimonious church and awakens to burning conviction a sleeping world. Some are willing to miss a blessing rather than give up a prejudice, but others are worried and deeply conscious that their fire is not Pentecostal fire but painted fire which does not burn! I am continually meeting Christians whose experience is like getting all of a story except the point. Like the Jews at the feast, they have a happy day once in a while when they "scale the utmost height and catch a gleam of glory bright," but these are few and far between and soon "a sense of things real comes doubly strong." After one of his sermons, Andrew