Joh 7:15-24 | RWP | e4.org | Marvelled ( εθαυμαζον ). Picturesque imperfect active of θαυμαζω , "were wondering." After all the bluster of the rulers (verse ) here was Jesus teaching without interruption. Knoweth letters ( γραμματα οιδεν ). Second perfect active indicative used as present. Γραμματα , old word from γραφω , to write, is originally the letters formed ( ), then a letter or epistle ( ), then the sacred Scriptures ( ; ), then learning like Latin litterae and English letters ( ; ). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott). Having never learned ( μη μεμαθηκως ). Perfect active participle of μανθανω with μη , the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John ( ). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).

‏ John 7:15-24

Marvelled ( εθαυμαζον ). Picturesque imperfect active of θαυμαζω, "were wondering." After all the bluster of the rulers (verse 13) here was Jesus teaching without interruption.

Knoweth letters ( γραμματα οιδεν ). Second perfect active indicative used as present. Γραμματα, old word from γραφω, to write, is originally the letters formed (Ga 6:11), then a letter or epistle (Ac 28:21), then the sacred Scriptures (Joh 5:47; 2Ti 3:15), then learning like Latin litterae and English letters (Ac 26:24; Joh 7:15). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott).

Having never learned ( μη μεμαθηκως ). Perfect active participle of μανθανω with μη, the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Ac 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).

Mine ( εμη ). Possessive pronoun, "not mine in origin." Jesus denies that he is self-taught, though not a schoolman.

But his that sent me ( αλλα του πεμψαντος με ). Genitive case of the articular participle (first aorist active of πεμπω ). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of "the one who sent me" of the Father (4:34; 5:23, 24, 30, 37; 6:38-40, 44; 7:16, 18, 28, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis.

If any man willeth to do ( εαν τις θελη ποιειν ). Condition of third class with εαν and present active subjunctive θελη not used as a mere auxiliary verb for the future "will do," but with full force of θελω, to will, to wish. See the same use of θελω in 5:40 "and yet ye are not willing to come" ( κα ου θελετε ελθειν ).

He shall know ( γνωσετα ). Future middle indicative of γινωσκω. Experimental knowledge from willingness to do God's will. See this same point by Jesus in 5:46; 18:37. There must be moral harmony between man's purpose and God's will. "If there be no sympathy there can be no understanding" (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God's will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims.

Of God ( εκ του θεου ). Out of God as source.

From myself ( απ' εμαυτου ). Instead of from God.

From himself ( αφ' εαυτου ). This kind of teacher is self-taught, pushes his own ideas, presses his own claims for position and glory, "blows his own horn" as we say. Jesus is the other type of teacher, seeks the glory of the one who sent him, whose herald and ambassador he is.

The same ( ουτος ). "This one."

Unrighteousness ( αδικια ). Old word from αδικος ( α privative and δικη ). Here in contrast with "true" ( αληθης ). See 2Th 2:10; 1Co 13:6 for the deceit of unrighteousness in contrast with truth as here.

And yet ( κα ). Clear use of κα in the adversative sense of "and yet" or "but." They marvelled at Christ's "ignorance" and boasted of their own knowledge of the law of Moses. And yet they violated that law by not practising it.

Why seek ye to kill me? ( Τ με ζητειτε αποκτειναι; ). A sudden and startling question as an illustration of their failure to do the law of Moses. Jesus had previously known (5:39, 45-47) that the Jews really rejected the teaching of Moses while professing to believe it. On that very occasion they had sought to kill him (5:18), the very language used here. Apparently he had not been to Jerusalem since then. He undoubtedly alludes to their conduct then and charges them with the same purpose now.

The multitude ( ο οχλος ). Outside of Jerusalem (the Galilean crowd as in verses 11f.) and so unfamiliar with the effort to kill Jesus recorded in 5:18. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (7:13, 15, 25, 26, 30, 32, etc.), the multitude from Galilee and elsewhere (10-13, 20, 31, 40, 49), the common people of Jerusalem (25), the Roman soldiers (45f.).

Thou hast a devil ( δαιμονιον εχεις ). "Demon," of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Mt 11:18; Lu 7:33). It is an easy way to make a fling like that. "He is a monomaniac labouring under a hallucination that people wish to kill him" (Dods).

One work ( εν εργον ). Direct allusion to the healing of the impotent man when in Jerusalem before (5:1ff.). He had wrought others before (2:23; 4:45), but this one on the Sabbath caused the rulers to try to kill Jesus (5:18). Some wondered then, others had murder in their hearts. This crowd here is ignorant.

For this cause ( δια τουτο ). Some would take this phrase with the preceding verb θαυμαζετε (ye marvel for this cause).

Hath given ( δεδωκεν ). Present active indicative of διδωμ (permanent state).

Not that it is of Moses, but of the fathers ( ουχ οτ εκ του Μωυσεως εστιν αλλ' εκ των πατερων ). A parenthesis to explain that circumcision is older in origin than Moses.

And on the sabbath ye circumcise ( κα εν σαββατω περιτεμνετε ). Adversative use of κα =and yet as in 19. That is to say, the Jews keep one law (circumcision) by violating another (on the Sabbath, the charge against him in chapter 5, healing on the Sabbath).

That the law of Moses may not be broken ( ινα μη λυθη ο νομος Μωυσεως ). Purpose clause with negative μη and first aorist passive subjunctive of λυω. They are punctilious about their Sabbath rules and about circumcision on the eighth day. When they clash, they drop the Sabbath rule and circumcise.

Are ye wroth with me? ( εμο χολατε; ). Old word from χολη (bile, gall), possibly from χλοη or χλωρος (yellowish green). Only here in N.T. So to be mad. With dative. Vivid picture of bitter spleen against Jesus for healing a man on the sabbath when they circumcise on the Sabbath.

A man every whit whole ( ολον ανθρωπον υγιη ). Literally, "a whole ( ολον ) man (all the man) sound ( υγιη, well)," not just one member of the body mended.

According to appearance ( κατ' οψιν ). And so, superficially. See 11:44. Also not "righteous" ( δικαιαν ) judgment.