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John 7 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
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1After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.
Jamieson-Fausset-Brown
CHAPTER 7
Joh 7:1-53. Christ at the Feast of Tabernacles.
1-2. After these things--that is, all that is recorded after Joh 5:18.
walked in Galilee--continuing His labors there, instead of going to Judea, as might have been expected.
sought to kill him--referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4--being the third since His ministry began, if the feast mentioned in Joh 5:1 was a Passover.
CHAPTER 7
Joh 7:1-53. Christ at the Feast of Tabernacles.
1-2. After these things--that is, all that is recorded after Joh 5:18.
walked in Galilee--continuing His labors there, instead of going to Judea, as might have been expected.
sought to kill him--referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4--being the third since His ministry began, if the feast mentioned in Joh 5:1 was a Passover.
2Now the Jew’s feast of tabernacles was at hand.
Jamieson-Fausset-Brown
CHAPTER 7
Joh 7:1-53. Christ at the Feast of Tabernacles.
1-2. After these things--that is, all that is recorded after Joh 5:18.
walked in Galilee--continuing His labors there, instead of going to Judea, as might have been expected.
sought to kill him--referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4--being the third since His ministry began, if the feast mentioned in Joh 5:1 was a Passover.
CHAPTER 7
Joh 7:1-53. Christ at the Feast of Tabernacles.
1-2. After these things--that is, all that is recorded after Joh 5:18.
walked in Galilee--continuing His labors there, instead of going to Judea, as might have been expected.
sought to kill him--referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4--being the third since His ministry began, if the feast mentioned in Joh 5:1 was a Passover.
3His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest.
Jamieson-Fausset-Brown
3-5. His brethren said--(See on Mt 13:54-56).
Depart ... into Judea, &c.--In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")
3-5. His brethren said--(See on Mt 13:54-56).
Depart ... into Judea, &c.--In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")
4For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.
Jamieson-Fausset-Brown
3-5. His brethren said--(See on Mt 13:54-56).
Depart ... into Judea, &c.--In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")
3-5. His brethren said--(See on Mt 13:54-56).
Depart ... into Judea, &c.--In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")
5For neither did his brethren believe in him.
Jamieson-Fausset-Brown
3-5. His brethren said--(See on Mt 13:54-56).
Depart ... into Judea, &c.--In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")
3-5. His brethren said--(See on Mt 13:54-56).
Depart ... into Judea, &c.--In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")
6Then Jesus said unto them, My time is not yet come: but your time is alway ready.
Jamieson-Fausset-Brown
6-10. My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
6-10. My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
7The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.
Jamieson-Fausset-Brown
6-10. My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
6-10. My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
8Go ye up unto this feast: I go not up yet unto this feast: for my time is not yet full come.
Jamieson-Fausset-Brown
6-10. My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
6-10. My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
9When he had said these words unto them, he abode still in Galilee.
Jamieson-Fausset-Brown
6-10. My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
6-10. My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
10But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.
Jamieson-Fausset-Brown
6-10. My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
6-10. My time is not yet come--that is, for showing Himself to the world.
your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
11Then the Jews sought him at the feast, and said, Where is he?
Jamieson-Fausset-Brown
11-13. Jews--the rulers.
sought him--for no good end.
Where is He?--He had not been at Jerusalem for probably a year and a half.
11-13. Jews--the rulers.
sought him--for no good end.
Where is He?--He had not been at Jerusalem for probably a year and a half.
12And 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.
Jamieson-Fausset-Brown
11-13. Jews--the rulers.
sought him--for no good end.
Where is He?--He had not been at Jerusalem for probably a year and a half.
11-13. Jews--the rulers.
sought him--for no good end.
Where is He?--He had not been at Jerusalem for probably a year and a half.
13Howbeit no man spake openly of him for fear of the Jews.
Jamieson-Fausset-Brown
11-13. Jews--the rulers.
sought him--for no good end.
Where is He?--He had not been at Jerusalem for probably a year and a half.
11-13. Jews--the rulers.
sought him--for no good end.
Where is He?--He had not been at Jerusalem for probably a year and a half.
14Now about the midst of the feast Jesus went up into the temple, and taught.
Jamieson-Fausset-Brown
14-15. about the midst of the feast--the fourth or fifth day of the eight, during which it lasted.
went up into the temple and taught--The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.
14-15. about the midst of the feast--the fourth or fifth day of the eight, during which it lasted.
went up into the temple and taught--The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.
15And the Jews marvelled, saying, How knoweth this man letters, having never learned?
Jamieson-Fausset-Brown
14-15. about the midst of the feast--the fourth or fifth day of the eight, during which it lasted.
went up into the temple and taught--The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.
14-15. about the midst of the feast--the fourth or fifth day of the eight, during which it lasted.
went up into the temple and taught--The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.
16Jesus answered them, and said, My doctrine is not mine, but his that sent me.
Jamieson-Fausset-Brown
16-18. doctrine ... not mine, &c.--that is, from Myself unauthorized; I am here by commission.
16-18. doctrine ... not mine, &c.--that is, from Myself unauthorized; I am here by commission.
17If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
Jamieson-Fausset-Brown
16-18. doctrine ... not mine, &c.--that is, from Myself unauthorized; I am here by commission.
16-18. doctrine ... not mine, &c.--that is, from Myself unauthorized; I am here by commission.
18He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.
Jamieson-Fausset-Brown
16-18. doctrine ... not mine, &c.--that is, from Myself unauthorized; I am here by commission.
16-18. doctrine ... not mine, &c.--that is, from Myself unauthorized; I am here by commission.
19Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?
Jamieson-Fausset-Brown
19-20. Did not Moses, &c.--that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.
19-20. Did not Moses, &c.--that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.
20The people answered and said, Thou hast a devil: who goeth about to kill thee?
Jamieson-Fausset-Brown
19-20. Did not Moses, &c.--that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.
19-20. Did not Moses, &c.--that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.
21Jesus answered and said unto them, I have done one work, and ye all marvel.
Jamieson-Fausset-Brown
21-24. I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
21-24. I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
22Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.
Jamieson-Fausset-Brown
21-24. I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
21-24. I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
23If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?
Jamieson-Fausset-Brown
21-24. I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
21-24. I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
24Judge not according to the appearance, but judge righteous judgment.
Jamieson-Fausset-Brown
21-24. I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
21-24. I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
25Then said some of them of Jerusalem, Is not this he, whom they seek to kill?
Jamieson-Fausset-Brown
25-27. some of them of Jerusalem--the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
25-27. some of them of Jerusalem--the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
26But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?
Jamieson-Fausset-Brown
25-27. some of them of Jerusalem--the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
25-27. some of them of Jerusalem--the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
27Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.
Jamieson-Fausset-Brown
25-27. some of them of Jerusalem--the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
25-27. some of them of Jerusalem--the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
28Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.
Jamieson-Fausset-Brown
28-29. cried Jesus--in a louder tone, and more solemn, witnessing style than usual.
Ye both, &c.--that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."
but he that sent me is true, &c.--Probably the meaning is, "He that sent Me is the only real Sender of any one."
28-29. cried Jesus--in a louder tone, and more solemn, witnessing style than usual.
Ye both, &c.--that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."
but he that sent me is true, &c.--Probably the meaning is, "He that sent Me is the only real Sender of any one."
29But I know him: for I am from him, and he hath sent me.
Jamieson-Fausset-Brown
28-29. cried Jesus--in a louder tone, and more solemn, witnessing style than usual.
Ye both, &c.--that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."
but he that sent me is true, &c.--Probably the meaning is, "He that sent Me is the only real Sender of any one."
28-29. cried Jesus--in a louder tone, and more solemn, witnessing style than usual.
Ye both, &c.--that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."
but he that sent me is true, &c.--Probably the meaning is, "He that sent Me is the only real Sender of any one."
30Then they sought to take him: but no man laid hands on him, because his hour was not yet come.
Jamieson-Fausset-Brown
30-32. sought to take ... none laid hands--their impotence being equal to their malignity.
30-32. sought to take ... none laid hands--their impotence being equal to their malignity.
31And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?
Jamieson-Fausset-Brown
30-32. sought to take ... none laid hands--their impotence being equal to their malignity.
30-32. sought to take ... none laid hands--their impotence being equal to their malignity.
32The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.
Jamieson-Fausset-Brown
30-32. sought to take ... none laid hands--their impotence being equal to their malignity.
30-32. sought to take ... none laid hands--their impotence being equal to their malignity.
33Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.
Jamieson-Fausset-Brown
33-34. Yet a little while, &c.--that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"--referring not to any penitential, but to purely selfish cries in their time of desperation.
33-34. Yet a little while, &c.--that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"--referring not to any penitential, but to purely selfish cries in their time of desperation.
34Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.
Jamieson-Fausset-Brown
33-34. Yet a little while, &c.--that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"--referring not to any penitential, but to purely selfish cries in their time of desperation.
33-34. Yet a little while, &c.--that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"--referring not to any penitential, but to purely selfish cries in their time of desperation.
35Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
Jamieson-Fausset-Brown
35-36. Whither will he go, &c.--They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.
35-36. Whither will he go, &c.--They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.
36What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?
Jamieson-Fausset-Brown
35-36. Whither will he go, &c.--They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.
35-36. Whither will he go, &c.--They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.
37In 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.
Jamieson-Fausset-Brown
37-39. the last day, that great day of the feast--the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Is 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].
Jesus stood--On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"Jesus stood," probably in some elevated position.
and cried--as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and drink!--What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (Is 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"
37-39. the last day, that great day of the feast--the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Is 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].
Jesus stood--On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"Jesus stood," probably in some elevated position.
and cried--as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and drink!--What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (Is 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"
38He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
Jamieson-Fausset-Brown
37-39. the last day, that great day of the feast--the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Is 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].
Jesus stood--On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"Jesus stood," probably in some elevated position.
and cried--as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and drink!--What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (Is 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"
37-39. the last day, that great day of the feast--the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Is 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].
Jesus stood--On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"Jesus stood," probably in some elevated position.
and cried--as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and drink!--What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (Is 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"
39(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
Jamieson-Fausset-Brown
37-39. the last day, that great day of the feast--the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Is 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].
Jesus stood--On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"Jesus stood," probably in some elevated position.
and cried--as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and drink!--What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (Is 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"
37-39. the last day, that great day of the feast--the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Is 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].
Jesus stood--On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"Jesus stood," probably in some elevated position.
and cried--as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and drink!--What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (Is 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"
40Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.
Jamieson-Fausset-Brown
40-43. Many ... when they heard this ... said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."
40-43. Many ... when they heard this ... said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."
41Others said, This is the Christ. But some said, Shall Christ come out of Galilee?
Jamieson-Fausset-Brown
40-43. Many ... when they heard this ... said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."
40-43. Many ... when they heard this ... said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."
42Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?
Jamieson-Fausset-Brown
40-43. Many ... when they heard this ... said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."
40-43. Many ... when they heard this ... said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."
43So there was a division among the people because of him.
Jamieson-Fausset-Brown
40-43. Many ... when they heard this ... said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."
40-43. Many ... when they heard this ... said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."
44And some of them would have taken him; but no man laid hands on him.
Jamieson-Fausset-Brown
44-49. would have taken him; but, &c.--(See on Joh 7:30).
44-49. would have taken him; but, &c.--(See on Joh 7:30).
45Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?
Jamieson-Fausset-Brown
44-49. would have taken him; but, &c.--(See on Joh 7:30).
44-49. would have taken him; but, &c.--(See on Joh 7:30).
46The officers answered, Never man spake like this man.
Jamieson-Fausset-Brown
44-49. would have taken him; but, &c.--(See on Joh 7:30).
44-49. would have taken him; but, &c.--(See on Joh 7:30).
47Then answered them the Pharisees, Are ye also deceived?
Jamieson-Fausset-Brown
44-49. would have taken him; but, &c.--(See on Joh 7:30).
44-49. would have taken him; but, &c.--(See on Joh 7:30).
48Have any of the rulers or of the Pharisees believed on him?
Jamieson-Fausset-Brown
44-49. would have taken him; but, &c.--(See on Joh 7:30).
44-49. would have taken him; but, &c.--(See on Joh 7:30).
49But this people who knoweth not the law are cursed.
Jamieson-Fausset-Brown
44-49. would have taken him; but, &c.--(See on Joh 7:30).
44-49. would have taken him; but, &c.--(See on Joh 7:30).
50Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)
Jamieson-Fausset-Brown
50-53. Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.
50-53. Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.
51Doth our law judge any man, before it hear him, and know what he doeth?
Jamieson-Fausset-Brown
50-53. Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.
50-53. Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.
52They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.
Jamieson-Fausset-Brown
50-53. Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.
50-53. Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.
53And every man went unto his own house.
Jamieson-Fausset-Brown
50-53. Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.
50-53. Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.