The Gospel to the Church s2

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THE GOSPEL TO THE CHURCH

LESSON SIX

CHAPTER 7 BOOK 2

11. The Great Controversy (John 7-12).

The record of the great controversy at Jerusalem, during which faith and unbelief were fully revealed, falls into two parts:

1. The first part (John 7-10) contains the outline of the successive stages of the controversy itself.

2. The second part (John 11-12) contains the decisive judgment.

1. The Revelation of Faith and Unbelief at Jerusalem (John 7-10).

This central section of the whole Gospel contains events and discourses connected with two national festivals, the Feast of Tabernacles and the Feast of Dedication, which commemorated the first possession of Canaan and the great recovery of religious independence. Thus the festivals had a most marked meaning in regard to the life of the Jews, and this, as will be seen, influenced the form of the Lord’s teaching. There is a clear progress in the history. The discussions at the Feast of Tabernacles (John 7, 8) are characterized by wavering and questionings among the people. The discussions at the Feast of Dedication show the separation already consummated (John 9, 10).

1. The Feast of Tabernacles (John 7, 8).

No section in the Gospel is more evidently a transcript from life than this. It reflects a complex and animated variety of characters and feelings. Jerusalem is seen crowded at the most popular feast with men widely differing in hope and position: some eager in expectation, some immovable in prejudice.

There is nothing of the calm solemnity of the private discourse, or of the full exposition of doctrine before a dignified body, such as has been given before. All is direct, personal encounter:

1. The “brethren” of the Lord (John 7:3).

2. “The Jews” (John 7:1, 11, 13, 15, 35; 8:22, 48, 52, 57).

3. “The multitudes” (John 7:12).

4. “The multitude” (John 7:12, 20, 31, 40, 43, 49).

5. “The people of Jerusalem” (John 7:25).

6. “The Pharisees” (John 7:32, 47; 8:13).

7. “The chief-priests (i.e. the Sadducean hierarchy) and Pharisees:” (John 7:32, 45, for the first).

8. “Nicodemus” (John 7:50).

“The Jews who believed him” (John 8:31), appear in succession in the narrative, and all with clearly marked individuality:

A. Impatient promptings to action (John 7:3).

B. Vague inquiries (John 7:11).

C. Debatings (John 8:12, 40).

D. Fear on this side and that (John 7:13, 30, 44).

E. Wonder (John 7:15, 46).

F. Perplexity (John 7:7:25).

G. Belief (John 7:31; 8:30).

H. Open hostility (John 7:32).

I. Unfriendly criticism (John 7:23; 8:48).

J. Selfish belief in Christ’s Messianic dignity (John 8:31).

JOHN LESSON SIX

Follow in rapid alternation. All is full of movement, of local color, of vivid traits of conflicting classes and tendencies. The section is naturally divided into several distinct scenes. The circumstances of the visit (John 7:1-13). The discussions at “the midst of the feast” (John 7:14-36). The discussions on the last day (John 7:37-52). The after-teaching (John 8:12-20). The trial of true and false faith (John 8:21-59).

1. The circumstances of the visit to the Feast of Tabernacles (John 7:1-13).

Bible Text. (This chapter will use the New King James Bible).

John 7:1-13.

7:1 After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him. 2 Now the Jews' Feast of Tabernacles was at hand. 3 His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing. 4 For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world." 5 For even His brothers did not believe in Him. 6 Then Jesus said to them, "My time has not yet come, but your time is always ready. 7 The world cannot hate you, but it hates Me because I testify of it that its works are evil. 8 You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come." 9 When He had said these things to them, He remained in Galilee.

10 But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret. 11 Then the Jews sought Him at the feast, and said, "Where is He?" 12 And there was much complaining among the people concerning Him. Some said, "He is good"; others said, "No, on the contrary, He deceives the people." 13 However, no one spoke openly of Him for fear of the Jews.

NKJV

John 7:1-3. In these verses there is a lively picture of the position that the Lord held at the time. Continued teaching in Judaea had become impossible (7:1). His brethren impatiently pressed for some more decisive public manifestation of His power (7:3-9). The multitudes gathered at Jerusalem were divided between faith and distrust (7:11, 12). But the dominant party kept down all open discussion of His claims (7:13). The description brings out distinctly various aspects of a work and a Person not yet fully revealed.

Homily 48 - John 7:1, 2

John 7:1, 2.

"After these things Jesus walked in Galilee; for He would not walk in Jewry, because the Jews sought to kill Him. Now the Jews' feast of tabernacles was at hand."

Nothing is worse than envy and malice; through these death entered into the world. For when the devil saw man honored, he endured not his prosperity, but used every means to destroy him. (Wisd. 2:24.) and from the same root one may everywhere see this same fruit produced. Thus Abel was slain; thus David, with many other just men, was like to have been so; from this also the Jews became Christ-slayers. And declaring this the Evangelist said, "After these things Jesus walked in Galilee; for He had not power to walk in Jewry, because the Jews sought to kill Him." What sayest thou, O blessed John? Had not He "power," who was able to do all that He would? He that said, "Whom seek you?" (18:6) and cast them backward? He who was present, yet not seen (21:4), had not He "power"?

How then afterwards did He come among them in the midst of the temple, in the midst of the feast, when there was an assembly, when they that longed for murder were present, and utter those sayings which enraged them yet the more? Yea, this at least men marveled at, saying, "Is not this He, whom they seek to kill? And, lo, He speaketh boldly, and they say nothing unto Him." (Ver. 25, 26.)

JOHN LESSON SIX

What mean these riddles? Away with the word! The Evangelist spake not so that he might be supposed to utter riddles, but to make it plain that He showeth proofs both of His Godhead and His Manhood. For when he saith, that "He had not power," he speaketh of Him as a man, doing many things after the manner of men; but when he saith, that He stood in the midst of them, and they seized Him not, he showeth to us the power of the Godhead, (as man He fled, as God He appeared,) and in both cases he speaks truly. To be in the midst of those who were plotting against Him, and yet not be seized by them, showed His unrivaled and irresistible nature; to yield strengthened and authenticated the Dispensation, that neither Paul of Samosata, nor Marcion, nor those affected with their maladies, might have anything to say. By this then he stepped all their mouths. (Archbishop John Chrysostom A.D. 400)

7:1. After these things….] and after these things, that is, the whole crisis brought about by the miracle of feeding the multitudes.

Walked…] See (John 6:66 notes).

Would not walk in Jewry (Judea, as v.3)…] the words imply a previous work in Judea corresponding to that now accomplished in Galilee.

To kill him…] (See verse 18).

Homily 48 - John 7:1, 2

"After these things was the Jews' feast of tabernacles."

The words, "after these things," mean only, that the writer has here been concise, and has passed over a long interval of time, as is clear from this circumstance. When Christ sat on the mountain, he saith, that it was the feast of the Passover; while here the writer mentions the "feast of tabernacles," and during the five months hath neither related or taught us anything else, except the miracle of the loaves, and the sermon made to those who ate them. Yet He ceased not to work miracles, and to converse, both in the day, and in the evening, and oftentimes at night; at least, it was thus that He presided over His disciples, as all the Evangelists tell us.

Why then have they omitted that interval? Because it was impossible to recount everything fully, and moreover, because they were anxious to mention those points which were followed by any fault-finding or gainsaying of the Jews. There were many circumstances like those which here are omitted; for that He raised the dead, healed the sick, and was admired, they have frequently recorded; but when they have anything uncommon to tell, when they have to describe any charge seemingly put forth against Him, these things they set down; such as this now, that "His brethren believed Him not." For a circumstance like this brings with it no slight suspicion, and it is worth our while to admire their truth-loving disposition, how they are not ashamed to relate things which seem to bring disgrace upon their Teacher, but have been even more anxious to report these than other matters. For instance, the writer having passed by many signs and wonders and sermons, has sprung at once to this. (Chrysostom)

Note: In the book of Acts you will find a statement of Jesus that is not recorded in the Gospels. See the notes there. (Rev. Acts 20:35 ‘…It is more blessed to give than to receive.’ Paul the Learner

JOHN LESSON SIX

7:2. The Jews’ feast of Tabernacles…] the feast of the Jews, the feast of Tabernacles. This feast was pre-eminent among the festivals “as the holiest and greatest” (Josephus ‘Ant.’ 8 4.1). It fell on 15-22 Tisri (September, October), and thus there is an interval of six months after the events found in (chapter 6), of which the Evangelist records nothing. (During this time span the other Gospels have things going on that is not recorded in the Gospel of John). The record of some details of this time period is given in (Matthew 12-17, 21).

TABERNACLES, FEAST OF

(See FEASTS). Hasukowth, "feast of in-gathering"; ha'aciyp (Ex 23:16); Greek skenopeegia (John 7:2). Third of the three great feasts; from Tisri 15 to 22 (Lev 23:34-43); commemorating Israel's passage through the desert. Thanksgiving for harvest (Deut 16:13-15). The rites and sacrifices are specified, Num 29:12-38. The law was read there at publicly on the sabbatical year (Deut 31:10-13). Kept with joy on the return from Babylon (Neh 8); compare the contemporary Ps 118:14-15, 19-20, 22-27, in undesigned coincidence, alluding to the feast, the joy, the building of the walls, and setting up of the gates; Zech 4:7-10; 3:9; 14:16-17. The earlier celebration under Zerubbabel was less formal and full according to the law (Ezra 3:4); therefore it is unnoticed in the statement (Neh 8:17) that since Joshua's days until then (when the later celebration under Nehemiah, which was fuller and more exact. took place) it had not been so kept.

The people in the wilderness dwelt in tents, not booths (sukowt). The primary design was a harvest feast kept in autumn bowers, possibly first in Goshen. The booth, like the tent, was a temporary dwelling, and so suited fairly to represent camp life in the desert. So Hosea (Hos 12:9) uses "tabernacles" or "tents" for "booths," when speaking of the feast; the booth was probably used at times in the desert, when at certain places they made a more permanent stay during the forty years. It commemorated, with thanksgiving for the harvest which was the seal of their settlement in a permanent inheritance, their transition from nomadic to agricultural life. Its popularity induced Jeroboam to inaugurate his Bethel calf worship with an imitation feast of tabernacles on the 15 th day of the eighth month, "which he devised of his own heart" (1 Kings 12:32-33), possibly because the northern harvest was a little later, and he wished to break off Israel from the association with Judah by having a different month from the seventh, which was the legal month.

In Jerusalem the booths were built on the roofs, in house courts, in the temple court, and in the street of the water gate and of the Ephraim gate. They were made of boughs of olive, palm, pine, myrtle, and of her trees of thick foliage. From the first day of the feast to the seventh the Israelites carried in their hands "the fruit (margin) of goodly trees, branches of palm, thick trees, and willows" (Lev 23:40). In one hand each carried a bundle of branches (called luwlab or "palm" in rabbinical Hebrew) and in the other a citron (hadar (OT: 1926), "goodly trees"). The feast of tabernacles, like Passover, began at full moon on the 15 th day of the month; the first day was a day of holy convocation; the seven days of the feast were followed by an eighth day, forming no part of it (Lev 23:34-36; Num 29:35), a day of holy convocation, "a solemn assembly" ('atsereth), or, as the Hebrew denotes, "a closing festival" (2 Chron 7:9). (From Fausset's Bible Dictionary, Electronic Database Copyright (c) 1998 by Biblesoft)