Jesus Christ In The Writings Of John
JESUS THE CHRIST
Lesson Text:
John 7:37-52 (KJV)
Subject:
Jesus Shown to be the Messiah
Golden Text:
“Thou art the Christ, the Son of the living God.” (Matt. 16:16)
Lesson Plan:
1. INTRODUCTION
2. THE DISCOURSE OF JESUS ON THE LIVING WATER (VS. 37-39)
3. DISCUSSIONS AS TO WHETHER JESUS WAS THE CHRIST (VS. 40-44) HE IS THE SOURCE OF LIFE (V. 4)
4. NO MAN SPAKE LIKE THIS MAN (VS. 45-49)
5. A DEFENSE BY NICODEMUS (VS. 50-52)
6. CONCLUSION
Setting of the Lesson:
Time: Oct. 17, A.D. 29. About six months after the last lesson. The feast of Tabernacles this year began on Oct. 11 (Lewin), and this was the seventh day of the feast.
Place: Jerusalem, in the court of the temple.
Intervening History:
Christ’s labors for a period of six months, from the Passover (April 16) to the feast of Tabernacles (Oct. 11-17), A.D. 29, is unrecorded by John, except the notice in a single verse (John 7:1), that this time was spent in Galilee. During this period are the events recorded in Matthew 15-18; Mark 7-9; and Luke 9:18-50. These include the healing of the daughter of the Syrophenician woman in the land of Tyre and Sidon, of the deaf man in Decapolis; the feeding of the four thousand; the Transfiguration; and several discourses with His disciples.
Beginning Suggestions:
A brief glance at the Intervening history.
The Circumstances in which Jesus came to the feast, and what He did on a previous day.
Jesus proved to be the Messiah by His Miracles (v. 31) – God’s signature to His message; and by His unlikeness to wicked men (vs. 32-36). Jesus belonged to an entirely different kingdom, in place, in principles, in character.
I. The scene
Make a study of the feast of Tabernacles, particularly the ceremonies connected with the drawing of water from the pool of Siloam and its meaning, the excited multitudes, the ceremonies; the temple courts crowded with people, possessions, music, shouting, responsive chanting.
Picture the scene on the last day of the feast. Worldly things – riches, honors, philosophies, hopes – cannot satisfy the soul. Draw out from your personal thoughts what these thirsts are.
II. Jesus shown to be the Christ by satisfying the thirsts of the soul (vs. 35-39) In a lull in the ceremonies, Jesus’ voice is heard ringing all over the temple courts. From the water brought from Siloam, from the thirst and supply in the wilderness 1500 years before, from the thirst the multitudes felt at this time, Jesus draws a great lesson and impresses it on the people. Their souls were thirstier than their bodies.
The thirsts of the soul
Draw from your personal thoughts what they are. The world can never satisfy them.
Illustration
Satisfying the soul with this world is like quenching thirst with the salt water of the sea, making even more thirst. It is like a mirage, appearing water while it is a desert.
Examples
Solomon tried all that the world can give, and under the most favorable circumstances, yet found all to be vanity and vexation of spirit; Alexander conquered the whole world, but was still unsatisfied; Byron, with rank and wealth, and all manner of pleasure, failed in contentment and happiness.
Jesus supplies this living water. Consider in what respects the Holy Spirit is like living water.1
Illustration
Standing water is never pure. The flowing water is fresh, cool, and healthful. How sad for a Christian to be compared to a “bog” or “marsh” – always absorbing and never giving out; receiving truth but never teaching it; always learning the promises, but never imparted them to others; becoming stagnant, malarious, full of reptiles, like a bog.
Illustration
Lock Katrine, embowered among the highlands of Scotland, is a poem in water, immortalized in story and song till it seems almost transfigured with a glory beyond its natural beauty and charms, is still the source of the water supply for the city of Glasgow, flowing down among the homes of the poor, cleansing the filth from the streets, bringing refreshment, cheer, comfort, cleanliness, and health everywhere. So every one who has the living water – especially possessed amid wealth, culture, education, talent – is given
the privilege of sending the living water in copious streams to the unbelievers, to the poor, to the sinful, to all who are in need. “I will bless thee and make thee a blessing.”2
III. Jesus shown to be the Christ by the objections against Him (vs. 40-44) Many of the people took so little pains to ascertain the facts, arguing about statements from the Scripture, regarding what the Christ must be, and discussing why Jesus could not be the Chris. But Jesus fulfilled those very Scriptural predictions; He was of the seed of David, and He was born at Bethlehem. In attacking religion, many are really attacking a caricature of their own making, and their very arguments when rightly understood are actually a defense of religion.
Illustration
Years ago a news story was printed about a well-known man named Beecher who was driven away from an anti-slavery meeting in New York by a mob. The mob followed him, and, thinking he was in a certain house, attacked it with stones, rotten eggs, and all kinds of objects. But the article points out that Mr. Beecher was in another house, looked with calm at the flying objects, because he was not there. So, true religion looks at many attacks of unbelief, because it is not there. They are attacking something else – religious systems – which they have labeled “religion.”
Illustration
Persecutors are like the man who tried to put out the flames by scattering the fire-brands over the city; or like the man who sought to destroy the thistles in his garden, by plucking the heads of seeds, flinging them over the ground and stamping them in.
Illustration
Regarding the divisions among people – “For all practical purposes, the human race can be divided into three parts: Honest men, who mean to do right, and do it. Knaves, who mean to do wrong, and do it. Fools, who mean to do whichever of the two is pleasanter. And these last may be again divided again into two: those who would rather do wrong, but dare not unless it is the fashion; and those who would rather do right, but dare not unless it is the fashion.” (Dr. William Harrison)
IV. Jesus shown by His speaking as never man spoke (vs. 45-52) His truths being divine, His words with the authority of one who knows all things, His consciousness that His Father sent Him, the love that comes with the message – all show that Jesus was the Messiah, the Son of God.
1. INTRODUCTION
Jesus has now been about a year and a half in Galilee without visiting Judea, because the efforts of the leaders to kill Him interfered with His work. But every good Jew was expected to go up each year to one of the three feasts. Jesus had been up to the Passover in A.D. 28 (John 5:1), but did not go up to the Passover of A.D. 29 (John 6:4, comp. 7:1), and therefore He went to the Tabernacles in the face of the danger from the Pharisees.
But He went up secretly, with His brethren. Suddenly, in the midst of the feast, He appeared in the temple and taught the people, probably in Solomon’s porch (Edersheim). This caused so much interest that the chief priests and Pharisees sent officers to arrest Jesus, but in vain. He does not appear again in the temple till the last great day of the feast, as recorded in this lesson.
The Feast of Tabernacles
a. Time. This feast was held from the 15th to the 21st of Tisri (September-October) of each year, the first two days and the last being kept sacred, like Sabbaths, the other days being half-holidays.
b. Object. In Exodus 23:16 it is called the feast of ingathering, and was in one aspect a “Thanksgiving” for the produce of the year, the corn, wine, oil, etc., having all been gathered in. It was also a commemoration of the life in the wilderness, and a thanksgiving for the settlement in permanent habitations; hence the command to dwell in booth (or “tabernacles”) during the week the feast lasted (see Lev. 23:33-44).
c. How celebrated. Jerusalem, the city of solemnities, of places, of beauty and glory, wore quite another than its usual aspect; for this was pre-eminently the feast for foreign pilgrims coming from the farthest distance, whose temple contributions were then received and counted. These pilgrims could come more easily at this time of the year than any other. Above all, booths were erected everywhere, in court and on house-top, in street and square. These arbors or booths were made of branches of trees – palms, sycamores, olives, pines, willows, etc. Nobody was living at home; everybody in these booths – all the people of the city, and crowds from the country. Then in the temple all day long the smoke of the burning, smoldering sacrifices rose in slowly-widening column, and hung between the Mount of Olives and Zion; the chant of Levites, and the solemn responses of the “Hallel” were born on the breeze, or the clear blast of the priests’ silver trumpets seemed to awaken the echoes far away. At night all these vast temple buildings stood out, illuminated by the eight great candelabras that burned in the court of the women, and by the glare of torches, when strange sound of mystic hymns and dances came floating over the intervening darkness. Two remarkable features were added to this feast: the drawing of the water daily from the pool of Siloam, as described below, and the lighting of the eight great lamps (supported on two lofty stands, four on each) in the court of the women, mentioned just above.
d. The symbolism. The whole symbolism of the feast, beginning with the completed harvest, for which it was a thanksgiving, pointed to the future. The ceremony of the outpouring of water was considered so vitally important that the festival was given the name of “House of Outpouring,” symbolical of: The outpouring of the Holy Spirit; The temple-illumination – the light shining from the temple out into the dark night of heathendom; then, at the first dawn of morning,
e. The blasts of the priests’ silver trumpets, the army of God, as it advanced with festive trumpet-sound and call, awakening the sleepers and uttering solemn protest against heathenism (condensed from Edersheim).
The last day of the feast
With imagination, put yourself in the number of worshippers who at daybreak on “the last, the Great Day of the feast,” are leaving their “booths” to take part in the service. The pilgrims are in festive array. Each person carries in the right hand the “Lulabh,” which, although properly meaning “a branch,” or “palm-branch,” consisted of a myrtle or willow-branch tied together with a palm-branch between them. This was to fulfill Leviticus 23:40. “The fruit (A.V., “boughs”) of the goodly trees,” mentioned in the same verse of Scripture, was supposed to be the “Ethrog,” the so-called Paradise-apple, a species of citron. The “Ethrog” was carried by each worshipper carried in the left hand. So, armed with “Lulabh” in the right hand and “Ethrog” in the left, the festive multitude divided into three bands. To the sound of music, one of these bands starts off in a procession around the temple. A priest followed, bearing a golden pitcher capable of holding three “log” (more like two pints). They proceeded to the fountain of Siloam, in the valley south of the temple. Here the priest filled from this fountain the golden pitcher, bringing it back into the court of the temple amid the shouts of the multitude and the sound of cymbals and trumpets. The rejoicing was so great that Rabbis often said that unless a person had been present at this ceremony or other such ceremonies in which this feast was distinguished, they did not know what rejoicing meant. The return was timed so they arrived just as the pieces of the sacrifice were being laid on the great altar of burnt-offering. This was toward the close of the ordinary morning sacrifice service. The water from the golden pitcher was poured on the altar. Immediately the great “Hallel,” consisting of Psalms 113-118, was chanted antiphonally, or, rather, with responses, to the accompaniment of the flute. As the Levites intoned the first line of each psalm, the people repeated it; while to each of the other lines they responded by “Hallelu Yah” (“Praise ye the Lord”). At the close, they shook the “Lulabh” toward the altar, expressing the reality and cause of their praise, reminding God of His promises. At the close of this festive morning service, there was a pause while the priests prepared to offer the special sacrifices for the day. At this moment there arose, so loud as to be heard throughout the temple, the voice of Jesus. He did not interrupt the services, because for the moment they had ceased – He interrupted, and He fulfilled them. The special sacrifices were offered. Psalms 82:5-8 was chanted with instrument accompaniment. In further symbolism of this feast, point to the ingathering of the heathen nations, the public services closed with a procession round the altar by the priests, who chanted, “O then, work now salvation, Jehovah! O Jehovah, send not prosperity.” But on “the last, the Great Day of the feast,” this procession of priests made the circuit of the altar, not once, but seven times, as if they were again compassing, but now with prayer, the Gentile Jericho which barred their possession of the Promised Land (condensed from Edersheim).3
“A high point in the ritual of Tabernacles was the pouring out in the Temple court a golden pitcher of water from the Siloam Pool. This libation was held to symbolize the future outpouring of the Holy Spirit in the Messianic age.” (Hunter)
SCRIPTURE READING: JOHN 7:37-39
2. THE DISCOURSE OF JESUS ON THE LIVING WATER
7:37 ... In the last day, that [the] great day of the feast.” That is, on the seventh day of the feast, Oct. 17 of that year (Edersheim). Many other commentators think it was the eighth day, a special, solemn assembly, held after the conclusion of the feast (Lev. 23:36). But on this day there was no ceremony of drawing of water from Siloam. The time therefore was probably the seventh day, the last day of the feast.
7:37 ... “Jesus stood.” In the temple court, probably in Solomon’s porch, where He witnessed the joyous procession described in the introduction above, i.e., bringing the water from Siloam, when the people sang the words of Isaiah 12:3 to the sound of cymbals and trumpets – “With joy shall ye draw water out of the wells of salvation” – words to which Geikie points out Rabbinic tradition attributed a Messianic meaning.
7:37 ... “And cried.” Heralded, spoke in a loud voice, so that all could hear Him. This was probably in the pause and hush in the ceremonies mentioned in the above introduction.
7:37 ... “If any man thirst.” It was burning autumn weather. The sun shone for months in a cloudless sky and early rain would surely have been desired. Geikie points out that water is at all times a magic word in a sultry climate like Palestine, but at this moment it had a double power. The ceremonies of the pouring of water commemorated that part of the wilderness wanderings when the people were suffering from a terrible thirst, and Moses at God’s command brought water for them from the rock (Num. 20:1-11). Now Jesus invites all who were suffering from spiritual thirst, like the burning thirst of the people in the desert. Thirst is emblematic of spiritual necessities; an intense need and desire for pardon, for help, for righteousness, for love, for peace, for comfort, for God, for a worthy life, for immortal life.
7:37 ... “Let him come unto Me, and drink.” To come to Jesus is believe on Him, accept His teachings, and yield to His commands. It is to come into sympathy with Him, likeness to Him.
Jesus has everything that will quench the spiritual thirst of mankind. Do we long for pardon? It is brought to us by the cross of Jesus. Do we hunger for love? In Him – His coming, His teachings, His death – is manifested the love of God to us. Do we need Him? He is always near, able and willing to save to the uttermost. Do we long for God? He is God. Do we thirst for a life worth the living? He gives us an object of life worthy of the greatest, and yet possible to the lowest.
7:37 ... “And drink.” To drink is to go to Jesus, receiving these blessings at His hand.
In this context, Jesus’ cry for mankind to come unto Him and drink was equivalent of His promise to give the Holy Spirit to all who would follow Him. Thus, in the Gospel, there is yet another recurrence of emphasis on water.
7:38 ... “He that believeth on Me.” Clark puts it this way, “He that acknowledges Me as the Christ (v. 31), and with a penitent and obedient heart trusts in Me for salvation from sin.”
7:38 ... “And the scripture hath said.” The reference is not to any one isolated passage, but to the general tenor – of such passages as Proverbs 18:4; Isaiah 44:3; 58:11; and to such passages as foretell the gift of the Holy Spirit, such as Ezekiel 47:1-12; Joel 3:18; Zechariah 13:1; 14:8
7:38 ... “Out of his belly.” Better, “his heart” (Clark). It signifies the inter-most heart of man, which, saturated with Christ’s life, opens like the rock (Ex. 17:6), pouring forth its spiritual wealth.
7:38 ... “Shall flow rivers of living water.” Just as the rock in the desert contained not only water, but the water flowed forth for the thirsty multitudes (Num. 20:1-11; Ex. 17:6), and the stream followed them, supplying their needs (1 Cor. 10:4).
7:38 ... “Shall flow.” This clearly implies something received that it may flow from the recipient to others Abbott points out that the water which we drink becomes in us a spring from which living waters flow, as the light which illuminates in us in turn makes us one of the lights illuminating the world (Matt. 5:14; Phil. 2:15). We might not desire to be a teacher, but how can a true Christian fail to impart the spirit of Christianity to others?
7:38 ... “Rivers.” Denoting abundance, freeness, continued supply, in contrast with the small, golden pitcher used in the ceremony of the pouring of the water.
7:38 ... “Of living water.” Pure, running water, ever flowing streams; the opposite of stagnant, malarious, poisonous water; also life giving water. Clark points out that the Gospel of Christ brings life, health and joy.
Interesting that in v. 37 Jesus says, “Come unto Me and drink,” while here in v. 38 He says, “He that believeth on Me ... from within him shall flow,” etc. These expressions are poles apart in meaning.
“Faith” is an action of the mind and heart; while “coming” is an action of both soul and body.
“Faith” is subjective; “coming” objective.
“Faith” is allied to thought; “coming” to deeds.
vs. 37 and 38 refer to Christians receiving the Holy Spirit (v. 39). When this promise was fulfilled, they received the Spirit “after they believed” (Eph. 1:13), and after they repented and were baptized (Acts 2:38ff and Gal. 4:6). Therefore, these two verses are a reference to the future giving of the Holy Spirit to Christians in consequence of and subsequently to their believing in Christ and obeying the Gospel, obedience being the meaning of “come unto Me” in v. 37, and believing being the thing mentioned in v. 38. Both are required.
The mutual and inspired intercourse of Christians from Pentecost downwards, the speaking in psalms and hymns and spiritual songs, the mutual edification of Christian assemblies, the entire work of the apostles, of a Stephen, etc., furnish an abundant historical commentary on this text.
7:39 ... “but this spake He [this is John’s interpretation of Christ’s words in the temple] of the Spirit, which they that believe on Him should receive.” The Holy Spirit and His influences were the living waters, abundant, free, purifying, bringing life, health, salvation to the soul as water to the thirsty, as rain to the parched earth, and making every Christian a source of the same influences which he has received from the Holy Spirit. This is a prophecy of the Dispensation of the Spirit which was to commence with the outpouring of the Spirit on the day of Pentecost, continuing through the ages. We need to lay more emphasis in our day on this wonderful gift, both for our individual growth and usefulness and for the salvation of the world.
7:39 ... “For the Holy Ghost.” Spirit, omitting, “Holy,” as in Revised Version. Clark points out that in the first clause we find “the Spirit,” but in the second, the article is absent, and the words literally mean “for the Spirit was not yet,” – the word “Spirit” meaning, not the Holy Spirit as a Person, but a bestowal or reception of His influence and power.
7:39 ... “Was not yet given.” The dispensation of the Spirit, when His influences should come in their full abundance, had not yet come. It would not come till after the atoning sacrifice was made, John 16:7.
7:39 ... “Because that Jesus was not yet glorified.” Not till Jesus had been crucified, raised again, and exalted by the right hand of God, made Lord and Christ; not until He, through His resurrection, had entered into His glory, revealing Himself to His people as glorified; not till then did the Spirit come to dwell forever on and in them, flowing from them and us into the world. The great work of the Spirit could not fittingly be accomplished till Jesus had completed His work and made His atonement, showing what He really was. Why? Because the Spirit was to use this work leading mankind to Jesus as King, Savior and Lord.
The Holy Spirit and Christians Today
The desire for an intimate relationship with the Spirit is understandable, and the fact that it is possible makes it even more attractive. However, the immediate and direct approach may lead to bewilderment, disappointment, and grief as one begins to realize the Holy Spirit is not doing what one thinks He should. In fact, misunderstanding about the work of the Holy Spirit today has led to great harm.
The Holy Spirit4 and Christians are intimately related. The relationship is non-miraculous and indwelling. Each person receives the Holy Spirit as a promised gift when he or she turns to Jesus in an obedience of faith (John 5:30-32; 7:37-39). As Christians, we become a place where the Spirit of God lives (see 1 Cor. 3:16-17; 1 Cor. 6:19-20).
Spiritual life is dependent on the Holy Spirit. Without the Holy Spirit in our lives we are spiritually dead. The first and greatest benefit of the Spirit in us is spiritual life. Although alive physically, we may be dead in our sins (Eph. 2:1). Death means separation. If we are spiritually dead, we are separated from God. Therefore, we must be born again of water and the Spirit in order to have “newness of life” (John 3:1-8). This new birth occurs when we are baptized into Christ (Rom. 6:3-11) and receive the Person of the Holy Spirit as a gift (Acts 2:38-41). Spiritual life begins when the Holy Spirit enters in. If one allows the Spirit to continue to live within, “the one who sows to the Spirit shall from the Spirit reap eternal life” (Gal. 6:8b).
SCRIPTURE READING: JOHN 7:40-44
3. DISCUSSIONS AS TO WHETHER JESUS WAS THE CHRIST
By His public words in the temple, Jesus claimed to be the Messiah.
The Jews expected their Messiah to fulfill the promises repeated at the ceremony of the Outpouring; therefore they understood that Jesus was making this claim. And only the Messiah could fulfill what He promised.
7:40 ... “Many . . . of a truth this is the Prophet.” The Prophet of Deuteronomy 18:15, 19 whom some identified with the Messiah, others supposed would be the forerunner of the Messiah (Abbott).
7:41 ... “Others said, This is the Christ.” The great Messiah King whom they expected, whom the prophets foretold, and to whom their whole religious ceremonial pointed.
7:41 ... “Shall [the] Christ come out of Galilee.” Christ seemed to them to come from Galilee, because His childhood home and much of His ministry was there. They did not believe that the Christ could come from Galilee, because, as below, it seemed to contradict their Scripture; they could not bear to think that one of these despised Galileans should be their king; and they had always looked for the Messiah in connection with Jerusalem, the capital and temple, the religious center of the nation.
It is interesting that they seemed ignorant of the fact that Jesus was born in Bethlehem as the prophet had foretold (Micah 5:2). It appears they merely assumed that since He lived in Galilee He had also been born there. Added to the difficulty of the people was also the slander of the Pharisees that no prophet had ever come out of Galilee. But they were wrong about that, too. Jonah, the first of the prophets came from Galilee (2 Kings 14:25). More about this when we consider v. 52.
7:42 ... “Hath not the scripture said.” This is their argument for believing that Jesus, being a Galilean, in their opinion could not be the Messiah.
7:42 ... “That Christ cometh of the seed [or “offspring”] of David [see Ps. 89:19-29; 132:11; Is. 9:6, 7; 11:1-5; Jer. 23:5, 6], and out of the town of Bethlehem, where David was?” Where David was born and lived for about sixteen years, till he was called into the service of King Saul.5 The trouble with their argument was the lack of facts. Their quotations of Scripture were an argument in favor of Jesus being the Messiah, for He fulfilled the Scriptures. Many arguments against Christianity today are of the same nature. Unbelievers set up a caricature of the true religion and argue against that. However, in so doing, they really present arguments in favor of true religion as it is in the Gospel.
7:44 ... “Some of them [of the multitude, not the officers mentioned in the next verse] would have taken Him [arrested Him, carrying Him before the Sanhedrin as a pretender]; but no man laid hands on Him.” Not even those who had been commanded to do it (see vs. 32, 45). Clark points out that they were fettered on one hand by fear of the adherents of Jesus, and on the other by the secret power of God, impressing them with an involuntary awe, so they dared not proceed. Wicked people will be charged with such sins, as they would willingly have committed, but could not because of opportunity.
Although the purpose of the Pharisees was set upon taking Jesus and destroying Him, God restrained them until the appointed time.
SCRIPTURE READING: JOHN 7:45-49
4. NO MAN SPAKE LIKE THIS MAN
7:45 ... “Then came the officers.” Abbott points out that these were not Roman soldiers, but temple police. They had been directed by the officers of the Sanhedrin to arrest Jesus (v. 32).
7:45 ... “To the chief priests and Pharisees.” Regarded now as one body, the Sanhedrin, and not as the separate classes composing it, as in v. 32. Westcott points out that the Greek forms show this distinction. The day was a Sabbath, and yet the council was gathered. It would seem as if the Sanhedrin had continued sitting, waiting for the return of its officers, an extraordinary proceeding on so great a day (see on v. 37), showing the intensity of their hostility. Their question is in harmony with this.
7:45 ... “Why have ye not brought Him?” The officers had returned without fulfilling their mission. s.
Arresting Jesus was not all that easy. When meeting Him face to face, the arresting detail was so taken by the Lord’s marvelous powers that they aborted their assignment, returning without Him. Since God had pre-determined that the Lord would suffer at the ollowing Passover, it can therefore be concluded that even if they had tried they could never have physically apprehended Jesus. His hour had not yet come. Needless to say, the Pharisees were furious, and they did not like the answer they received regarding the failure to arrest Him.
7:46 ... “Never man spake like this man.” They were not overawed by the multitude, but by the words of Christ Himself. Abbott points out that there is no stronger testimony, even in the Gospels, to the marvelous moral power of Christ’s personality and words than this declaration of the temple police. This testimony came, too, from men who had been influenced by a hostile spirit, checking out every word and every look. With that convincing power and evidence of truth His teaching had come home to their consciences and hearts. Augustine remarks: “Of him whose life is lightning, his words are thunders” (Clark).
No man spake like Jesus
a. Because He spoke with the authority of one who knows. All of heaven and earth, past and future, was known to Him.
b. In a higher degree than any other He spoke to men’s needs.
c. He spoke to men’s hearts.
d. He spoke to their consciences.
e. He spoke the good news from God.
f. He spoke truths clearly and distinctly that had been veiled or unknown.
g. He spoke in a noble, royal manner worthy of His theme.
Here was another proof that Jesus was the Christ.
“Never man spake.” There is an inference in these words that Jesus was more than a man. Otherwise, they would have said, “No other man ever so spake.” This implication was certainly not lost on the Pharisees. Detecting a tender little bud of faith in the officers, they moved against it with the savage ferocity of wild boar.
7:47, 48 ... “Are ye also deceived? Have any of the rulers,” etc. Implying that those who were sent were men of influence and position. Every weapon of reproach and ridicule was used against Jesus to keep men from becoming His disciples. They implied that any one of influence, knowledge, good sense, who was capable of studying the question at all its levels, would not accept this young man Jesus as the Messiah.
7:49 ... “but this people [the crowd, the multitude] who knoweth not the law.” Have not been instructed in the schools of the Pharisees and taught how to read and interpret the Hebrew Bible (Old Testament). Therefore they are not qualified to judge for themselves in these matters, and must not presume to set up their opinion in opposition to that of their rabbis and leaders. Therefore, too, they are easily led astray (v. 47), and induced to credit and receive an impostor who pretends to be the Christ.
7:49 ... “Are cursed.” Or, “accursed are they?” Execrable, doomed to error and deception, worthy of contempt and perdition (Clark).
The arrogant sophistry of the Pharisees had entrenched itself in this position: “Nobody should dare to believe in Jesus as long as we Pharisees have not done so; we are the people; we decide what is true or false.”
SCRIPTURE READING: JOHN 7:50-52
5. A DEFENSE BY NICODEMUS
7:50 ... “Nicodemus” Before all this, he had come to Jesus by night (John 3). Nicodemus does not yet appear to be an open disciple; but we see him now approaching it. His defense of Jesus in this excited meeting required boldness, as well as conviction of the truth.
7:50 ... “Being one of them,” i.e., a Pharisee and a member of the Sanhedrin. Such men as Nicodemus, as well as perhaps others, were helpless regarding the policies of the organization. The members were now divided in their views and would stay divided, perhaps up to the bitter end. Why? Because there is no evidence whatever that the final meeting of the Sanhedrin that condemned the Savior had a full representation of its members or even a legal quorum. The men who controlled that body had already decided eighteen months earlier to kill Jesus (John 5:18). So, at the point of Nicodemus’ objection, Satan was already in charge of the hierarchy. It was far too late to reverse the purpose of murder in their hearts.
7:51 ... “doth our law judge any man, before it hear him?” There is a covert sarcasm, not so much in the words as in the position the rulers had placed themselves. They had just been sneering at the people for not knowing the law, and yet at the same time they were acting contrary to the law. They had not examined the claims of Jesus. They had not compared them with the Scriptures. They were seeking to arrest and put Jesus to death contrary to the law.
Nicodemus no doubt knew that his question would be shouted down, which may account for his mild manner in stating it. Anything stronger would have surely brought their wrath on him.
7:52 ... “Are Thou … of Galilee?” Any one who would defend Jesus of Galilee, even to do Him justice, they thought must be allied to the Galileans.
7:52 ... “Out of Galilee ariseth no prophet.” Alford points out that the prejudices of the Pharisees led them to forget their history as well as their law. Abbott points out that Jonah was of Galilee (2 Kings 14:25), perhaps Elijah (1 Kings 17:1), and Nahum either of Galilee or Assyria (Nahum 1:1). Sneers are the weapons when arguments fail.
6. CONCLUSION
Both Jesus and Jonah were asleep in a ship at sea in a storm.
Both were awakened, Jesus by disciples, Jonah by the captain.
Both were involved in the ship’s security, Jesus for safety, Jonah for peril.
Both freely gave themselves to save others, Jesus to save all men, Jonah to save the sailors.
Both produced a great calm, Jesus by fiat, Jonah by being cast into the sea.
Both passed through that “three days and three nights” experience mentioned by Christ (Matt. 12:38-41).
Both converted Gentiles, Jesus through apostles, Jonah by his preaching at Nineveh.
Both were from Galilee (2 Kings 14:25).
Despite all this, they shouted Nicodemus down, saying that no prophet ariseth out of Galilee. No prophet? Well, only the Messiah. That great prophet like unto Moses, whose coming out of Galilee was typified by Jonah, the first of all the prophets and a type of Christ.
Practical Thoughts
a. v. 37: To impress the truth, the true teacher takes advantage of every incident and matter of general interest.
b. All men have thirsts of the soul which this world can never satisfy.
c. Jesus Christ has the living water which can satisfy these thirsts.
d. But rivers or oceans of living water will not help us unless we go to Jesus and drink.
e. “The wells of salvation are open to all men who are like dry ground” (Majus), Isaiah 55:1; 44:3.
f. v. 38: Those who drink of this living water are not selfish, but let it flow freely to all. They are not cisterns, but fountains. It is the very nature of the Christian to impart.
g. Those that impart to others have the fullest and freshest supply for themselves. The out flowing keeps the fountain pure.
h. v. 39: More emphasis should be laid on the gift of the Holy Spirit, for life, strength, and guidance, comfort, enforcing the truth, touching the heart, and converting the soul.
i. vs. 40-44: There is always division of thoughts and feeling where the claims of Christ are presented.
j. Free and full discussion will aid the cause of truth.
k. Men are continually setting up men of straw, labeling them Religion, or Gospel, then seeking to overthrow them; often by the very arguments which sustain true religion.
l. v. 46: Jesus’ words were divine, therefore not like man’s words. They were clearer, truer, more helpful, and more worthy, than any man can speak; but especially because they were a message from our Father in heaven.
m. vs. 47-52: When men fail in argument, they use sneers and reproaches.
n. Those opposing Jesus are usually not consistent with themselves.
o. Times of opposition and excitement often draw out timid disciples.
