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John 7
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John 7
John 7 is the seventh chapter of the Gospel of John in the New Testament of the Christian Bible. It recounts Jesus' visit to Jerusalem for the feast of Tabernacles, the possibility of his arrest and debate as to whether he is the Messiah. The gospel identifies an unnamed "disciple whom Jesus loved" as its source and possible author. Early Christian tradition uniformly affirmed that John composed this Gospel. Alfred Plummer, in the Cambridge Bible for Schools and Colleges, describes this chapter as "very important for the estimate of the fourth Gospel. In it the scene of the Messianic crisis shifts from Galilee to Jerusalem; and, as we should naturally expect, the crisis itself becomes hotter. The divisions, the doubts, the hopes, the jealousies, and the casuistry of the Jews are vividly portrayed." John 7:1 to 8:59 is sometimes referred to as the "Tabernacles Discourse". Raymond E. Brown describes the Tabernacles Discourse as "a polemic collection of what Jesus said in replies to attacks by the Jewish authorities on his claims".
The original text was written in Koine Greek. Some early manuscripts containing the text of this chapter are:
This chapter is divided into 53 verses. The New King James Version includes sub-headings within the chapter as follows:
The evangelist states that Jesus' brothers (or "brethren" in some translations) did not believe in Him (John 7:5) but they suggest that he goes to Jerusalem for the forthcoming Feast of Tabernacles, which was one of the three feasts which the Book of Deuteronomy prescribes that all Jewish men should attend (Deuteronomy 16:16). They suggest that Jesus wants to publicise his works and that in Galilee his activities are hidden from the view of his Judean disciples (John 7:3–4); instead, Jesus suggests that his brothers attend the feast but he will remain in Galilee. The Feast of Tabernacles began on 'the fifteenth day of the seventh month' (Leviticus 23:34), i.e., the 15th of Tishri, which corresponds to September, so the interval from Passover to Tabernacles is about five months. Jesus says that it is always "their time" to go to Jerusalem, but that "his time" has not yet come.
Chapter 7 opens in Galilee, where the events and discourses of the previous chapter have taken place. In Galilee, Jesus had taught in the synagogue at Capernaum, but many people including many of his own disciples, had refused to believe. John 7:1 implies that nevertheless Jesus felt safe in Galilee, whereas in Judea or "Jewry" (e.g. King James Version), the Jews (or the Jewish ruling authorities) wanted to kill Jesus. He probably did not go to Jerusalem for the Passover mentioned in John 6:4, although theologian John Gill suggested that "he went to Jerusalem, to keep the passover; and finding that the Jews still sought to take away his life, he returned to Galilee, and 'walked' there".
Chapters 5, 6 and 7 all commence with the words μετα ταυτα (meta tauta), "after these things", "a typical Johannine transition" (chapter 7: and after these things).
The "brothers", unlike the "disciples", are still unbelievers. Plummer notes that
It is impossible to determine with certainty whether they (the brothers) are (1) the children of Joseph and Mary, born after the birth of Jesus; (2) the children of Joseph by a former marriage, whether levirate or not; or (3) adopted children... (2) is on the whole the most probable.
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John 7
John 7 is the seventh chapter of the Gospel of John in the New Testament of the Christian Bible. It recounts Jesus' visit to Jerusalem for the feast of Tabernacles, the possibility of his arrest and debate as to whether he is the Messiah. The gospel identifies an unnamed "disciple whom Jesus loved" as its source and possible author. Early Christian tradition uniformly affirmed that John composed this Gospel. Alfred Plummer, in the Cambridge Bible for Schools and Colleges, describes this chapter as "very important for the estimate of the fourth Gospel. In it the scene of the Messianic crisis shifts from Galilee to Jerusalem; and, as we should naturally expect, the crisis itself becomes hotter. The divisions, the doubts, the hopes, the jealousies, and the casuistry of the Jews are vividly portrayed." John 7:1 to 8:59 is sometimes referred to as the "Tabernacles Discourse". Raymond E. Brown describes the Tabernacles Discourse as "a polemic collection of what Jesus said in replies to attacks by the Jewish authorities on his claims".
The original text was written in Koine Greek. Some early manuscripts containing the text of this chapter are:
This chapter is divided into 53 verses. The New King James Version includes sub-headings within the chapter as follows:
The evangelist states that Jesus' brothers (or "brethren" in some translations) did not believe in Him (John 7:5) but they suggest that he goes to Jerusalem for the forthcoming Feast of Tabernacles, which was one of the three feasts which the Book of Deuteronomy prescribes that all Jewish men should attend (Deuteronomy 16:16). They suggest that Jesus wants to publicise his works and that in Galilee his activities are hidden from the view of his Judean disciples (John 7:3–4); instead, Jesus suggests that his brothers attend the feast but he will remain in Galilee. The Feast of Tabernacles began on 'the fifteenth day of the seventh month' (Leviticus 23:34), i.e., the 15th of Tishri, which corresponds to September, so the interval from Passover to Tabernacles is about five months. Jesus says that it is always "their time" to go to Jerusalem, but that "his time" has not yet come.
Chapter 7 opens in Galilee, where the events and discourses of the previous chapter have taken place. In Galilee, Jesus had taught in the synagogue at Capernaum, but many people including many of his own disciples, had refused to believe. John 7:1 implies that nevertheless Jesus felt safe in Galilee, whereas in Judea or "Jewry" (e.g. King James Version), the Jews (or the Jewish ruling authorities) wanted to kill Jesus. He probably did not go to Jerusalem for the Passover mentioned in John 6:4, although theologian John Gill suggested that "he went to Jerusalem, to keep the passover; and finding that the Jews still sought to take away his life, he returned to Galilee, and 'walked' there".
Chapters 5, 6 and 7 all commence with the words μετα ταυτα (meta tauta), "after these things", "a typical Johannine transition" (chapter 7: and after these things).
The "brothers", unlike the "disciples", are still unbelievers. Plummer notes that
It is impossible to determine with certainty whether they (the brothers) are (1) the children of Joseph and Mary, born after the birth of Jesus; (2) the children of Joseph by a former marriage, whether levirate or not; or (3) adopted children... (2) is on the whole the most probable.