Division of People over Jesus

      40Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet.” 41Others were saying, “This is the Christ.” Still others were saying, “Surely the Christ is not going to come from Galilee, is He? 42“Has not the Scripture said that the Christ comes from the descendants of David, and from Bethlehem, the village where David was?” 43So a division occurred in the crowd because of Him. 44Some of them wanted to seize Him, but no one laid hands on Him.

      45The officers then came to the chief priests and Pharisees, and they said to them, “Why did you not bring Him?” 46The officers answered, “Never has a man spoken the way this man speaks.” 47The Pharisees then answered them, “You have not also been led astray, have you? 48“No one of the rulers or Pharisees has believed in Him, has he? 49“But this crowd which does not know the Law is accursed.” 50Nicodemus (he who came to Him before, being one of them) said to them, 51“Our Law does not judge a man unless it first hears from him and knows what he is doing, does it?” 52They answered him, “You are not also from Galilee, are you? Search, and see that no prophet arises out of Galilee.” 53[Everyone went to his home.

Parallel Verses

New American Standard Bible (©1995)
But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified.

GOD'S WORD® Translation (©1995)
Jesus said this about the Spirit, whom his believers would receive. The Spirit was not yet evident, as it would be after Jesus had been glorified.

King James Bible
(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.)

Douay-Rheims Bible
Now this he said of the Spirit which they should receive, who believed in him: for as yet the Spirit was not given, because Jesus was not yet glorified.

Darby Bible Translation
But this he said concerning the Spirit, which they that believed on him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified.

English Revised Version
But this spake he of the Spirit, which they that believed on him were to receive: for the Spirit was not yet given; because Jesus was not yet glorified.

Webster's Bible Translation
(But this he spoke of the Spirit, which they that believe on him should receive, for the Holy Spirit was not yet given, because that Jesus was not yet glorified.)

Weymouth New Testament
He referred to the Spirit which those who believed in Him were to receive; for the Spirit was not bestowed as yet, because Jesus had not yet been glorified.

World English Bible
But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified.

Young's Literal Translation
and this he said of the Spirit, which those believing in him were about to receive; for not yet was the Holy Spirit, because Jesus was not yet glorified.

Cross References

Proverbs 1:23 "Turn to my reproof, Behold, I will pour out my spirit on you; I will make my words known to you.

Joel 2:28 "It will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions.

John 1:33 "I did not recognize Him, but He who sent me to baptize in water said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.'

John 8:54 Jesus answered, "If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, 'He is our God';

John 12:16 These things His disciples did not understand at the first; but when Jesus was glorified, then they remembered that these things were written of Him, and that they had done these things to Him.

John 12:23 And Jesus answered them, saying, "The hour has come for the Son of Man to be glorified.

John 13:31 Therefore when he had gone out, Jesus said, "Now is the Son of Man glorified, and God is glorified in Him;

John 14:16 "I will ask the Father, and He will give you another Helper, that He may be with you forever;

John 16:14 "He will glorify Me, for He will take of Mine and will disclose it to you.

John 17:1 Jesus spoke these things; and lifting up His eyes to heaven, He said, "Father, the hour has come; glorify Your Son, that the Son may glorify You,

John 20:22 And when He had said this, He breathed on them and said to them, "Receive the Holy Spirit.

Acts 1:4 Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, "Which," He said, "you heard of from Me;

Acts 2:4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance.

Acts 2:33 "Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear.

Acts 19:2 He said to them, "Did you receive the Holy Spirit when you believed?" And they said to him, "No, we have not even heard whether there is a Holy Spirit."

Commentary

Matthew Henry's Whole Bible Commentary

Verses 37-44

In these verses we have,

I. Christ's discourse, with the explication of it, v. 37-39. It is probable that these are only short hints of what he enlarged upon, but they have in them the substance of the whole gospel; here is a gospel invitation to come to Christ, and a gospel promise of comfort and happiness in him. Now observe,

1. When he gave this invitation: On the last day of the feast of tabernacles, that great day. The eighth day, which concluded that solemnity, was to be a holy convocation, Lev. 23:36. Now on this day Christ published this gospel-call, because (1.) Much people were gathered together, and, if the invitation were given to many, it might be hoped that some would accept of it, Prov. 1:20. Numerous assemblies give opportunity of doing the more good. (2.) The people were now returning to their homes, and he would give them this to carry away with them as his parting word. When a great congregation is to be dismissed, and is about to scatter, as here, it is affecting to think that in all probability they will never come all together again in this world, and therefore, if we can say or do any thing to help them to heaven, that must be the time. It is good to be lively at the close of an ordinance. Christ made this offer on the last day of the feast. [1.] To those who had turned a deaf ear to his preaching on the foregoing days of this sacred week; he will try them once more, and, if they will yet hear his voice, they shall live. [2.] To those who perhaps might never have such another offer made them, and therefore were concerned to accept of this; it would be half a year before there would be another feast, and in that time they would many of them be in their graves. Behold now is the accepted time.

2. How he gave this invitation: Jesus stood and cried, which denotes, (1.) His great earnestness and importunity. His heart was upon it, to bring poor souls in to himself. The erection of his body and the elevation of his voice were indications of the intenseness of his mind. Love to souls will make preachers lively. (2.) His desire that all might take notice, and take hold of this invitation. He stood, and cried, that he might the better be heard; for this is what every one that hath ears is concerned to hear. Gospel truth seeks no corners, because it fears no trials. The heathen oracles were delivered privately by them that peeped and muttered; but the oracles of the gospel were proclaimed by one that stood, and cried. How sad is the case of man, that he must be importuned to be happy, and how wonderful the grace of Christ, that he will importune him! Ho, every one, Isa. 55:1.

3. The invitation itself is very general: If any man thirst, whoever he be, he is invited to Christ, be he high or low, rich or poor, young or old, bond or free, Jew or Gentile. It is also very gracious: "If any man thirst, let him come to me and drink. If any man desires to be truly and eternally happy, let him apply himself to me, and be ruled by me, and I will undertake to make him so."

(1.) The persons invited are such as thirst, which may be understood, either, [1.] Of the indigence of their cases; either as to their outward condition (if any man be destitute of the comforts of this life, or fatigued with the crosses of it, let his poverty and afflictions draw him to Christ for that peace which the world can neither give nor take away), or as to their inward state: "If any man want spiritual blessings, he may be supplied by me." Or, [2.] Of the inclination of their souls and their desires towards a spiritual happiness. If any man hunger and thirst after righteousness, that is, truly desire the good will of God towards him, and the good work of God in him.

(2.) The invitation itself: Let him come to me. Let him not go to the ceremonial law, which would neither pacify the conscience nor purify it, and therefore could not make the comers thereunto perfect, Heb. 10:1. Nor let him go to the heathen philosophy, which does but beguile men, lead them into a wood, and leave them there; but let him go to Christ, admit his doctrine, submit to his discipline, believe in him; come to him as the fountain of living waters, the giver of all comfort.

(3.) The satisfaction promised: "Let him come and drink, he shall have what he comes for, and abundantly more, shall have that which will not only refresh, but replenish, a soul that desires to be happy."

4. A gracious promise annexed to this gracious call (v. 38): He that believeth on me, out of his belly shall flow-(1.) See here what it is to come to Christ: It is to believe on him, as the scripture hath said; it is to receive and entertain him as he is offered to us in the gospel. We must not frame a Christ according to our fancy, but believe in a Christ according to the scripture. (2.) See how thirsty souls, that come to Christ, shall be made to drink. Israel, that believed Moses, drank of the rock that followed them, the streams followed; but believers drink of a rock in them, Christ in them; he is in them a well of living water, ch. 4:14. Provision is made not only for their present satisfaction, but for their continual perpetual comfort. Here is, [1.] Living water, running water, which the Hebrew language calls living, because still in motion. The graces and comforts of the Spirit are compared to living (meaning running) water, because they are the active quickening principles of spiritual life, and the earnests and beginnings of eternal life. See Jer. 2:13. [2.] Rivers of living water, denoting both plenty and constancy. The comfort flows in both plentifully and constantly as a river; strong as a stream to bear down the oppositions of doubts and fears. There is a fulness in Christ of grace for grace. [3.] These flow out of his belly, that is, out of his heart or soul, which is the subject of the Spirit's working and the seat of his government. There gracious principles are planted; and out of the heart, in which the Spirit dwells, flow the issues of life, Prov. 4:23. There divine comforts are lodged, and the joy that a stranger doth not intermeddle with. He that believes has the witness in himself, 1 Jn. 5:10. Sat lucis intus-Light abounds within. Observe, further, where there are springs of grace and comfort in the soul that will send forth streams: Out of his belly shall flow rivers. First, Grace and comfort will produce good actions, and a holy heart will be seen in a holy life; the tree is known by its fruits, and the fountain by its streams. Secondly, They will communicate themselves for the benefit of others; a good man is a common good. His mouth is a well of life, Prov. 10:11. It is not enough that we drink waters out of our own cistern, that we ourselves take the comfort of the grace given us, but we must let our fountains be dispersed abroad, Prov. 5:15, 16.

Those words, as the scripture hath said, seem to refer to some promise in the Old Testament to this purport, and there are many; as that God would pour out his Spirit, which is a metaphor borrowed from waters (Prov. 1:23; Joel 2:28; Isa. 44:3; Zec. 12:10); that the dry land should become springs of water (Isa. 41:18); that there should be rivers in the desert (Isa. 43:19); that gracious souls should be like a spring of water (Isa. 58:11); and the church a well of living water, Cant. 4:15. And here may be an allusion to the waters issuing out of Ezekiel's temple, Eze. 47:1. Compare Rev. 22:1, and see Zec. 14:8. Dr. Lightfoot and others tell us it was a custom of the Jews, which they received by tradition, the last day of the feast of tabernacles to have a solemnity, which they called Libatio aquae-The pouring out of water. They fetched a golden vessel of water from the pool of Siloam, brought it into the temple with sound of trumpet and other ceremonies, and, upon the ascent to the altar, poured it out before the Lord with all possible expressions of joy. Some of their writers make the water to signify the law, and refer to Isa. 12:3; 55:1. Others, the Holy Spirit. And it is thought that our Saviour might here allude to this custom. Believers shall have the comfort, not of a vessel of water fetched from a pool, but of a river flowing from themselves. The joy of the law, and the pouring out of the water, which signified this, are not to be compared with the joy of the gospel in the wells of salvation.

5. Here is the evangelist's exposition of this promise (v. 39): This spoke he of the Spirit: not of any outward advantages accruing to believers (as perhaps some misunderstood him), but of the gifts, graces, and comforts of the Spirit. See how scripture is the best interpreter of scripture. Observe,

(1.) It is promised to all that believe on Christ that they shall receive the Holy Ghost. Some received his miraculous gifts (Mk. 16:17, 18); all receive his sanctifying graces. The gift of the Holy Ghost is one of the great blessings promised in the new covenant (Acts 2:39), and, if promised, no doubt performed to all that have an interest in that covenant.

(2.) The Spirit dwelling and working in believers is as a fountain of living running water, out of which plentiful streams flow, cooling and cleansing as water, mollifying and moistening as water, making them fruitful, and others joyful; see ch. 3:5. When the apostles spoke so fluently of the things of God, as the Spirit gave them utterance (Acts 2:4), and afterwards preached and wrote the gospel of Christ with such a flood of divine eloquence, then this was fulfilled, Out of his belly shall flow rivers.

(3.) This plentiful effusion of the Spirit was yet the matter of a promise; for the Holy Ghost was not yet given, because Jesus was not yet glorified. See here [1.] That Jesus was not yet glorified. It was certain that he should be glorified, and he was ever worthy of all honour; but he was as yet in a state of humiliation and contempt. He had never forfeited the glory he had before all worlds, nay, he had merited a further glory, and, besides his hereditary honours, might claim the achievement of a mediatorial crown; and yet all this is in reversion. Jesus is now upheld (Isa. 42:1), is now satisfied (Isa. 53:11), is now justified (1 Tim. 3:16), but he is not yet glorified. And, if Christ must wait for his glory, let not us think it much to wait for ours. [2.] That the Holy Ghost was not yet given. oupoµ gar heµn pneuma-for the Holy Ghost was not yet. The Spirit of God was from eternity, for in the beginning he moved upon the face of the waters. He was in the Old-Testament prophets and saints, and Zacharias and Elisabeth were both filled with the Holy Ghost. This therefore must be understood of the eminent, plentiful, and general effusion of the Spirit which was promised, Joel 2:28, and accomplished, Acts 2:1, etc. The Holy Ghost was not yet given in that visible manner that was intended. if we compare the clear knowledge and strong grace of the disciples of Christ themselves, after the day of Pentecost, with their darkness and weakness before, we shall understand in what sense the Holy Ghost was not yet given; the earnests and first-fruits of the Spirit were given, but the full harvest was not yet come. That which is most properly called the dispensation of the Spirit did not yet commence. The Holy Ghost was not yet given in such rivers of living water as should issue forth to water the whole earth, even the Gentile world, not in the gifts of tongues, to which perhaps this promise principally refers. [3.] That the reason why the Holy Ghost was not given was because Jesus was not yet glorified. First, The death of Christ is sometimes called his glorification (ch. 13:31); for in his cross he conquered and triumphed. Now the gift of the Holy Ghost was purchased by the blood of Christ: this was the valuable consideration upon which the grant was grounded, and therefore till this price was paid (though many other gifts were bestowed upon its being secured to be paid) the Holy Ghost was not given. Secondly, There was not so much need of the Spirit, while Christ himself was here upon earth, as there was when he was gone, to supply the want of him. Thirdly, The giving of the Holy Ghost was to be both an answer to Christ's intercession (ch. 14:16), and an act of his dominion; and therefore till he is glorified, and enters upon both these, the Holy Ghost is not given. Fourthly, The conversion of the Gentiles was the glorifying of Jesus. When certain Greeks began to enquire after Christ, he said, Now is the Son of man glorified, ch. 12:23. Now the time when the gospel should be propagated in the nations was not yet come, and therefore there was as yet no occasion for the gift of tongues, that river of living water. But observe, though the Holy Ghost was not yet given, yet he was promised; it was now the great promise of the Father, Acts 1:4. Though the gifts of Christ's grace are long deferred, yet they are well secured: and, while we are waiting for the good promise, we have the promise to live upon, which shall speak and shall not lie.

II. The consequents of this discourse, what entertainment it met with; in general, it occasioned differences: There was a division among the people because of him, v. 43. There was a schism, so the word is; there were diversities of opinions, and those managed with heat and contention; various sentiments, and those such as set them at variance. Think we that Christ came to send peace, that all would unanimously embrace his gospel? No, the effect of the preaching of his gospel would be division, for, while some are gathered to it, others will be gathered against it; and this will put things into a ferment, as here; but this is no more the fault of the gospel than it is the fault of a wholesome medicine that it stirs up the peccant humours in the body, in order to the discharge of them. Observe what the debate was:-

1. Some were taken with him, and well affected to him: Many of the people, when they heard this saying, heard him with such compassion and kindness invite poor sinners to him, and with such authority engage to make them happy, that they could not but think highly of him. (1.) Some of them said, O, a truth this is the prophet, that prophet whom Moses spoke of to the fathers, who should be like unto him; or, This is the prophet who, according to the received notions of the Jewish church, is to be the harbinger and forerunner of the Messiah; or, This is truly a prophet, one divinely inspired and sent of God. (2.) Others went further, and said, This is the Christ (v. 41), not the prophet of the Messiah, but the Messiah himself. The Jews had at this time a more than ordinary expectation of the Messiah, which made them ready to say upon every occasion, Lo, here is Christ, or Lo, he is there; and this seems to be only the effect of some such confused and floating notions which caught at the first appearance, for we do not find that these people became his disciples and followers; a good opinion of Christ is far short of a lively faith in Christ; many give Christ a good word that give him no more. These here said, This is the prophet, and this is the Christ, but could not persuade themselves to leave all and follow him; and so this their testimony to Christ was but a testimony against themselves.

2. Others were prejudiced against him. No sooner was this great truth started, that Jesus is the Christ, than immediately it was contradicted and argued against: and this one thing, that his rise and origin were (as they took it for granted) out of Galilee, was thought enough to answer all the arguments for his being the Christ. For, shall Christ come out of Galilee? Has not the scripture said that Christ comes of the seed of David? See here, (1.) A laudable knowledge of the scripture. They were so far in the right, that the Messiah was to be a rod out of the stem of Jesse (Isa. 11:1), that out of Bethlehem should arise the Governor, Mic. 5:2. This even the common people knew by the traditional expositions which their scribes gave them. Perhaps the people who had these scriptures so ready to object against Christ were not alike knowing in other parts of holy writ, but had had these put into their mouths by their leaders, to fortify their prejudices against Christ. Many that espouse some corrupt notions, and spend their zeal in defence of them, seem to be very ready in the scriptures, when indeed they know little more than those scriptures which they have been taught to pervert. (2.) A culpable ignorance of our Lord Jesus. They speak of it as certain and past dispute that Jesus was of Galilee, whereas by enquiring of himself, or his mother, or his disciples, or by consulting the genealogies of the family of David, or the register at Bethlehem, they might have known that he was the Son of David, and a native of Bethlehem; but this they willingly are ignorant of. Thus gross falsehoods in matters of fact, concerning persons and things, are often taken up by prejudiced and partial men, and great resolves founded upon them, even in the same place and the same age wherein the persons live and the things are done, while the truth might easily be found out.

3. Others were enraged against him, and they would have taken him, v. 44. Though what he said was most sweet and gracious, yet they were exasperated against him for it. Thus did our Master suffer ill for saying and doing well. They would have taken him; they hoped somebody or other would seize him, and, if they had thought no one else would, they would have done it themselves. They would have taken him; but no man laid hands on him, being restrained by an invisible power, because his hour was not come. As the malice of Christ's enemies is always unreasonable, so sometimes the suspension of it is unaccountable.

Calvin's Commentary

37. Now on the last day, which was the greatest day of the feast, Jesus stood, and exclaimed, saying, If any man thirst, let him come to me, and drink. 38. He who believeth in me, as the Scripture saith, out of his belly shall flow rivers of living water. 39 But this he spoke of the Spirit which they who believed in him were to receive. For the Holy Spirit was not yet given, because Jesus was not yet glorified.

37. On the last day. The first thing that ought to be observed here is, that no plots or intrigues of enemies terrified Christ, so as to cause him to desist from his duty; but, on the contrary, his courage rose with dangers, so that he persevered with greater firmness. This is proved by the circumstance of the time, the crowded assembly, and the freedom he used in exclaiming, while he knew that hands were stretched out on all sides to seize him; for it is probable that the officers were at that time ready to execute their commission.

We must next observe, that nothing else than the protection of God, on which he relied, enabled him to stand firm against such violent efforts of those men, who had every thing in their power. For what other reason can be assigned why Christ preached on the most public day of the festival, in the midst of the temple, over which his enemies enjoyed a quiet reign, and after that they had prepared a band of officers, but because God restrained their rage? Yet it is highly useful to us, that the Evangelist introduces Christ exclaiming aloud, Let all who thirst come to me For we infer from it that the invitation was not addressed to one or two persons only, or in a low and gentle whisper, but that this doctrine is proclaimed to all, in such a manner that none may be ignorant of it, but those who, of their own accord shutting their ears, will not receive this loud and distinct cry.

If any man thirst. By this clause he exhorts all to partake of his blessings, provided that, from a conviction of their own poverty, they desire to obtain assistance. For it is true that we are all poor and destitute of every blessing, but it is far from being true that all are roused by a conviction of their poverty to seek relief. Hence it arises that many persons do not stir a foot, but wretchedly wither and decay, and there are even very many who are not affected by a perception of their emptiness, until the Spirit of God, by his own fire, kindle hunger and thirst in their hearts. It belongs to the Spirit, therefore, to cause us to desire his grace.

As to the present passage, we ought to observe, first, that none are called to obtain the riches of the Spirit but those who burn with the desire of them. For we know that the pain of thirst is most acute and tormenting, so that the very strongest men, and those who can endure any amount of toil, are overpowered by thirst. And yet he invites the thirsty rather than the hungry, in order to pursue the metaphor which he afterwards employs in the word water and the word drink, that all the parts of the discourse may agree with each other. And I have no doubt that he alludes to that passage in Isaiah, All that thirst, come to the waters, (Isaiah 55:1.) For what the Prophet there ascribes to God must have been at length fulfilled in Christ, as also that which the blessed Virgin sung, that

those who are rich and full he sendeth empty away,
(Luke 1:53.)

He therefore enjoins us to come direct to himself, as if he had said, that it is he alone who can fully satisfy the thirst of all, and that all who seek even the smallest alleviation of their thirst anywhere else are mistaken, and labor in vain.

And let him drink. To the exhortation a promise is added; for though the word -- let him drink -- conveys an exhortation, still it contains within itself a promise; because Christ testifies that he is not a dry and worn-out cistern, but an inexhaustible fountain, which largely and abundantly supplies all who will come to drink Hence it follows that, if we ask from him what we want, our desire will not be disappointed.

38. He who believeth in me. He now points out the manner of coming, which is, that we must approach, not with the feet, but by faith; or rather, to come is nothing else than to believe, at least, if you define accurately the word believe; as we have already said that we believe in Christ, when we embrace him as he is held out to us in the Gospel, full of power, wisdom, righteousness, purity, life, and all the gifts of the Holy Spirit. Besides, he now confirms more plainly and fully the promise which we lately mentioned; for he shows that he has a rich abundance to satisfy us to the full.

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Saint Augustine—sermons on selected lessons of the new testament

Upon Our Lord's SermonOn the Mount
Discourse 10 "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then thou shalt see clearly to …
John Wesley—Sermons on Several Occasions

"Let any Man Come. "
[7] "In 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. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water."--John 7:37-38. THE text which heads this paper contains one of those mighty sayings of Christ which deserve to be printed in letters of gold. All the stars in heaven are bright and beautiful; yet even a child can see that "one star differeth from another in glory" …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Author's Preface.
I did not write this little work with the thought of its being given to the public. It was prepared for the help of a few Christians who were desirous of loving God with the whole heart. But so many have requested copies of it, because of the benefit they have derived from its perusal, that I have been asked to publish it. I have left it in its natural simplicity. I do not condemn the opinions of any: on the contrary, I esteem those which are held by others, and submit all that I have written to …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Answer to Mr. W's Sixth Objection.
6. and lastly, Let us consider the intrinsick absurdities, and incredibilities of the several stories of these three miracles, p. 36.--As to Jairus's daughter, and her resurrection from the dead, St. Hilary [13] hints, that there was no such person as Jairus;--and he gives this reason, and a good reason it is, why he thought so, because it is elsewhere intimated in the gospel that none of the rulers of the synagogues confessedly believ'd on Jesus, John vii. 48. and xii. 42. St. John's words in the …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

Want of Universality in the Knowledge and Reception of Christianity, and of Greater Clearness in the Evidence.
Or, a Revelation which really came from God, the proof, it has been said, would in all ages be so public and manifest, that no part of the human species would remain ignorant of it, no understanding could fail of being convinced by it. The advocates of Christianity do not pretend that the evidence of their religion possesses these qualities. They do not deny that we can conceive it to be within the compass of divine power to have communicated to the World a higher degree of assurance, and to have …
William Paley—Evidences of Christianity

Our Historical Scriptures were Attacked by the Early Adversaries of Christianity...
Our historical Scriptures were attacked by the early adversaries of Christianity, as containing the accounts upon which the Religion was founded. Near the middle of the second century, Celsus, a heathen philosopher, wrote a professed treatise against Christianity. To this treatise Origen, who came about fifty years after him, published an answer, in which he frequently recites his adversary's words and arguments. The work of Celsus is lost; but that of Origen remains. Origen appears to have given …
William Paley—Evidences of Christianity

Rejection of Christianity.
We acknowledge that the Christian religion, although it converted great numbers, did not produce an universal, or even a general conviction in the minds of men of the age and countries in which it appeared. And this want of a more complete and extensive success is called the rejection of the Christian history and miracles; and has been thought by some to form a strong objection to the reality of the facts which the history contains. The matter of the objection divides itself into two parts; as it …
William Paley—Evidences of Christianity

At the Feast of Tabernacles
Three times a year the Jews were required to assemble at Jerusalem for religious purposes. Enshrouded in the pillar of cloud, Israel's invisible Leader had given the directions in regard to these gatherings. During the captivity of the Jews, they could not be observed; but when the people were restored to their own land, the observance of these memorials was once more begun. It was God's design that these anniversaries should call Him to the minds of the people. But with few exceptions, the priests …
Ellen Gould White—The Desire of Ages

Among Snares
All the while Jesus was at Jerusalem during the feast He was shadowed by spies. Day after day new schemes to silence Him were tried. The priests and rulers were watching to entrap Him. They were planning to stop Him by violence. But this was not all. They wanted to humble this Galilean rabbi before the people. On the first day of His presence at the feast, the rulers had come to Him, demanding by what authority He taught. They wished to divert attention from Him to the question of His right to teach, …
Ellen Gould White—The Desire of Ages

In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel

Jesus' Brothers Advise Him to Go to Jerusalem.
(Galilee, Probably Capernaum.) ^D John VII. 2-9. ^d 2 Now the feast of the Jews, the feast of tabernacles, was at hand. [The first verse of this chapter tells us that Jesus kept away from Judæa because the Jews sought for his life. See page 393. This keeping away or seclusion began at the Passover season, and led Jesus not only to keep away from Judæa, but even to hover upon the outskirts of Galilee itself. This seclusion is described in Sections LXV.-LXXI. We now turn back to take up …
J. W. McGarvey—The Four-Fold Gospel

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus, …
J. W. McGarvey—The Four-Fold Gospel

How to Know the Will of God
"If any man will do His will, he shall know of the doctrine, whether it be of God."--JOHN vii. 17. THERE is an experience which becomes more and more familiar to every one who is trying to follow Christ--a feeling of the growing loneliness of his Christian life. It comes from a sense of the peculiarly personal interest which Christ takes in him, which sometimes seems so strong as almost to make him feel that his life is being detached from all the other lives around him, that it is being drawn out …
Henry Drummond—The Ideal Life

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Journey to Jerusalem - Chronological Arrangement of the Last Part of the Gospel-Narratives - First Incidents by the Way.
THE part in the Evangelic History which we have now reached has this peculiarity and difficulty, that the events are now recorded by only one of the Evangelists. The section in St. Luke's Gospel from chapter ix. 51 to chapter xviii. 14 stands absolutely alone. From the circumstance that St. Luke omits throughout his narrative all notation of time or place, the difficulty of arranging here the chronological succession of events is so great, that we can only suggest what seems most probable, without …
Alfred Edersheim—The Life and Times of Jesus the Messiah

At the Feast of Tabernacles - First Discourse in the Temple
IT was Chol ha Moed - as the non-sacred part of the festive week, the half-holy days were called. [3949] Jerusalem, the City of Solemnities, the City of Palaces, the City of beauty and glory, wore quite another than its usual aspect; other, even, than when its streets were thronged by festive pilgrims during the Passover-week, or at Pentecost. For this was pre-eminently the Feast for foreign pilgrims, coming from the farthest distance, whose Temple-contributions were then received and counted. [3950] …
Alfred Edersheim—The Life and Times of Jesus the Messiah