|Matthew Henry's Concise Commentary|
7:25-30 Christ proclaimed aloud, that they were in error in their thoughts about his origin. He was sent of God, who showed himself true to his promises. This declaration, that they knew not God, with his claim to peculiar knowledge, provoked the hearers; and they sought to take him, but God can tie men's hands, though he does not turn their hearts.
Verses 30-36. -
(5) The divided opinions and conduct of the different groups around him; the attempt on his life, and its failure. Verse 30. - They sought therefore to seize him: and (equivalent to "but;" see ver. 28) no one laid hands on him, because his hour had not yet come. It was in their heart to combine with "the Jews," but none dared to touch him. There were political considerations, there were lingering and coruscating fires of enthusiasm burning in the hearts of those who had seen his great works; and probably an awe, a superstitious fear, of some stroke of his reputed power held them back. The evangelist once more notices the true cause of this arrest of their malignity: "The hour" for the termination of his self-revelation, for the completion of his self-surrender, the hour which to the beloved disciple's eye was the very consummation of the ages, had not struck.
Gill's Exposition of the Entire Bible
Then they sought to take him,.... By force, and carry him before the sanhedrim, in order to be tried and condemned as a blasphemer, being enraged to hear him claim a descent from God, whom they took to be a mere man, the son of Joseph the carpenter:
but no man laid hands on him; though they had a good will to it, they had no power to do it, being restrained by the, secret providence of God from it, and awed by the majesty of Christ, which showed itself in his looks and words; and perhaps also they might be afraid of the people, lest they should rise in his favour; and so every man being fearful of being the first that should seize him, no man did: however, so it was ordered by divine providence, that he should not be apprehended at, this time,
because his hour was not yet come; to suffer and die, to depart out of this world, and go to the Father: there was a precise time fixed for this in the council and covenant of God, by mutual compact, called "due time"; as his coming into the world is called "the fulness of time"; nor could he die before that time, and therefore no man was suffered to lay hands on him, whatever good will he had to it. And there is a time for every man's death, nor can any man die before that time, or live beyond it; see Ecclesiastes 3:2; and this is the sense of the ancient Jews; for they say (h),
"a man before his years, or his time, does not die;''
that is, before he comes to the years appointed for him: and they ask (i),
"who is there that goes before his time? i.e. dies before his time?''
And it is said (k) of a certain person who was in his house, and , "his time was come"; and he died without sickness: though it must be owned some of them were otherwise minded, and say (l), that death, by the hand of heaven, or God, shortens a man's years; and that there are some reasons for which righteous men depart out of this world before their time is come; and particularly of Enoch they say, God took him before his time was come (m).
(h) T. Bab. Yebamot, fol. 114. 2. & Sanhedrin, fol. 29. 1. & Bava Metzia, fol. 85. 1.((i) T. Bab. Chagiga, fol. 4. 2.((k) Zohar in Exod. fol. 71. 4. (l) Piske Tosephot. Sabbat, art. 113. (m) Zohar in Exod. fol. 4. 4.
Jamieson-Fausset-Brown Bible Commentary
30-32. sought to take … none laid hands—their impotence being equal to their malignity.
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