Then answered them the Pharisees, Are you also deceived?
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EXPOSITORY (ENGLISH BIBLE)Are ye also deceived?—The emphasis is upon the ye. “Ye whose duty it is simply to obey, who were sent to bring Him captive before us—do ye also yield to His power?” It is the Pharisees who ask this, and their spirit is shown in the matter of their question. They make no inquiry as to what He had said, though it must have struck them as a phenomenon demanding explanation that their own officials had been convinced by His teaching. It is at once assumed that they, too, had been deceived. It is this sect of the Pharisees who speak of Him as “that deceiver” (Matthew 27:63).Then answered them the Pharisees, Are ye also deceived?
EXEGETICAL (ORIGINAL LANGUAGES)John 7:47-49. The answer comes from the Pharisees in the Sanhedrim, as from that section of the council who were most zealous in watching over the interests of orthodoxy and the hierarchy.
μὴ καὶ ὑμεῖς] are ye also—officers of sacred justice, who should act only in strict loyalty to your superiors. Hence the following questions: “Have any of the Sanhedrim believed in him, or of the Pharisees?” The latter are specially named as the class of orthodox and most respected theologians, who were supposed to be patterns of orthodoxy, apart from the fact that some of them were members of the Sanhedrim.
ἀλλά] at, breaking off and leading on hastily to the antithetical statement that follows; Baeumlein, Partik. p. 15; Ellendt, Lex. Soph. I. p. 78.
ὁ ὄχλος οὗτος] those people there, uttered with the greatest scorn. The people hanging upon Jesus, “this mob,” as they regard them, are there before their eyes. It is self-evident, further, that the speakers do not include their own official servants in the ὄχλος, but, on the other hand, prudently separate them with their knowledge from the ὄχλος.
ὁ μὴ γινώσκ. τ. νόμον] because they regarded such a transgressor of the law as the Prophet, or the Messiah, John 7:40-41.
ἐπάρατοί εἰσι] they are cursed, the divine wrath is upon them! The plural is justified by the collective ὁ ὄχλος, comp. John 7:44. The exclamation is to be regarded merely as a blindly passionate statement (Ewald); as a haughty outbreak of the rabies theological, and by no means a decree (Kuinoel and others), as if the Sanhedrim had now come to a resolution, or at least had immediately, in keeping with the informal words, put in regular form (Luthardt) what is mentioned in John 9:22. Such an excommunication of the ὄχλος en masse would have been preposterous. Upon the unbounded scorn entertained by Jewish pride of learning towards the unlettered multitude (צם הארץ), see Wetstein and Lampe in loc.; Gfrörer in the Töb. Zeitschr. 1838, I. p. 130, and Jahrb. d. Heils, I. p. 240 f.
ἐπάρατος] (see the critical notes), not elsewhere in the N. T., nor in the LXX and Apocrypha; it is, however, classical.
 Not of an argumentative character, as if they had inferred their disobedience from their unacquaintance with the law (Ewald). Their frame of mind was not so reflective.John 7:47. But their apology only rouses the indignation of those who had sent them, μὴ καὶ ὑμεῖς πεπλάνησθε; Are ye also, of whom better things might have been expected, deluded?—μή τις … φαρισαίων; What right have subordinates to have a mind of their own? Wait till some of the constituted authorities or of the recognised leaders of religious opinion give you the cue. Here the secret of their hostility is out. Jesus appealed to the people and did not depend for recognition on the influential classes. Power was slipping through their fingers.—ἀλλʼ ὁ ὄχλος … εἰσι. “But this mob [these masses] that knows not the law are cursed.” This Pharisaic scorn of the mob [or “am-haarets,” which is here represented by ὄχλος] appears in Rabbinic literature. Dr. Taylor [Sayings of the Jewish Fathers, p. 44] quotes Hillel as saying: “No boor is a sin-fearer; nor is the vulgar pious”. To the Am-haarets are opposed the disciples of the learned in the law; and Schoettgen defines the Am-haarets as “omnes illi qui studio sacrarum literarum operam non dederunt”. The designation, therefore, ὁ μὴ γινώσκων τὸν νόμον, was usual. That it was prompted here by the popular recognition as Messiah of one who came out of Galilee, in apparent contradiction of the law and of the opinion of the Pharisees, is also probable. People so ignorant as thus to blunder ἐπικατάρατοί εἰσι.47. the Pharisees] That portion of the Sanhedrin which was most jealous of orthodoxy, regarded both by themselves and others as models of correct belief: see next verse. For ‘then’ read therefore.
Are ye also deceived] Strong emphasis on ‘ye;’ Surely ye also have not been led astray, ye, the officers of the Sanhedrin! Comp. John 7:12.Verse 47. - The Pharisees therefore answered them. Evidently the Pharisees were the leading spirits in this assault upon Jesus. The guardians of the orthodoxy of Israel, in the haughty pride of their order, are piqued and angry. Have ye also - the chosen servants of the august council of the nation - been led astray? In Matthew 27:63 these Pharisees speak of the Divine Lord as "this deceiver (ἐκεῖνος ὁ πλάνος)." Are folly and weakness, if not treachery and corruption, at work so near the centre of our authority?
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