John 7:7
The world cannot hate you, but it hates Me, because I testify that its works are evil.
Christ's Witness Against SinJ.R. Thomson John 7:7
An Unsuccessful MinistryD. Lewis.John 7:1-18
Christ an Example of PrudenceBp. Ryle.John 7:1-18
Christ and ManBp. Ryle.John 7:1-18
Christ FoundC. H. Spurgeon.John 7:1-18
Christ Must be Openly PraisedDr. Guthrie.John 7:1-18
Christ When He Comes Brings DivisionG. Calthrop, M. A.John 7:1-18
Christians May Find Opportunities of Doing Good At Any Time and AnywhereR. Brewin, "Lecture on Uncle John Vassar."John 7:1-18
Church FestivalsHooker.John 7:1-18
Cowardly ChristiansC. H. Spurgeon.John 7:1-18
Diverse Effects of Contact with ChristCanon Liddon.John 7:1-18
For Neither Did His Brethren Believe in HimJ. Orton.John 7:1-18
Go Ye Up to This FeastT. Whitelaw, D. D.John 7:1-18
His BrethrenP. Schaff, D. D.John 7:1-18
How Christians Should Act in Times of DangerJ. Trapp.John 7:1-18
InfidelityD. Thomas, D. D.John 7:1-18
Jesus and His BrethrenProf. Godet.John 7:1-18
Limitations of Human GreatnessJ. B. Thomas, D. D.John 7:1-18
Misused OpportunityBp. Horne., T. Jones, D. D.John 7:1-18
Moral CowardiceJ. W. Burn.John 7:1-18
Motives for Seeking ChristW. H. Van Doren, D. D.John 7:1-18
My Time is not Yet Come; But Your Time is Alway ReadyL. Shackleford.John 7:1-18
Openly ReligiousHooker.John 7:1-18
Opportunities of Doing Good Should be Seized EagerlyRichard Baxter.John 7:1-18
Opportunity UnusedUnion MagazineJohn 7:1-18
SalvationMassillon.John 7:1-18
Self RevelationJ. Spencer.John 7:1-18
Show Thyself to the WorldP. B. Power, M. A.John 7:1-18
Striking ContrastsD. Thomas, D. D.John 7:1-18
The Antagonism Between Christ and the WorldG. Calthrop, M. A.John 7:1-18
The Feast of TabernaclesProf. Luthardt., J. T. Bannister, LL. D.John 7:1-18
The Folly of Moral CowardiceJ. Beaumont, M. D.John 7:1-18
The Situation SurveyedT. Whitelaw, D. D.John 7:1-18
The Unbelief of Christ's BrethrenMathematicus.John 7:1-18
The World's Treatment of ChristW. H. Van Doren, D. D.John 7:1-18
The World's Treatment of the ChurchS. Coley., Terence.John 7:1-18
Unbelief an ObstructionJohn 7:1-18
Want of Religious Sympathy At Home"Pilgrim's Progress."John 7:1-18
We Must not Seek MartyrdomJohn 7:1-18
We Must Openly Show Our Love to ChristDr. Cuyler.John 7:1-18
Where is HeC. H. Spurgeon.John 7:1-18
Where is HeHomiletic ReviewJohn 7:1-18
Where to Find ChristC. H. Spurgeon.John 7:1-18
Why Christ Hid HimselfJ. Trapp.John 7:1-18

The "world," which is here affirmed by Jesus to have hated him, is not to be distinguished from the "Church," if that expression may be applied to those who professed to receive the revelation and to do the will of God. For amongst our Lord's enemies, the foremost were certainly the men who were at the head of the theocracy, and whose sins Jesus most severely censured. From this significant fact, people professedly religious, and even people who sincerely believe themselves to be religious, may take warning, and may learn not to trust in their outward religiousness, as if that in itself sufficed to secure them against identification with the sinful world.


1. By his language. Meek and gracious as he was towards such sinners as were penitent, Jesus was unsparing in his denunciations of hardened and hypocritical offenders against the Law of God. Against falsehood, covetousness, cruelty, and licentiousness, the Son of man raised his voice in indignant protest and censure. And against such sins, when cloaked by a religious profession, he was severe with a severity unexampled even in Scripture.

2. By his conduct. In many cases there is no protest against evil so effective as an upright and holy life. This protest was ever offered by our Lord; it was natural and habitual to him. The calm dignity with which our Lord lived amidst formalists and dissemblers could not be unnoticed either by friends or foes, and by his foes it was felt as a rebuke and a condemnation.


1. This hatred evinced a moral warfare within human nature. On the one hand, the conscience of sinners concurred in the rebukes uttered by the holy Saviour; on the other hand, their selfishness and pride would not submit to these rebukes. Thus there arose, as in such circumstances there ever arises, an inner conflict. And in order to repress the voice of conscience, sinners often hardened themselves against its expostulations by giving themselves more resolutely over into the power of evil.

2. This hatred led to calumny and slander against the holy Christ. Only thus can we account for the absurd and wicked and scandalous language used concerning Jesus. His enemies called him a sinner, a deceiver, and declared that he was possessed by a demon, by Beelzebub. If he had left their sins unrebuked, and had humoured their prejudices, he might have secured the adherence and support of the Jewish leaders; but the upright course he took in dealing with them brought down upon him their malice and their hatred.

3. This hatred was the motive of the plot which issued in the apprehension and death of Jesus. It appears that the hostility of the priests and rulers against Jesus of Nazareth was excited by his pure and spiritual teaching, which was felt to be a rebuke to their formality and hypocrisy, and by his denunciations of their ambition and covetousness. His enemies felt that there was a likelihood of his undermining their influence over the common people. This led to the resolution to compass his death by means however foul.

III. THE WORLD'S HATRED BECAME THUS THE OCCASION OF THE EVENT WHICH WROUGHT THE WORLD'S DELIVERANCE FROM ITS SIN. The wisdom of God is often manifested in the bringing of good out of evil. The most stupendous and glorious instance of this wisdom was afforded in the crucifixion of the Lord Jesus. He testified against the world's evil; the hatred of the world was thus inflamed against him; this hatred led to the apprehension, the condemnation, and the death of the Holy One and Just; and his death was God's method of vanquishing the world's sin, and of saving mankind from spiritual destruction and ruin. - T.

And every man went to his own house. Jesus went to the Mount of Olives.
We have here a notable instance of the injury done to the Scriptures by the arbitrary division into chapters and verses. The severance here diverts the attention from the object which the writer had in view. The greater part of chap. 7. is occupied with the conflicting opinions of the populace respecting Christ, and closes with a striking representation of a scene which took place in the council chamber of the metropolis. The officers had returned without their prisoner, and one of their own number dared to protest against their injustice. The distracted council break up and go home to concoct fresh schemes; the tranquil Saviour quietly departs to Olivet to meditate and pray. What a contrast! Those seventy men crossed in their cruel project; that one harmless wanderer, sustained by the conscious rectitude of His life! They seeking new channels for the pent up torrent of their wrath; He calm in the rich tides of peace that filled His soul; they to their luxuriant dwellings, whose enchantments were all marred by the day's discomfiture; He to the mountain and the midnight, whose dark shadows threw into bold relief the presence of God and His glory. On their side all worldly influence; on His side all heaven. Their purpose, murder, and suppression of the truth; His purpose, salvation, and God's eternal glory by His own self-sacrifice.

(W. G. Lewis.)

This "parting of the ways" exhibited —

I. THE SEPARATENESS OF CHRIST AMID HIS OWN PEOPLE. It bears out chap John 1:11. How could it have occurred in a region and amongst a race so noted for hospitality? Such experiences may have begotten the realization (Matthew 8:20). Some offer may have been made, but, if so, it was either too half-hearted to tempt the great solitary, or still, night-wrapped Olivet exercised an irresistible fascination.

1. That the Founder of society in its true conception should have been Himself an outcast; imagination dwells on such a paradox.

2. To take the mildest view of the circumstance it was not to the credit of the social life of Jerusalem. Some defect in those home circles rendered them uncongenial. Hearts there were that hated Him, but the general sentiment was indifference.

3. And how did He regard their attitude? It was impossible for Him to be unconcerned. Not yet was the passionate wail, "O Jerusalem," etc., but the woeful sorrow of which it was the outcry was even then gathering. Incarnate love could not but desire to be loved by those for whom He had descended to such depths; but it must be on His own terms.


1. The isolation of Christ did not arise from obscurity or insignificance. His departure must have been observed and felt. That lonely form, the centre of so much observation as with calm dignity it stepped from the wrangling crowd into the quiet fields, did it not judge them?

2. The mere departure convicted them of a lack of moral earnestness. The deadly conspiracy which had been hatched in their midst, and which had been arrested just when success seemed easy ought to have put every true man upon his honour, and made him open his doors to the homeless One. He had disturbed Judaean thought and life to its core. To an onlooker it might have seemed as if a moral revolution were impending. How near they were to the kingdom of God! But assenting to Christ's lofty truths their hearts were indisposed to receive them. They lacked the courage of their convictions. Good men! it did not impair their digestion nor break the continuity of their "little life." How trifling the spirit that can shelve the greatest question and stifle the grandest inspiration thus.

3. Not so easy was it for the Son of Man to put behind Him the strenuous controversy in which He had engaged. With Him heart as well as intellect were enlisted. Stung by their indifference, or horror-struck at their villany, the Great Sensitive Soul hurries forth to the only house of prayer where He can be alone with His Father, and to brace Himself for the effort of to-morrow. Yet how incomprehensible it must have been to minds so besotted with earthliness! They knew not that commerce with the skies. Conclusion: In every life there is such a moment quick with spiritual issues. Shall we follow Christ to Olivet or go to our own house?

(St. John A. Frere, M. A.)

I. EVERY MAN WENT TO HIS OWN HOUSE. A symbol of the general conduct of humanity. "We have turned every one to his own way."

1. Our house is where we live, and represents all that we live for.(1) Some men live for wealth and adorn their noble houses with elegant furniture and costly pictures.(2) Some men live for pleasure, and their houses will be supplied with all that gratifies the senses — luxurious couches, expensive wines, and elaborate menu's.(3) Some men live for learning, and the principal room in the house will be the well-furnished library, and every department will proclaim, "A scholar lives here."(4) Some men live for friendship, and keep "open house" for their boon companions.(5) Some men live for domestic felicities, and consult the comfort and fellowship of wife and children in all the appointments of the house.

2. We may go to our own house without Christ. A Christless house, a Christless life is that in which something else besides Christ predominates. Where wealth, pleasure, etc., are supreme Christ is not. He has gone to the Mount of Olives.


1. Jesus went —(1) To cool His fevered brain and heart after the anxieties and labours of the day.(2) To pray, and realize more deeply His union and communion with the Father. To brace Himself for the efforts of the coming day.

2. Jesus went alone, yet every member of the crowd He left needed to go with Him — and for the same reason. So do we. Only with Jesus shall we find rest, communion, strength.

3. Jesus came back to judge those who had forsaken Him (chap. John 8:16), and will come to judge those who are forsaking Him now.


1. Is not house or Christ. He does not require us to break up our homes or desolate our lives. Let it be remembered that one reason for going to Olivet was because there was not a home in Jerusalem that would take Him in. He would have supped with the meanest who would have accorded Him a welcome.

2. The alternative is house without Christ or house with Him. We must take our Saviour into our house, and then take our house to Olivet — make Him the sacred centre round which wealth, pleasure, etc., may cluster, and sanctify all by sympathy with Him, prayer and consecration.

3. Thus the alternative sharply put is self or Christ. Which?Conclusion:

1. If we let Christ alone He will let us alone. Hell in this life and in the next is abandonment by Christ.

2. Christ ascended Olivet — the Jews descended from Moriah. With Christ's companions it is ever a going up till heaven at last is reached. With Christ-forsakers it is ever down — down until the depths of the bottomless pit are fathomed.

(J. W. Burn.)

David, Jerusalemites, Jesus, Nicodemus
Galilee, Jerusalem, Judea
Able, Bear, Can't, Conduct, Deeds, Evil, Hate, Hated, Hates, Hateth, Impossible, Possible, Testify, Testimony, Thereof, Witness, Works
1. Jesus reproves the ambition and boldness of his kinsmen;
10. goes up from Galilee to the feast of tabernacles;
14. teaches in the temple.
40. Various opinions of him among the people.
45. The Pharisees are angry that their officers took him not,
50. and chide with Nicodemus for taking his side.

Dictionary of Bible Themes
John 7:7

     2545   Christ, opposition to
     4027   world, fallen
     4124   Satan, kingdom of
     5564   suffering, of Christ
     5875   hatred
     8787   opposition, to God
     8796   persecution, forms of

John 7:2-10

     5941   secrecy

John 7:3-8

     2535   Christ, family of

John 7:6-8

     1115   God, purpose of
     4971   seasons, of life

September 13 Morning
If any man thirst, let him come unto me, and drink.--JOHN 7:37. My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.--O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat;
Anonymous—Daily Light on the Daily Path

June 9 Morning
Never man spake like this man.--JOHN 7:46. Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.--The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.--His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend. All bare him witness, and wondered at the gracious words which proceeded out of his mouth.--He taught them as one having
Anonymous—Daily Light on the Daily Path

July 30 Evening
Nicodemus . . . he that came to Jesus by night.--JOHN 7:50. Peter followed him afar off.--Among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God.--The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe. Him that cometh to me I will in no wise cast out.--A bruised reed shall he not break, and the smoking flax shall
Anonymous—Daily Light on the Daily Path

One Saying with Two Meanings
'Then said Jesus unto them, Yet a little while am I with you, and then I go unto Him that sent Me. 34. Ye shall seek Me, and shall not find Me: and where I am, thither ye cannot come.'--JOHN vii. 33, 34. 'Little children, yet a little while I am with you. Ye shall seek Me; and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.'--JOHN xiii. 33. No greater contrast can be conceived than that between these two groups to whom such singularly similar words were addressed. The
Alexander Maclaren—Expositions of Holy Scripture

The Rock and the Water
'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. 38. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.'--JOHN vii. 37,38. The occasion and date of this great saying are carefully given by the Evangelist, because they throw much light on its significance and importance. It was 'on the last day, that great day of the Feast,' that 'Jesus stood and cried.' The Feast
Alexander Maclaren—Expositions of Holy Scripture

Fifteenth Day. The Holy Spirit.
But this spake He of the Spirit, which they that believed on Him were to receive: for the Holy Spirit was not yet: because Jesus was not yet glorified.'--John vii. 39. 'The Comforter, even the Holy Spirit, whom the Father will send in my name, He shall teach you all things.'--John xiv. 26. 'God chose you to salvation in sanctification of the Spirit, and belief of the truth.'--2 Thess. ii. 13. (See 1 Pet. i. 2.) It has sometimes been said, that while the Holiness of God stands out more prominently
Andrew Murray—Holy in Christ

The Transfiguration: an Emergency Measure. Matthew 16:28-17:1-8. Mark 9:1-8. Luke 9:27-36.
God in Sore Straits: the darkest hour save one, fugitive, John 7:1. ban, John 9:22, 34. pushing, Matthew 15:1. Mark 7:1.--the danger zone, "withdrew," Matthew 4:12. 12:15. 14:13. 15:21. Tabernacles, John 7:32. 8:59.--Galileans desert, John 6:60-66.--the inner circle infected, John 6:67-71.--God needs men. Fire and anvil for Leaders: mental strength--seasoned leadership--Simon and Peter. An Irresistible Plan: alone with the twelve--the changed plan, Matthew 16:18-21.--Peter's stupid boldness,
S. D. Gordon—Quiet Talks about Jesus

On the Words of the Gospel of John vii. 6, Etc. , Where Jesus Said that He was not Going up unto the Feast, and Notwithstanding Went
1. I Purpose by the Lord's assistance to treat of this section [3961] of the Gospel which has just been read; nor is there a little difficulty here, lest the truth be endangered, and falsehood glory. Not that either the truth can perish, nor falsehood triumph. Now hearken for a while what difficulty this lesson has; and being made attentive by the propounding of the difficulty, pray that I may be sufficient for its solution. "The Jews' feast of tabernacles was at hand;" [3962] these it seems are
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

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

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