4—16.
τὴν ἑορτὴν, οὗ φανερῶς, ἀλλ᾽ ds ἐν κρυπτῷ.
793
II. Οἱ οὖν “loudator
a A A ‘ a 32 ἐζήτουν αὐτὸν ἐν τῇ ἑορτῇ, καὶ ἔλεγον, “Mod ἐστὶν ἐκεῖνος ;
12. Καὶ '' γογγυσμὸς πολὺς περὶ αὐτοῦ ἦν ἐν τοῖς ὄχλοις.
ς ‘\ . οἱ µεν m ix. 16.
ἔλεγον, “Ore ἀγαθός ἐστιν: ἄλλοι δὲ ἔλεγον, “OU- ἀλλὰ πλανᾷ
A ” 3» τὸν ὄχλον. τὸν φόβον τῶν Ιουδαίων.
13. "Οὖδεὶς μέντοι παρρησίᾳ ἐλάλει περὶ αὐτοῦ, διὰ 2 ix. 22.
14. Ἠδη δὲ τῆς ἑορτῆς ” μεσούσης, ἀνέβη ὅ ᾿Ιησοῦς eis τὸ ἱερὸν, ο Exod. xii.
καὶ ἐθίδασκε.
Ργράμματα ode, μὴ µεµαθηκώς;
of mind must be supposed, although not the “‘inconstantia”’ alleged by Porphyry.]
Vv. 11-13. Disappointment at Fesus’ non-appearance.—Ver. 11. Οἱ οὖν ᾿Ιονδαῖοι . . . ἐκεῖνος; ‘the Jews,” possibly, as usual in John, the authorities (so Meyer, Weiss, etc.), and thus in contrast to the ὄχλοι of ver. 12; but ver. 15 rather indicates that the term is used more generally, They looked for Him, expecting that He would appear at least at this third feast. They asked mot ἐστὶν éxetvos; which Luther, Meyer, etc., think contemptuous; but ἐκεῖνος cannot thus be pressed. Cf. 1 John passim.— Ver. 12. Among the masses (ἐν τοῖς ὄχλοις) there was γογγυσμὸς πολύς regarding Him; not “ murmuring,” as R.V., but rather ‘‘ whispering,” sup- pressed discussion in low tones, in corners, and among friends ; ‘‘ halblaute
.Mittheilung entgegengesetzter Ansich- ten” (Holtzmann), ‘‘ viel im Volke tiber ihn herumgeredet ” (Weizsacker). Speci- mens of this talk are given: οἱ μὲν .. . ὄχλον. ‘Some said, He is a good man,” ἀγαθός, pure in motive and seek- ing to do good. ‘But others said, No: but He misleads the multitude” (Mt. xxvii. 63, Lk, xxiii. 5), that is, seeks to ingratiate Himself with the people to serve His own επάς.--Οὖδεὶς .. . Ιουδαίων. ‘*No one, however, talked openly about Him, for fear of the Jews.” Until the Jews, the authorities, gave their decision, neither party dared to utter its opinion openly.
Vv. 14-36. The teaching of Fesus at the Feast of Tabernacles. [Spitta sup- poses that the original place of para- graph vv. 15-24 was at the end of chap. v.] So far as reported this teaching is found in three short statements: (1) in justification of His authority as a teacher ; (2) in assertion of His Divine origin ; and (3) of His approaching de- parture. This threefold teaching elicited
15. καὶ ἐθαύμαζον ot Ιουδαῖοι λέγοντες, “ Mas οὗτος 16. ᾽Απεκρίθη αὐτοῖς ὁ ᾿Ιησοῦς ᾽ καὶ εἶπεν, ΄ Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ, ἀλλὰ τοῦ πέµψαντός pe -
20; XXXiv. 22.
Dan. i. 4. Is, xxix. 12. 2Tim. 11. 15.
expressions of opinion from three parties: (1) from “the Jews” (15-24) ; (2) from inhabitants of Jerusalem (25-31); (3) from the officers sent to apprehend Him (32-36).—Ver. 14. "Ἠδη δὲ τῆς ἑορτῆς μεσοῦσης. “' But when it was now mid- feast,” 7.¢., the fourth day. pecotv is commonly used in this sense: ἡμέρα μεσοῦσα, midday; θέρος μεσοῦν, mid- ΒΙΠΙΠΙΕΓ.---ἀνέβη . . . ἐδίδασκε. '' Jesus went up to the temple and taught”’; see xviii. 20; He did not go to Jerusalem to seclude Himself and worship in private, nor did He go to proclaim Himself explicitly as Messiah. He went and taught. His teaching astonished the Jews, and they asked Πῶς οὗτος ypap- para olde μὴ µεµαθηκώς; It is not His wisdom that astonishes them, for even uneducated men are often wise; but His learning or knowledge. γράμματα (Acts xxvi. 24) ‘included the whole circle of rabbinical training, the sacred Scriptures, and the comments and tradi- tions which were afterwards elaborated into the Mishna and Gemara’’ (Plumptre, Christ and Christendom). But it cannot be supposed that Jesus made Himself acquainted with these comments. His skill in interpreting Scripture and His knowledge of it is what is referred to. What the scribes considered their pre- rogative, He, without their teaching, excelled them in.—Ver. 16. But though not received from them, it was a derived teaching. He is not self-taught. ‘H ἐμὴ διδαχἡ ... pe. The teaching which I give has not its source in my know- ledge but in Him that sent me. ‘“ Der Autodidakt in Wahrheit ein Theodidakt ist,’ Holtzmann. The truest self- renunciation is the highest claim. That this claim was true He proceeds to show (1) from the conviction of every one who desired to do God’s will, ver. 17; and (2) from His own character, ver. 18.— Ver. 17. ἐάν tig... λαλῶ. “If any