Joh 7:27, 8:48-52 | Barnes | STEP | Verse 27. Howbeit . But. They proceeded to state a reason why they supposed that he could not be the Messiah, whatever the rulers might think. We know this man whence he is . We know the place of his birth and residence. No man knoweth whence he is . From , it appears that the common expectation of the Jews was that the Messiah would be born at Bethlehem; but they had also reigned that after his birth he would be hidden or taken away in some mysterious manner, and appear again from some unexpected quarter. We find allusions to this expectation in the New Testament, where our Saviour corrects their common notions, : "Then if any man shall say unto you, Lo, here is Christ, or there, believe it not." And again ( Mt 24:26 ), "If they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not." The following extracts from Jewish writings show that this was the common expectation: "The Redeemer shall manifest himself, and afterward be hid. So it was in the redemption from Egypt. Moses showed himself and then was hidden." So on the passage, -- "My beloved is like a roe or a young hart"--they say: "A roe appears and then is hid; so the Redeemer shall first appear and then be concealed, and then again be concealed and then again appear." "So the Redeemer shall first appear and then be hid, and then, at the end of forty-five days, shall reappear, and cause manna to descend." See Lightfoot. Whatever may have been the source of this opinion, it explains the passage, and shows that the writer of this gospel was well acquainted with the opinions of the Jews, however improbable those opinions were. (v) "Howbeit"

John 7:27

Verse 27. Howbeit. But. They proceeded to state a reason why they supposed that he could not be the Messiah, whatever the rulers might think.

We know this man whence he is. We know the place of his birth and residence.

No man knoweth whence he is. From Mt 2:5, it appears that the common expectation of the Jews was that the Messiah would be born at Bethlehem; but they had also reigned that after his birth he would be hidden or taken away in some mysterious manner, and appear again from some unexpected quarter. We find allusions to this expectation in the New Testament, where our Saviour corrects their common notions, Mt 24:23: "Then if any man shall say unto you, Lo, here is Christ, or there, believe it not." And again (Mt 24:26), "If they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not." The following extracts from Jewish writings show that this was the common expectation: "The Redeemer shall manifest himself, and afterward be hid. So it was in the redemption from Egypt. Moses showed himself and then was hidden." So on the passage, Song 2:9-- "My beloved is like a roe or a young hart"--they say: "A roe appears and then is hid; so the Redeemer shall first appear and then be concealed, and then again be concealed and then again appear." "So the Redeemer shall first appear and then be hid, and then, at the end of forty-five days, shall reappear, and cause manna to descend." See Lightfoot. Whatever may have been the source of this opinion, it explains the passage, and shows that the writer of this gospel was well acquainted with the opinions of the Jews, however improbable those opinions were.

(v) "Howbeit" Mt 13:55

John 8:48-52

Verse 48. Say we not well. Say we not truly.

Thou art a Samaritan. This was a term of contempt and reproach. Jn 4:9. It had the force of charging him with being a heretic or a schismatic, because the Samaritans were regarded as such.

And hast a devil. See Jn 7:20. This charge they brought against him because he had said that they were not of God, or were not the friends of God. This they regarded as the same as taking sides with the Samaritans, for the question between the Jews and Samaritans was, which of them worshipped God aright, Jn 4:20. As Jesus affirmed that the Jews were not of God, and as he, contrary to all their views, had gone and preached to the Samaritans (John 4), they regarded it as a proof that he was disposed to take part with them. They also regarded it as evidence that he had a devil. The devil was an accuser or calumniator; and as Jesus charged them with being opposed to God, they considered it as proof that he was influenced by such an evil spirit.

Devil. In the original, demon. Not the prince or chief of the devils, but an evil spirit.

(v) "hast not a devil" @Joh 7:20 Verse 49. I have not a devil. To the first part of the charge, that he was a Samaritan, he did not reply. To the other part he replied by saying that he honoured his Father. He taught the doctrines that tended to exalt God. He taught that he was holy and true. He sought that men should love him and obey him. All his teaching proved this. An evil spirit would not do this, and this was sufficient proof that he was not influenced by such a spirit. Verse 50. Mine own glory. My own praise or honour. In all his teaching this was true. He did not seek to exalt or to vindicate himself. He was willing to lie under reproach and to be despised. He regarded little, therefore, their taunts and accusations; and even now, he says, he would not seek to vindicate himself.

There is one that seeketh and judgeth. God will take care of my reputation. He seeks my welfare and honour, and I may commit my cause into his hands without attempting my own vindication. From these verses (Jn 8:46-50) we may learn--

1st. That where men have no sound arguments, they attempt to overwhelm their adversaries by calling odious and reproachful names. Accusations of heresy and schism, and the use of reproachful terms, are commonly proof that men are not only under the influence of unchristian feeling, but that they have no sound reasons to support their cause.

2nd. It is right to vindicate ourselves from such charges, but it should not be done by rendering railing for railing. "In meekness we should instruct those that oppose

themselves, if God peradventure will give them

repentance to the acknowledging of the truth,"

2Ti 2:25.

3rd. We should not regard it as necessarily dishonourable if we lie under reproach. If we have a good conscience, if we have examined for ourselves, if we are conscious that we are seeking the glory of God, we Should be willing, as Jesus was, to bear reproach, believing that God will in due time avenge us, and bring forth our righteousness as the light, and our judgment as the noon-day, Ps 37:6.

(w) "I seek not" Jn 5:41 Verse 51. If a man keep my saying. If he believes on me and obeys my commandments.

He shall never see death. To see death, or to taste of death, is the same as to die, Lk 2:26, Mt 16:28, Mk 9:1. The sense of this passage is, "He shall obtain eternal life, or he shall be raised up to that life where there shall be no death." See Jn 6:49,50, 3:36, 5:24, 11:25,26. Verse 52. Hast a devil. Art deranged. Because he affirmed a thing which they supposed to be contrary to all experience, and to be impossible.

(x) "Abraham is dead" Zech 1:5