Jesus answered them, “I did one work and you all marvel because of it. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man completely healthy on the Sabbath? Don’t judge according to appearance, but judge righteous judgment.”
Parallel Translations
-
Jesus answered them, “I did one work and you all marvel because of it.
Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy.
If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man completely healthy on the Sabbath?
Don’t judge according to appearance, but judge righteous judgment.”
-
Iesus answered and sayde to them: I have done one worke and ye all marvayle.
Moses therfore gave vnto you circumcision: not because it is of Moses but of the fathers. And yet ye on the Saboth daye circumcise a man.
If a man on the Saboth daye receave circumcision without breakinge of the lawe of Moses: disdayne ye at me because I have made a man every whit whoale on the saboth daye?
Iudge not after the vtter aperaunce: but iudge rightewes iudgement.
Show all 3 translations
-
Iesus answered, and saide to them, I haue done one worke, and ye all maruaile.
Moses therefore gaue vnto you circumcision, (not because it is of Moses, but of the fathers) and ye on the Sabbath day circumcise a man.
If a man on the Sabbath receiue circumcision, that the Lawe of Moses should not be broken, be ye angrie with me, because I haue made a man euery whit whole on the Sabbath day?
Iudge not according to the appearance, but iudge righteous iudgement.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (24)
- Isaiah 11:3-4 (v24) His delight will be in the fear of Yahweh. He will not judge by the sight of his eyes, neither decide by the hearing of his ears; but he…
- James 2:9 (v24) But if you show partiality, you commit sin, being convicted by the law as transgressors.
- Leviticus 12:3 (v22) In the eighth day the flesh of his foreskin shall be circumcised.
- Proverbs 17:15 (v24) He who justifies the wicked, and he who condemns the righteous, both of them alike are an abomination to Yahweh.
- John 8:15 (v24) You judge according to the flesh. I judge no one.
Show all 24 cross-references
- Proverbs 24:23 (v24) These also are sayings of the wise. To show partiality in judgment is not good.
- Genesis 17:10-14 (v22) This is my covenant, which you shall keep, between me and you and your offspring after you. Every male among you shall be circumcised. You…
- John 5:14-16 (v23) Afterward Jesus found him in the temple, and said to him, “Behold, you are made well. Sin no more, so that nothing worse happens to you.”…
- James 2:1 (v24) My brothers, don’t hold the faith of our Lord Jesus Christ of glory with partiality.
- Leviticus 19:15 (v24) “ ‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your…
- Deuteronomy 1:16-17 (v24) I commanded your judges at that time, saying, “Hear cases between your brothers and judge righteously between a man and his brother, and…
- Deuteronomy 16:18-19 (v24) You shall make judges and officers in all your gates, which Yahweh your God gives you, according to your tribes; and they shall judge the…
- Isaiah 5:23 (v24) who acquit the guilty for a bribe, but deny justice for the innocent!
- Matthew 12:5 (v23) Or have you not read in the law, that on the Sabbath day, the priests in the temple profane the Sabbath, and are guiltless?
- Romans 4:9-11 (v22) Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for…
- Psalms 58:1-2 (v24) Do you indeed speak righteousness, silent ones? Do you judge blamelessly, you sons of men? No, in your heart you plot injustice. You…
- Psalms 82:2 (v24) “How long will you judge unjustly, and show partiality to the wicked?”
- Psalms 94:20-21 (v24) Shall the throne of wickedness have fellowship with you, which brings about mischief by statute? They gather themselves together against…
- Matthew 12:2 (v23) But the Pharisees, when they saw it, said to him, “Behold, your disciples do what is not lawful to do on the Sabbath.”
- James 2:4 (v24) haven’t you shown partiality among yourselves, and become judges with evil thoughts?
- John 5:2-11 (v21) Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, “Bethesda”, having five porches. In these lay a great…
- John 5:8-9 (v23) Jesus said to him, “Arise, take up your mat, and walk.” Immediately, the man was made well, and took up his mat and walked. Now it was the…
- John 7:23 (v21) If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man…
- Galatians 3:17 (v22) Now I say this: A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain On vv21, 22, 24 21. I have done one work. Now, leaving their…
21. I have done one work. Now, leaving their persons, he begins to speak of the fact; for he proves that the miracle which he performed is not inconsistent with the Law of God. When he says that he has done one work, the meaning is, that it is only of a single crime that he is held guilty, or that it is only for a single work that he is blamed, which is, that he cured a man on the day of Rest; but that they, on every day of Rest, do many works of the same, or a similar description, and do not reckon them criminal; for not a day of Rest passed on which there were not many infants circumcised in Judea. By this example he defends his action, although he does not merely argue from what is similar, but draws a comparison between the greater and the less. There was this similarity between circumcision and the cure of the paralytic, that both were works of God; but Christ maintains that the latter is more excellent, because the benefit of it extends to the whole man. Now if he had merely cured the man of bodily disease, the comparison would not have been applicable; for circumcision would have greater excellence as to the cure of the soul. Christ, therefore, connects the spiritual advantage of the miracle with the outward benefit granted to the body; and on this account he justly prefers to circumcision the entire cure of a man.
There might also be another reason for the comparison, namely, that the sacraments are not always attended by power and efficacy, while Christ wrought efficaciously in curing the paralytic. But I prefer the former exposition, that the Jews maliciously and slanderously blame a work, in which the grace of God shines more illustriously than in circumcision, on which they bestow so much honor that they think the Sabbath is not violated by it. And you all wonder The wonder, of which he speaks, means that what Christ had done caused this murmur, because they thought that he had ventured to do more than was lawful.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv21, 23, 24 The Sabbath day (which is here set before us…
The Sabbath day (which is here set before us for a rule of all ceremonies) was not appointed to hinder but to further and practice God’s works: amongst which the love of our neighbor is the chiefest.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21–24 21 Jesus answered and said unto them, I have…
21 Jesus answered and said unto them, I have done one work, and ye all marvel.
Ver. 21. And ye all marvel] i.e. ye all murmur: but he speaks the best of them, as not willing to enrage them.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv21–24 By the one miracle it is plain, by what…
By the one miracle it is plain, by what followeth, that he meaneth healing the man who lay at the pool of Bethesda; at this, he saith, they marvelled, by which is to be understood offended, for so it is expounded by χολατε, Joh 7:23; and to this sense is our Saviour’s subsequent discourse.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v24 From the foregoing argument, Christ draws an inference or…
From the foregoing argument, Christ draws an inference or conclusion, That there is no making a judgment according to the first appearance of things: and that suddenness or rashness, prejudice or partiality, in judging, overthrows righteous judgment. This is the general application of what Christ had said before: and the particular application of it, as to himself, comes to this, Judge not according to appearance, but judge righteous judgment; as if Christ had said, "Lay aside your prejudices against my person, and compare these cases attentively and impartially with one another; and then see whether you can justly condemn me as a sabbath-breaker, and acquit yourselves." Such was the perfect innocency of our Saviour’s actions, that he could and did submit them to the reason and judgment of his very enemies.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv21–24 Moses therefore gave unto you circumcision,.... The command of…
Moses therefore gave unto you circumcision,.... The command of circumcision, which he renewed and established, Lev 12:3;
(not because, or that it is of Moses; originally, or that he was the first giver of it, for it was enjoined before his time; this is a correction of what is before said, giving a more accurate account of the rise of circumcision:
Read full note →
but of the fathers); Abraham, Isaac, and Jacob, to whom it was enjoined by God, and who practised it before the times of Moses; so that this command was in force before him, and obligatory upon the descendants of Abraham, before he delivered it; and would have been, if he had never mentioned it; though the Jews say (r),
"we do not circumcise because Abraham our father, on whom be peace, circumcised himself and his household, but because the holy blessed God commanded us by Moses, that we should be circumcised, as Abraham our father was circumcised.''
But no doubt it would have been binding on them, if Moses had said nothing about it; the command to Abraham is so express, for the circumcision of his male offspring, Gen 17:10; however, it being both of Moses and of the fathers, laid a very great obligation on the Jews to observe it:
and ye on the sabbath day, circumcise a man; a male child, as they did, when the eighth day fell on a sabbath day; for the law of circumcision was before the law of the sabbath, and therefore was not to be made void by it, nor was it made void by it; and so much is intimated by our Lord's observing, that it was not of Moses, but of the fathers; and this is the reason which the Karaite Jews give for circumcision on the sabbath day: for (s).
"say they, because it is a former command, from the time of Abraham our father, on whom be peace, before the giving of the law of the sabbath, , "they circumcise on the sabbath day", and when the command of the sabbath afterwards took place, it was not possible it should disannul circumcision on the sabbath day; and for the same reason, they also allow the sacrifice of the passover to be done on the sabbath day, because it is a command which went before the command of the sabbath.''
And this was also the sense and practice of the other Jews: thus citing the law of Moses in Lev 12:3. "And in the eighth day, the flesh of his foreskin shall be circumcised", by way of gloss upon it add, , "and even on the sabbath day" (t); and on the same text another writer observes (u), that by Gematry, every day is fit for circumcision. R. Jose says (w),
"they do all things necessary to circumcision, on the sabbath day.''
R. Abika says (x),
"all work that can be done on the evening of the sabbath, does not drive away the sabbath; but circumcision, which cannot be done on the evening of the sabbath, drives away the sabbath: they do all things necessary to circumcision; they circumcise, and make bare, and suck, and put (on the wound) a plaster and cummin; and which, if not bruised on the evening of the sabbath, they may chew with their teeth.''
Also it is allowed of (y), to
"wash the infant on the third day of circumcision, which happens to be on the sabbath.''
Moreover, a case is put after this manner (z);
"if a man has two infants, one to be circumcised after the sabbath, and the other to be "circumcised on the sabbath", and forgets, and circumcises that, that was to be after the sabbath, on the sabbath, he is guilty of sin; if one is to be circumcised in the evening of the sabbath, and the other on the sabbath, and he forgets, and circumcises that which should be on the evening of the sabbath, on the sabbath, R. Eliezer pronounces him guilty, but R, Joshua absolves him.''
And we have an instance (a) of
"R. Sheshana, the son of R. Samuel bar Abdimo, that when he was to be circumcised, it was the sabbath day, and they forgot the razor; and they inquired of R. Meni and R. Isaac ben Eleazar, and it was drove off to another day.''
From all which it appears, that circumcision on the sabbath day, was a common practice, and which confirms the assertion of Christ.
(r) Maimon. in Misn. Cholin, c. 7. sect. 6. (s) R. Eliaha in Adderet apud Trigland. de Sect. Karaeorum, c. 9. p. 134. (t) T. Bab. Sabbat, fol. 132. 1. Mitzvot Tora, pr. Affirm. 28. (u) Baal Hatturim in Lev. xii. 3. (w) Misna Sabbat, c. 18. sect. 3. (x) Misna Sabbat, c. 19. sect. 1, 2. T. Bab. Pesachim, fol. 69. 2. Maimon. Hilchot Milah, c. 2. sect. 6, 7. (y) Ib. sect. 3. Bereshit Rabba, sect. 8. fol. 70. 3. Maimon. ib. sect. 6. (z) Ib. sect. 4. T. Bab. Ceritot, fol. 19. 2. (a) Juchasin, fol. 105. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21–22 I did - At the pool of Bethesda: one…
I did - At the pool of Bethesda: one work - Out of many: and ye all marvelled at it - Are amazed, because I did it on the Sabbath day.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21–24 Verse 21. I have done one work] That of…
Verse 21. I have done one work] That of curing the impotent man, already referred to. See Joh 5:9.
And ye all marvel.] or, ye all marvel because of this. Some have δια τουτο, in connection with θαυμαζετε, which the common pointing makes the beginning of the next verse, and which, in our common version, is translated therefore; but this word conveys no meaning at all, in the connection in which it is thus placed. Proof of this construction Kypke gives from Themistius, Strabo, and AElian. All the eminent critics are on the side of this arrangement of the words.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v21 Joh 7:21-24. Jesus answered, I have done one good…
Joh 7:21-24. Jesus answered, I have done one good work, and ye all marvel — I have done a miracle of an extraordinary kind on the sabbath day, an action which ye think inconsistent with the character of a good man, and therefore ye wonder that I should have performed it. But I can easily vindicate my character, by an argument which it is not in your power to gainsay. Moses therefore gave you circumcision — That is, the law of circumcision. Dr. Campbell joins the words δαι τουτο, here rendered therefore, to the end of the former verse, following Theophylact, and some whom he terms “our best authors,” observing, that “nothing can be more incongruously connected than the words are in the English, and most other modern translations; where our Lord’s performing a miracle is represented as the cause why Moses gave them circumcision.” Thus also Doddridge, Wesley, Wynne, and Worsley, who translate the last clause of the preceding verse, I have done one work, and ye all marvel at it, or, on account of it. If we retain the common pointing, as all the versions do, the interpretation of this verse (Joh 7:22) must be, Because that Moses gave you the precept concerning circumcision, ye even circumcise a man on the sabbath day. But the correction just now proposed makes the sense more clear and elegant, thus: Moses gave you the law of circumcision, (though indeed it was far more ancient than he, being a precept enjoined to and observed by, the patriarchs,) and on the sabbath day ye circumcise a man. If a man receive circumcision on the sabbath day, that the law of Moses may not be broken — The precept of circumcision required, that every male should be circumcised the eighth day from his birth. Though the eighth day happened on the sabbath, this ceremony was not deferred: and the law of circumcision vacated the law of the sabbath. Are ye angry at me, because I have made a man every whit whole — Or, have made a whole man sound; on the sabbath day? — Since you think yourselves bound to dispense with the strict observation of the sabbath for the sake of another precept, which is only of a ceremonial nature, how can ye be angry with me, because, in pursuance of the great end of all the divine laws, I have cured a man who was infirm in all his members, and that with far less bodily labour than that with which you perform the ceremony of circumcision, and cure the wound that is made by it? Judge not according to the appearance, &c. — Consider the nature of the things, and judge impartially, without regard to your own prejudices, or the superstition of your teachers. Dr. Campbell renders the clause, Judge not from personal regards, thinking that translation gives more exactly the sense of the original expression, μη κρινετε κατ’ οψιν. “There can be no question,” says he, “that this precept is of the same import with those which enjoin strict impartiality between the parties, or to have no respect of persons in judgment. The application of it is obvious on this occasion. If the Jews had been strictly impartial and equitable, they would have seen that they could not vindicate Moses for enjoining such a violation of the sabbatical rest as was occasioned by circumcising, while they condemned Jesus for his miraculous cures, which required less labour, and were not less evidently calculated for promoting a good end. Nay, they could not excuse themselves for the one practice, if Jesus was blameable for the other.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv21–24 One work - The healing of the man on…
One work - The healing of the man on the Sabbath, John 5.
Ye all marvel - You all wonder or are amazed, and particularly that it was done on the Sabbath. This was the particular ground of astonishment, that he should dare to do what they esteemed a violation of the Sabbath.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v21 One work I have done. He means by healing…
One work I have done. He means by healing the man at the pond, who had been ill thirty-eight years. (Witham) --- Jesus here speaks of the cure that he had performed on the paralytic, eighteen months before, and which had scandalized the Jews. See Chap. v, ver. 9. et dein. of this gospel. (Bible de Vence)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv21, 22, 24 I have done one work, &c.--Taking no notice of…
I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, Joh 5:16, Joh 5:18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv21–24 21. Jesus answered—He disregards the interruption, and prosecutes his…
21. Jesus answered—He disregards the interruption, and prosecutes his argument to show how they break the law of Moses while he does the will of God, (21-24.) In his miracle at Bethesda, he argues, he as truly did the will of God by healing on the Sabbath day as they observe the law of Moses in circumcising on the Sabbath day. The law of the Sabbath is truly broken in neither case. For both were religious and holy acts on the Sabbath day, in accordance with God’s will and law.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21–24 21. I have done] Better, I did. Comp. Joh_7:23.
21. I have done] Better, I did. Comp. Joh_7:23.
one work] The healing of the impotent man at Bethesda: it excited the astonishment of all as being wrought on the Sabbath. Christ reminds them that on that occasion all, and not the rulers only, were offended.
Read full note →
Most modern editors add to this verse the words translated ‘therefore’ in Joh_7:22 [it is not S. John’s favourite particle (see on Joh_7:15), but a preposition with a pronoun = for this cause, on account of this]; ‘and ye all marvel on account of this.’ But this is cumbrous, and unlike S. John, who begins sentences with this phrase (Joh_6:16; Joh_6:18, Joh_8:47, Joh_10:17, Joh_12:39; mistranslated ‘therefore’ in all cases) rather than ends them with it. The old arrangement is best.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv21–24 (21) I have done one work—i.e., the one conspicuous…
(21) I have done one work—i.e., the one conspicuous work of healing the infirm man on the Sabbath day, which He did at His last visit to Jerusalem. We have already had a reference to other works in Joh_2:23, and He Himself refers to His many good works in Joh_10:32.
Ye all marvel.—This answer is addressed to the multitude who said “Thou hast a devil,” when He spoke of the intention to kill Him. This work on the Sabbath day, which provoked the deadly hostility of the hierarchy (Joh_5:16; Joh_5:18), was cause of wonder to them all. They, too, though not in the same degree, were led by it to take a hostile position.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv21–24 Jesus answered and said to them; i.e. to the…
Jesus answered and said to them; i.e. to the multitude wire had so coarsely treated him, and to the "Jews" who were present, who were all marvelling together at the line he was taking. The very interruption was a proof both of the extent and consequence of their wonderment. One work I did, and ye are all marvelling. This one work was a very small fraction of his mighty signs, but it was one which, from its manner of operation, and from the fact that it was immediately brought before the religious authorities as an unlawful act (Joh 5), and which, moreover, became the occasion for one of the greatest of his discourses, and for his solemn claim to be the Son of God and the Arbiter of life and death, of resurrection and judgment, made the profoundest impression on the Sanhedrin, compelled them to think that he was a Man who must be sooner or later arrested, and who deserved condign punishment. He must be either submitted to, confined as a madman, or killed as a blasphemer.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv21–22 21. I have done one work. He goes back…
21. I have done one work. He goes back to the cause of the enmity of the rulers, the healing of the impotent man at the pool of Bethesda on the Sabbath day, about eighteen months before (see chap. 5).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v24 Joh 7:24-31. “Judge not according to sight.” The verb…
RIGHTEOUS JUDGMENT
Joh 7:24-31. “Judge not according to sight.” The verb here is in the perpetual present, setting forth human proneness to judge people from the outward appearance. “But judge righteous judgment.” The verb in this clause is in the aorist tense, which means an instantaneous action and a permanent state following, involving the conclusion that instead of these helter-skelter judgments from the outside, we are to deliberately investigate, ascertain the truth, adopt it, and stick to it permanently. “Then certain ones of the Jerusalemites were saying, Is not this the One whom they are seeking to kill? And, behold, He speaks boldly, and they say nothing to Him.” These people in Jerusalem knew well that the high priests, scribes, and Pharisees had determined and boasted, during His long absence in Galilee, that if He ever came back there, they would kill Him. “Whether have the rulers truly found out that He is the Christ.” There was a prevalent, popular dogma that when Christ came, the wise rabbis and the Sanhedrin would be the first to find it out and tell the people. Now, as these Jerusalemites had heard them say that if He ever came back there they would have Him arrested and put to death, at the same time predicting that He would never come, alleging that He could do wonders off in Galilee among the ignorant people, but they dared Him to come to Jerusalem; and now that He is here, boldly and powerfully preaching to the multitudes, attending the Festival of Tabernacles, on the Temple Campus, and they do not molest Him; therefore they conclude that their great men must in some way have found out that He is the Christ, and consequently are just letting Him alone. “But we know this One, whence He is; but when Christ may come, no one knows whence He is.” There was a popular dogma that when Christ comes on tile earth, He will suddenly appear to the people, and no one will know anything about His origin, the prophecies of His conception and birth being mystified, so they did not understand them. “Then Jesus cried out, teaching in the temple, and saying, You know Me, and you know whence I am. But I did not come of Myself, but the One having sent Me is true, whom you know not.” He had been born at Bethlehem, only seven miles south of Jerusalem, and lived thirty years at Nazareth, only one hundred and fifty miles north of Jerusalem. Of course, He was well known to the Jewish nation, being a native of their country. But while they knew Him personally, though they claimed to be the most godly people in the world, He here frankly informs them that they do not know Him. “I know Him, because I am with Him, and He has sent Me.” Jesus here uses the present tense, only applicable to His Divinity, which was omnipresent, His humanity at that time being confined to this world. We frequently hear silly twaddle nowadays in reference to the impracticability of His presence on earth and in heaven during the millennium. All this is answered by His own proclamation, stating that while in Jerusalem, He was present with the Father. “Then they were seeking to arrest Him, and no One laid his hand on Him, because His hour had not yet come.” Jesus was immortal till His work was done, and so are His true followers. Therefore let us fear neither sickness nor death. We shall live till we finish our work. Then heaven will be infinitely preferable. “And many of the multitude believed on Him, and continued to say, When Christ may come, will He do more miracles than those which this Man doeth?” N.B. — Myriads of people were then at Jerusalem who had witnessed His mighty works in Galilee.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv22, 24 but of the fathers
but of the fathers
Gen 17:10. (See Scofield "Mat 12:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv21, 23 one work
one work
"one miracle" or "one sign"
Read full note →
you all marvel
"you all are shocked"
not that it is from Moses, but from the ancestors
Here John provides additional information about circumcision. (See: Background Information)
on the Sabbath you circumcise a man
Jesus implies that the act of circumcision also involves work. AT: "you circumcise a male baby on the Sabbath. That is working too" (See: Assumed Knowledge and Implicit Information)
on the Sabbath
"on the Jewish Day of Rest"
translationWords
amazed
circumcise
Sabbath
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v22 7:22 The law required circumcision on the eighth day…
7:22 The law required circumcision on the eighth day (Lev 12:3) and permitted a boy to be circumcised even if that day fell on the Sabbath. Jesus argued as a rabbi would, from “the lesser to the greater,” using circumcision as a precedent for healing, both of which are religious works.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.