John 7:30

Joh 7:30-32. Then they sought to take him — “The defence which he made did not pacify his enemies, for some of them would gladly have apprehended him; however, none of them had the courage to lay hands on him, being restrained by Providence, because the season of his sufferings was not yet come.” And many of the people believed on him — “In the mean time the miracle which he had lately performed on the infirm man was so great and so well known, and this defence, by which he justified himself, so clear and convincing, that many of the people believed on him publicly affirming, that he was the Messiah.” The Pharisees heard that the people murmured — Or, whispered, rather, see on Joh 7:12; such things concerning him — And were greatly displeased and alarmed at it; and, with the other members of the sanhedrim, particularly the chief priests, among whom were many Sadducees, (Act 4:1,) sent officers — From the chamber in which they held their council, into the adjacent court of the temple; to take him — To apprehend and bring him before them, thinking thus, it seems, to confute his pretensions, and punish him. This, as appears from Joh 7:45; Joh 7:50; Joh 7:53, took place on the last and great day of the feast.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Attempts to apprehend Jesus, and his response, Joh_7:30-36.

This bold self-assertion by Jesus, rung in loud tones through the temple audience room, excites some of the Judaists to the earnest wish to seize his person; but a supernatural awe unnerves their purpose. His hour for submission had not come. See note on Joh_2:4.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

7:30 Jesus’ opponents failed to arrest him because in God’s sovereign plan, his time, when he would be glorified on the cross, had not yet come (see study note on 12:23; see also 10:17-18; 18:6-8). All four arrest scenes in 7:1–8:59 stress that Jesus was in control, not the Jewish leaders.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 7:30. Οὔπω, not yet) ch. Joh 8:20.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_7:30. Οὖν] Because He had so clearly asserted His divine origin and mission, His adversaries regarded this as blasphemy (comp. Joh_5:18).

The subject of ἐζήτουν is Ἰουδαῖοι, the hierarchy, as is self-evident from the words and from the contrasted statement of Joh_7:31.

καί] as in Joh_7:28.

ὅτι οὔπω, κ.τ.λ.] because the hour appointed for Him (by Godthe hour when He was to fall under the power of His enemies) was not yet come; comp. Joh_8:20. The reason here assigned is that higher religious apprehension of the history, which does not, however, contradict or exclude the immediate historical cause, viz. that through fearnot of conscience (Hengstenberg, Godet), but of the party who were favourably inclined to Christ, Joh_7:31they dared not yet lay hands on Him. But John knows that the threads upon which the outward history of Jesus runs, and by which it is guided, unite in the counsels of God. Comp. Luthardt, I. 160.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

The wicked cannot do what they list, but what God hath appointed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

sought to take . . . none laid hands--their impotence being equal to their malignity.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30. Therefore they sought to seize him. They had no want of will to do him mischief; they even made the attempt, and they had strength to do it. Why, then, amidst so much ardor, are they benumbed, as if they had their hands and feet bound? The Evangelist replies, because Christ’s hour was not yet come; by which he means that, against all their violence and furious attacks, Christ was guarded by the protection of God. And at the same time he meets the offense of the cross; for we have no reason to be alarmed when we learn that Christ was dragged to death, not through the caprice of men, but because he was destined for such a sacrifice by the decree of the Father. And hence we ought to infer a general doctrine; for though we live from day to day, still the time of every man’s death has been fixed by God. It is difficult to believe that, while we are subject to so many accidents, exposed to so many open and concealed attacks both from men and beasts, and liable to so many diseases, we are safe from all risk until God is pleased to call us away. But we ought to struggle against our own distrust; and we ought to attend first to the doctrine itself which is here taught, and next, to the object at which it aims, and the exhortation which is drawn from it, namely, that each of us, casting all his cares on God, (Psalm 55:22; 1 Peter 5:7,) should follow his own calling, and not be led away from the performance of his duty by any fears. Yet let no man go beyond his own bounds; for confidence in the providence of God must not go farther than God himself commands.

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.

(30) Then they sought to take him.—The tense is imperfect, marking the continuance of a series of efforts to take Him. The persons who thus sought to take Him are, of course, the members of the Sanhedrin. The people are mentioned in contrast in the next verse. For the present their efforts are confined to plots. No one attempts to use actual force.

His hour was not yet come.—This is the writer’s explanation of the fact that they did not seek to take Him. Jesus had Himself used these words at the first sign at Cana of Galilee (Joh_2:4), and again before going up to this very festival (Joh_7:6). The beloved disciple has learnt the religious interpretation of history. That the hour was not yet come, was not the immediate cause which influenced those who desired, but dared not, to lay hands upon Him. The next verse points out that there was a division in the multitude (comp. Joh_7:43-44), and in the uncertainty of what the consequences may be, no one was bold enough to take the decisive step. But if not the immediate cause, the writer regards it as the primary cause. Looking back on the life of his Lord, from the old age of his own life, so full of eventful issues, he has learnt that every deed of that life, as every deed of every life, had its hour mapped out in the eternal counsels of God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

30. Then they sought] Better, Therefore they kept seeking (imperfect of continued action) in consequence of His publicly claiming Divine origin and mission. ‘They’ means the rulers, the Sanhedrin; not the people, who are mentioned in the next verse.

but no man laid hands] Rather, and no man laid hands, ‘and’ introducing a contrast as in Joh_7:28. See on Joh_21:3. That ‘and’ in S. John often = ‘and yet,’ as here, is most true; that ‘and’ ever = ‘but’ is true neither of S. John nor of any other Greek writer.

because his hour] The hour appointed by God for His Passion (Joh_13:1), this meaning being clearly marked by the context (see on Joh_7:6 and Joh_2:4). The immediate cause of their not seizing Him was that they were as yet afraid to do so; but S. John passes through proximate causes to the prime cause of all, the Will of God. When the hour was come God no longer allowed their fear, which still existed (Mat_26:5), to deter them.

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.

And many of the people believed on him,.... Whilst some were displeased at his doctrine, others were induced by his miracles to believe on him, as an extraordinary person, if not the Messiah; and these were the common people, especially those that came out of the country; for the city Jews, and above all the rulers, were very averse to him: and it is easy to observe, that faith in Christ, and true religion, spread and flourish most among the meaner sort of people.

And said, when Christ cometh, will he do more miracles than these which this man hath done? referring not so much to the miracles many of them might have seen done by him in other parts of Judea, and in Galilee; nor only to those he had done in the preceding feasts at Jerusalem, but to those that were done by him now, though not recorded by the evangelist. The Jews expected many miracles to be wrought by the Messiah when he came, and they had good reason for it from Isa 35:5. To these Christ sends John the Baptist, and the Jews, for proofs of his being the Messiah, Mat 11:4; and by these he was approved of God as such, Act 2:23. And it is certain that the ancient Jews expected miracles in the days of the Messiah.

"Says R. Simeon to Eleazar his son, Eleazar, at the time that the King Messiah is raised up, how many "signs and other wonders" will be done in the world? a little after, from that day all the signs, and "wonders", and "mighty works", which the holy blessed God did in Egypt, he will do to the Israelites, as it is said, Mic 7:15, "according to the days of thy coming out of the land of Egypt, will I show unto him marvellous things" (n).''

So the Targumist on Isa 53:8 paraphrases thus,

"from afflictions and punishment he will deliver our captivity, and "the wonderful things" which shall be done for us in his days, who can tell?''

It is true indeed that the modern Jews have laid aside such expectations, and pretend they were not looked for formerly. Maimonides says (o),

"let it not enter into thy heart, that the King Messiah hath need to do signs and wonders (as that he shall renew things in the world, or raise the dead, and the like; these are things which fools speak of); the thing is not so.''

And he instances in Ben Coziba, who set up for the Messiah, of whom R. Akiba, and the rest of the wise men of that age, did not require a sign or miracle: yet this same writer elsewhere says (p), that

"all nations shall make peace with the Messiah, and serve him, because of his great righteousness, and the miracles which shall be done by him.''

(n) Zohar in Exod. fol. 3. 4. & 4. 2. (o) Hilchot Melakim, c. 11. sect. 3. (p) In Misn. Sanhedrin, c. 11. sect. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30 Then they sought to take him: but no man laid hands on him, because his hour was not yet come.

Ver. 30. Because his hour was not yet come] i.e. God would not suffer them. Those that bandy and bend their forces against the Lord and his Anointed are bounded by him, in whose hands alone are the issues of death, with the manner and time.

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.

Then they sought to take him - The rulers and their friends. They did this:

1.Because of his reproof; and,

2.For professing to be the Messiah.

His hour - The proper and the appointed time for his death. See Mat 21:46.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

By this time the news was come to the sanhedrim, the great court of the Jews, to whom belonged the cognizance of church affairs, false prophets, blasphemy, violation of the sabbath, &c.: they took counsel, and used endeavours to apprehend him; or it may be, some of the ruder sort of people that were his enemies used some such endeavours, but not with any effect; for by the mighty providence of God, who had set the time when Christ should suffer, till that hour was come, mentioned also Joh 8:20; 12:23, there was such a restraint upon the rage of the rabble, yea, (as we shall hereafter hear), upon the spirits of the officers, who were sent from the sanhedrim to apprehend him, that they had no power to lay hold upon him. Men shall do us no hurt, till God’s time comes. A sparrow falls not to the ground without the will of our Father.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 30-36. (5) The divided opinions and conduct of the different groups around him; the attempt on his life, and its failure.

They sought therefore to seize him: and (equivalent to "but;" see ver. 28) no one laid hands on him, because his hour had not yet come. It was in their heart to combine with "the Jews," but none dared to touch him. There were political considerations, there were lingering and coruscating fires of enthusiasm burning in the hearts of those who had seen his great works; and probably an awe, a superstitious fear, of some stroke of his reputed power held them back. The evangelist once more notices the true cause of this arrest of their malignity: "The hour" for the termination of his self-revelation, for the completion of his self-surrender, the hour which to the beloved disciple"s eye was the very consummation of the ages, had not struck.

Vers. 30-36. The effect of our Lord"s teaching on the rulers and on the multitude.

His claim to be sent from God roused the anger of the rulers.

I THE ACTION OF THE RULERS. "Then they sought to take him: but no man laid hands upon him, because his hour was not yet come.

1. Their efforts are for the present limited to plots against his life. The faithful witness to the truth is always exposed to the risk of persecution by a world with no love for the truth.

2. Their efforts are restrained by a Divine hand which can "restrain the wrath of men." "His time was not yet come.

(1) There is an allotted time for each individual life. God has appointed the days of man, and fixed the bounds that he cannot pass. The time of Christ"s death was not only foreseen but foreordained.

(2) The second causes through which the Lord baffled for the time the plots of the rulers were, probably, the divisions of opinion in the multitude, the growing popularity of Jesus, and, just as probably, the majesty of his presence and his speech.

II THE RESPONSE OF THE MULTITUDE TO OUR LORD"S TEACHING. "And many of the multitude believed on him, and said, When the Christ cometh, will be do more miracles than these which this Man did?

1. The Jews here referred to were those from abroad, as distinguished from the Jews of the city, who were intensely opposed to Christ.

2. They showed a progressive faith. Lately they conceded that he was "a good Man" (ver. 12). Now they admit his Messiahship.

3. Their faith, genuine as it is, has been largely due to his miraculous power. The tradition was that the Messiah would possess such a power, and these Jews believe that Christ had exhibited it on a scale commensurate with the Messianic expectations of the nation.

III SUDDEN EFFECT OF THIS CHANGE OF OPINION UPON THE POLICY OF THE AUTHORITIES. "The Pharisees heard the multitude murmuring these things concerning him; and the Pharisees and chief priests sent officers to take him.

1. They resolved to strike a blow at once, so as to save their religious hold upon the people. They had no scruple about destroying Christ, for they believed him guilty of blasphemy.

2. The divisions of religious life among the Jews themselves were in abeyance under the influence of the common danger. The Pharisees acted in harmony with the chief priests, who were Sadducees.

IV THEIR ACTION SUGGESTS TO OUR LORD THE IDEA OF HIS COMING DEATH. "Jesus therefore said unto them, Yet a little while I am with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.

1. He invites the Jews to profit by the time, now narrowed to six months, that he would be with them.

2. The fatal effect of disregarding his timely warning.

(1) He would soon be beyond the reach of their malice, for he would "go to him that sent him," Jesus still emphasizes his death as a return to heaven and to his former glory with the Father.

(2) They would hereafter seek him in their impotent distress, but they would not find him. Their future history was to be marked by a constant series of disappointed expectations.

3. Their strange misapprehension of his words.

(1) They see no trace of a reference to his death or to his return to heaven.

(2) They see merely an allusion to some transference of his activities beyond the bounds of Palestine to the Jews of the Dispersion, and through them ultimately to the Gentiles. "Will he go unto the dispersed among the Greeks, and teach the Greeks?

(a) This was an involuntary prophecy like that of Caiaphas.

(b) The Jews of the Dispersion, scattered in Babylonia, Egypt, and Syria, were the most interesting section of the Jews, the links to connect the old with the new revelation, and in their synagogues the apostles were privileged to make Jesus known as the Messiah.

(c) It is a significant fact that this unconscious prophecy should be recorded in the Greek language by a native of Palestine, dwelling at the time in a Gentile city.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

His hour - The time of his suffering.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

30. They sought to take him. “They of Jerusalem” angered because he said they did not know God. This was the attempt of a mob, not an official act.

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.

his hour had not yet come

The word "hour" is a metonym that represents the right time for Jesus to be arrested, according to God's plan. AT: "it was not the right time to arrest him" (See: Metonymy)

When the Christ comes, will he do more signs than what this one has done?

This remark appears in the form of a question to add emphasis. AT: "When the Christ comes, surely he will not be able to do more signs than this man has done!" (See: Rhetorical Question)

signs

This refers to the miracles that prove that Jesus is the Christ.

translationWords

hour, hours

believe

sign

Pharisee

chief priests

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

30. ἐζήτουν οὖν. They sought therefore, in consequence of His claiming Divine origin and mission; for though He has not mentioned God, they understand His meaning. Imperfect of continued action (Joh 11:27), the nominative being οἱ ἄρχοντες or οἱ Ἰουδαῖοι, not ὁ ὄχλος. Πιάζειν occurs Rev 19:20; Rev 19:7 times in this Gospel; elsewhere only Act 3:7; Act 12:4; 2Co 11:32. see on Joh 1:14, Joh 4:6, Joh 11:44 and Joh 19:37.

καὶ οὐδεὶς ἐπ. And (yet) no one laid hands. That καί in S. John often= ‘and yet,’ as here and Joh 7:28, is most true; that καί ever = ‘but’ is true neither of S. John nor of any other Greek writer. In A.V. καί is rendered ‘but’ here and in Joh 7:26, while in Joh 7:31 δέ is rendered ‘and.’ see on Joh 1:5 and Joh 8:20.

ἡ ὥρα αὐ. The hour appointed by God for His Passion (Joh 13:1), this meaning being clearly marked by the context (see on Joh 7:6 and Joh 2:4). The immediate cause of their not seizing Him was that they were as yet afraid to do so; but S. John passes through proximate causes to the prime cause of all, the Will of God. When the hour was come God no longer allowed their fear, which still existed (Mat 26:5), to deter them.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

30.] Namely, the rulers,—instigated by what had been above remarked by the people, vv. 25, 26. There was some secondary hindrance to their laying hands on Him,—possibly the fear of the people: but the Evangelist passes at once to the real cause;—that God’s appointed time was not yet come.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

30. ἐζήτουν οὖν αὐτὸν πιάσαι, “Then (sc. in consequence of the claims for Himself made by Jesus, vv. 28, 29) they (sc. the Jewish leaders already indicated as His opponents, vv. 1, 25) sought to arrest Him.” This had been their purpose ever since the healing at the pool of Bethesda on a Sabbath day (5:16), their desire being to put Him to death (5:18, 7:1, 25). The impf. ἐζήτουν marks in each case that the action was not completed; and so again at 7:44 (ἤθελον) and 10:39 (ἐζήτουν). The original offence, of breaking the Sabbath (5:16, repeated 9:16), comes less into prominence now, because of the greater offence of blasphemy (5:18) with which they henceforth charge Him.

πιάζειν, to “take,” is not found in the Synoptists; Jn. uses it again vv. 32, 44, 8:20, 10:39, 11:57 of “arresting” Jesus (cf. Act 12:4, 2Co 11:32), and at 21:3, 10 of “catching” fish.

καὶ οὐδὲς ἐπέβαλεν ἐπʼ αὐτὸν τὴν χεῖρα, “and yet (καί being used for καίτοι, as often in Jn.; see on 1:10) no one laid his hand on Him,” the ecclesiastical authorities, no doubt, fearing to arrest one who had won attention from the people (cf. Mat 21:46). These words are repeated almost verbatim at v. 44 τινὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτόν, ἀλλʼ οὐδεὶς ἐπέβαλεν ἐπʼ αὐτὸν τὰς χεῖρας: cf. also 8:20, 10:39.

Jn. is at pains to bring out at every point that the persecution and death of Jesus followed a predestined course. The Jews could not hasten the hour determined in the Divine purpose, and so the evangelist adds here, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ, the same words being added in a similar context at 8:20 (cf. vv. 6, 8; and see on 2:4).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Then. Another of the frequent instances in which the A. V. of this Gospel renders the logical particle as a particle of time. Translate as Rev., therefore; because of His claim to be sent from God.

To take [πιασαι] . See on Act 3:7.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Ver. 30. “They sought therefore to take him; and yet no one laid hands on him, because his hour was not yet come.”

The result of this strong protestation (therefore) was to confirm His declared enemies in the design of arresting Him. It is clear that the ζητεῖν (to seek) was an affair of the rulers, as in Joh 5:16; Joh 5:18. They were strengthened in their resolution of accomplishing it and in the search for the means of arriving at the result. But the appointed hour had not yet struck. The expression: his hour, does not designate that of His arrest (Joh 18:12), as Hengstenberg thinks, but that of His death as the result of His arrest (comp. Joh 7:8).

The divine decree, to which the evangelist alludes thereby, does not exclude second causes; on the contrary, it implies them. Among these, the interpreters make especially prominent the veneration with which the multitudes at this time regarded Jesus. Yes, assuredly; comp. Luk 20:19. But we may also think, with Hengstenberg, of the resistance which the conscience of His enemies was still opposing to the extreme measures to which their hatred was impelling them. When the hardening of their hearts was consummated and the Spirit of God ceased to restrain their hands, then the hour of Jesus struck. There is, therefore, no reason to assert, with Reuss, that “the historical interpretation of this verse creates a contradiction.” The sequel is about to show us a first attempt in the sense indicated, but one which fails precisely because the moral ground was not yet sufficiently prepared. This verse is thus the transition to the following narrative, which relates the first judicial measure taken against Jesus.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.