John 7:36

Joh 7:36. Οὗτος ὁ λόγος, this saying) They the more readily retain in memory His saying, as moulded in rhythm. Comp. ch. Joh 16:17, The disciples, “What is this that He saith unto us, A little while, and we shall not see Me, and again a little while, and ye shall see me; and because I go to the Father.”

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

(36) What manner of saying is this . . .?—We get a better sense by omitting the words in italics, and reading, “What saying is this . . .?” Their scorn does not solve their difficulty, and gives place to wonder. They feel His words cannot mean what they have said. “What, then, do they mean? What is the force of His saying?”

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

36. What manner of saying is this] Or, What is this saying? ‘this’ being contemptuous, like ‘this precious saying.’ They know that their scornful suggestion is not true.

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.

In the last day, that great day of the feast,.... That is, of tabernacles, as appears from Joh 7:2, which was usually called "the feast", in distinction from the passover and Pentecost (q); and the eighth day of it was called , "the last day of the feast" (r), as here: and it was a "great day", being, as is said in Lev 23:36, an holy convocation, a solemn assembly, in which no servile work was done, and in which an offering was made by fire unto the Lord. According to the traditions of the Jews, fewer sacrifices were offered on this day than on the rest; for on the first day they offered thirteen bullocks, and lessened one every day; so that on the seventh, day, there was but seven offered, and on the eighth day but one, when the priests returned to their lots, as at other feasts (s); but notwithstanding the Jews make out this to be the greater day for them, since the seventy bullocks offered on the other seven days, were for the seventy nations of the world; but the one bullock, on the eighth day, was peculiarly for the people of Israel (t): and besides, they observe, that there were several things peculiar on this day, as different from the rest; as the casting of lots, the benediction by itself, a feast by itself, an offering by itself, a song by itself, and a blessing by itself (u): and on this day they had also the ceremony of drawing and pouring water, attended with the usual rejoicings as on other days; the account of which is this (w):

"the pouring out of water was after this manner; a golden pot, which held three logs, was tilled out of Siloah, and when they came to the water gate, they blew (their trumpets) and shouted, and blew; (then a priest) went up by the ascent of the altar, and turned to the left hand, (where) were two silver basins--that on the west side was filled with water, and that on the east with wine; he poured the basin of water into that of wine, and that of wine into that of water.''

At which time there were great rejoicing, piping, and dancing, by the most religious and sober people among the Jews; insomuch that it is said (x), that

"he that never saw the rejoicing of the place of drawing of water, never saw any rejoicing in his life.''

And this ceremony, they say (y), is a tradition of Moses from Mount Sinai, and refers to some secret and mysterious things; yea, they plainly say, that it has respect to the pouring forth of the Holy Ghost (z).

"Says R. Joshua ben Levi, why is its name called the place of drawing water? because, from thence , "they draw the Holy Ghost", as it is said, "and ye shall draw water with joy out of the wells of salvation", Isa 12:3.''

Moreover, it was on this day they prayed for the rains for the year ensuing: it is asked (a),

"from what time do they make mention of the powers of the rains (which descend by the power of God)? R. Eliezer says, from the first good day of the feast (of tabernacles); R. Joshua says, from the last good day of the feast.--They do not pray for the rains, but near the rains;''

that is, the time of rains; and which, one of their commentators says (b), is the eighth day of the feast of tabernacles; for from the feast of tabernacles, thenceforward is the time of rains. The Jews have a notion, that at this feast the rains of the ensuing year were fixed: hence they say (c), that

"at the feast of tabernacles judgment is made concerning the waters;''

or a decree or determination is made concerning them by God. Upon which the Gemara (d) has these words,

"wherefore does the law say pour out water on the feast of tabernacles? Says the holy blessed God, pour out water before me, that the rains of the year may be blessed unto you.''

Now when all these things are considered, it will easily be seen with what pertinency our Lord expresses himself on this day, with respect to the effusion of the gifts and graces of the Spirit of God, as follows:

Jesus stood and cried; he now stood up, whereas at other times he used to sit, and spoke with a loud voice, both to show his fervour and earnestness, and that all might hear:

saying, if any man thirst, let him come to me and drink. This is to be understood not of a natural thirst, though the allusion is to it, which is very painful and distressing; as the instances of the Israelites in the wilderness, Samson after he had slain the Philistines, and our Lord upon the cross, show; much less a sinful thirst, a thirst after the riches, honours, and pleasures of this life; but a spiritual thirst, or a thirst after spiritual things, after salvation by Christ, and a view of interest in it, free and full pardon of sin through him, justification by his righteousness, a greater degree of knowledge of him, more communion with him, and conformity to him, and after the sincere milk of the word, and the breasts of Gospel ordinances: and such that thirst after these things, and eagerly desire them, and are in pain and uneasiness without them, as a man is, who has a violent thirst upon him, are such as are regenerated and quickened by the Spirit of God, and are made sensible of themselves, and of their state and condition by nature. Now these Christ invites to come unto him, not to Moses and his law, moral or ceremonial, and to obedience to them, and works of righteousness done by them, to any creature, or creature acts; for these are cisterns without water, where no true peace, joy, righteousness, and salvation are to be had; but to himself, who is the fountain of gardens, the well of living waters, and who is as rivers of water in a dry land, to thirsty souls: and when come to him, which is by believing in him, they are encouraged to drink; that is, to take of the water of life freely, or to take of his grace freely; salvation by him is of free grace, and the pardon of sin is according to the riches of grace, and justification is freely by his grace, and so all other blessings; and of this they may drink abundantly, or they may partake of it largely: there is a fulness of grace in Christ, and there is an abundance of it communicated to his people; it is exceeding abundant; it flows, and overflows, and may be drank of to satisfaction, till their souls are as a watered garden, and they are satisfied with the goodness of the Lord.

(q) Shirshashirim Rabba, fol. 5. 3. & 7. 3. (r) Misn. Bava Metzia, c. 7. sect. 6. & Maimon. in ib. (s) Bartenora in Misn. Succa, c. 5. sect. 6. (t) T. Bab. Succa, fol. 55. 2. Bemidbar Rabba, sect. 21. fol. 231. 1. (u) T. Bab. Succa, fol. 48. 1. (w) Misn. Succa, c. 4. sect. 9. (x) Misn. Succa, c. 5. sect. 1, 4. (y) T. Zebachim, fol. 110. 2. Maimon. in Misn. Succa, c. 4. sect. 9. & Hilthot Tamidin, c. 10. sect. 6. (z) T. Hieros. Succa, fol. 55. 1. Bereshit Rabba, sect. 70. fol. 62. 3. & Midrash Ruth, fol. 32. 2. Caphtor, fol. 52. 1. (a) Misn. Taanith, c. 1. sect. 1, 2. (b) Bartenora, in ib. (c) Misn. Roshhashana, c. 1. sect. 2. (d) T. Bab. Roshhashana, fol. 16. 1.

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

36 What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?

Ver. 36. What manner of saying is this?] He would not tell the Jews what he meant by this dark saying. His disciples he told afterwards, in Joh 13:1-38; Joh 14:1-31. "The secret of the Lord is with them that fear him," Psa 25:14: when the wicked shall be neither of his court nor council.

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.

This saying stuck in their stomachs, and they knew not what sense to put upon it; owning nothing of the Divine nature of Christ.

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

36. What manner of saying—There is something perplexing in the Lord’s dark intimation, which their interpretation does not solve. If he is about to depart, need they apprehend him? If he goes to the Gentiles, can he do mischief to Israel? Are he and his followers about to apostatize from Judaism? They are not clear what steps to take; whether to secure his apprehension or desist.

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

What is this word (logov) which he spake, Ye shall seek me, and ye shall not find (me), and where I am, ye cannot come? This verse is simply a repetition of the Lord"s sentence, which, notwithstanding their damaging interpretation and unconscious prophecy of great events, haunted them with a weird power, and left them, as his word left the officers who were silenced and paralyzed by it, with a sense of undiscovered and awful meaning. Both here and in ver. 45 we see that the evangelist had access to the ideas and converse of the "Jews," which proves that he had special sources of information to which the ordinary synoptic tradition was strange. The thought grows upon one that John was more than the mere fisherman of the lake. He was a friend of Nicodemus, and known to Caiaphas. It is clear that some further time elapses. This conversation, of which we have the prominent items, the chief utterances, was producing its effect upon the two-sided multitude, upon "the Jews," the "Pharisees," the city party, the chief priests. The Lord probably retired once more to the house of Lazarus or of John.

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

36. ὁ λόγος οὖτος. Οὗτος is again contemptuous, like ‘this precious word.’ But they cannot shake the impression which it has made on them. Their own scornful suggestion does not satisfy them, for they know that it is not true.

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.

36.] The Jews understood not his death to be meant, but some journey which he would take in the event of their rejecting him.

The διασπ. τ. Ἑλλ. must not be interpreted ‘the Hellenistic Jews,’ for the Ἕλληνες are always distinguished from the Jews; and this would convey hardly any meaning. The sense of διασπορά is,—see reff. James, 1 Pet.,—‘the country where Jews lay scattered,’ as qualified by the succeeding genitive, where one occurs, as here. So here ἡ δ. τ. Ἑλ. means ‘the dispersed in the Gentile world;’—and their intent is, to convey contempt and mockery. They do not however believe the hypothesis; but ask again, τίς ἐστιν ὁ λόγος οὗτος;

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

36. Yet they are puzzled and uneasy, for they repeat His strange saying of v. 34 again: “What is this word which He said, You shall seek me and shall not find me, and where I am you cannot come?”

BDLNWΘ give ὁ λόγ. οὗτ., as against οὖτ. ὁ λόγ. of אΓΔ.

A Special Appeal to the People, Who are Divided in Opinion, to the Indignation of the Pharisees (Vv. 37-49)

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

What manner of saying is this [τις εστιν ουτος ο λογος] ? Rev., more simply and literally, what is this word?

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