John 7:44

Joh_7:44. Ἐξ αὐτῶν] Those, of course, who adopted the opinion last named. The contest had aroused them. Τινές, standing first and apart, has a special emphasis. Some there were among the people, who were disposed, etc.

ἀλλʼ οὐδεὶς, κ.τ.λ.] according to Joh_7:30, through divine prevention (ἐπεχόμενος ἀοράτως, Euthymius Zigabenus). On ἐπιβάλλ. τ. χεῖρ., see on Act_12:1.

According to De Wette (see also Luthardt), the meaning is said to be that they would have supported the timid officers, or would have acted for them. A gloss; according to John, they were inclined to an act of popular justice, independently of the officers, but it was not carried into effect.

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.

would have taken him; but, &c.--(See on Joh 7:30).

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

Verse 44. Would have taken him] Or, they wished to seize him. And this they would have done, and destroyed him too at that time, had they been unanimous; but their being divided in opinion, Joh 7:43, was the cause, under God, why his life was at that time preserved. How true are the words of the prophet: The wrath of man shall praise thee; and the remainder thereof thou wilt restrain! Ps 76:10.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

44. Some of them wished to seize him. By these words the Evangelist means, that they not only despised Christ, but that their wicked rejection of him was accompanied by cruelty and eagerness to do him injury; for superstition is always cruel. That their efforts were unavailing, we ought to ascribe to the providence of God; for since Christ’s hour was not yet come, as has been formerly said, guarded by the protection of his Father, on which he relied, he surmounted all dangers.

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.

(44) And some of them would have taken him—i.e., those who asked “Doth the Christ, then, come out of Galilee?” (Joh_7:41.) The officers of the Sanhedrin were present all this time (Joh_7:32), and are immediately mentioned as distinct from the “some” of this verse.

No man laid hands on him.—Comp. Joh_7:30. The reason is not here repeated. The fact is in part explained by the existence of a section who received Him as the Prophet and as the Christ, and in part by the power of His presence and words which impressed even the officers sent to take Him. (Comp. Joh_18:6.)

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

44. some of them] Some of the multitude, provoked by the controversy, would on their own responsibility have carried Him before the Sanhedrin. These ‘some’ are not the officers mentioned in the next verse.

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.

The officers answered,.... Very honestly and uprightly, making use of no shifts and excuses; as that they could not find him, or could not come at him, because of the multitude about him, or that they were afraid of the people, lest they should rise upon them, and stone them, and rescue Jesus; which would have carried a show of probability, and have brought them off; but they tell the naked truth,

never man spake like this man; not Moses, the spokesman of the people of Israel; nor David, the anointed of the God of Jacob, the sweet Psalmist of Israel; nor Solomon, the wisest of men; nor that sublime and evangelical prophet Isaiah; nor any of the other prophets; nor John Baptist his forerunner, the voice of one crying in the wilderness: never man spoke words for matter like him; such gracious words, or words, and doctrines of grace, which so fully express the grace of God, and are so grateful to men; such as free justification by his righteousness, full pardon by his blood, peace and reconciliation by his sacrifice, the liberty captives from the bondage of sin, Satan, and the law, and spiritual and eternal salvation by him: never man spoke such words of truth, as he who is full of truth, and truth itself did: or such words of wisdom, who is the wisdom of God, on whom the spirit of wisdom rested, and in whom are hid all the treasures of wisdom and knowledge; nor such wholesome and salutary words, which nourish up unto eternal life. Nor did ever any speak words for form and manner, as he did; words so apt and pertinent, with such propriety, beauty, and gracefulness, with such majesty and authority, and with such power and efficacy; which at once charmed the ear, affected the heart; carried evidence and conviction with them, enlightened the understanding, and fastened attention to them; which was the case with these men, so that they had not power to execute their commission. He delivered such excellent things, and in such a charming manner, they could not find in their hearts to use any violence towards him; or be the means of bringing him into any trouble or danger. The Syriac, Arabic, and Persic versions read, "never man spake as this man speaks".

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

44 And some of them would have taken him; but no man laid hands on him.

Ver. 44. Some of them would have taken him] Semper crudelis est superstitio. There can be no greater argument of an ill cause than a bloody persecution: whereas truth holds herself by mildness, and is promoted by patience.

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.

There were some that had an ill opinion of Christ, and put on the officers that came for the purpose to apprehend him; but there was none so hardy as to do it.

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

And some of them; i.e. of those who refused to accord him Messianic reception because he had not commenced his ministry at Bethlehem, and had not flaunted his Davidic ancestry. Some of the multitude were ready on their own account to act, or at least to aid or abet the baffled officers of state in their task: would have taken him; but no man laid hands on him. The same mysterious power, the same conflicting fear of the result among the enthusiastic crowd then waving their palm branches and shouting "the great Hosanna," nay, the all-wise providence of God, restrained them yet again. "His hour was not yet come."

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

44. τινές. Not the officers, but some zealots who would have arrested Him on their own responsibility. see on Joh 11:27.

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.

44.] These were from among the multitude. Those who wished to lay hands on Him were, as Euthymius remarks, invisibly restrained.

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

44. This verse is repeated, with slight changes, from v. 30, where see note; cf. also 8:20.

τινὲς δὲ ἤθελον κτλ., “some were inclined to arrest Him,” sc. some of the crowd, who were divided in the view they took of Jesus and His words (cf. v. 40, ἐκ τοῦ ὄχλου). At v.30 it was not the common people, but the Jewish leaders, who sought to lay hands on Him.

ἔβαλεν is supported by BLT, but אDNWΓΔΘ give the stronger form ἐπέβαλεν, as at v. 30.

Other differences between v. 30 and v. 44 (apart from the omission in v. 44 of Jn.’s statement in v. 30 that the reason why the arrest of Jesus was not made was that “His hour had not come”) are: (1) ἤθελον is not so strong as ἐζήτουν. Some of the crowd were inclined to arrest Jesus, but they did not seek to make the arrest, as His Jewish opponents did. (2) For the characteristic Johannine use of καί instead of καίτοι at v. 30, we have here the more usual ἀλλά. (3) For τὴν χεῖρα of v. 30 we have τὰς χεῖρας at v. 44. Abbott (Diat. 2575) suggests that χεῖρα may be explained as Hebraic and χεῖρας as Hellenic, comparing Est 6:2 where, for the Hebrew “lay hand on,” the LXX has ἐπιβαλεῖν τὰς χεῖρας. But this is too subtle.

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

Would have taken [ηθελον πιασαι] . See on 7 17. Rather, were disposed : or wished to take him.

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