John 7:46

Joh 7:46. Ὡς, as) A characteristic of truth, convincing even ordinary unlearned men, rather than their masters. [Not seldom the more untutored come to feel the effectual power of Christ’s word more readily than the most sagacious.—V. g.]

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

Joh 7:46 . The servants frankly reply: οὐδέποτε … ἄνθρωπος . The testimony is notable, because the officers of a court are apt to be entirely mechanical and leave all responsibility for their actions with their superiors. Also it is remarkable that the same result should have found place with them all; for in view of the divided state of public feeling, probably five or six at least would be sent.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Never man spake like this man--Noble testimony of unsophisticated men! Doubtless they were strangers to the profound intent of Christ's teaching, but there was that in it which by its mysterious grandeur and transparent purity and grace, held them spellbound. No doubt it was of God that they should so feel, that their arm might be paralyzed, as Christ's hour was not yet come; but even in human teaching there has sometimes been felt such a divine power, that men who came to kill them (for example, ROWLAND HISS) have confessed to all that they were unmanned.

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 46. Never man spake like this man.] Though these officers had gone on the errand of their masters, they had not entered into their spirit. They were sent to apprehend a seditious man, and a false prophet. They came where Jesus taught; they found him to be a different person to the description they received from their masters, and therefore did not attempt to touch or molest him. No doubt they expected when they told their employers the truth, that they would have commended them, and acknowledged their own mistake: but these simple people were not in the secret of their masters' malice. They heard, they felt, that no man ever spoke with so much grace, power, majesty, and eloquence. They had never heard a discourse so affecting and persuasive. So Jesus still speaks to all who are simple of heart. He speaks pardon - he speaks holiness - he speaks salvation to all who have ears to hear. No man ever did or can speak as he does. He teaches THE TRUTH, the whole TRUTH, and nothing but the TRUTH.

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

46. Never man spoke like this man. Those officers acknowledge that they are subdued and vanquished by the word of Christ, and yet they do not on that account repent or give due honor to the word. If it be true, that never man spoke like this man, why did not the Divine power, which they were compelled to feel, touch their hearts in such a manner as to cause them to devote themselves wholly to God? But it was necessary that the prediction of Isaiah should thus be accomplished:

he will prostrate the wicked by the breath of his mouth, (Isaiah 11:4.)

Nay more, we shall afterwards see how those who were attempting to put him to death, overwhelmed by the voice of Christ alone, and as if they had been struck down with mallets, fell backwards, (John 18:6.) Let us, therefore, learn that the doctrine of Christ possesses such power as even to terrify the wicked; but as this tends to their destruction, let us take care that we be softened, instead of being broken. Even in the present day, we see many persons who too much resemble those officers, who are reluctantly drawn into admiration of the doctrine of the Gospel, and yet are so far from yielding to Christ, that they still remain in the enemy’s camp. There are others even worse, who, for the sake of obtaining favor with the wicked, employ all the opprobrious terms which they can find for basely slandering that doctrine, which, notwithstanding, they acknowledge to be from God, because they are convinced of it in their hearts.

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.

(46) Never man spake like this man.—Some of the oldest MSS., including the Vatican, have a shorter text, “Never man spake thus”; but the longer reading is to be preferred. The very officers acknowledged His power, and tell the professed teachers, whose opinions and words were the rule of all Jewish life, that never man spake as He whom they sought to take! It is probable that in the section immediately preceding (Joh_7:32-34), St. John gives us only a résumé of what Jesus had said, and that words which have not come down to us were among those which produced so profound an impression on the officers.

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

46. Never man spake like this man] The reading is doubtful; some of the best MSS. have Never man so spake. Possibly Christ said a good deal more than is recorded by S. John.

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.

But this people who knoweth not the law are cursed. With great contempt they style the followers of Jesus "this people"; the common people, the dregs of them, the refuse of the earth; and whom they call, , "the people of the earth", in distinction from the wise men, and their disciples: and when they speak the best of them, their account is this (p);

"one of the people of the earth is one that has moral excellencies, but not intellectual ones; that is, there is in him common civility, but the law is not in him;''

as here, "who knoweth not the law": they always reckon them very ignorant. Says one (q) of their writers,

"they that are without knowledge are the multitude.''

And elsewhere it is said (r),

"the old men of the people of the earth, when they grow old their knowledge is disturbed (or is lost), as it is said, Job 12:20, but so it is not with the old men of the law, when they grow old, their knowledge rests upon them, as it is said, Job 12:12, "with the ancient is wisdom".''

Upon which one of the commentators (s) has this gloss;

"these are the disciples of the wise men; for the people of the earth, what wisdom is there in them?''

By the "law" here, is meant either the written law of Moses, which the Pharisees boasted of, and of their knowledge of it, as having the key of knowledge to open it; as understanding the true sense, and capable of giving a right interpretation of it, to the people; though they themselves were wretchedly ignorant of it, as appears by their false glosses on it, refuted by our Lord in Mat 5:17; or else the oral law is here intended, which they pretended was given by word of mouth to Moses, and handed down to posterity from one to another; and this lay among the doctors: they tell us (t), that Moses received it at Sinai, and delivered it to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets to the men of the great synagogue (Ezra's), the last of which was Simeon the just: Antigonus, a man of Socho, received it from him; and Jose ben Joezer, and Jose ben Jochanan, received it from him; and Joshua ben Perachia, (whom they sometimes say was the master of Jesus of Nazareth,) and Nittai the Arbelite, received it from them; by whom it was delivered to Judah ben Tabia, and Simeon ben Shetach; and from them it was received by Shemaiah, and Abtalion, who delivered it to Hillell, and Shammai; who, or whose scholars, were, at this time, when these words were spoken, the present possessors of it, and taught it their disciples in their schools: and thus it was handed down from one to another, until the times of R. Judah, who collected the whole of the traditions of the elders together, and published it under the title of the Misna; and then, as Maimonides says (u), it was revealed to all Israel; whereas before it was but in a few hands, who instructed others in it; but as for the common people, they knew little of it, especially of the nice distinctions and decisions of it; and these people were always had in great contempt by the wise men: they would not receive a testimony from them, nor give one for them, nor deliver a secret to them, nor proclaim anything of theirs that was lost, nor walk with them in the way, nor make a guardian of any of them (w). The people of the earth were not reckoned holy or religious (x), but generally profane and wicked; that they were abandoned to sin, rejected of God, and to be cast off by men; yea, they will not allow that they shall rise again at the last day, unless it be for the sake of some wise men they are allied unto, or have done some service for. They say (y).

"whoever ministers in the light of the law, the light of the law will quicken him; but whoever does not minister in the light of the law, the light of the law will not quicken him--though it is possible for such an one to cleave to the Shekinah--for everyone that marries his daughter to a scholar of a wise man, or makes merchandise for the disciples of the wise men, and they receive any advantage from his goods, this brings on him what is written, as if he cleaved to the Shekinah.''

Thus we see in what contempt the common people were with the learned doctors, and what an opinion these men had of the followers of Christ; though, in truth, they were not so ignorant of the law as themselves: they knew the spirituality of it, that it reached to the thoughts of the heart, as well as to external actions; they knew what it required, and their own impotence to answer its demands; they knew the wrath, terror, and curses of it, and that Christ only was the fulfilling end of it, for righteousness to those that believed in him: and they were far from being cursed persons: they were blessed with all spiritual blessings: with the pardon of their sins, and the justification of their persons; with grace and peace in their souls, and would be introduced as the blessed of the Father into his kingdom and glory.

(p) Maimon. in Pirke Abot, c. 2. sect. 5. & c. 5. sect. 7. (q) Abarbinel in proph. post. fol. 473. (r) Misn. Kenim, c. 3. sect. 6. Vid. T. Bab. Sabbat, fol. 152. 1. (s) Bartenora in Misn. ib. (t) Pirke Abot, c. 1. sect. 1-12. (u) Praefat. ad Yad Hazaka. (w) Buxtorf. Lex. Talmud. col. 1626. (x) Ib. Florileg. Heb. p. 276. (y) T. Bab. Cetubot, fol. 111. 2.

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

46 The officers answered, Never man spake like this man.

Ver. 46. Never man spake like this man] It is good to come to the world, though with ill intent; they that come to see fashions only, as Moses came to the bush, may be called as he was. They that come but to sleep, may be taken napping, as Father Latimer saith. They that come to catch, may be caught, as these in the text. The serpent that comes forth to sting, may be charmed ere he go back. When Henry Zutphen was preacher at Breme, the holy Catholics could not be idle, but sent their chaplains to every sermon, to trap him in his words. But God (whose footpaths are in the midst of the flood) would have his marvellous power to be seen in them, for he converted many of them; insomuch, that the greater number of them that were sent to hearken, did openly witness his doctrine to be God’s truth, against which no man can contend, and such as in all their life before they had not heard, persuading them likewise that they, forsaking all impiety, should follow the word of God, and believe the same, if they would be saved. But the chief priests, canons, and monks were so indurate and hardened, with Pharaoh, that they became the worse for these admonitions.

Never man spake] For he spake with grace, Psa 45:2, and with gravity, Mat 7:29. E cuius ore nil temere excidit, saith Scaliger, of Virgil, may we much more of Christ; they were all oracles that he uttered, honey drops that fell from him. Of Christ it might better be said than ever it was of Marcus Crassus, the Roman orator, Caeteros a Crasso semper omnes, illo autem die etiam ipsum a sese superatum. Cic. de Orat. lib. i.

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.

With so much authority, evidence of truth, &c. Yet they did not cordially believe in Christ; being under the power of carnal and worldly affection, which only supernatural special grace could subdue. These were some of those, in whom the prophecy of Christ, Isa 11:4, was to be fulfilled—He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. The word of the Lord doth often restrain, astonish, and amaze those on whom it hath no powerful effect to eternal life and salvation. So it was with these poor officers.

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

46. Spake like this—The chagrin of the rulers at his not being brought must have been aggravated by the reason assigned. It was the effect of the speaking of Jesus upon the people (Joh_7:32) which first alarmed them, and produced the sending of officers for his apprehension; but how much more cause of alarm have they when their very instruments are spell-bound by his utterances! And then, again… the example of the people both influenced the opinions of the officers and frightened them from apprehending Jesus.

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

The incomparable words.

The testimony of these officers was at least impartial. If they were prejudiced, it was not in favour of Jesus, but against him. Persons in their position were likely to share the feelings of those by whom they were employed, and by whom they were sent on a message hostile to the Prophet of Nazareth. But the demeanour, and especially the language, of Jesus disarmed them. They came under the spell of his wisdom, his grace, his eloquence. And when they returned, without having executed their commission, they justified themselves by the exclamation, "Never man spake like this Man.

I CHRIST"S WORDS ARE INCOMPARABLE AS REVELATIONS OF TRUTH. He uttered the justest, the sublimest truths regarding the character and attributes of God; concerning the nature, the state, the sin, the peril of man; concerning religion, or the relation between man and God, especially concerning the Divine provision of salvation, and of spiritual and immortal life.

II CHRIST"S WORDS ARE INCOMPARABLE AS ANNOUNCING LAWS OF HUMAN LIFE. Where else can we find perfect precepts to govern conduct, dictates of morality so spiritual, motives to obedience so mighty? Christ"s are the authoritative words of a Divine Lawgiver, who claims to rule the hearts, and, through the hearts, the actions and habits of mankind.

III CHRIST"S WORDS ARE INCOMPARABLE IN THEIR STYLE AND THEIR ILLUSTRATIONS, ADAPTING THEM TO READERS OF EVERY CLASS. They are simple words, however profound may be the truth they embody; they are beautiful words, which charm a pure and lively imagination; they are earnest words, which rouse emotion and inspire a reverent attention. This is evident both from the place they have taken in literature, and from the fact that they are equally appreciated by the young and the old, by the cultured and the untaught.

IV CHRIST"S WORDS ARE INCOMPARABLE IN EFFICIENCY. This is the true test, and this test brings out the unequalled power of the words, which are mighty because they are the expression of the Divine mind.. Many of our Lord"s sayings might be quoted, which have, as a matter of fact, revolutionized the thoughts and doctrines of millions of men. Some of the greatest reforms in human society may be traced up with certainty to words uttered by the Nazarene.

V CHRIST"S WORDS ARE INCOMPARABLE FOR THEIR ENDURING, PERMANENT LIFE AND INFLUENCE. The words of many wise, thoughtful, and good men have perished. There are words which are full of meaning and preciousness for one generation, but which fail to affect the generations which follow. But Christ"s words are treasured with increasing reverence and attachment by succeeding generations. His own saying is verified by the lapse of time. "Heaven and earth shall pass away, but my words shall not pass away. T.

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

46. Never man spake like this man. The only answer the officers could make to the demand why they had not carried out orders was, “Man never spake like this man.” The multitude had not overawed them, but the words of Christ.

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.

46. ἐλάλησεν οὕτως for οὕτως ἐλ. Omit ὡς οὗτος ὁ ἄνθρωπος after ἄνθρωπος, with BLT: other MSS. exhibit great variation.

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.

46. The answer to the question, “Why did you not bring Him?” is surprising and unwelcome: “Never did man so speak.” These official servants of the Sanhedrim had been impressed, as the Galilæan peasants had been impressed (Mat 7:28, Mat 7:29), by the power of Jesus’ teaching. It is not to be supposed that vv. 33, 34, 37, 38, give more than fragments of what He said since the order was given for His arrest (v. 32); but it is noticeable that it was His words, not His works, that attracted attention, and it must have been disconcerting to those who were habitual teachers of the Law, to learn that the words of the new Teacher had made so deep an impression. His words were unique and without parallel, as also were His works, which He said were such as “none other did” (15:24).

After οὐδέποτε ἐλάλησεν οὕτως ἄνθρωπος, א*DNΘ add ὡς οὗτος (λαλεῖ) ὁ ἄνθρωπος. These additional words are omitted by אcBLTW, but the sense remains unaltered.

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

Like this man. Some of the best texts omit.

Deceived [πεπλανησθε] . Rev., led astray. See on ver. 12.

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