John 7:47

Joh_7:47-49. The answer comes from the Pharisees in the Sanhedrim, as from that section of the council who were most zealous in watching over the interests of orthodoxy and the hierarchy.

μὴ καὶ ὑμεῖς] are ye alsoofficers of sacred justice, who should act only in strict loyalty to your superiors. Hence the following questions: Have any of the Sanhedrim believed in him, or of the Pharisees? The latter are specially named as the class of orthodox and most respected theologians, who were supposed to be patterns of orthodoxy, apart from the fact that some of them were members of the Sanhedrim.

ἀλλά] at, breaking off and leading on hastily to the antithetical statement that follows; Baeumlein, Partik. p. 15; Ellendt, Lex. Soph. I. p. 78.

ὁ ὄχλος οὗτος] those people there, uttered with the greatest scorn. The people hanging upon Jesus, this mob, as they regard them, are there before their eyes. It is self-evident, further, that the speakers do not include their own official servants in the ὄχλος, but, on the other hand, prudently separate them with their knowledge from the ὄχλος.

ὁ μὴ γινώσκ. τ. νόμον] because they regarded such a transgressor of the law as the Prophet, or the Messiah, Joh_7:40-41.

ἐπάρατοί εἰσι] they are cursed, the divine wrath is upon them! The plural is justified by the collective ὁ ὄχλος, comp. Joh_7:44. The exclamation is to be regarded merely as a blindly passionate statement[273] (Ewald); as a haughty outbreak of the rabies theological, and by no means a decree (Kuinoel and others), as if the Sanhedrim had now come to a resolution, or at least had immediately, in keeping with the informal words, put in regular form (Luthardt) what is mentioned in Joh_9:22. Such an excommunication of the ὄχλος en masse would have been preposterous. Upon the unbounded scorn entertained by Jewish pride of learning towards the unlettered multitude (צם הארץ), see Wetstein and Lampe in loc.; Gfrörer in the Töb. Zeitschr. 1838, I. p. 130, and Jahrb. d. Heils, I. p. 240 f.

ἐπάρατος] (see the critical notes), not elsewhere in the N. T., nor in the LXX and Apocrypha; it is, however, classical.

[273] Not of an argumentative character, as if they had inferred their disobedience from their unacquaintance with the law (Ewald). Their frame of mind was not so reflective.

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.

Joh 7:47 . But their apology only rouses the indignation of those who had sent them, μὴ καὶ ὑμεῖς πεπλάνησθε ; Are ye also, of whom better things might have been expected, deluded? μή τις … φαρισαίων ; What right have subordinates to have a mind of their own? Wait till some of the constituted authorities or of the recognised leaders of religious opinion give you the cue. Here the secret of their hostility is out. Jesus appealed to the people and did not depend for recognition on the influential classes. Power was slipping through their fingers. ἀλλʼ ὁ ὄχλος … εἰσι . “But this mob [these masses] that knows not the law are cursed.” This Pharisaic scorn of the mob [or “am-haarets,” which is here represented by ὄχλος ] appears in Rabbinic literature. Dr. Taylor [ Sayings of the Jewish Fathers , p. 44] quotes Hillel as saying: “No boor is a sin-fearer; nor is the vulgar pious”. To the Am-haarets are opposed the disciples of the learned in the law; and Schoettgen defines the Am-haarets as “omnes illi qui studio sacrarum literarum operam non dederunt”. The designation, therefore, ὁ μὴ γινώσκων τὸν νόμον , was usual. That it was prompted here by the popular recognition as Messiah of one who came out of Galilee, in apparent contradiction of the law and of the opinion of the Pharisees, is also probable. People so ignorant as thus to blunder ἐπικατάρατοί εἰσι .

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

ye also deceived--In their own servants this seemed intolerable.

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

47. And are you also seduced? While they reprove their officers, they endeavor, at the same time, to keep them in subjection. For by these words they mean, that it would be unreasonable and unbecoming that they should not remain steady, though the whole people should revolt. But we must see on what argument they rest, when they so haughtily insult Christ.

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.

(47) Are ye also deceived?—The emphasis is upon the ye. “Ye whose duty it is simply to obey, who were sent to bring Him captive before us—do ye also yield to His power?” It is the Pharisees who ask this, and their spirit is shown in the matter of their question. They make no inquiry as to what He had said, though it must have struck them as a phenomenon demanding explanation that their own officials had been convinced by His teaching. It is at once assumed that they, too, had been deceived. It is this sect of the Pharisees who speak of Him as “that deceiver” (Mat_27:63).

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

47. the Pharisees] That portion of the Sanhedrin which was most jealous of orthodoxy, regarded both by themselves and others as models of correct belief: see next verse. For ‘then’ read therefore.

Are ye also deceived] Strong emphasis on ‘ye;’ Surely ye also have not been led astray, ye, the officers of the Sanhedrin! Comp. Joh_7:12.

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.

Nicodemus saith unto them,.... To the Jewish sanhedrim, who were running down Christ, and his followers, in great wrath and fury:

he that came to Jesus by night; see Joh 3:1;

being one of them; a member of the sanhedrim.

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

47 Then answered them the Pharisees, Are ye also deceived?

Ver. 47. Are ye also deceived?] As the rude rabble are? we looked that you should have stuck to us. How ill taken was England’s defection from the pope’s devotion! England was the first that took upon it the pope’s yoke, and the first that shook it off again. What wondering was there at Luther, Vergerius, Caracciolus, and other stiff Papists, when they made escape out of Babylon! Apostates they were called for so doing, and Luther confesseth the action; but withal addeth, that they were holy apostates, and had made defection only from the devil, who therefore set up his bristles at them, and pursued them with so much spite. Prorsus Satan est Lutherus, Satan is entirely Lutheran, saith he in a certain epistle, sed Christus vivit et regnat, Amen, but Christ lives and reigns, Amen. (Ep. ad Spalat.)

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.

Are ye also deceived? - They set down the claims of Jesus as of course an imposture. They did not examine, but were, like thousands, determined to believe that he was a deceiver. Hence, they did not ask them whether they were convinced, or had seen evidence that he was the Messiah; but, with mingled contempt, envy, and anger, they asked if they were also deluded. Thus many assume religion to be an imposture; and when one becomes a Christian, they assume at once that he is deceived, that he is the victim of foolish credulity or superstition, and treat him with ridicule or scorn. Candor would require them to inquire whether such changes were not proof of the power and truth of the gospel, as candor in the case of the rulers required them to inquire whether Jesus had not given them evidence that he was from God.

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

You, who have us not only for your masters, whose commands you ought not to dispute, but to execute; but for your teachers also, from whom you might have learned better doctrine; are you seduced? For so wicked men count all who embrace not their notions, and follow not their ways.

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

The Pharisees therefore answered them. Evidently the Pharisees were the leading spirits in this assault upon Jesus. The guardians of the orthodoxy of Israel, in the haughty pride of their order, are piqued and angry. Have ye also the chosen servants of the august council of the nation been led astray? In Mat_27:63 these Pharisees speak of the Divine Lord as "this deceiver (ekeinov o planov)." Are folly and weakness, if not treachery and corruption, at work so near the centre of our authority?

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

47, 48. Then answered the Pharisees, … Have any of the rulers, etc.? The Pharisees charge the officers in language of scorn. By rulers are meant the Sanhedrim. In the matter of deciding on the claims of the Messiah they hold that the judgment of the “rulers” must be decisive. They were not probably aware that Nicodemus was really a secret believer, and that another “senator,” Joseph, would reveal himself at the proper time.

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.

So the Pharisees

"Because they said that, the Pharisees"

answered them

"answered the officers"

Have you also been deceived?

The remark appears in the form of a question to add emphasis. The Pharisees are shocked at the response of the officers. AT: "You have been deceived too!" (See: Rhetorical Question)

Have any of the rulers believed in him, or any of the Pharisees?

This remark appears in the form of a question to add emphasis. AT: "None of the rulers or Pharisees have believed in him!" (See: Rhetorical Question)

the law

This is a reference to the law of the Pharisees and not the law of Moses.

But this crowd that does not know the law, they are cursed

"As for this crowd that does not know the law, God will cause them to perish!"

translationWords

deceive

rule

believe

law

curse

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

47. οἱ Φαρ. That part of the Sanhedrin which was most jealous of orthodoxy, regarded both by themselves and others as models of correct belief, therefore answered them; Surely ye also have not been led astray (Joh 7:12), ye, the officers of the Sanhedrin! ὑμεῖς is very emphatic. Comp. Joh 7:26; Joh 7:31; Joh 7:41, Joh 6:67. Πλανᾶσθαι implies fundamental departure from the truth, not mere error; 1Jn 1:7; 1Jn 2:26; 1Jn 3:7; Rev. passim.

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.

47. The Pharisees, the most forward in the persecution of Jesus, as being the most zealous in the cause of Jewish orthodoxy, reply for the rest μὴ καὶ ὑμεῖς πεπλάνησθε; “Are you also led astray?” See on 6:67 for the form of the question, which suggests that a negative answer is expected. Cf. v. 12 for πλανᾶν.

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