John 7:49

7:49-51 Nicodemus was probably in the process of coming to faith (see 3:1-21; 19:38-42). Contrary to the implication of 7:48, some of the Pharisees—not just the ignorant crowd—believed in Jesus.

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

Joh 7:49. Οὗτος, this) This word is employed to express contempt.—τὸν νόμον, the law) Often the law denotes among the Hebrews what we express by the Bible; 1Co 9:8, “Say I these things as a man? Saith not the law the same also?”—ἐπικατάρατοι, accursed) The blustering on the part of these wretched men was great: whence arises the Metonymy of antecedent and consequent [substituting the former, when they mean the latter: and vice versâ]: i.e. they are accursed; [therefore it results that] they believe in Him, [and so] they remain accursed.

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

But this people--literally, "multitude," meaning the ignorant rabble. (Pity these important distinctions, so marked in the original of this Gospel, should not be also in our version.)

knoweth not the law--that is, by school learning, which only subverted it by human traditions.

are cursed--a cursed set (a kind of swearing at them, out of mingled rage and scorn).

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 49. This people] Ὁ οχλος, This rabble. The common people were treated by the Pharisees with the most sovereign contempt: they were termed עם הארץ am ha-arets, people of the earth; and were not thought worthy to have a resurrection to eternal life. Wagenseil and Schoettgen have given many proofs of the contempt in which the common people were held by the Pharisees. Those who were disciples of any of the rabbins were considered as being in a much better state. When they paid well, they purchased their masters' good opinion.

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

49. But this multitude. The first part of their pride was, that, relying on the title of Priests, they wished to subject all to them in a tyrannical manner. The next is, that they despise others as men of no estimation, as those who excessively flatter themselves are always disposed to abuse others, and an immoderate love of ourselves is accompanied by contempt of the brethren. They pronounce the whole populace to be accursed; and why? It is no doubt alleged by them that the people do not know the law; but another reason, which they concealed, was, that they thought that there was no holiness but in their own rank. In like manner, the Popish priests in our own day pretend that none but themselves deserve to be called the Church; and all others, whom they call the laity, they despise as if they were profane persons. But to throw down such madness of pride, God prefers the mean and despised to those who hold the highest authority and power. And it ought to be observed that they here boast of knowledge, not that which instructs men in religion and the fear of God, but such as they possessed while, with magisterial pride, they gave forth their responses, as if they alone had been qualified to interpret the law. It is undoubtedly true, that all who have not been instructed in the law of God are accursed, because by the knowledge of it we are truly sanctified. But this knowledge is not confined to a few who, swelled with false confidence, wish to exclude themselves from the rank of other men, but belongs in common to all the children of God, that all, from the smallest even to the greatest, may be united in the same obedience of faith.

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.

(49) But this people who knoweth not the law . . .—The words express “Those people there, among whom you have been, and with whose opinion you have been coinciding, instead of holding the authoritative opinion which we have declared, and which we alone can declare. We are the interpreters of the Law, and have the key of knowledge. That ignorant rabble uninstructed in the Law are cursed.”

Are cursed.—The writings of the Rabbis are full of scorn and contempt for the untutored multitude, whom they called ‘am hââretz, “people of the earth,” as opposed to those instructed in the Law, whom they called ‘âm kôdesh, “holy people.” These words are an expression of this contempt. Some have supposed that they are meant to express the ban of excommunication, which they use as a weapon of compulsion in Joh_9:22, but this is quite out of the question as applied here to the multitude.

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

49. this people] Very contemptuous; this multitude of yours (comp. 35, 36), whose ignorant fancies you prefer to our deliberate decisions.

who knoweth not the law] The form of negative used implies censure; knoweth not when it ought to know. They ought to know that a sabbath-breaker cannot be the Messiah.

are cursed] A mere outburst of theological fury. A formal excommunication of the whole multitude by the Sanhedrin (comp. Joh_9:22) would be impossible. How could such a sentence be executed on the right individuals? It was reserved for a Christian hierarchy to invent the interdict. Excommunication en masse was unknown to the Jews.

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.

They answered and said unto him,.... Being displeased with him, and as reproaching him, though they could not deny, or refute what he said:

art thou also of Galilee? a follower of Jesus of Galilee, whom, by way of contempt, they called the Galilean, and his followers Galilaeans, as Julian the apostate after them did; for otherwise they knew that Nicodemus was not of the country of Galilee;

search and look; into the histories of former times, and especially the Scriptures:

for out of Galilee ariseth no prophet; but this is false, for Jonah the prophet was of Gathhepher, which was in the tribe of Zebulun, which tribe was in Galilee; see Kg2 14:25. And the Jews (z) themselves say, that Jonah, the son of Amittai, was, of "Zebulun", and that his father was of Zebulun, and his mother was of Asher (a); both which tribes were in Galilee: and if no prophet had, as yet, arose from thence, it did not follow that no one should arise: besides, there is a prophecy in which it was foretold, that a prophet, and even the Messiah, the great light, should arise in Galilee; see Isa 9:1; and they themselves say, that the Messiah should be revealed in Galilee; See Gill on Joh 7:41.

(z) T. Hieros. Succa, fol. 55. 1, (a) Bereshit Rabba, sect. 98. fol. 85. 4.

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

49 But this people who knoweth not the law are cursed.

Ver. 49. But this people, &c.] He howled and wept (said Dr Story concerning Philpot) in the convocation house, and made such ado as never man did, even as all the heretics do when they lack learning to answer. When as yet Mr Philpot disputing in the convocation house against the sacrament of the altar, made this offer: If I shall not be able to maintain by God’s word that I have said, and confound any six of you, let me be burned with as many fagots as be in London, before the court gate: and this he uttered with great vehemency of spirit, which the cankered doctor haply called howling and weeping.

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 people - The word here translated “people” is the one commonly rendered “the multitude.” It is a word expressive of contempt, or, as we would say, the rabble. It denotes the scorn which they felt that the people should presume to judge for themselves in a case pertaining to their own salvation.

Who knoweth not the law - Who have not been instructed in the schools of the Pharisees, and been taught to interpret the Old Testament as they had. They supposed that any who believed on the humble and despised Jesus must be, of course, ignorant of the true doctrines of the Old Testament, as they held that a very different Messiah from him was foretold. Many instances are preserved in the writings of the Jews of the great contempt in which the Pharisees held the common people. It may here be remarked that Christianity is the only system of religion ever presented to man that in a proper manner regards the poor, the ignorant, and the needy. Philosophers and Pharisees, in all ages, have looked on them with contempt.

Are cursed - Are execrable; are of no account; are worthy only of contempt and perdition. Some suppose that there is reference here to their being worthy to be cut off from the people for believing on him, or worthy to be put out of the synagogue (see Joh 9:22); but it seems to be an expression only of contempt; a declaration that they were a rabble, ignorant, unworthy of notice, and going to ruin. Observe, however:

That of this despised people were chosen most of those who became Christians. That if the people were ignorant, it was the fault of the Pharisees and rulers. It was their business to see that they were taught. There is no way so common of attempting to oppose Christianity as by ridiculing its friends as poor, and ignorant, and weak, and credulous. As well might food, and raiment, and friendship, and patriotism be held in contempt because the poor need the one or possess the other.

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

But this multitude ... are accursed; i.e. falls under the curses of the law, by being seduced and led away by false preachers. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Out of the great pride of their hearts they vilify the people, as not learned in the law, and so were cursed, contemptible, and not to be regarded, as to their judgment and sentiments.

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

49. This people—By whose example and opinions you have been deterred from apprehending this impostor.

Cursed—Great was the Rabbinical contempt of the commonalty who studied not the law; and even of the student of the law who did not humbly minister to the doctor. Such were dogs, people of the earth, not to be eaten with, to be excluded from all honourable offices, and accursed.

The law—By the law here are meant the Jewish Scriptures, the oral traditions said to be handed down parallel with the written text from the time of writing, and the whole body of interpretations of both by the doctors.

Cursed—If the people obeyed not the doctors, they were worthy to be excommunicated, to receive no earthly pity, and to descend to eternal ruin. The officers of course perceive that this curse, though professedly pronounced upon this people, really rebounds upon themselves, who are now agreeing with the people.

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

But this multitude, which knoweth not the Law, are accursed. This is a most contemptuous expressionam-ha-"arez, equivalent to "this scum of the earth," "the unlettered rabble." The Pharisees were accustomed to show sovereign contempt for those who had no admission to their own culture and methods of knowledge. Edersheim and Wunsche quote "Pes.," 49, b; "Baba," B. 8, b; and "Chetub.," 3:6 in proof of the utter inhumanity of their judgments. This language did not endorse a formal excommunication of the multitude a supposition in its own nature impossible and absurd but it expressed the brusque and harsh contempt with which the Pharisees then present wished to correct the weak compliance of their own servants. Lange presses the utterance too far. We cannot see in it more than the hitter outburst of their pent-up spite.

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

But this populace, who know not the law - This ignorant rabble; are accursed - Are by that ignorance exposed to the curse of being thus seduced.

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

49. This people … are accursed. The argument was “Not the Sanhedrim, but the rabble are the believers upon him. They are utterly ignorant of the law and are accursed. On account of their ignorance they are easily led astray.”

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.

49. ὁ ὄχ. οὗτος. Very contemptuous; this multitude of yours, iste (35, 36), whose ignorant fancies you prefer to our deliberate decisions.

ὁ μὴ γιν. The μή implies censure; knoweth not when it ought to know. They ought to know that a sabbath-breaker cannot be the Messiah. Ὁ οὐ γιν. would express a mere fact; comp. Joh 6:64.

ἐπάρατοι. A mere outburst of theological fury. A formal excommunication of the whole multitude by the Sanhedrin (comp. Joh 9:22) would be impossible. How could such a sentence be executed on the right individuals? It was reserved for a Christian hierarchy to invent the interdict. Excommunication en masse was unknown to the Jews. Rabbinical writings abound in contempt for the “people of the earth.”

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.

49.] There is no intention to pronounce a formal ban upon the followers of Jesus;—the words are merely a passionate expression of contempt. The putting a stop at νόμον, and supplying ἐπίστευσεν εἰς αὐτόν, and then making ἐπάρ. εἰσιν! an exclamation (Paulus, Kuinoel), is not to be thought of.

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

49. ἀλλά ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ἐπάρατοί εἰσιν. The Rabbis had a profound contempt for the unlettered multitude, עם הארץ, who were not learned in the Torah. ἐπάρατος does not occur again in the N.T.

Intervention of Nicodemus (Vv. 50-52)

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

This people [ο οχλος ουτος] . Better, multitude, as contrasted with the orthodox Jews. See on 1 19.

Cursed. As specimens of Rabbinical utterances concerning this class may be cited the expressions vermin, people of the earth, and the saying, "the ignorant is impious; only the learned shall have part in the resurrection." Even more abusive and abominable is this : "He shall not take a daughter of the people of the earth, because they are an abomination, and their wives are an abomination, and concerning their daughters it is said, Deu 27:21" - !

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