Paths in Biblical Studies

Book of John · Chapter 7 of 21

John 7: Verse-by-Verse Commentary (with Videos)

53 verses · 30 video commentaries from 12 courses · Berean Standard Bible

1After this, Jesus traveled throughout Galilee. He did not want to travel in Judea, because the Jews there were trying to kill Him.

2However, the Jewish Feast of Tabernacles was near.

3So Jesus’ brothers said to Him, “Leave here and go to Judea, so that Your disciples there may see the works You are doing.

4For no one who wants to be known publicly acts in secret. Since You are doing these things, show Yourself to the world.”

5For even His own brothers did not believe in Him.

6Therefore Jesus told them, “Although your time is always at hand, My time has not yet come.

7The world cannot hate you, but it hates Me, because I testify that its works are evil.

8Go up to the feast on your own. I am not going up to this feast, because My time has not yet come.”

9Having said this, Jesus remained in Galilee.

10But after His brothers had gone up to the feast, He also went—not publicly, but in secret.

11So the Jews were looking for Him at the feast and asking, “Where is He?”

12Many in the crowds were whispering about Him. Some said, “He is a good man.” But others replied, “No, He deceives the people.”

13Yet no one would speak publicly about Him for fear of the Jews.

14About halfway through the feast, Jesus went up to the temple courts and began to teach.

15The Jews were amazed and asked, “How did this man attain such learning without having studied?”

16“My teaching is not My own,” Jesus replied. “It comes from Him who sent Me.

17If anyone desires to do His will, he will know whether My teaching is from God or whether I speak on My own.

18He who speaks on his own authority seeks his own glory, but He who seeks the glory of the One who sent Him is a man of truth; in Him there is no falsehood.

19Has not Moses given you the law? Yet not one of you keeps it. Why are you trying to kill Me?”

20“You have a demon,” the crowd replied. “Who is trying to kill You?”

21Jesus answered them, “I did one miracle, and you are all amazed.

22But because Moses gave you circumcision, you circumcise a boy on the Sabbath (not that it is from Moses, but from the patriarchs.)

23If a boy can be circumcised on the Sabbath so that the law of Moses will not be broken, why are you angry with Me for making the whole man well on the Sabbath?

24Stop judging by outward appearances, and start judging justly.”

25Then some of the people of Jerusalem began to say, “Isn’t this the man they are trying to kill?

26Yet here He is, speaking publicly, and they are not saying anything to Him. Have the rulers truly recognized that this is the Christ?

27But we know where this man is from. When the Christ comes, no one will know where He is from.”

28Then Jesus, still teaching in the temple courts, cried out, “You know Me, and you know where I am from. I have not come of My own accord, but He who sent Me is true. You do not know Him,

29but I know Him, because I am from Him and He sent Me.”

30So they tried to seize Him, but no one laid a hand on Him, because His hour had not yet come.

31Many in the crowd, however, believed in Him and said, “When the Christ comes, will He perform more signs than this man?”

32When the Pharisees heard the crowd whispering these things about Jesus, they and the chief priests sent officers to arrest Him.

33So Jesus said, “I am with you only a little while longer, and then I am going to the One who sent Me.

34You will look for Me, but you will not find Me; and where I am, you cannot come.”

35At this, the Jews said to one another, “Where does He intend to go that we will not find Him? Will He go where the Jews are dispersed among the Greeks, and teach the Greeks?

36What does He mean by saying, ‘You will look for Me, but you will not find Me,’ and, ‘Where I am, you cannot come’?”

37On the last and greatest day of the feast, Jesus stood up and called out in a loud voice, “If anyone is thirsty, let him come to Me and drink.

38Whoever believes in Me, as the Scripture has said: ‘Streams of living water will flow from within him.’”

39He was speaking about the Spirit, whom those who believed in Him were later to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified.

40On hearing these words, some of the people said, “This is truly the Prophet.”

41Others declared, “This is the Christ.” But still others asked, “How can the Christ come from Galilee?

42Doesn’t the Scripture say that the Christ will come from the line of David and from Bethlehem, the village where David lived?”

43So there was division in the crowd because of Jesus.

44Some of them wanted to seize Him, but no one laid a hand on Him.

45Then the officers returned to the chief priests and Pharisees, who asked them, “Why didn’t you bring Him in?”

46“Never has anyone spoken like this man!” the officers answered.

47“Have you also been deceived?” replied the Pharisees.

48“Have any of the rulers or Pharisees believed in Him?

49But this crowd that does not know the law—they are under a curse.”

50Nicodemus, who had gone to Jesus earlier and who himself was one of them, asked,

51“Does our law convict a man without first hearing from him to determine what he has done?”

52“Aren’t you also from Galilee?” they replied. “Look into it, and you will see that no prophet comes out of Galilee.”

53Then each went to his own home.

John 7 Section and Chapter Commentary

John 7:1-5

Jesus' Brothers' Disbelief Implies No Virgin Birth Knowledge

In John 7, Jesus' brothers do not believe in him and taunt him, suggesting they saw him as nothing special. This lack of belief would be peculiar if they knew he was born of a virgin, implying that the virgin birth was not a known family fact.

Summarized by AI · Jesus the (Actual) Son of Joseph: Evidence from the New Testament Itself · Lecture 1: The Human Father of Jesus · watch the clip

John 7:19-23

John's depiction of Jewish authorities as adversaries

The Gospel of John consistently portrays Jewish authorities as adversaries of Jesus, actively seeking to catch him breaking Mosaic law and looking for any excuse to attack him. This opposition is more pronounced in John compared to earlier gospels, as John was written later when tensions between Christian communities and local synagogues had escalated.

Summarized by AI · Bart D. Ehrman · YouTube · Is The Gospel of John Anti-Semitic? · watch the clip

John 7 Verse Notes

John 7:2

Positive Biblical Portrayals of Jews

Despite anti-Jewish rhetoric, the Bible, both Old and New Testaments, contained positive representations of Judaism and Jews. Old Testament stories praised Jewish fidelity to the law, and New Testament gospels depicted Jesus attending synagogues on the Sabbath, celebrating Jewish holidays, and wearing prayer fringes. This biblical foundation created a 'safety zone' for Jews, offering them a measure of security and respect not extended to pagans or heretical Christians.

Summarized by AI · Against the Jews: How Christianity Became Anti-Jewish · Against the Jews: How Christianity Became Anti-Jewish · watch the clip

John 7:3

Jesus' Biological Siblings in the New Testament

The New Testament clearly indicates that Jesus had biological brothers and sisters. The Greek word 'adelphos' typically refers to a physical, biological brother. Mark 6 names four brothers, and John 7 mentions brothers. Paul also refers to James as Jesus' brother in 1 Corinthians and Galatians, distinguishing him from other spiritual brothers or Christian leaders, confirming a biological relationship.

Summarized by AI · Bart D. Ehrman · YouTube · Gnostic Christianity: The Beliefs That Shocked the Early Church · watch the clip

Jesus's Brothers as Stepbrothers

The Proto-Gospel of James explains Jesus having brothers, as mentioned in Mark 6 and John 7, by portraying Joseph as an old widower with grown sons from a previous marriage, making James and the others Jesus's stepbrothers. This interpretation allowed for Mary's perpetual virginity, a doctrine that gained prominence in later Christian tradition.

Summarized by AI · Bart D. Ehrman · YouTube · Mary Before Jesus · watch the clip

John 7:5

James's Prominence in Acts and Paul's Letters

James, the brother of Jesus, holds a significant leadership role in early Christianity according to Acts and Paul's letters, being called a 'pillar of the church' in Galatians. In Acts 15, James makes the decisive ruling at the Jerusalem Council regarding Gentile inclusion. This contrasts with his minimal and often negative portrayal in the Gospels, suggesting potential tensions or differing theological perspectives among early Christian writers.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 10: Acts | When Christianity Became “Historical” · watch the clip

Perpetual virginity of Mary is a later tradition, not in the New Testament

The idea that Mary remained a virgin throughout her life, known as perpetual virginity, is a tradition that emerged in Christianity from the second century onward. However, the New Testament gospels do not support this, with one gospel implying Joseph and Mary had sexual relations after Jesus' birth and others mentioning Jesus having brothers and sisters.

Summarized by AI · The Other Virgin Births in Antiquity · The Other Virgin Births in Antiquity · watch the clip

Jesus' Brothers and Mary's Perpetual Virginity

The New Testament explicitly mentions Jesus having brothers and sisters, such as in Mark 6:3 and John 7:5, and Paul also refers to Jesus' brothers, including James. The Catholic Church's doctrine of Mary's perpetual virginity, which asserts she never had other children, developed later to emphasize her holiness. Early solutions, like the Proto-Gospel of James suggesting they were Joseph's children from a previous marriage, were eventually replaced by the idea that they were Jesus' cousins to maintain Mary's virginity.

Summarized by AI · Bart D. Ehrman · YouTube · Is the Christmas Story a Myth? · watch the clip

John 7:8

Jesus' 'not yet' going to the festival

In John 7:8, some manuscripts change Jesus' statement 'I am not going to this festival' to 'I am not yet going to this festival.' This minor alteration resolves the apparent contradiction where Jesus initially says he won't go but then goes in secret, making his statement a delay rather than a falsehood.

Summarized by AI · The Scribal Corruption of Scripture: How the Bible Was Changed and Why Readers May Never Know · Lecture 4: Get Your Hands Off My Beliefs! When the Rubber of Differences Meets the Road of Faith | What Matters and What · watch the clip

John 7:22-23

Sabbath Exceptions for Necessity

Certain actions were widely accepted as permissible on the Sabbath due to necessity, including untying an animal for water, rescuing a child or animal from a pit, and performing circumcision on the eighth day, even if it fell on the Sabbath. This demonstrates a common understanding that life-saving or religiously mandated acts could override Sabbath prohibitions.

Summarized by AI · Judaism in the Time of Jesus: Torah Law and Everyday Life in First-Century Judea · Lecture 4: Daily Life II: Sabbath and Festivals · watch the clip

John 7:27

Messiah's Unknown Origin Tradition

Early Christians would not have been troubled by Jesus coming from Nazareth, an obscure place, because a prominent tradition in first-century Judaism suggested the Messiah would have an unknown origin. John 7 explicitly mentions this, indicating that an obscure background for Jesus would align with certain messianic expectations.

Summarized by AI · Face to Face on the Bible: The Birth of Jesus · Was Jesus Really Born in Bethlehem? Bart Ehrman and Jimmy Akin · watch the clip

John 7:41-42

John's Evidence of Bethlehem Expectation

The Gospel of John provides evidence that some Christians would have been bothered if Jesus was not born in Bethlehem. In John 1:46, the question "Can anything good come out of Nazareth?" highlights a perceived problem with Jesus' origin. Later, in John 7:41-42, a controversy arises where people question Jesus' messianic status because he is from Galilee, not Bethlehem, indicating an expectation for the Messiah to be born in Bethlehem.

Summarized by AI · Face to Face on the Bible: The Birth of Jesus · Was Jesus Really Born in Bethlehem? Bart Ehrman and Jimmy Akin · watch the clip

John's Implicit Bethlehem Recognition

The Gospel of John implicitly recognizes Jesus' Bethlehem birth through Johannine irony. In John 7:41-42, the crowd incorrectly assumes Jesus cannot be the Messiah because he is from Galilee and not Bethlehem. The Christian reader is expected to understand that the crowd is mistaken, and Jesus indeed comes from Bethlehem, despite their ignorance.

Summarized by AI · Face to Face on the Bible: The Birth of Jesus · Was Jesus Really Born in Bethlehem? Bart Ehrman and Jimmy Akin · watch the clip

Jesus' Origin in Nazareth

Historians are confident that Jesus grew up in Nazareth and operated in Galilee. This is supported by multiple attestations in the gospels and contextual credibility, as Nazareth was a Jewish town in a region known for revolutionary activity. The criterion of dissimilarity is key here, as the gospels, particularly Matthew and Luke, go to great lengths to explain Jesus' birth in Bethlehem to reconcile it with the Messianic expectation, suggesting Nazareth was his actual, historically acknowledged hometown that they had to work around.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 16: The Historical Jesus | An Apocalyptic Prophet · watch the clip

Jesus' origins in Nazareth of Galilee

Historians are confident that Jesus grew up in Nazareth and operated out of Galilee. This is multiply attested in the Gospels. The detail is also historically credible due to the 'embarrassment' it caused the Gospel writers, as ancient Jewish belief held that the Messiah would come from Bethlehem in Judea, not Nazareth. The Gospels' efforts to explain this discrepancy, such as Matthew and Luke stating Jesus was born in Bethlehem but raised in Nazareth, suggest they were grappling with a historical fact that challenged their theological claims.

Summarized by AI · Who Do You Say I Am? Historical Sources for Jesus · Lecture 2: Recovering History · watch the clip

John 7:42

Bethlehem's Significance for the Messiah

By the time of Jesus, there was a widespread Jewish expectation that the Royal Messiah would be descended from David and, consequently, would be born in Bethlehem. This belief is explicitly stated in the Gospel of John, highlighting Bethlehem's crucial role in Messianic prophecy.

Summarized by AI · Herod: The Tyrant of Christmas · Lecture 2: Herod the Messiah · watch the clip

John 7:46

Scribal Addition of 'Human' in John 7:46

John 7:46 describes officers reporting that 'no one has ever spoken like this one.' However, some scribes added the word 'human' to clarify the statement, making it 'no human has ever spoken like this human.' This change reflects a scribal concern to affirm Jesus's full humanity, balancing the theological tension between his divine and human natures, which was a significant debate in early Christianity.

Summarized by AI · Bart D. Ehrman · YouTube · John's Rewritten Gospel: What Did Scribes Change? · watch the clip

John 7:53

The Adulterous Woman Passage's Authenticity

The passage about the adulterous woman (John 7:53-8:11) is widely recognized by scholars as not being original to the Gospel of John. It does not appear in the earliest manuscripts and floats around in different textual traditions, yet it remains in many Bibles due to its strong traditional hold.

Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip

Textual Variant or Interpolation: Two Passages Not Originally There

Bart Ehrman distinguishes a textual variant, a wording that differs between surviving manuscripts, from an interpolation, an addition found in every manuscript that the author did not write. The story of the woman taken in adultery at the end of John 7 and the start of John 8 is not original to John but counts as a variant, because some manuscripts have it and some do not. First Corinthians 14:34-35, where Paul tells women not to speak in church, is in every surviving manuscript, yet Ehrman says there are very good reasons to think Paul did not write it, a judgment that cannot be settled from the manuscripts alone.

Summarized by AI · Luke's Maverick Gospel · Lecture 2: How to Begin a Gospel · watch the clip

The Pericope Adulterae as a Later Addition

The story of Jesus saving a woman from stoning (John 7:53-8:11) is widely considered a later insertion into the Gospel of John. It is absent from all John manuscripts before 400 AD, appears in different locations in some manuscripts, and was first attested by Papias as part of a different gospel, the Gospel according to the Hebrews.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 12: Three Enigmatic Letters | 1, 2, and 3 John · watch the clip

The story of the woman caught in adultery

The popular story of the woman caught in adultery, found in John 7-8, is not part of the original New Testament text. Despite its widespread recognition and inclusion in various media, it was a later addition, which significantly impacts our understanding of the Gospels.

Summarized by AI · The Scribal Corruption of Scripture: How the Bible Was Changed and Why Readers May Never Know · Lecture 4: Get Your Hands Off My Beliefs! When the Rubber of Differences Meets the Road of Faith | What Matters and What · watch the clip

Pericope Adulterae as an independent story

The pericope of the woman taken in adultery (John 7:53-8:11) is an independent story that does not appear in the earliest manuscripts of John. Eusebius suggests it originated from the Gospel of the Hebrews, illustrating how independent narrative units could circulate and be incorporated into different gospels.

Summarized by AI · Bart D. Ehrman · YouTube · Think the synoptic problem is 3 gospels? Think again · watch the clip

The Pericope Adulterae (Woman Taken in Adultery) in John 7:53-8:11

The story of the woman taken in adultery, found in John 7:53-8:11, is widely considered by scholars not to be an original part of John's Gospel or any other New Testament book. Evidence for its later addition includes its absence from the oldest manuscripts, lack of mention in early church father commentaries until the 12th century, and a noticeable difference in writing style and vocabulary compared to the rest of John. It is believed to have been a marginal note that was later incorporated into the main text by scribes.

Summarized by AI · Bart D. Ehrman · YouTube · John's Rewritten Gospel: What Did Scribes Change? · watch the clip

The Pericope Adulterae (John 7:53-8:11) was a later addition

The passage about Jesus and the woman caught in adultery, often called the Pericope Adulterae, is not present in the earliest manuscripts of the Gospel of John. Its Greek style differs from both Luke and John, and it appears to have been inserted into John because the gospel's somewhat disjointed narrative made it an easier place to add new material.

Summarized by AI · Bart D. Ehrman · YouTube · Bible Verses That Were Added Later · watch the clip

Mary Magdalene's association with the sinful woman is not scriptural

The popular association of Mary Magdalene with the sinful woman in the Pericope Adulterae stems from a 6th-century Easter sermon by Pope Gregory. The biblical text itself does not explicitly state that Mary Magdalene was this sinful woman, despite the enduring nature of this tradition in popular imagination.

Summarized by AI · Bart D. Ehrman · YouTube · Bible Verses That Were Added Later · watch the clip

Jesus and the Woman Taken in Adultery

The story of Jesus and the woman taken in adultery was not originally part of the New Testament but was added by later scribes. This is presented as a standard academic conclusion among scholars, based on textual research.

Summarized by AI · Bart D. Ehrman · YouTube · What is Academic Freedom and Tenure, and Why Do They Matter (e.g., for teaching about religion!)? · watch the clip

The Woman Caught in Adultery

The popular story of Jesus and the woman caught in adultery, found in many Bibles and films, is almost certainly not part of the original Gospel of John. It is absent from the oldest manuscripts and early church commentaries, indicating it was added later, yet translators include it due to its familiarity.

Summarized by AI · Bart D. Ehrman · YouTube · Bart and the Bible: What Made Bart Ehrman Change His View on Biblical Inerrancy? · watch the clip

The Pericope of the Adulterous Woman

The story of the adulterous woman, found in the Gospel of John, is known to have been added later, as it is absent from early manuscripts and appears in the margins of some Luke manuscripts. This suggests that scribes or communities might have incorporated existing stories they felt fit Jesus's character, such as his compassion for social outcasts, into the Gospels.

Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Mostly Fabricated? · watch the clip

Significant New Testament Variants

While many of the hundreds of thousands of differences among New Testament manuscripts are minor (e.g., spelling errors), some variants are highly significant. Examples include the only verse explicitly mentioning the Trinity (1 John 5:7-8), which is a later addition; the story of the woman taken in adultery (John 7:53-8:11), not originally in John; and the final 12 verses of Mark (Mark 16:9-20), also not original. Additionally, the doctrine of atonement in Luke (Luke 22:19-20) was not originally present in some manuscripts. These variants, though not necessarily altering core doctrines (which are typically built on multiple passages), are significant for understanding the textual history and development of Christian beliefs.

Summarized by AI · Bart D. Ehrman · YouTube · How Apologists Use (and Misuse) Manuscripts · watch the clip

KJV's Reliance on Flawed New Testament Manuscripts

A major problem with the King James Version, particularly for the New Testament, is its reliance on late and inaccurate Greek manuscripts. The translators used Erasmus's 16th-century Greek New Testament, which was based on a few inferior manuscripts. Consequently, the KJV includes passages not found in earlier, more reliable Greek texts, such as the story of the woman taken in adultery in John 7-8, the last 12 verses of Mark, and the Trinitarian statement in 1 John 5.

Summarized by AI · Bart D. Ehrman · YouTube · The KJV is a Literary Masterpiece, And a Disaster Study Bible · watch the clip

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