John 7:2

7:1-13 The brethren or kinsmen of Jesus were disgusted, when they found there was no prospect of worldly advantages from him. Ungodly men sometimes undertake to counsel those employed in the work of God; but they only advise what appears likely to promote present advantages. The people differed about his doctrine and miracles, while those who favoured him, dared not openly to avow their sentiments. Those who count the preachers of the gospel to be deceivers, speak out, while many who favour them, fear to get reproach by avowing regard for them.

John 7:2-9 . Now the Jews’ feast of tabernacles was at hand — Instituted in commemoration of the Israelites dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. For a particular account of the time, manner, and reason of this feast, see Leviticus 23:34-43 . His brethren, therefore — So called, according to the Jewish way of speaking: namely, his near kinsmen, probably his cousins, the sons of his mother’s sister; said unto him, Depart hence — From this obscure place; and go into Judea — “As they did not believe on him, they condemned him in their own minds, and intimated that he acted altogether absurdly in passing so much of his time in Galilee, and the other remote corners of the country, while he pretended to so public a character as that of the Messiah; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of power; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have great influence to induce others to believe on him.” Then Jesus said, My time is not yet come — Either to manifest myself or go up to Jerusalem. Jesus, knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely necessary, lest they should take away his life prematurely.

But your time is always ready — You may go up with safety any time you please, since you have done nothing to make the Jews unfriendly to you as I have done; who by the strictness of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. The world cannot hate you — Because you are of the world; but me it hateth — And all who bear the same testimony. Go ye up unto this feast — Whenever it suits you to go without waiting for me. I go not up yet — He does not say, I will not go up at all, but not yet. There may be reason for deferring a particular duty, which yet must not be wholly omitted. My time is not yet full come — Namely, the time of his sufferings, which the evangelist calls his hour; (chap. John 8:20 ;) or the time of his going up to the feast. When he had said these words, he abode still in Galilee — Namely, a few days longer.

John 7:2 . But occasion arose for His abandoning His purpose to remain in Galilee. ἦν δὲ … σκηνοπηγία . In Hebrew חַג הַסֻּכּוֹת ( Leviticus 23:34 ), the Feast of Succoth, or Booths, in Greek σκηνοπηγία , the fixing of tents; so called because in this Feast the Jews commemorated how their fathers had dwelt in tents, and been fed and cared for as if in a settled condition. It was one of the great Feasts, and as it fell in October and Jesus had not attended the previous Passover, it might seem desirable that He should go up to Jerusalem now.

The Jews' feast of tabernacles The Rev. brings out the defining force of the two articles: the feast of the Jews, the feast of tabernacles. This feast occurred in the early autumn (September or early October), and lasted for seven days. Its observance is commanded in Exodus 23:16; Exodus 34:22; Leviticus 23:39, Leviticus 23:42, Leviticus 23:43; Deuteronomy 16:13. Its significance was twofold. It was a harvest-home festival, and hence was called the Feast of Ingathering, and it comememorated the dwelling of Israel in tents or booths in the wilderness. Hence the name Feast of Booths or Tabernacles. The association of the latter event with harvest was designed to remind the people in their prosperity of the days of their homeless wandering, that their hearts might not be lifted up and forget God, who delivered them from bondage (Deuteronomy 8:12-17). Therefore they were commanded to quit their permanent homes and to dwell in booths at the time of harvest. The festival was also known as the Feast of Jehovah, or simply the Festival (Leviticus 23:39; 1 Kings 8:2), because of its importance, and of being the most joyful of all festivals. At the celebration of the feast at Jerusalem booths were erected in the streets and squares and on the housetops. The Greek word for this feast, σκηνοπηγία, construction of tabernacles, occurs only here in the New Testament.

The feast of tabernacles was a feast which God ordained the Jews to keep the fifteenth day of the seventh month, (which some make to answer our September, others our October), Leviticus 23:34,39 , after they had gathered in the fruits of the land. It was to be kept seven days, the first and last of which days were to be kept as sabbaths; they were all the seven days to dwell in tents, or booths, in remembrance of the forty years they so dwelt in the wilderness, passing from Egypt to Canaan, as we read there, Leviticus 23:43 . Now this festival was near at hand; so as we must understand the things following to have happened about the September or October before Christ’s suffering, which was at the next passover; that is, the March or April following, as we count the months.

2 . the Jews’ feast of tabernacles ] Again an indication that the Gospel was written outside Palestine: see on John 6:1 ; John 6:4 . An author writing in Palestine would be less likely to specify it as ‘the feast of the Jews .’ Tabernacles was the most joyous of the Jewish festivals. It had two aspects; (1) a commemoration of their dwelling in tents in the wilderness, (2) a harvest-home. It was therefore a thanksgiving (1) for a permanent abode, (2) for the crops of the year. It began on the 15th of the 7th month, Tisri (about our September), and lasted seven days, during which all who were not exempted through illness or weakness were obliged to live in booths, which involved much both of the discomfort and also of the merriment of a picnic. The distinctions between rich and poor were to a large extent obliterated in the general encampment, and the Feast thus became a great levelling institution. On the eighth day the booths were broken up and the people returned home: but it had special sacrifices of its own and was often counted as part of the Feast itself. The Feast is mentioned here, partly as a date, partly to shew what after all induced Christ to go up to Jerusalem.

(2) The Jews’ feast of tabernacles. —This began on “the fifteenth day of the seventh month” ( Leviticus 23:34 ), i.e., the 15th of Tishri, which answers to our September. The interval, then, from Passover to Tabernacles is one of about five months. The feast continued for seven days, during which all true Israelites dwelt in booths, in remembrance of their dwelling in tabernacles when they came out of the land of Egypt. Like the Feast of Unleavened Bread (Passover) and the Feast of Harvest (Pentecost), this Feast of In-gathering was one of the “three times in the year” when every male Jew was required to appear before the Lord God ( Exodus 23:14 ). Josephus speaks of it as the holiest and greatest of the feasts. It was at once a thankful memorial of the national deliverance, and a yearly rejoicing at the close of each succeeding harvest ( Deuteronomy 16:13-16 ).

The Jews' feast of tabernacles - Or the feast of tents. This feast was celebrated on the 15th day of the month Tisri, answering to the last half of our month September and the first half of October, Numbers 29:12 ; Deuteronomy 16:13-15 . It was so called from the tents or tabernacles which on that occasion were erected in and about Jerusalem, and was designed to commemorate their dwelling in tents in the wilderness, Nehemiah 8:16-18 . During the continuance of this feast they dwelt in booths or tents, as their fathers did in the wilderness, Leviticus 23:42-43 . The feast was continued eight days, and the eighth or last day was the most distinguished, and was called the great day of the feast, John 7:37 ; Numbers 29:35 . The Jews on this occasion not only dwelt in booths, but they carried about the branches of palms; willows, and other trees which bore a thick foliage, and also branches of the olive-tree, myrtle, etc., Nehemiah 8:15 . Many sacrifices were offered on this occasion Numbers 29:12-39 ; Deuteronomy 16:14-16 , and it was a time of general joy. It is called by Josephus and Philo the greatest feast, and was one of the three feasts which every male among the Jews was obliged to attend.

Verses 1, 2 - And after these things Jesus walked in Galilee: for he was not willing to walk in Judaea, because the Jews were seeking to kill him. Now the feast of the Jews, the Feast of Tabernacles, was at hand. The last clause supplies a valuable chronological datum. This great climacteric feast of ingathering and joyful memories of all the goodness of Jehovah was held on the fifteenth day of the seventh month ( Leviticus 23:34-36 ). Consequently, according to John's own statement, six months had elapsed between the transactions at Bethsaida and Capernaum, and those which he now proceeds to describe. During these six months some of the most thrilling events in the synoptic narrative must have been enacted. The Lord "walked in Galilee." He had discussed the whole question of Pharisaic and ceremonial cleansing and food, and the entire principle of revelation and tradition ( Matthew 15 . and Mark 7 .). He had given express illustration of his own teaching by venturing even into heathen cities, and there healing the Syro-Phoenician's child. He had journeyed towards the north of Palestine, into the Greek cities of Decapolis ( Mark 7:31 ), and had made a great demonstration of his healing powers on the mountain heights above the Sea of Galilee. There too ( Mark 7:1-9 ) he had once more fed multitudes by his word, on the second miraculous meal.