If anyone desires
The phrase "If anyone desires" suggests a condition of the heart and mind. The Greek word for "desires" is "thelō," which implies a strong intention or resolve. This indicates that the pursuit of understanding God's will is not passive but requires an active, intentional choice. Historically, this reflects the Jewish understanding of seeking God with all one's heart, as seen in Deuteronomy 4:29. The desire to know God's will is foundational to spiritual discernment and growth.

to do His will
The phrase "to do His will" emphasizes action and obedience. The Greek word for "will" is "thelēma," which refers to God's purpose or plan. In the Jewish tradition, doing God's will was synonymous with living according to the Torah. Jesus is calling His listeners to align their actions with God's divine purpose, which is a recurring theme throughout Scripture, such as in Micah 6:8, where God requires justice, mercy, and humility.

he will know
The assurance "he will know" speaks to the certainty of understanding that comes from obedience. The Greek word "ginōskō" means to know through experience or relationship. This suggests that spiritual insight is granted to those who actively live out God's will. This experiential knowledge is a promise that aligns with Proverbs 3:5-6, where trust in the Lord leads to a straight path.

whether My teaching is from God
The phrase "whether My teaching is from God" addresses the divine origin of Jesus' message. The Greek word for "teaching" is "didachē," which refers to doctrine or instruction. Jesus is asserting that His teachings are not merely human wisdom but are divinely inspired. This claim is central to the Christian faith, as it affirms the authority and truth of Jesus' words, as seen in John 14:10, where Jesus speaks of His unity with the Father.

or whether I speak on My own
The contrast "or whether I speak on My own" highlights the distinction between divine revelation and human opinion. Jesus is emphasizing that His teachings are not self-derived but are rooted in His relationship with the Father. This distinction is crucial for understanding the nature of Jesus' ministry and His role as the Son of God. It echoes the prophetic tradition, where true prophets spoke not from themselves but as moved by the Holy Spirit, as seen in 2 Peter 1:21.

(17) If any man will do his will, he shall know of the doctrine.--Better, If any man willeth to do His will, he shall know of the teaching. The stress is upon "willeth," which in our version reads as if it were only the auxiliary verb. It is not deed, which is the outcome of faith; but will, which precedes it, that is here spoken of. This human will to do the divine will is the condition of knowing it. The words are unlimited and far-reaching in their meaning. Those who heard them would naturally understand them, as it was intended they should, of the divine will expressed in the Law and the Prophets (John 7:19), but they include the will of God revealed, more or less clearly, to all men and in all times. Our thoughts dwell naturally on representative lives, such as those of Saul the Pharisee, Cornelius the centurion, Justin the philosopher; but the truth holds good for every honest heart in every walk of life. The "any man" of Christ's own words excludes none from its reach, and the voice of comfort and of hope is spoken alike to all in our ignorance, fears, doubts--that he who in very deed willeth to do God's will, shall not fail to know, now or in the life to come, of the teaching whether it be of God. (Comp. Notes on John 5:44 et seq., and John 6:29 and John 6:45.)

Verse 17. - The moral test is then applied to the great dictum which he had just uttered. If any man willeth - not merely desires, but performs the distinct act of willing - to do his will - as his will - he shall know; i.e. his intellectual faculty will be quickened into high activity by this moral and practical effort. If the Divine will concerning conduct meets the spontaneous act of the human will, if a man's will is set to fulfil the Divine will, to will and do what is revealed to him by God, the eye of the soul will be opened to see other things as well, and especially will have power to discern the all-pervading Divine element in this teaching of mine. He shall know concerning (περί) the teaching, whether it be of (ἐκ) God, or whether I speak from myself - from the simple ground of my own independent, self-taught humanity. The first and natural application of this mighty dictum and condition was a test by which the Jews might come at once to the understanding of his more than prophetic claim to teach - he having never learned in their rabbinical schools. It amounted to this: Your moral harmony with the will of God as already revealed to you will be the sure index and confirmation of the great fact I have just referred to. You will discern the Divine in my words, the absolutely true in my teaching. Here the Lord again refers to the great principle, "He that hath heard of the Father, and learned, cometh unto me;" "He that is of the truth heareth my voice." This moral submission to God will quicken all your powers to discern and come to an invincible assent as to my claims. This is not the deep subjective testimony of the inner intuition of those that already believe, by which a verbal assent becomes a fall consent, an unchangeable conviction, or "the full assurance of faith;" but it is addressed to unbelievers, and assures those who are bewildered by the novelty and sweep of his own words that, if they are set on doing the will of God, they will become perfectly satisfied that his own teaching, such as it is, is a stream of heavenly truth bursting from the very heart of God. The text has been cited by certain writers as the sum totel of the Christian revelation, almost as though it substituted practical obedience for true thinking, as though people might well be content with holy living, and might safely leave the decision of all difficult problems of thought and revelation to shift for themselves. Nothing could be further from its real meaning, either at the time or in any of its subsequent or universal applications. The solemn utterance has a wide outlook, and is constantly establishing its own verity. A profound and voluntary desire to do the will of God is the best preparation for intuitively perceiving the Divine authority of Christ and of his religion. The desire for holiness of principle and life sees in Christ not only the loftiest ideal of perfection, but the surest satisfaction to its conscious weakness, and casts itself upon his promises of saving power. The faith which is satisfied with Christ is not merely a conclusion drawn by logical processes from satisfactory premisses, it is the consequence of a new nature or a moral regeneration. In other words, it is the more practical and expanded form of the truth first of all addressed to Nicodemus, and also lying at the heart of the Beatitudes: "Except a man be born anew [from above], he cannot see the kingdom of God." If he is born again he will see it. "Blessed are the pure in heart: for they shall see God." "No man can come unto me except the Father, which hath sent me, draw him." The sentence presents the truth in a hopeful and positive form, and puts the criterion of the Divine informant within the reach of practical ethics. It is an appeal to the conscience as well as to the understanding. Apart from the subjective moral element, all other evidences of the presence of the Divine in nature, in history, in Christ, will be unimpressive and unimportant. A willingness to do the will of God is not a substitute for, but a condition of, true knowledge.

Parallel Commentaries ...


If
ἐάν (ean)
Conjunction
Strong's 1437: If. From ei and an; a conditional particle; in case that, provided, etc.

anyone
τις (tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.

desires
θέλῃ (thelē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 2309: To will, wish, desire, be willing, intend, design.

to do
ποιεῖν (poiein)
Verb - Present Infinitive Active
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

will,
θέλημα (thelēma)
Noun - Accusative Neuter Singular
Strong's 2307: An act of will, will; plur: wishes, desires. From the prolonged form of ethelo; a determination, i.e. choice or inclination.

he will know
γνώσεται (gnōsetai)
Verb - Future Indicative Middle - 3rd Person Singular
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

whether
πότερον (poteron)
Adverb
Strong's 4220: Which of two, whether. Neuter of a comparative of the base of pou; interrogative as adverb, which, i.e. Is it this or that.

[My]
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

teaching
διδαχῆς (didachēs)
Noun - Genitive Feminine Singular
Strong's 1322: Teaching, doctrine, what is taught. From didasko; instruction.

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

from
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

God
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

or [whether]
ἢ (ē)
Conjunction
Strong's 2228: Or, than. A primary particle of distinction between two connected terms; disjunctive, or; comparative, than.

I
ἐγὼ (egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

speak
λαλῶ (lalō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 2980: A prolonged form of an otherwise obsolete verb; to talk, i.e. Utter words.

on
ἀπ’ (ap’)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

My own.
ἐμαυτοῦ (emautou)
Personal / Possessive Pronoun - Genitive Masculine 1st Person Singular
Strong's 1683: Genitive case compound of emou and autos; of myself so likewise the dative case emautoi em-ow-to', and accusative case emauton em-ow-ton'.


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NT Gospels: John 7:17 If anyone desires to do his will (Jhn Jo Jn)