Intellectual men are apt to set too high a value upon the exercise of the intellect. And in this error they are often confirmed by the notions of the ignorant and uninstructed, who look up with wonder to the learned and the mentally acute, and are willing to think such prodigies of knowledge must be assured possessors of all good things. But the fact is, that the highest of all possessions is to be attained, not by the scholarship or the ability which men often overestimate, but by the trusting heart and the obedient and submissive will. Nowhere is this great spiritual lesson more plainly and effectively inculcated than in this passage.

I. THE SOURCE OF CHRIST'S DOCTRINE. This was a mystery to many of the Jews, who knew that Jesus was born in a lowly station, and that he had not been trained in the schools of rabbinical learning, and who could not understand how he could teach with such justice, profundity, and beauty. With this difficulty Jesus here deals.

1. The doctrine of Jesus is asserted by himself to be derived. He repudiated the notion that he spake from himself, i.e. from the experience or originality of a merely human mind.

2. The doctrine of Jesus is asserted by himself to be Divine. It was neither his own, nor that of a school of learning, nor was it a mere amplification of the sayings of the ancient legislator and the ancient prophets. Jesus ever claimed to have come from God, and to have acted and spoken with the authority of God. This, however, was his assertion; how were his hearers to verify it?

II. THE KNOWLEDGE OF CHRIST'S DOCTRINE. There were many who listened to the discourses and conversations of the great Teacher, who were familiar with his language, but who were unacquainted with, and indifferent to, the spiritual meaning and power of which that language was, to sympathetic souls, the vehicle. How can this meaning and power be known?

1. There must be a will in harmony with God's will. Man is not merely an intellectual being; he is emotional and practical. And the will is the man. It is the habitual purposes which determine the man's character. Many persona have insight into truth, and even admiration of truth, whose moral life is nevertheless evil, because they abandon themselves to be the sport of every fleeting passion. The habitual indulgence of passion, pride, and worldliness blinds the spiritual vision, so that the highest good becomes indiscernible. And thus three who are not without natural gifts of intelligence become incapable of judging the highest type of character or of doctrine. On the other hand, the cultivation of a will in harmony with the Divine will is the means of purifying the spiritual vision. When the good is habitually chosen, the true comes to be habitually sought and prized.

2. The will thus in harmony with God's will recognizes the Divine origin of Christ's teaching. Both by reason of his acquaintance with the mind of God, and by his sympathy with the Law and the truth of God, the devout and obedient man is fitted to pronounce upon the origin of the Lord's teaching. "He that is spiritual judgeth all things;" he has "the mind of Christ." Thus it is, as our Lord acknowledged with gratitude, that things hidden from the wise and prudent are often revealed unto babes. His own apostles were a living illustration of this law. And every age furnishes examples of clever men, and even learned men, who have misunderstood and misrepresented Christ's teaching, because they have not been in sympathy with the righteous and holy will of the Eternal; whilst every age furnishes also examples of simple and unlettered men who, because lovers of goodness, have displayed a special discernment of mind in apprehending, and even in teaching, Christian doctrine. In this, as in other respects, it is the childlike nature that enters the kingdom of heaven. - T.

I. CONCEIT.

1. Its nature "speaketh of Himself," which is true in two senses. The conceited man —(l) Speaks out of himself. He is known everywhere by his ostentatious parade of originality and infallibility. His own opinions evolved from his inner consciousness, in proud independence of other thinkers, are the standard of truth and untruth. His predecessors were all very well in their day; but their teaching is now obsolete. His contemporaries are right according to their light, but their light is only one remove from darkness. To raise the least objection against his ipse dixit is only an evidence of "knowing nothing about it." How many such original geniuses afflict the Church, the state, halls of science and schools of philosophy!(2) Speaks about himself. The conceited man is impatient of any talk that does not lead up to himself. He is known in the pulpit and literature by his extravagant use of the first person singular or plural. He is known in society by his monopoly of conversation, and his persistent obtrusion of his own opinions, achievements, property, etc. Who has not suffered from the infliction of his senseless and incessant babble!

2. Its aim — "his own glory." This is the end which the conceited man never loses sight of, and everything he does has as its motive the gratification of his own personal vanity. He dresses and attitudinizes for the purpose of attracting attention; he talks to secure praise for his sagacity or adventures; he schemes and works that he may be talked about, or to obtain gain. And verily he has his reward.

II. HUMILITY.

1. Its nature.(1) Acceptance of a mission from God "that sent Him." To go because sent is an acknowledgment of servitude and obligation; and the consciousness of being sent by God can only convey the conviction of unworthiness. This is shown by the unvarying testimony of the greatest of God's servants — Moses, David, Isaiah, Jeremiah, Paul. And then the missions on which God sends us are often of the humblest character — to teach in a ragged school, to visit an obscure invalid, etc. But humility accepts them unmurmuringly, and fulfils them diligently.(2) Giving all the glory to God. Sometimes the faithful discharge of some humble duty secures brilliant results. Here is the great test of humility. Men praise the missionary who, when he emerges from his obscurity, is found to have civilized a tribe of barbarians. Will he accept it or give it to God?

2. Its characteristics.(1) Truth. Truth is everywhere humble, and the humble man is usually safe from temptations to untruthfulness because he has no appearances to keep up, and no self-interests to secure. He has given himself to God and lives for God. The conceited man, on the contrary, has to resort to very questionable practices and professions to maintain a reputation for consistency, and is haunted with the fear of being found out. The humble man is afraid of nothing and no one.(2) Righteousness. God gave us our gifts whatever they are, and the opportunity for using them, and by His influence has produced what results crown our efforts. Humility recognizes His righteous due and gives it. Conclusion:

1. "Pride goeth before destruction" often in this life and at the hands of men; always in the next and at the hands of God.

2. "He that humbleth himself shall be exalted," perhaps by men, certainly by God.

(J. W. Burn.)

David, Jerusalemites, Jesus, NicodemusGalilee, Jerusalem, JudeaFALSE, TRUE, Authority, Deception, Evil, Falsehood, Gain, Glory, Honor, Nothing, Originates, Seek, Seeketh, Seeking, Seeks, Speaketh, Speaking, Speaks, Teaches, Teaching, Truth, Unrighteousness, Works1. Jesus reproves the ambition and boldness of his kinsmen;
10. goes up from Galilee to the feast of tabernacles;
14. teaches in the temple.
40. Various opinions of him among the people.
45. The Pharisees are angry that their officers took him not,
50. and chide with Nicodemus for taking his side.

John 7:18

     1462   truth, in NT
     1690   word of God
     8340   self-respect

John 7:13-20

     2426   gospel, responses

John 7:15-18

     2012   Christ, authority

September 13 Morning
If any man thirst, let him come unto me, and drink.--JOHN 7:37. My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.--O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; …
Anonymous—Daily Light on the Daily Path

June 9 Morning
Never man spake like this man.--JOHN 7:46. Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.--The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.--His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend. All bare him witness, and wondered at the gracious words which proceeded out of his mouth.--He taught them as one having …
Anonymous—Daily Light on the Daily Path

July 30 Evening
Nicodemus . . . he that came to Jesus by night.--JOHN 7:50. Peter followed him afar off.--Among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God.--The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe. Him that cometh to me I will in no wise cast out.--A bruised reed shall he not break, and the smoking flax shall …
Anonymous—Daily Light on the Daily Path

One Saying with Two Meanings
'Then said Jesus unto them, Yet a little while am I with you, and then I go unto Him that sent Me. 34. Ye shall seek Me, and shall not find Me: and where I am, thither ye cannot come.'--JOHN vii. 33, 34. 'Little children, yet a little while I am with you. Ye shall seek Me; and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.'--JOHN xiii. 33. No greater contrast can be conceived than that between these two groups to whom such singularly similar words were addressed. The …
Alexander Maclaren—Expositions of Holy Scripture

The Rock and the Water
'In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. 38. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.'--JOHN vii. 37,38. The occasion and date of this great saying are carefully given by the Evangelist, because they throw much light on its significance and importance. It was 'on the last day, that great day of the Feast,' that 'Jesus stood and cried.' The Feast …
Alexander Maclaren—Expositions of Holy Scripture

Fifteenth Day. The Holy Spirit.
But this spake He of the Spirit, which they that believed on Him were to receive: for the Holy Spirit was not yet: because Jesus was not yet glorified.'--John vii. 39. 'The Comforter, even the Holy Spirit, whom the Father will send in my name, He shall teach you all things.'--John xiv. 26. 'God chose you to salvation in sanctification of the Spirit, and belief of the truth.'--2 Thess. ii. 13. (See 1 Pet. i. 2.) It has sometimes been said, that while the Holiness of God stands out more prominently …
Andrew Murray—Holy in Christ

The Transfiguration: an Emergency Measure. Matthew 16:28-17:1-8. Mark 9:1-8. Luke 9:27-36.
God in Sore Straits: the darkest hour save one, fugitive, John 7:1. ban, John 9:22, 34. pushing, Matthew 15:1. Mark 7:1.--the danger zone, "withdrew," Matthew 4:12. 12:15. 14:13. 15:21. Tabernacles, John 7:32. 8:59.--Galileans desert, John 6:60-66.--the inner circle infected, John 6:67-71.--God needs men. Fire and anvil for Leaders: mental strength--seasoned leadership--Simon and Peter. An Irresistible Plan: alone with the twelve--the changed plan, Matthew 16:18-21.--Peter's stupid boldness, …
S. D. Gordon—Quiet Talks about Jesus

On the Words of the Gospel of John vii. 6, Etc. , Where Jesus Said that He was not Going up unto the Feast, and Notwithstanding Went
1. I Purpose by the Lord's assistance to treat of this section [3961] of the Gospel which has just been read; nor is there a little difficulty here, lest the truth be endangered, and falsehood glory. Not that either the truth can perish, nor falsehood triumph. Now hearken for a while what difficulty this lesson has; and being made attentive by the propounding of the difficulty, pray that I may be sufficient for its solution. "The Jews' feast of tabernacles was at hand;" [3962] these it seems are …
Saint Augustine—sermons on selected lessons of the new testament

Upon Our Lord's SermonOn the Mount
Discourse 10 "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then thou shalt see clearly to …
John Wesley—Sermons on Several Occasions

"Let any Man Come. "
[7] "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water."--John 7:37-38. THE text which heads this paper contains one of those mighty sayings of Christ which deserve to be printed in letters of gold. All the stars in heaven are bright and beautiful; yet even a child can see that "one star differeth from another in glory" …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Author's Preface.
I did not write this little work with the thought of its being given to the public. It was prepared for the help of a few Christians who were desirous of loving God with the whole heart. But so many have requested copies of it, because of the benefit they have derived from its perusal, that I have been asked to publish it. I have left it in its natural simplicity. I do not condemn the opinions of any: on the contrary, I esteem those which are held by others, and submit all that I have written to …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Answer to Mr. W's Sixth Objection.
6. and lastly, Let us consider the intrinsick absurdities, and incredibilities of the several stories of these three miracles, p. 36.--As to Jairus's daughter, and her resurrection from the dead, St. Hilary [13] hints, that there was no such person as Jairus;--and he gives this reason, and a good reason it is, why he thought so, because it is elsewhere intimated in the gospel that none of the rulers of the synagogues confessedly believ'd on Jesus, John vii. 48. and xii. 42. St. John's words in the …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

Want of Universality in the Knowledge and Reception of Christianity, and of Greater Clearness in the Evidence.
Or, a Revelation which really came from God, the proof, it has been said, would in all ages be so public and manifest, that no part of the human species would remain ignorant of it, no understanding could fail of being convinced by it. The advocates of Christianity do not pretend that the evidence of their religion possesses these qualities. They do not deny that we can conceive it to be within the compass of divine power to have communicated to the World a higher degree of assurance, and to have …
William Paley—Evidences of Christianity

Our Historical Scriptures were Attacked by the Early Adversaries of Christianity...
Our historical Scriptures were attacked by the early adversaries of Christianity, as containing the accounts upon which the Religion was founded. Near the middle of the second century, Celsus, a heathen philosopher, wrote a professed treatise against Christianity. To this treatise Origen, who came about fifty years after him, published an answer, in which he frequently recites his adversary's words and arguments. The work of Celsus is lost; but that of Origen remains. Origen appears to have given …
William Paley—Evidences of Christianity

Rejection of Christianity.
We acknowledge that the Christian religion, although it converted great numbers, did not produce an universal, or even a general conviction in the minds of men of the age and countries in which it appeared. And this want of a more complete and extensive success is called the rejection of the Christian history and miracles; and has been thought by some to form a strong objection to the reality of the facts which the history contains. The matter of the objection divides itself into two parts; as it …
William Paley—Evidences of Christianity

In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel

Jesus' Brothers Advise Him to Go to Jerusalem.
(Galilee, Probably Capernaum.) ^D John VII. 2-9. ^d 2 Now the feast of the Jews, the feast of tabernacles, was at hand. [The first verse of this chapter tells us that Jesus kept away from Judæa because the Jews sought for his life. See page 393. This keeping away or seclusion began at the Passover season, and led Jesus not only to keep away from Judæa, but even to hover upon the outskirts of Galilee itself. This seclusion is described in Sections LXV.-LXXI. We now turn back to take up …
J. W. McGarvey—The Four-Fold Gospel

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus, …
J. W. McGarvey—The Four-Fold Gospel

How to Know the Will of God
"If any man will do His will, he shall know of the doctrine, whether it be of God."--JOHN vii. 17. THERE is an experience which becomes more and more familiar to every one who is trying to follow Christ--a feeling of the growing loneliness of his Christian life. It comes from a sense of the peculiarly personal interest which Christ takes in him, which sometimes seems so strong as almost to make him feel that his life is being detached from all the other lives around him, that it is being drawn out …
Henry Drummond—The Ideal Life

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Journey to Jerusalem - Chronological Arrangement of the Last Part of the Gospel-Narratives - First Incidents by the Way.
THE part in the Evangelic History which we have now reached has this peculiarity and difficulty, that the events are now recorded by only one of the Evangelists. The section in St. Luke's Gospel from chapter ix. 51 to chapter xviii. 14 stands absolutely alone. From the circumstance that St. Luke omits throughout his narrative all notation of time or place, the difficulty of arranging here the chronological succession of events is so great, that we can only suggest what seems most probable, without …
Alfred Edersheim—The Life and Times of Jesus the Messiah

At the Feast of Tabernacles - First Discourse in the Temple
IT was Chol ha Moed - as the non-sacred part of the festive week, the half-holy days were called. [3949] Jerusalem, the City of Solemnities, the City of Palaces, the City of beauty and glory, wore quite another than its usual aspect; other, even, than when its streets were thronged by festive pilgrims during the Passover-week, or at Pentecost. For this was pre-eminently the Feast for foreign pilgrims, coming from the farthest distance, whose Temple-contributions were then received and counted. [3950] …
Alfred Edersheim—The Life and Times of Jesus the Messiah

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