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John 7:1. After this, Jesus walked through Galilee, for He did not want to walk through Judea, because the Jews were looking to kill Him. Jesus moves away from the murderers - the Jews - not because He is afraid of death, for He could have walked among them and not suffered anything, but because if He always did this, they would not believe that He was a Man, but would consider Him to be a ghost. Therefore, now He withdraws and thus confirms and certifies that He is a Man, and strikes all who say that He was incarnated ghostly, such as Manes, Marcion, Basilides and the like. In other cases, when He is among the murderers plotting against Him and remains unharmed, He shows that He is God, and shames Paul of Samosata, and assures everyone that He was not just a Man, but also God. Now He goes to Galilee. Since the time had not yet come to suffer, it was in vain and unnecessary for Him to turn among His enemies and thereby give rise to the intensification of their malice. John 7:2. The Jewish holiday was approaching - the setting up of tabernacles. “It was,” he says, “the setting up of tabernacles.” The following should be noted about the festivals celebrated by the Jews. There were three of them: one was the Easter holiday, which they celebrated in memory of the exit from Egypt, and it was their first (main one). Another holiday is Pentecost, which they celebrated in memory of deliverance from disasters in the desert and entry into the Promised Land. Then they ate the fruits of the grain for the first time, which is why on this holiday they brought ears of grain as firstfruits. The third holiday was the setting up of tabernacles, which they celebrated in gratitude for the collection of fruits, according to the Roman calendar in the month of September. Then they thanked the Lord for having gathered all the fruits. That's why they built tabernacles or tents and had fun, as if living in the field. Some say that some of the psalms of David (Ps. 80, Ps. 83), with the inscription “about the sharpeners,” were composed by David specifically for this holiday. Then they filled their grapevines, picking grapes, and, giving thanks for them, used these psalms and others that serve as an expression of gratitude, for example, the eighth psalm (Ps. 8). For in it the prophet also mentions the blessings given to man by God. These holidays had another meaning. Easter meant our transition from unbelief to faith, Pentecost - entry into the Church, as if into another promised land, in which we also eat bread, partaking of the Divine Mysteries. We do not immediately eat the Bread until we believe and move from unbelief, but we must first be baptized and be worthy of standing in church with the baptized, and then we will partake of the Bread. The erection of tabernacles meant the resurrection, when all the fruits of our deeds would be gathered, and our tents (bodies), destroyed by death, would rise again. There are other sublime aspects to these holidays, but now is not the time to express them. For we always choose what is more useful for many. John 7:3. Then His brothers said to Him: Get out of here and go to Judea, so that Your disciples may see the works that You do. So, when the Jewish holiday called “the setting up of tabernacles” was approaching, and Jesus’ brothers saw that He was not going to the holiday, they said to him with envy: “Get out of here and go there, so that Your disciples, that is, the people who follow You, may see Your works”; for they speak not of the twelve, but of His other followers. John 7:4. For no one does anything in secret, and seeks to be known. His brothers, that is, the children of Joseph, accuse Him of two dispositions: fear and love of glory. That’s why they say: “no one does anything in secret” - this is a sign of fear, and “he himself seeks to be known” - this is a sign of love of fame. If You do such things, then reveal Yourself to the world. “If,” they say, “You do such things, then reveal Yourself to the world.” By this they seem to say: “We do not understand Your behavior in a good way. For if You do such deeds as good, then reveal Yourself, but if You are hiding, obviously you are hiding because you are doing evil.” John 7:5. For even His brothers did not believe in Him. Why did the evangelist, during his five-month activity, not tell about anything else except the miracle of the loaves and the conversation of the Lord to the well-fed but ungrateful, and, omitting the rest, said: the Jewish holiday, the setting up of tabernacles, was approaching? And what he kept silent about the deeds committed within five months is clear from the following. When Jesus performed a miracle on the loaves, it was Passover, which took place in the month called March by the Romans, and the first month by the Jews. Now the setting up of the tabernacles, which takes place in our way in September. Why did the evangelist do this? Because it was impossible to talk about everything in order. And otherwise the evangelists tried to talk about what caused any censure or contradiction on the part of the Jews. Their love for truth is worthy of surprise. They are not ashamed to talk about things that seem to bring some disgrace upon their Teacher. So this evangelist, omitting many miracles and speeches of the Lord, talks about the unbelief of the brothers and the fact that they reproached Him. Where does such unbelief come from in them? From arbitrariness and envy. However, look. Before the crucifixion, although they see Him in glory and performing miracles, they do not believe in Him, but after the crucifixion and imaginary disgrace they testify for Him, becoming apostles, preachers and bishops. This means that they indisputably saw Him risen. For if they had not received firm assurance of His resurrection, they would not have given themselves up to death for His sake. John 7:6. To this Jesus said to them: My time has not yet come, but for you there is always time. The brothers, jealous of the Lord, accuse Him of fear and vanity. What does He tell them? Doesn't he answer them harshly? No, but meekly. He did not say, “Who are you to give Me such advice and teach?” But what does he say? “My time has not yet come,” that is, the time of suffering and death. The words “My time is not yet fulfilled” mean that it is not yet time to be crucified and die. “I still need to live in the flesh and perform more miracles and express more teaching in order to prepare more people for the faith and strengthen my disciples through the manifestation of greater miracles and through teaching. So,” he says, “the time of death has not yet come for Me to give Myself up to those who are hostile to Me; That’s why I won’t go to the holiday.” “And for you there is always time.” “You,” he says, “although you will always remain with the Jews, they will not kill you, as having the same aspirations as them, and when they see that I have come to the holiday, they will immediately decide to kill me.” Or this can be understood differently. The one who pleases those who mourn in the present age (Matthew 5:4), and now says similar things that can happen to all the saints. “For Me,” he says, “the time for the holiday has not yet come, since I see that all kinds of malice live in the Jews. For it is a time of weeping and sorrow when the truth is expelled and the will of God does not prevail. Therefore, it is not yet a festive time for Me. But it is natural for you, who live in harmony with the Jews and are attached to the world, to celebrate together with those like you.” John 7:7. The world cannot hate you, but it hates Me, because I testify about it that its deeds are evil. “And the world, that is, those who care about worldly things, cannot hate you as the same as themselves. But he hates Me because I expose his deeds. For denunciation, even very bold, always gives rise to hatred.” John 7:8. You go to this holiday; but I will not yet go to this holiday, because My time has not yet been fulfilled. So, he sends his brothers to the holiday, showing that he does not force them to stay with Him if they don’t want to. Look. For the double accusation brought against Him, of fear and love of glory, there is also a double justification. Against the accusation of fear, he says that I expose the affairs of the world, that is, those who care about worldly things. But I would not reprove if I were timid, as you think. Contrary to the accusation of love of fame, He does not force them to remain with Himself. And if He had been guilty of love of glory, He would not have sent them away. For the glory-loving and proud, on the contrary, try to have many followers. Two faults were attributed to Him; Naturally, He contrasted two justifications, showing that their opinion was weak. John 7:9. Having told them this, he remained in Galilee. John 7:10. But when His brothers came, then He also came to the holiday not openly, but as if secretly. Why did He tell the brothers that I would not go to the holiday, and then go? He not only said that I wouldn’t go, but “I won’t go yet,” that is, with you. At first He refused to go, because the Jews were burning with rage, and then He sets off towards the end of the holiday, when, naturally, their rage weakened. And otherwise. He did not act contrary to His words. For He did not ascend to celebrate, but to teach, and not with pomp, as panegyrists usually do, but secretly. He hides in order to confirm His Humanity. For if He had appeared, they would have been furious with Him with the intention of killing Him. He would not have allowed them to do this, since the time of suffering had not yet come, but, being among them, he would have avoided suffering and would have appeared incarnate ghostly. Therefore, as a Man, He avoids and moves away, establishing His own. John 7:11. The Jews looked for Him at the festival and said: Where is He? The Jews, out of intense hatred, do not mention His name. They don’t say “Where is Jesus?”, but “Where is He?” So they hated His name alone. Note, perhaps, their penchant for murder. They do not respect the time of the holiday, but they want to catch Him there. That's why they're looking. This is how they maintained reverence and respect for the holidays! So right were their deeds! John 7:12. And there was a lot of talk about Him among the people: some said that He was good; and others said: no, but he deceives the people. John 7:13. However, no one spoke about Him openly, fearing the Jews. There was a dispute among the people about Him, because there were different opinions about Him. The rulers said that He deceives the people, but the people said that He is good. Those who called Him good were from among the people. The justice of this is evident from the words of the evangelist: “no one dared to speak about Him openly, fearing the Jews.” Obviously, those who did not dare to speak about Him were from the people and were silent, fearing the leaders of the Jews. The words “deceives the people” show that those who slander Him are among the rulers. For if they were of the people, they would say that He is deceiving us. But those who say that He deceives the people show that they are not from the people, but from the rulers. Look, perhaps. The authorities everywhere are not frank, and the subordinates remain direct, but, not having a strong will and being still imperfect, they are timid. John 7:14. But halfway through the feast, Jesus entered the church and taught. Why did He come in the middle of the holiday? In order to weaken their anger and so that they would listen to His speeches with greater diligence and attention when the holiday did not block their hearing. For at the beginning of the holiday it was natural for them to be entertained by the festive atmosphere. When He appeared suddenly, everyone listened to Him, both those who called Him good and those who called Him a deceiver; some to receive some benefit and marvel; others to become attached to Him and seize Him as a deceiver. John 7:15. And the Jews marveled, saying, How does he know the Scriptures without having studied? What He taught, the evangelist did not say, but that He taught something wonderful, which occupied them, this the evangelist showed with the words that “they marveled at how He knew the Scriptures without studying.” However, although they marveled, their evil intention did not change. For they did not marvel at the teaching, they did not accept the speech, but “they marveled at how He knows the Scriptures,” that is, they were perplexed and amazed at what usually happens to those who envy. For example, someone has a poor neighbor. Then, it will happen that he will repeatedly pass by in expensive clothes. An envious neighbor, seeing him, says: “How did he, being very poor, dress so richly? Where did he get these clothes from? He says this not because he is surprised by the matter, but because he is consumed by envy. And he uses the following words to denigrate his neighbor: “Without a doubt,” he says, “he stole these clothes.” So are the Jews. “How,” they say, “does he know the Scriptures?” - no doubt, by the power of Beelzebub. John 7:16. Jesus, answering them, said: My teaching is not Mine, but that of Him who sent Me; Although they should have better concluded from this that there was nothing human in Him; but since they did not want to admit this, He Himself answers them and teaches that His teaching is from the Father and God. “Nothing is mine,” he says. On My own behalf, contrary to God, I do not say anything, but what belongs to the Father, that is what I speak about.” John 7:17. Whoever wants to do His will will know about this teaching, whether it is from God, or whether I am speaking from Myself. Having said that My teaching is not Mine, that is, not contrary to God, but the teaching of My Father, he says that whoever will do the will of God, that is, whoever will become accustomed to virtue, and will not be a slave of envy and will not be darkened by vain hatred against Me, he will know the power of My words, whether I am speaking from the Father, or something alien and contrary to Him. The will of God is done by the one who delves into the Scriptures and prophets. Such a person can learn about the teaching of the Lord that it is from God. For the prophets portray the Lord not as an adversary to God and speaking from Himself, but as saying and doing everything that pleases God. John 7:18. The speaker seeks his own glory on his own behalf; but He who seeks the glory of Him who sent Him is true, and there is no unrighteousness in Him. Then he adds another argument, this: whoever speaks from himself, that is, wants to introduce his teaching, does not do this for any other reason than to gain glory for himself through it. But I do not desire to gain glory for myself, but I seek the glory of him who sent me. Why will I begin to teach what is alien to Him? Therefore, I am true, and there is no untruth in Me, that is, I will not appropriate to Myself the glory that belongs to another, which would be unfair. Therefore, My teaching has both truth and righteousness. It does not stem from ambition to be false and unfair to him. For an ambitious person lies, saying about himself what exceeds his dignity, and he commits lies, appropriating for himself the glory of someone else and not at all his own. But the Lord seeks the glory of the Father and does not attribute anything to Himself. Obviously He is true and righteous. We have already said many times and now we will say that when the Lord says something humiliating about Himself, one should not think that He says so because He is lower than the Father in His Nature, but He says so so that He will not be considered an opponent of God, out of condescension for the weakness of His listeners, because He has clothed Himself in the flesh, and in order to teach us humility, so that we do not say anything great about ourselves. When the Lord speaks loftily about His glory, then we must believe that He speaks so loftily about Himself according to the greatness of His Nature, because He is equal in Essence to the Father. John 7:19. Didn't Moses give you the law? And none of you act according to the law. Why are you seeking to kill Me? Apparently, the actual words of the Lord have no connection with those previously spoken; but when we look closer, they are closely related. He is accused of breaking the Sabbath and breaking the law. He contrasts this with the fact that “they are rather criminals of the law.” The law says: “Thou shalt not kill” (Ex. 20:13), but you seek to kill Me. This means that you are the transgressors of the law, not I. So, you allow yourself to commit untruths, and accuse Me of breaking the law because I healed a man on the Sabbath. The Lord said, “None of you walks according to the law,” because everyone with whom He spoke was looking to kill Him. John 7:20. The people answered, “Are you not a demon?” Who is seeking to kill You? Look with what meekness He speaks to them, and they, on the contrary, with offensive insolence say: “You have a demon.” They were so bold because they thought to strike Him and frighten Him. Although Christ Himself is the Lord of Moses and the author of the law, yet, yielding to the weakness and insensitivity of the Jews, he says that the law was given by Moses. For they could not calmly listen to the fact that the law was given to them not by Moses, but by Him - the Master of Moses and the Lord. John 7:21. Jesus, continuing his speech, said to them: I have done one thing, and you all marvel. That the Jews rebelled against the Lord in vain, He proves this with the following conclusion. I did one thing on Saturday, I healed a paralytic, and because of this you are all amazed, that is, you are embarrassed, you raise the alarm. John 7:22. Moses gave you circumcision (although it is not from Moses, but from the fathers), and on the Sabbath you circumcise a person. Meanwhile, Moses himself, this lawgiver, violated the Sabbath when he commanded that every soul (person) be circumcised on the eighth day (Lev. 12:3). Although circumcision was not from Moses, but from the fathers, however, it, which was not from Moses, violated the law on the Sabbath given by Moses. For it often happened that the eighth day on which it was necessary to be circumcised fell on the Sabbath. John 7:23. If a person receives circumcision on the Sabbath so that the law of Moses may not be broken, are you angry with Me because I healed the whole person on the Sabbath? Therefore, for circumcision, Moses himself broke the Sabbath, and the Sabbath day does not in the least prevent a person from being circumcised; even if the eighth day happened on Saturday, the law of the Sabbath rest is left in place so that the law of circumcision is not violated. If this is so, then why are you indignant and angry with Me because I healed the whole person on the Sabbath? And on the Sabbath, circumcision, which causes pain, is not forbidden; and you blame Me for the fact that I freed a person from illness and made him healthy. John 7:24. Do not judge by appearances, but judge with righteous judgment. “Do not judge by appearance,” that is, judge righteously and impartially. Moses, who violated the Sabbath by circumcision, you absolve from blame; But you condemn Me, who broke the Sabbath by doing good to man. To exempt Moses from blame, out of respect for his dignity, and to condemn Me, Who is dishonorable in appearance, is obvious partiality. John 7:25. Then some of the Jerusalemites said, “Isn’t this the one they are trying to kill?” It was not simply and not in vain that “some of the Jerusalemites” were added, but in order to show that all those who, more than others, were rewarded with great miracles, are more worthy of regret. For how pitiful are they when they saw the great sign of His Divinity, and yet still allow untruth in judgment about Him? If they wanted, they would have seen a great sign in the fact that He speaks boldly in the midst of His enemies, and, however, did not tolerate anything from them; but they did not want to recognize His power in this sign. John 7:26. Behold, He speaks openly, and they say nothing to Him: were not the rulers convinced that He is truly the Christ? John 7:27. But we know Him where He comes from; When Christ comes, no one will know where He comes from. They wonder whether “the rulers were not convinced that He was truly the Christ.” And they don’t stop at this thought, but make the following conclusion: Where Christ will come from, no one knows. But where is Sey from, we know. This means that this is not Christ. But look how anger contradicts itself. Their leaders, when Herod asked them, say that Christ is born in Bethlehem of Judea (Matthew 2:4-5); and they say that no one knows where Christ comes from. Do you see the contradiction? And again in another place they say: “We know that God spoke to Moses, but we don’t know where He came from” (John 9:29). Do you see how frantic the speakers are? We know and we don’t know. Is there anything similar to this fury? But they had one thing in mind: not to believe. Therefore, when it was useful for them, they said we knew, and when it was unprofitable, they claimed that we did not know. So, the contradiction stems from their malice. Another will ask: “On what basis do they say that no one will know about Christ, where He comes from?” For if they did not have some evidence in Scripture or solid tradition, they would speak so clearly contrary to the scribes who clearly told Herod that Christ is born in Bethlehem of Judea, and to those who elsewhere say that Christ will come from the village of Bethlehem.” (John 7:42) What to answer? Both of them said this on the basis of the prophets. Those who said that Christ was born in Bethlehem and that He was from the village of David, obviously, as Matthew notes, had as their basis the testimony of the prophet Micah, who said: “And you, Bethlehem, land of Judah, are no less than the provinces of Judah, for from you will come a Leader who will shepherd My people Israel” (Mic. 5:2; Matt. 2:4-6). And those who said that no one knows where Christ will come from also based their thought on the testimony of the prophets. Micah himself (Mic. 5:2) says that “He came forth from the beginning from the days of the world,” which clearly means the unknown of His outcome or birth. For the One who has gone forth from the beginning and from the days of the world, no man can know. People are in time, but He is from the days of the world and from the beginning. How does the temporary know the eternal? Isaiah also says: “Who will explain His generation?” (Isa. 53:8) Based on this, they said that about Christ no one knows where He comes from. For they did not understand that the Lord Jesus has two natures and that where He came from by carnal birth from the Virgin, namely from Bethlehem, this was known, but about His incorporeal and ineffable birth from the Father before all ages it is said that His birth is beyond all explanation. So, these Jerusalemites talk about carnal birth and say that they know where He comes from; but they do not speak about the eternal Birth, by which no one knows Christ, where He comes from. Therefore, not knowing that He has two natures, and is known by one, but not by the other, they say that He is not the Christ. John 7:28. Then Jesus cried out in the church, teaching and saying, “You know Me, and you know where I come from; and I did not come from Myself, but He who sent Me is true, whom you do not know. Since they said that they know this One, where He is from, not for any other purpose, but to show that He is from the earth and the son of a woodmaker, therefore He raises them to heaven, saying: “You both know Me, and you know where I come from,” that is, although you hide it out of your malice, you nevertheless know that I am from heaven. For if My Father is from there, it is obvious that I myself am from there and that I was sent from Him who is true. For the True One would not want to send a deceiver and a liar. But you do not know Him who sent Me, you do not recognize Him with your deeds. For even in knowledge there is ignorance, as the Apostle Paul says: “They say that they know God, but by works they deny.” (Titus 1:16) And you Jews do not know My Father because of your evil deeds and very evil intentions. For neither evil intentions nor deeds contrary to Him hinder Me from knowing Him. That is, from Him, not from another entity, not alien to Him. Here two natures in Christ are clearly indicated: with the words “I am from Him” - a divine Being, and with the words “and He sent Me” - a human one. For the Son of God is called the Messenger, as well as the Servant of God, according to humanity. John 7:30. And they sought to seize Him, but no one laid hands on Him, because His hour had not yet come. The Evangelist, showing that they were invisibly restrained and that He suffered voluntarily, says that they sought to seize Him and, however, no one laid a hand on Him. “His hour has not yet come” - this is said not because He is subject to the conditions of time, but because He creates everything at a convenient and decent time and hour. When He considered it timely to suffer, that is, a decent and convenient time had come, then He gave Himself over to the crucifiers. For He creates and builds everything in suitable and convenient times. In due time the Law had to be given; its time for the prophets and the gospel. So, the name of the “hour” indicates the special wisdom and providence of the Savior. John 7:31. Many of the people believed in Him and said: when Christ comes, will He really do more signs than He has done? Many believed in Him, saying: “Will Christ really do more signs than He has done?” They talk about the wine at Cana, about the son of the courtier, about the paralytic, about the loaves, and in general about all other signs, which, for many, the evangelists did not mention by name. However, even if you hear that many believed, then their faith was not true faith, but such as is characteristic of ordinary people who easily change their thoughts. John 7:32. The Pharisees heard such talk about Him among the people, and the Pharisees and the high priests sent servants to seize Him. In their conversations, the people revealed a kind of good disposition and something similar to faith in the Lord and seemed to want to separate from their leaders. They, noticing this, sent to seize the Lord for the sole reason that they began to recognize Him as Christ. They sent, and did not go themselves, because they were afraid of the people, so as not to cause a rebellion. Therefore, they send ministers and thus protect themselves from the danger that may follow, and they are betrayed as a victim of the rage of the people. This is how they maintain their benefits everywhere. John 7:33. Jesus said to them: I will not be with you for a long time, and then I will go to Him who sent Me; And the Lord utters words full of humility: “I will not be with you long yet.” “Why are you,” he says, “trying for My departure, why are you persecuting Me? Be patient for a little time, and I will be taken, even if you do not want to capture Me.” "I'm with you". Although you persecute and persecute, I am with you: I arrange and say what serves for your good and salvation. And I will “go to Him who sent Me.” Here he frightens them by the fact that they will offend Him who sent Him. For those who dishonor the Sent obviously insult the Sender. With the word “I will go,” He indicates the voluntary acceptance of death. John 7:34. You will seek Me and will not find Me; and where I am, there you cannot come. Showing that His death will not be the same as that of everyone else, He says: where I am going, “there you cannot come.” For if His death were common and similar to the death of the majority and He had to remain dead, then He would not say that you cannot come. For we all come to a common death. But, as I said, wanting to show that His death is not like everyone else’s, He says that you cannot come to where I will be. The words “you will seek Me and will not find” shows that they will desire Him. When did they look for Him? Luke said that many women wept for Him (Luke 23:27). Many others probably experienced this feeling as well; and especially when the city was being destroyed, they remembered Christ and His miracles and desired His presence (Luke 17:22). He spoke about all this in order to attract and win them over to His side. Since the servants came with the intention of taking Him, He shows that He knows the reason for their arrival, He knows that they want to kill Him; Therefore, he predicts to them about His death, that a little more, and He will go to the Father. And predicting death is also a great and not human thing. Therefore, David says: “Lord! let me know my end.” (Ps. 38:5) John 7:35. At this the Jews said among themselves: Where does He want to go, so that we will not find Him? Doesn't He want to go into the Greek Diaspora and teach the Greeks? The Jews said: “Doesn’t He want to go to the Greek Diaspora?” Look, they changed somewhat and softened at His words. This can be seen from the question “Does He want to go to the Greek Diaspora?” For if this were not so, they would say: “Do you want to leave? We want it, we are happy about it.” But there is nothing like that here; but, no matter how much they wish not to lose Him, they ask where He wants to go. This is also evident from the words that He wants to go into the Hellenic dispersion and teach them. They did not say that he wanted to deceive them, but to teach them. They called the pagans scattered because they were scattered everywhere. For the Jews in ancient times did not mix with them, but gathered in one place, in Palestine, they reviled the pagans for being scattered everywhere, which later turned on themselves. For the Jews themselves became a dispersion. John 7:36. What do these words mean, which He said: You will seek Me and will not find me; and where I will be, there you cannot come? John 7:37. On the last great day of the feast, Jesus stood and cried out, saying, “If anyone thirsts, let him come to me and drink.” The first day of the holiday and the last, or seventh, were called great, because the Law also called the last day of the holiday deliberate, holy (Lev. 23:35-36). Following this, the evangelist calls the last day great. Rightly He addresses the people on the last day and thus, as it were, instructs them on their way back home. For it would be untimely to speak to those who indulged in amusements in the middle of the day. They wouldn't listen. Jesus cried out loud, partly to be heard, partly to show boldness that He was not afraid of anyone. John 7:38. Whoever believes in Me, as the Scripture says, out of his belly will flow rivers of living water. What does He say? “Whoever believes in Me, as the Scripture says.” You should stop here, then read again “rivers will flow from the belly” (Is. 12:3; Joel 3:18). Many believed because of the signs. He shows that one must believe not so much on the basis of miracles as on the basis of Scripture. For right faith is from Scripture. Therefore He says: “Whoever believes in Me, as the Scripture says,” that is, as the Scripture testifies about Me, namely, that I am the Son of God, the Creator, the Lord of all, the Savior of the world. For many, apparently, believed, but not as the Scripture said, but as they wanted. Such are all heretics. He said that such a believer would have rivers flowing from his belly. In a figurative sense, He calls the heart the womb, just like David: “And Your law is in my heart” (Ps. 39:9). He said that “rivers of living water” would flow, not a river. This indicates the abundance and generosity of the grace of the Spirit. For the Spirit is such that in whose soul it enters and establishes itself in it, He causes it to flow more abundantly than any source. Just as, according to Scripture, rivers flow from the belly of a believer, anyone can recognize this when they pay attention to the language of Peter, the swiftness of Paul and the wisdom of Stephen. Nothing stopped their words, but they carried everyone along with them, like some rivers, with their unstoppable flow. John 7:39. This He said about the Spirit, which those who believed on Him were about to receive: for the Holy Spirit was not yet given to them, because Jesus was not yet glorified. The Evangelist, explaining what “rivers of living water” are, says that “He said this about the Spirit, which those who believed in Him were about to receive: for the Holy Spirit was not yet.” Here another will ask: “How does the evangelist say that the Holy Spirit was not, that is, given? Did not the prophets speak by the Spirit? And how did the apostles perform miracles? We answer. Undoubtedly, the prophets spoke by the Spirit. But this grace ceased and departed from the earth. Although it was active during the time of the prophets, at the time when Christ acted in the flesh, for the unworthiness of the people, prophecy did not appear, and grace was not present in the sanctuary and in their church. And since the action of the Spirit did not exist then and it still had to be given, therefore he says that the Holy Spirit did not yet exist, that is, He did not dwell among the Jews and did not manifest itself in actions. As for the apostles, they performed miracles not by the Spirit, but by the power of the Lord. For listen to what the Gospel says. Intending to send them, “He gave them power,” and not the Holy Spirit (Matthew 10:1; Luke 10:19). Why, no matter how many miracles they performed, they did them not with the Spirit, but with the power and name of the Lord. When He rose from the grave, then He said to them: “Receive the Holy Spirit.” (John 20:22) And at Pentecost the Holy Spirit descended on them (Acts 2:4). And otherwise: the power of the Spirit was in the prophets and apostles even before the Cross, but not in the same way as after the Ascension, that is, not so generous and abundant as to compare it with rivers. Therefore, the evangelist rightly said that the Holy Spirit had not yet been poured out in such abundance as later. Although He was present before the Cross, He was not in abundance, because Jesus had not yet been glorified. Here the evangelist calls the Cross glory, because the Lord overthrew the tormentor with the Cross and reigned. Therefore, when neither the Cross was erected, nor sin was abolished, nor our nature in Christ conquered the world and was not reconciled with God, naturally, the abundant grace of the Spirit was not given. For we first needed to become friends with God, and this was accomplished through the Cross, and then receive the gift of God, just as in worldly life, first a person becomes a friend of the king, and then receives gifts. So, thanks be to God, who has poured out upon us such abundant grace as the prophets did not have. For the prophets had the grace of the Spirit, but did not give it to others, but the apostles filled countless people with it. John 7:40. Many of the people, having heard these words, said: He is truly a prophet. John 7:41. Others said: this is Christ. And others said: Will Christ come from Galilee? Ashamed of the boldness of speech, some of the people, and not of the leaders (for the leaders were always against Him out of envy), confess that He is the Prophet they are waiting for; others, from among the uneducated and unreasonable, said that He is Christ, not understanding that Christ and that Prophet are one and the same person, and not different. John 7:42. Doesn't the Scripture say that Christ will come from the seed of David and from Bethlehem, from the place where David was? The more foolish ones say that Christ will come not from Galilee, but from Bethlehem and from the seed of David. But they said this with malicious intent, and not like Nathanael. And he said: “Can anything good come from Nazareth?” (John 1:46), but he spoke as a person knowledgeable and precise in the Law. Therefore, the Lord praised him, since he said this not with evil intent, but out of exact knowledge of the Law. And these cunningly say that Christ will not come from Galilee. They could know that Jesus is from Bethlehem, although he was raised in Galilee, but out of envy they do not want to recognize His origin from Bethlehem, but call Him a Galilean. Even if they didn't know that He was from Bethlehem. But how can they not know that He is from the seed of David? For Mary obviously descended from David. Hence it is revealed that they spoke so maliciously. John 7:43. So there arose a dissension among the people concerning Him. The discord occurred among the people, and not among the leaders, because the leaders held to one thought, so as not to accept Him for Christ. John 7:44. Some of them wanted to seize Him; but no one laid hands on Him. The more moderate ones in malice opposed the glory of Christ only in words, while the more shameless ones wanted to lay hands on them. However, divine power invisibly held them back. However, this miracle did not astonish them. David rightly said about them: “They reviled and did not cease” (Ps. 34:15) John 7:45. So the servants returned to the chief priests and Pharisees, and they said to them: Why did you not bring Him? Let's see what the ministers sent to bring Him say to the Pharisees. They are very sensible. The Pharisees considered themselves wise, read the Scriptures and saw miracles, but they rebel against the Lord and, like thieves, ask: “Why didn’t you bring Him?” But the ministers were convinced by teaching alone, without signs. So they were willing to do good. And that they were captivated not by signs, but by one teaching (which is more important), this can be seen from the following. John 7:46. The servants answered: Never has a man spoken like this Man. They did not say “never has a person worked miracles like this,” but “he has never spoken like this.” So they were ready and quick to receive the word of salvation. But one must be surprised not only at their prudence, but also at their courage. They do not shy away from the wrath of the Pharisees, do not humble themselves as ministers, and do not speak to please their superiors, but testify to the truth. All who are under the authority of rulers should imitate them, and not listen to them when they order something unjust, as happened under Saul. He, contrary to the law, ordered the death of the priests of God, but those present did not listen and did not do according to his will (1 Sam. 22:17). John 7:47. The Pharisees said to them, “Have you also been deceived? Why do the Pharisees turn to the ministers not with anger, but with meekness and say so softly: “Have you also been offended?” Because they were afraid that they would completely separate from them and stick to Christ. Therefore, they say to them very meekly and kindly: “Have you also been tempted, who are smarter than others and are always with us, experienced in the law?” John 7:48. Did any of the rulers or of the Pharisees believe in Him? Then they try to convince them by example, but it is very unwise. “Did any of the rulers,” they say, “believe in Him?” But who is to blame? Christ or those who did not believe? Without a doubt, those who did not believe are subject to condemnation. John 7:49. But these people are ignorant of the law, they are cursed. The people are called cursed because they believed, while they themselves, both for their unbelief and for preventing others from believing, are worthy of countless curses. John 7:50. Nicodemus, who came to Him at night, being one of them, said to them: Why does the evangelist note about Nicodemus that he came to Jesus at night and that he is one of them? To discover their lies. They said that none of the leaders believed in Him, but he shows that they are lying in this case too. For here Nicodemus is the leader, and one of them, but he believed in Christ. John 7:51. Does our law judge a person if they do not first listen to him and find out what he is doing? What does Nicodemus notice to them? He says: “Does our Law condemn a person without first hearing him?” By this he shows that they neither read the law nor fulfilled its requirements, although they dreamed a lot about legality. For if the Law does not command to kill anyone without a preliminary trial, and they were eager to do this without first hearing it, then, obviously, they are criminals of the Law. He also said: “And if they don’t find out what he’s doing.” By this he showed that you need to listen not just, but very carefully, in order to find out what you need to do, and not judge so without finding out the matter. John 7:52. To this they said to him: “Are you not from Galilee?” When Nicodemus very wisely denounced the Pharisees for their illegal disposal, they, annoyed, with rudeness and even brutality said to him: “And you are not from Galilee?” But how does this respond to Nicodemus' remark? He said that a person should not be accused without a trial. Without a doubt, in response to this they had to prove that they were accusing Jesus not without trial, but legally, that they had sent servants to arrest Him, and were doing everything as they should. What are they saying? “And are you not from Galilee?” Do you see how unreasonable? Do you see how inconsistent the words are? Look and you will see that no prophet comes from Galilee. Then, making him out to be an ignoramus, they say: “Look and you will see that a prophet did not come from Galilee,” that is, go and learn, since you have not learned before that a prophet did not come from Galilee. They say this, ridiculing him as ignorant. But, O Pharisees! what did Nicodemus say? He did not say that Jesus was a prophet, but he said that they should not kill Him without trial. How come he said this, and you answer this differently? John 7:53. And everyone went home.