John 7:11
in John 7So the Jews were looking for Him at the feast and asking, “Where is He?”
BSB
The same verse in ASV and KJV ▾
ASV
The Jews therefore sought him at the feast, and said, Where is he?
KJV
Then the Jews sought him at the feast, and said, Where is he?
⋯
This verse in John 7
Commentary
11 notes on this verseThen the Jews sought him at the feast,.... Some to take him and kill him, and others to hear his doctrine, and see his miracles: for all expected him at the feast, knowing it was always his custom, as it was his duty, as an Israelite, to attend at it: and said, where is he? not naming his name; either through contempt, which might be the case of the far greater part; or through fear of the Jews; or because that he was so well known.
This site's exposition
looking for Him at the feast
on John 7:11-13
The leaders are looking for Him at the feast before He has arrived. The crowds whisper, some calling Him a good man and others saying He deceives the people. Nobody speaks openly, for fear of the Jews.
The record, by era
The Church Fathers2 voices
"Then the Jews sought Him, and said, Where is He?" Excellent truly the good deeds at their feasts! they are eager for murder, and wish to seize Him, even during the feast. Through their excessive hatred and enmity they would not even call Him by name. Great was their reverence towards the feast, great their caution. By occasion of the very feast they wished to entrap Him!
A commentator
Cyril of AlexandriaCommentary on the Gospel of John, Book 4 · Written before 444.
proposed
The Jews seek Jesus, not that they may believe on Him when they have found Him (for surely would He preventing their search, have offered Himself, according as it is said of Him, I was found of them that sought Me not, I was made manifest unto them that asked not after Me) but of their exceeding transgression falling into the vain toil of the Greeks, and emulous of their habits rather than of those things whereby it was like that they should be enlightened by the grace from above.
The Medieval Church3 voices
The curiosity of the Jews in seeking Christ is noted, since he had gone up secretly; because previously he used to go up openly; therefore he says: "The Jews therefore sought him on the feast day," because he was accustomed to go up at that …
Then he mentions the opportunity Christ had to show the origin of his spiritual teaching. He mentions two such opportunities: one was due to the disagreement among the people; the other to their amazement (v 15). The people disagreed in what they thought of Christ. …
Jews, out of intense hatred, did not mention His name. They did not say "where is Jesus?" but "where is He?" So much did they hate even His name alone. Note, if you will, their inclination toward murder. They do not respect the time of …
4 more voices on this verse
The Puritans and the Awakening1 voice
When we attend upon God in his holy ordinances, we should seek Christ in them, seek him at the gospel feasts. Those who would see Christ at a feast must seek him there. Or, [2.] Perhaps it was his enemies that were thus waiting an opportunity to seize him, and, if possible, to put an effectual stop to his progress.
The Nineteenth Century3 voices
Then the Jews sought him - By Jews here are to be understood the scribes, Pharisees, and rulers of the people, and not the inhabitants of the province of Judea. It appears, from the following verses, that many of the people were prejudiced in his favor, but they dared not to own it publicly for fear of the Jews, i.e. for fear of the rulers of the people.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
The chapter we now begin is divided from the preceding one by a wide interval of time. The many miracles which our Lord wrought, while He "walked in Galilee," are passed over by John in comparative silence. The events which he was specially inspired to record are those which took place in or near Jerusalem. We should observe in this passage the desperate hardness and unbelief of human nature. We are told that even our Lord's "brethren did not believe in Him."
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
The chapter we now begin is divided from the preceding one by a wide interval of time. The many miracles which our Lord wrought, while He "walked in Galilee," are passed over by John in comparative silence. The events which he was specially inspired to record are those which took place in or near Jerusalem. We should observe in this passage the desperate hardness and unbelief of human nature. We are told that even our Lord's "brethren did not believe in Him." Holy and harmless and blameless as He was in life, some of his nearest relatives, according to the flesh, did not receive Him as the Messiah. It was bad enough that His own people, "the Jews sought to kill Him." But it was even worse that "His brethren did not believe." That great Scriptural doctrine, man's need of preventing and converting grace, stands out here, as if written with a sunbeam. It becomes all who question that doctrine to look at this passage and consider. Let them observe that seeing Christ's miracles, hearing Christ's teaching, living in Christ's own company, were not enough to make men believers. The mere possession of spiritual privileges never yet made any one a Christian. All is useless without the effectual and applying work of God the Holy Spirit. No wonder that our Lord said in another place, "No man can come to me, except the Father who has sent me draw him." (John 6:44.) The true servants of Christ in every age will do well to remember this. They are often surprised and troubled to find that in religion they stand alone. They are apt to fancy that it must be their own fault that all around them are not converted like themselves. They are ready to blame themselves because their families remain worldly and unbelieving. But let them look at the verse before us. In our Lord Jesus Christ there was no fault either in temper, word, or deed.
How the passage was read
On John 7:1-53On John 7:1-53
The water ceremony He interrupted
“The Feast of Booths” is Tabernacles, in Hebrew Sukkot: the autumn week when Israel lived (and Jewish families still eat) in leafy shelters remembering the wilderness. In Temple times each morning of the feast a priest carried water in gold from the pool of Siloam up to the altar and poured it out, praying for the year's rain, while the crowds sang: the Mishnah calls it the Rejoicing at the Place of the Water-Drawing, and the Talmud says whoever never saw it “has never seen rejoicing in his life” (Sukkah 51a).
That is the scene on “the last day of the feast, the great day,” when Jesus stood and cried out, “If anyone thirsts, let him come to me and drink”: a claim staged inside the feast's own ceremony, at the moment all Jerusalem was thinking about water from God.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Sukkah 4:9 (the water-drawing rite) · Sukkah 51a (“has never seen rejoicing”)
The words behind it
13 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| οἱ | hoi | The | G3588 → | 19766 times |
| οὖν | oun | therefore | G3767 → | 497 times |
| Ἰουδαῖοι | ioudaioi | Jews | G2453 → | 192 times |
| ἐζήτουν | ezetoun | were seeking | G2212 → | 117 times |
| αὐτὸν | auton | Him | G846 → | 5565 times |
| ἐν | en | at | G1722 → | 2738 times |
| τῇ | tea | the | G3588 → | 19766 times |
| ἑορτῇ | he'ortea | feast | G1859 → | 25 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ἔλεγον· | elegon | were saying; | G3004 → | 1325 times |
| ποῦ | pou | Where | G4226 → | 47 times |
| ἐστιν | estin | is | G1510 → | 2333 times |
| ἐκεῖνος; | ekeinos | He? | G1565 → | 260 times |
οἱThe
hoiG3588 →19766 times
οὖνtherefore
ounG3767 →497 times
ἸουδαῖοιJews
ioudaioiG2453 →192 times
ἐζήτουνwere seeking
ezetounG2212 →117 times
αὐτὸνHim
autonG846 →5565 times
ἐνat
enG1722 →2738 times
τῇthe
teaG3588 →19766 times
ἑορτῇfeast
he'orteaG1859 →25 times
καὶand
kaiG2532 →9120 times
ἔλεγον·were saying;
elegonG3004 →1325 times
ποῦWhere
pouG4226 →47 times
ἐστινis
estinG1510 →2333 times
ἐκεῖνος;He?
ekeinosG1565 →260 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
1 stopEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 11:56They kept looking for Jesus and asking one another as they stood in the temple courts, “What do you think? Will He come to the feast at all?”
it leads to
- John 11:7–8
and then He said to the disciples, “Let us go back to Judea.”
- John 11:7–8
Where this verse is studied
On this page
About John

This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Bonaventure, Commentary on John, Chapter 7; Cyril of Alexandria, Commentary on the Gospel of John, Book 4; J. C. Ryle, Expository Thoughts on the Gospels, John; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); John Chrysostom, Homily on the Gospel of John 49; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.
