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mannafest.faith

John 7:12

in John 7

Many in the crowds were whispering about Him. Some said, “He is a good man.” But others replied, “No, He deceives the people.”

BSB

The same verse in ASV and KJV ▾

ASV

And there was much murmuring among the multitudes concerning him: some said, He is a good man; others said, Not so, but he leadeth the multitude astray.

KJV

And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.

This verse in John 7

Commentary

16 notes on this verse

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

Some said, He is a good man - The multitude were divided in their opinions concerning him: those who knew him best said, He is a good man. Those who spoke according to the character given him by the priests, etc., said, Nay; but he deceiveth the people. Those who spoke evil of him spoke out, because they had the rulers on their side; but those who spoke good of him were obliged to do it in private, because they feared these rulers.

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.

This site's exposition

He is a good man

Clarke says those who knew Jesus best called Him good, while those who took up the priests' verdict called Him a deceiver and spoke out. His friends only whispered, Clarke adds. Matthew Henry finds both verdicts still current in his own day, among Socinians and deists.

The record, by era

The Church Fathers5 voices

A commentator

Augustine of Hippo

Tractates on John 28 · Written in the 5th century.

proposed

"They said, therefore, Where is he? And there was much murmuring among the people concerning Him." Whence the murmuring? Of strife. What was the strife? "Some said, He is a good man; but others said, Nay; but he deceiveth the people." We must understand this of all His servants: this is said now of them. For whoever becomes eminent in some spiritual grace, of him some will assuredly say, "He is a good man;" others, "Nay; but he deceiveth the people." Whence is this? "Because our life is hid with Christ in God." On this account people may say during the winter, This tree is dead; for example, a fig tree, pear tree, or some kind of fruit tree, it is like a withered tree, and so long as it is winter it does not appear whether it is so or not. But the summer proves, the judgment proves. Our summer is the appearing of Christ: "God shall come manifest, our God, and He will not be silent;" "fire shall go before Him:" that fire "shall burn up His enemies:" that fire shall lay hold of the withered trees. For then shall the dry trees be apparent, when it shall be said to them, "I was hungry, and ye gave me not to eat;" but on the other side, namely, on the right, will be seen abundance of fruit, and magnificence of leaves; the green will be eternity. To those, then, as withered trees, it shall be said, "Go into everlasting fire. For behold," it saith, "the axe is laid to the root of the trees: every tree, therefore, that bringeth not forth good fruit shall be cut down, and cast into the fire." Let them then say of thee, if thou art growing in Christ, let men say of thee, "He deceiveth the people." This is said of Christ Himself; it is said of the whole body of Christ. Think of the body of Christ still in the world, think of it still on the threshing-floor; see how it is blasphemed by the chaff. […]

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written in the 5th century.

proposed

(Tract. xxviii. s. 11) And there was much murmuring in the people concerning Him. A murmuring arising from disagreement. For some said, He is a good man: others said, Nay; but He seduceth the people. Whoever had any spark of grace, said, He is a good man; the rest, Nay, hut He seduceth the people. That such was said of Him, Who was God, is a consolation to any Christian, of whom the same may be said. If to seduce be to decide, Christ was not a seducer, nor can any Christian be. But if by seducing be meant bringing a person by persuasion out of one way of thinking into another, then we must enquire from what, and to what. If from good to evil, the seducer is an evil man; if from evil to good, a good one. And would that we were all called, and really were, such seducers.

A commentator

John Chrysostom

Homily on the Gospel of John 49 · Written in the 5th century.

proposed

"And there was much murmuring among the people concerning Him." I think they were exasperated by the place where the miracle had been wrought, and were greatly infuriated and afraid, not so much from anger at what had gone before, as from fear lest He should again work something similar. But all fell out contrary to what they desired, and against their will they rendered Him conspicuous.

A commentator

John Chrysostom

Homily on the Gospel of John 49 · Written in the 5th century.

proposed

"And some said, He is a good man; others said, Nay, but He deceiveth the people." Methinks the first of these opinions was that of the many, the other that of the rulers and priests. For to slander Him suited their malice and wickedness. "He deceiveth," say they, "the people." How, tell me? Was it by seeming to work, not really working miracles? But experience witnesses the contrary.

A commentator

Cyril of Alexandria

Commentary on the Gospel of John, Book 4 · Written before 444.

proposed

Ever hard of attainment and difficult of acquirement is goodness, and the power of tracking the beauty of truth is hard of accomplishment to the many, specially the more unlearned and those who have no acuteness of understanding, who from most foolish swayings of thoughts without understanding turn aside to what seems to them easier, and not enduring to prove the nature of whatever offers itself, will never attain to the true quality of things, albeit Paul says, Be ye approved bankers, and persuades us to prove all things, so as by accurate investigation to arrive at the attainment of what is profitable.
8 more voices on this verse

The Medieval Church3 voices

A commentator

Theophylact of Ohrid

Commentary on John · Written before 1107.

proposed

There was a dispute among the people about Him, because opinions about Him differed. The rulers said that He deceives the people, while the people said that He is good. Those who called Him good were from among the people. The correctness of this is …

A commentator

Bonaventure

Commentary on John, Chapter 7 · Written in the 13th century.

proposed

"And there was much murmuring among the crowd concerning him," and it arose from controversy; whence he adds: "For some said: He is good," namely the simple folk; "but others said: No, but he deceives the crowds," and these were the chief Pharisees, who called …

A commentator

Thomas Aquinas

Commentary on John · Written before 1274.

proposed

They differed, however, because some looked for him because they wished to learn: "Seek him, and your soul will live" (Ps 68:33); others were looking for him in order to harm him: as in the Psalm (39:15): "They seek my soul to carry it away." …

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

Such murmuring as there was among the Jews concerning Christ there is still among us: the Socinians say, He is a good man, and further they say not; the deists will not allow this, but say, He deceived the people.
And there was much murmuring among the people concerning him,....

The Nineteenth Century3 voices

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."
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.
Murmuring - Contention, disputing. He deceiveth the people - That is, he is deluding them, or drawing them away by pretending to be the Messiah.

How the passage was read

On John 7:1-53

On 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

23 Greek words

Every 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.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each 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

    Acts 11:24

    Barnabas was a good man, full of the Holy Spirit and faith, and a great number of people were brought to the Lord.

    it leads to

    • Acts 11:21

      The hand of the Lord was with them, and a great number of people believed and turned to the Lord.

    • Acts 5:14

      Yet more and more believers were brought to the Lord—large numbers of both men and women.

    • Psalms 112:5

      It is well with the man who is generous and lends freely, whose affairs are guided by justice.

    • Acts 6:5

      This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit, as well as Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to…

    • Acts 9:31

      Then the church throughout Judea, Galilee, and Samaria experienced a time of peace. It grew in strength and numbers, living in the fear of the Lord and the encouragement of the Holy Spirit.

  • Through

    John 9:16

    Because of this, some of the Pharisees said, “This man is not from God, for He does not keep the Sabbath.” But others said, “How can a sinful man perform such signs?” And there…

    it leads to

    • John 10:19

      Again there was division among the Jews because of Jesus’ message.

    • John 7:43

      So there was division in the crowd because of Jesus.

  • Through

    John 7:47

    “Have you also been deceived?” replied the Pharisees.

    it leads to

    • 2 Corinthians 6:8

      through glory and dishonor, slander and praise; viewed as imposters, yet genuine;

Where this verse is studied

About John

Nicodemus Visiting Jesus, Henry Ossawa Tanner, 1899. Public domain.
Nicodemus Visiting Jesus, Henry Ossawa Tanner, 1899. Public domain.
This page draws on 14 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; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Tractates on John 28; Augustine of Hippo, Catena Aurea by Aquinas; 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.