John 7:15
in John 7The Jews were amazed and asked, “How did this man attain such learning without having studied?”
BSB
The same verse in ASV and KJV ▾
ASV
The Jews therefore marvelled, saying, How knoweth this man letters, having never learned?
KJV
And the Jews marvelled, saying, How knoweth this man letters, having never learned?
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This verse in John 7
Commentary
17 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Knoweth this man letters - The Jewish letters or science consisted in the knowledge of their Scriptures and traditions. Jesus exhibited in his discourses such a profound acquaintance with the Old Testament as to excite their amazement and admiration. Having never learned - The Jews taught their law and tradition in celebrated schools. As Jesus had not been instructed in those schools, they were amazed at his learning. What early human teaching the Saviour had we have no means of ascertaining, further than that it was customary for the Jews to teach their children to read the Scriptures.
This site's exposition
About halfway through the feast
on John 7:14-15
About halfway through the feast is the fourth day of eight. He teaches in the temple courts, the most public place in the city. The question put to Him is about schooling, and a teacher then took his authority from the rabbi he had sat under.
This site's exposition
without having studied
Jamieson, Fausset and Brown, following Meyer, read the question as the Jews' own admission that this man had studied under no human teacher. Albert Barnes explains that such learning meant knowledge of the Scriptures and traditions taught in the schools.
The record, by era
The Church Fathers4 voices
But as He taught, "the Jews marvelled;" all indeed, so far as I think, marvelled, but all were not converted. And why this wondering? Because all knew where He was born, where He had been brought up; they had never seen Him learning letters, but they heard Him disputing about the law, bringing forward testimonies of the law, which none could bring forward unless he had read, and none could read unless he had learned letters: and therefore they marvelled. But their marvelling was made an occasion to the Master of insinuating the truth more deeply into their minds. By reason, indeed of their wondering and words, the Lord said something profound, and worthy of being more diligently looked into and discussed. On account of which I would urge you, my beloved, to earnestness, not only in hearing for yourselves, but also in praying for us.
(Tract. xxix. 2) All, it would appear, admired, but all were not converted. Whence then the admiration? Many knew where He was born, and how He had been educated; but had never seen Him learning letters. Yet now they heard Him disputing on the law, and bringing forward its testimonies. No one could do this, who had not read the law; no one could read who had not learnt letters; and this raised their wonder.
"How knoweth this man letters, having never learned?" Observest thou how the Evangelist showeth here also their marveling to be full of wickedness? for he saith not, that they admired the teaching, or that they received the words, but simply that they "marveled." That is, were thrown into a state of astonishment, and doubted, saying, "Whence hath this man these things"? when they ought from this very difficulty to have known that there was nothing merely human in Him. But because they would not confess this, but stopped at wondering only, hear what He saith.
A commentator
Cyril of AlexandriaCommentary on the Gospel of John, Book 4 · Written before 444.
proposed
Not unreasonable is the wonder of the Jews, but there is something subtle in their argument. For it was likely that they would be astonished at seeing Him strangely excel both in word and knowledge, Who could not have been rich from instruction. For the mind of man is recipient of wisdom, and even though one do not as yet seem wise, yet is his nature exceedingly well adapted to the attainment of wisdom and knowledge on some subjects.
The Medieval Church1 voice
What He taught, the evangelist did not say, but that He was imparting something wondrous, with which He also occupied them, the evangelist showed by the words, that "they marveled, saying, How does this man know letters, having never learned?" However, although they marveled, their …
9 more voices on this verse
The Medieval Church2 voices
"And the Jews marveled." The reason for their amazement was, as Augustine says, that "they had never seen him learning letters, yet they heard him disputing about the Law." On account of which he says: "And the Jews marveled, saying: How does this man know …
He mentions this amazement when he says, The Jews were amazed. And this is not surprising, for "Your testimony is wonderful" (Ps 118:129). For the words of Christ are the words of divine wisdom. He adds the reason why they were amazed when he says, …
The Puritans and the Awakening3 voices
How does this man know letters, having never learned? - How come he to be so well acquainted with sacred literature as to be able thus to expound the Scripture, with such propriety and gracefulness, seeing he has never learned this, at any place of education?
And the Jews marvelled,....
It is necessary that Christ's ministers should have learning, as he had; and since they cannot expect to have it as he had it, by inspiration, they must take pains to get it in an ordinary way. [3.] That Christ's having learning, though he had not been taught it, made him truly great and wonderful; the Jews speak of it here with wonder.
The Nineteenth Century4 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
These rulers knew well enough that He had not studied under any human teacher--an important admission against ancient and modern attempts to trace our Lord's wisdom to human sources [MEYER]. Probably His teaching on this occasion was expository, manifesting that unrivalled faculty and depth which in the Sermon on the Mount had excited the astonishment of all.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
Teaching in the Temple When the feast was half over, Jesus went up to the temple and began to teach. Then the Jewish authorities were astonished and said, "How does this man know so much when he has never had formal instruction?" So Jesus replied, "My teaching is not from me, but from the one who sent me. If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
Teaching in the Temple When the feast was half over, Jesus went up to the temple and began to teach. Then the Jewish authorities were astonished and said, "How does this man know so much when he has never had formal instruction?" So Jesus replied, "My teaching is not from me, but from the one who sent me. If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority. The person who speaks on his own authority desires to receive honor for himself; the one who desires the honor of the one who sent him is a man of integrity, and there is no unrighteousness in him. Hasn’t Moses given you the law? Yet not one of you keeps the law! Why do you want to kill me?" The crowd answered, "You’re possessed by a demon! Who is trying to kill you?" Jesus replied, "I performed one miracle and you are all amazed. However, because Moses gave you the practice of circumcision (not that it came from Moses, but from the forefathers), you circumcise a male child on the Sabbath. But if a male child is circumcised on the Sabbath so that the law of Moses is not broken, why are you angry with me because I made a man completely well on the Sabbath? Do not judge according to external appearance, but judge with proper judgment." We learn first in this passage, that honest obedience to God's will is one way to obtain clear spiritual knowledge. Our Lord says, "If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority." The difficulty of finding out "what is truth" in religion is a common subject of complaint among men. They point to the many differences which prevail among Christians on matters of doctrine, and profess to be unable to decide who is right.
How knoweth this man letters, having never learned? - The Jewish learning consisted in the knowledge of their own scriptures, and the traditions of their elders. In this learning our blessed Lord excelled. No person ever spoke with more grace and dignity, or knew better how to make a more proper use, or a happier application, of Jewish allegories and parables; because none ever penetrated the sense of the Scriptures as he did; none ever cited them more successfully, or ever showed their accomplishment in so complete and satisfactory a manner. As these branches of learning were taught at the Jewish schools, and our Lord had never attended there, they were astonished to find him excelling in that sort of learning, of which they themselves professed to be the sole teachers.
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
11 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 |
|---|---|---|---|---|
| ἐθαύμαζον | ethaumazon | Were marveling | G2296 → | 43 times |
| οὖν | oun | then | G3767 → | 497 times |
| οἱ | hoi | the | G3588 → | 19766 times |
| Ἰουδαῖοι | ioudaioi | Jews | G2453 → | 192 times |
| λέγοντες· | legontes | saying; | G3004 → | 1325 times |
| πῶς | pos | How | G4459 → | 103 times |
| οὗτος | houtos | this one | G3778 → | 1381 times |
| γράμματα | grammata | writings | G1121 → | |
| οἶδεν | oiden | knows | ||
| μὴ | me | not | G3361 → | 1066 times |
| μεμαθηκώς;¶ | memathekos | having studied? | G3129 → |
ἐθαύμαζονWere marveling
ethaumazonG2296 →43 times
οὖνthen
ounG3767 →497 times
οἱthe
hoiG3588 →19766 times
ἸουδαῖοιJews
ioudaioiG2453 →192 times
λέγοντες·saying;
legontesG3004 →1325 times
πῶςHow
posG4459 →103 times
οὗτοςthis one
houtosG3778 →1381 times
γράμματαwritings
grammataG1121 →
οἶδενknows
oiden
μὴnot
meG3361 →1066 times
μεμαθηκώς;¶having studied?
memathekosG3129 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach 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 26:24At this stage of Paul’s defense, Festus exclaimed in a loud voice, “You are insane, Paul! Your great learning is driving you to madness!”
it leads to
- 1 Corinthians 2:13–14
And this is what we speak, not in words taught us by human wisdom, but in words taught by the Spirit, expressing spiritual truths in spiritual words.
- 1 Corinthians 1:23
but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles,
- 1 Corinthians 4:10
We are fools for Christ, but you are wise in Christ. We are weak, but you are strong. You are honored, but we are dishonored.
- 2 Corinthians 5:13
If we are out of our mind, it is for God; if we are of sound mind, it is for you.
- 1 Corinthians 2:13–14
Through
Luke 4:22All spoke well of Him and marveled at the gracious words that came from His lips. “Isn’t this the son of Joseph?” they asked.
it leads to
- Matthew 13:54–56
Coming to His hometown, He taught the people in their synagogue, and they were astonished. “Where did this man get such wisdom and miraculous powers?” they asked.
- Psalms 45:2
You are the most handsome of men; grace has anointed your lips, since God has blessed you forever.
- Matthew 13:54–56
Through
John 7:46“Never has anyone spoken like this man!” the officers answered.
it leads to
- Matthew 7:28–29
When Jesus had finished saying these things, the crowds were astonished at His teaching,
- Matthew 7:28–29
Through
Matthew 13:54Coming to His hometown, He taught the people in their synagogue, and they were astonished. “Where did this man get such wisdom and miraculous powers?” they asked.
it leads to
- Matthew 7:28
When Jesus had finished saying these things, the crowds were astonished at His teaching,
- Matthew 7:28
Where this verse is studied
On this page
About John
This page draws on 15 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Tractates on John 29; 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 (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on the Gospel of John 49; John Gill, Exposition of the New Testament (1746-1748); John Lightfoot, Horae Hebraicae et Talmudicae on John; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.