1. Jesus walked in Galilee. The Evangelist appears not to pursue a continued narrative, but to select out of what occurred at different times those events which were worthy of being related.

2. Now a feast of the Jews was at hand. Though I do not affirm it, yet it is probable that this happened during the second year after Christ’s baptism. As to this feast, which the Evangelist mentions, it is not necessary at present to say much.

3. His brethren therefore said to him. Under the word brethren the Hebrews include all cousins and other relations, whatever may be the degree of affinity. He says that they mocked at Christ, because he shunned to be seen or known, and concealed himself in a mean and despised district of Judea.

4. If thou dost these things; that is, if thou aspirest to such greatness that all may applaud thee, direct towards thee the eyes of all. And they add, show thyself to the world, using the word world, as contrasted with the small number of persons among whom he was spending his time without honor.

5. For even his brethren did not believe in him. Hence we infer how small is the value of carnal relationship; for the Holy Spirit stamps with a perpetual mark of infamy the relations of Christ, because, though convinced by the testimonies of so many works, they did not even then believe.

6. My time is not yet come. There are some who erroneously interpret this as referring to the time of his death, for it denotes the time of his setting out on the journey to go to the feast. He assures them that, in this respect, he differs from his relations.

7. The world cannot hate you. When he says that the world cannot hate them, he reproves them for being altogether carnal; for peace with the world can only be purchased by a wicked consent to vices and to every kind of wickedness. But me it hateth, because I testify.

9. He remained in Galilee. The Evangelist here places before our eyes the cousins of our Lord Jesus Christ, who, in compliance with ordinary customs, pretend to worship God, but yet are on friendly terms with unbelievers, and therefore walk without any alarm.

11. The Jews therefore sought him. Here we ought to consider what was the condition of the Church. For the Jews, at that time, gaped for the promised redemption like hungry men; yet, when Christ appears to them, they remain in suspense. Hence arose that murmuring and that variety of opinions.

12. And there was much murmuring. He means that, wherever men were collected in crowds, as usually happens in large assemblies, they held secret conversations about Christ.

13. Yet no man spoke openly of him for fear of the Jews. By the Jews he here means the rulers, who had the government in their hands. They burned with such hatred against Christ, that they did not permit a word to be uttered on either side.

14. Jesus went up into the temple. We now see that Christ was not so much afraid as to desist from the execution of his office; for the cause of his delay was, that he might preach to a very large assembly.

15. And the Jews wondered Those who think that Christ was received in such a manner as to be esteemed and honored are mistaken; for the wonder or astonishment of the Jews is of such a nature, that they seek occasion from it to despise him.

16. My doctrine is not mine. Christ shows that this circumstance, which was an offense to the Jews, was rather a ladder by which they ought to have risen higher to perceive the glory of God; as if he had said, “When you see a teacher not trained in the school of men, know that I have been taught by…

17. If any man wish to do his will. He anticipates the objections that might be made. For since he had many adversaries in that place, some one might readily have murmured against him in this manner: “Why dost thou boast to us of the name of God? For we do not know that thou hast proceeded from…

18. He who speaketh from himself. Hitherto he has showed that there is no other reason why men are blind, but because they are not governed by the fear of God. He now puts another mark on the doctrine itself, by which it may be known whether it is of God or of man.

19. Did not Moses give you the Law? The Evangelist does not give a full and connected narrative of the sermon delivered by Christ, but only a brief selection of the principal topics, which contain the substance of what was spoken.

20. Thou hast a devil. The meaning is, “Thou art mad;” for it was a customary phrase among the Jews, who had been trained to the doctrine that, when men are excited to rage, or when they have lost sense and reason, they are tormented by the devil.

21. I have done one work. Now, leaving their persons, he begins to speak of the fact; for he proves that the miracle which he performed is not inconsistent with the Law of God.

22. Therefore Moses gave you circumcision The particle therefore appears to be unsuitable; and, accordingly, some take διὰ τούτο (on this account, or therefore) in the sense of διὰ τούτο, (because) but the Greek syntax is unfavourable to their opinion.

24. Judge not according to the appearance. Having concluded his defense, he likewise administers a reproof on this ground, that they are carried away by wicked dispositions, and do not form a judgment according to the fact and the matter in hand.

25. Some of the inhabitants of Jerusalem; that is, those to whom the rulers had communicated their plots, and who knew how much Christ was hated; for the people at large – as we saw lately – looked upon this as a dream, or as madness.

27. But we know whence this man is. Here we see not only how great is the blindness of men, when they ought to judge about the things of God, but this vice is almost natural to them, to be ingenious in contriving what may hinder them from arriving at the knowledge of the truth.

28. Jesus therefore exclaimed in the temple. He bitterly reproaches them for their rashness, because they arrogantly flattered themselves in a false opinion, and in this manner excluded themselves from a knowledge of the truth; as if he had said, “Youknow all things, and yet you know nothing.” And,…

29. But I know him. When he says that he knoweth God, he means that it is not without good grounds that he has risen to so great confidence; and by his example he warns us not to assume lightly the name of God, so as to vaunt of Him as the patron and defender of our cause.

30. Therefore they sought to seize him. They had no want of will to do him mischief; they even made the attempt, and they had strength to do it. Why, then, amidst so much ardor, are they benumbed, as if they had their hands and feet bound? The Evangelist replies, because Christ’s hour was not yet…

31. And many of the multitude believed in him. We might have thought that Christ preached to deaf and altogether obstinate persons; and yet the Evangelist says that some fruit followed.

32. The Pharisees heard. Hence it appears that the Pharisees, like persons set on the watch, were anxious on all occasions not to permit Christ to be known. In the first instance the Evangelist calls them only Pharisees, and next he adds to them the priests of whom the Pharisees were a part.

33. Yet a little while am I with you. Some think that this sermon was addressed to the assembly of the people who were present, and others, that it was addressed to the officers who had been sent to seize Christ.

34. You shall seek me. They sought Christ, to put him to death. Here Christ alludes to the ambiguous signification of the word seek, for soon they shall seek him in another manner; as if he had said, “My presence, which is now irksome and intolerable to you, will last for a short time; but ere long…

35. Whither will he go? This was added by the Evangelist, for the express purpose of showing how great was the stupidity of the people. Thus not only are wicked men deaf to hear God’s instruction, but even dreadful threatenings are allowed by them to pass by in mockery, as if they were listening to…

37. On the last day. The first thing that ought to be observed here is, that no plots or intrigues of enemies terrified Christ, so as to cause him to desist from his duty; but, on the contrary, his courage rose with dangers, so that he persevered with greater firmness.

38. He who believeth in me. He now points out the manner of coming, which is, that we must approach, not with the feet, but by faith; or rather, to come is nothing else than to believe, at least, if you define accurately the word believe; as we have already said that we believe in Christ, when we…

39. But this he spoke of the Spirit. The word water is sometimes applied to the Spirit on account of its purity, because it is his office to cleanse our pollutions; but in this and similar passages this term is employed in a different acceptation, which is, that we are destitute of all the sap and…

40. Many of the multitude. The Evangelist now relates what fruit followed from this last sermon of our Lord Jesus Christ; namely, that some thought one thing and some another, so that a difference of opinion arose among the people It ought to be observed that John does not speak of the open enemies…

41. Others said, He is the Christ. The second have a more correct opinion than the first; for they plainly acknowledge that he is the Christ; but the third rise up against them, and hence proceeds the debate.

44. Some of them wished to seize him. By these words the Evangelist means, that they not only despised Christ, but that their wicked rejection of him was accompanied by cruelty and eagerness to do him injury; for superstition is always cruel.

45. So the officers came. Here we may see how blind is the arrogance of men. To such an extent do they admire and adore the greatness which renders them eminent, that they have no hesitation in trampling under foot morality and religion.

46. Never man spoke like this man. Those officers acknowledge that they are subdued and vanquished by the word of Christ, and yet they do not on that account repent or give due honor to the word.

47. And are you also seduced? While they reprove their officers, they endeavor, at the same time, to keep them in subjection. For by these words they mean, that it would be unreasonable and unbecoming that they should not remain steady, though the whole people should revolt.

48. Has any of the rulers, or of the Pharisees, believed in him? “He has none on his side,” they say, “but low and ignorant men; the rulers, and every person of distinction, are opposed to him.” They expressly name the Pharisees, because they had a reputation above others, both for knowledge and…

49. But this multitude. The first part of their pride was, that, relying on the title of Priests, they wished to subject all to them in a tyrannical manner.

50. Nicodemus said to them. The Evangelist describes Nicodemus as a neutral man, who does not venture to undertake in good earnest the defense of sound doctrine, and yet cannot endure to have the truth oppressed. He who came to Jesus by night.

52. Art thou also from Galilee? They say that all who favor Christ are from Galilee, and this is spoken reproachfully, as if he could not have any person among his followers except from the small and unknown corner of Galilee The extreme violence to which they are excited against Nicodemus, shows…

53. And every man went to his own house. Now follows an astonishing close of the transaction. If any one take into account what was the reign of the priests at that time, with what rage they were excited, and how vast was their retinue, and, on the other hand, if he consider that Christ was unarmed…