14 Now about the midst of the feast Jesus went up into the temple, and taught. 15 And the Jews marvelled, saying, How knoweth this man letters, having never learned? 16 Jesus answered them, and said, My doctrine is not mine, but his that sent me. 17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 18 He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. 19 Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? 20 The people answered and said, Thou hast a devil: who goeth about to kill thee? 21 Jesus answered and said unto them, I have done one work, and ye all marvel. 22 Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. 23 If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day? 24 Judge not according to the appearance, but judge righteous judgment. (John 7:15-24 KJV)
The Heavenly Scholar
I. Christ’s public preaching in the temple (John 7:14) — About the middle of the feast, on the fourth or fifth day of the eight, Jesus went into the temple and taught, as was his custom in Jerusalem. His mission was to preach the gospel of the kingdom in every place of gathering. The content of his sermon is not recorded, perhaps because it was like those already preserved from Galilee. The gospel message is the same to both the plain and the refined.
It is uncertain whether he arrived in Jerusalem only then or earlier but stayed private until now. He may have delayed so the people, after spending some days in their booths for the feast of tabernacles, would have more leisure and be better disposed to listen. He also appeared when both friends and enemies had stopped expecting him, a pattern of his later comings (Matthew 25:6). His public appearance shamed his persecutors, showing he did not fear their power (Isaiah 50:7-8) and by taking over their neglected work. Teaching the people in the temple, especially at this feast (Nehemiah 8:17-18), was their duty, but they offered only human traditions. Now the chief Shepherd appeared, as foretold (Ezekiel 34:22-23; Malachi 3:1).
II. His discourse with the Jews centered on four points.
1. Concerning his doctrine.
The Jews marveled, saying, “How does this man know letters, having never learned?” (John 7:15). Jesus had not studied in the schools of the prophets or under the rabbis. Moses learned the wisdom of the Egyptians, but Christ did not acquire even the formal learning of the Jews. Receiving the Spirit without measure, he needed no human teacher. In an age of flourishing scholarship in both the Roman world and Jewish church, he established his religion without academic support, so it would not seem a human invention.
Though untaught by men, he knew the Scriptures perfectly. His ministers should also be learned, but since they cannot gain knowledge as he did—by direct inspiration—they must obtain it by study. His untrained wisdom led some to honor him as divinely taught, while others dismissed him, claiming that without formal education he could not possess real learning, and some even accused him of using unlawful means.
In reply, he declared that his doctrine was divine: “My doctrine is not mine, but his who sent me” (John 7:16). As God, he could have claimed it as his own; as Mediator, he spoke as the servant of the Father (Deuteronomy 18:18). This comforts those who receive it and condemns those who reject it. Moreover, the truth of his teaching is best recognized by those willing to do God’s will (John 7:17; Psalm 111:10). Those resolved to obey will discern its divine origin and be kept from ruinous error. Finally, his teaching proved he was not self-seeking (John 7:18). A deceiver pursues his own glory, but Christ sought the glory of the One who sent him, showing he was true and without unrighteousness.
2. Concerning the charge for Sabbath healing.
They accused him for healing a disabled man and telling him to carry his bed on the Sabbath. Jesus rebuked their hypocrisy (John 7:19): Moses gave them the law, yet none kept it. It was shameful to accuse him of breaking the law while violating it themselves, as in plotting to kill him. Hypocrites often condemn in others what they practice themselves. The law alone could not restrain sin; a greater light was needed.
The people interrupted, “You have a demon; who seeks to kill you?” (John 7:20). Trusting their rulers, they would not believe such a plot and instead insulted him as deceitful or deluded. Christ ignored the insult, modeling patience under false accusation (1 Peter 2:23).
He appealed to their own judgment (John 7:21). They marveled at one work—either in amazement or offense—and he compared it with their Sabbath practices. They circumcised on the Sabbath if it was the eighth day, though it was physical work. That was lawful; therefore healing was even more so. Moses gave circumcision, though it came from the fathers before him (John 7:22; Galatians 3:17). It was a covenant blessing, not merely Mosaic, and so continued in principle under the gospel (Galatians 3:14). The law of circumcision overrode the Sabbath law in practice; if ceremonial work was allowed for spiritual purposes, much more was healing lawful.
Thus he argued (John 7:23): “If you circumcise a man on the Sabbath without breaking the law, why are you angry with me for making a man completely well on the Sabbath?” Healing restored the whole man, body and soul, and was greater than circumcision. He concluded (John 7:24): “Do not judge by appearances, but judge with right judgment.” This applied both to their censure of his Sabbath healing and to their prejudice against his humble appearance, which fell short of their Messiah expectations. Outward show deceives (Matthew 23:27-28), but judgment must rest on truth (Isaiah 11:3; 1 Samuel 16:7).