The Meaning of John 7:22 Explained

John 7:22

KJV: 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.

YLT: because of this, Moses hath given you the circumcision -- not that it is of Moses, but of the fathers -- and on a sabbath ye circumcise a man;

Darby: Therefore Moses gave you circumcision (not that it is of Moses, but of the fathers), and ye circumcise a man on sabbath.

ASV: Moses hath given you circumcision (not that it is of Moses, but of the fathers); and on the sabbath ye circumcise a man.

KJV Reverse Interlinear

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. 

What does John 7:22 Mean?

Study Notes

but of the fathers
Genesis 17:10 .
sabbath
(1) The sabbath ("cessation") appears in Scripture as the day of God's rest in the finished work of creation. Genesis 2:2 ; Genesis 2:3 . For 2500 years of human life absolutely no mention is made of it. Then the sabbath was revealed; Exodus 16:23 ; Nehemiah 9:13 ; Nehemiah 9:14 made a part of the law Exodus 20:8-11 and invested with the character of a "sign" between Jehovah and Israel, and a perpetual reminder to Israel of their separation to God Exodus 31:13-17 . It was observed by complete rest Exodus 35:2 ; Exodus 35:3 and by Jehovah's express order a man was put to death for gathering sticks on the sabbath day. Numbers 15:32-36 . Apart from maintaining the continued burnt-offering Numbers 28:9 , and its connection with the annual feasts; Exodus 12:16 ; Leviticus 23:3 ; Leviticus 23:8 ; Numbers 28:25 the seventh day sabbath was never made a day of sacrifice, worship, or any manner of religious service. It was simply and only a day of complete rest for man and beast, a humane provision for man's needs. In Christ's words, "The sabbath was made for man, and not man for the sabbath." Mark 2:27 .
(2) Our Lord found the observance of the day encrusted with rabbinical evasions Matthew 12:2 and restrictions, wholly unknown to the law, so that He was Himself held to be a sabbath breaker by the religious authorities of the time. The sabbath will be again observed during the kingdom age Isaiah 66:23 .
(3) The Christian first day perpetuates in the dispensation of grace the principle that one-seventh of the time is especially sacred, but in all other respects is in contrast with the sabbath. One is the seventh day, the other the first. The sabbath commemorates God's creation rest, the first day Christ's resurrection. On the seventh day God rested, on the first day Christ was ceaselessly active. The sabbath commemorates a finished creation, the first day a finished redemption. The sabbath was a day of legal obligation, the first day one of voluntary worship and service. The sabbath is mentioned in the Acts only in connection with the Jews, and in the rest of the N.T. but twice. Colossians 2:16 ; Hebrews 4:4 . In these passages the seventh day sabbath is explained to be to the Christian not a day to be observed, but a type of the present rest into which he enters when "he also ceases from his own works" and trusts Christ.

Verse Meaning

The antecedent of "On account of this" or "Yet" (Gr. dia touto) is unclear. It could refer to what precedes. This interpretation would yield a translation such as "you all marvel because of this." [1] However, John consistently placed this phrase first when he used it in other clauses. [2] Probably Jesus was referring to His healing of the paralytic ( John 7:21) as representing God"s desire for physical wholeness.
Moses prescribed circumcision for the physical wellbeing of the Israelites as well as for other reasons ( Leviticus 12:3). The Jews recognized this and consequently circumcised male infants on the eighth day following their births even if that day was a Sabbath. Normally observant Jews did no work on the Sabbath.
Jesus" parenthetic reference to the fact that the circumcision legislation really began with the patriarchs and not Moses was probably a sleight depreciation of Moses. Jesus" critics claimed to follow Moses faithfully, but in keeping the circumcision law they were not truly honoring him but Abraham ( Genesis 17:9-14). Technically Moses only incorporated the circumcision law into the Mosaic Code, as he did many other older laws.

Context Summary

John 7:14-24 - How To Know The Truth Of Jesus' Word
Jesus now went up to the feast, not because he was prompted by the worldly policy suggested by His brethren, but because He was led by His Father's will. We must be on our guard against unspiritual advisers, and must wait till the hour and the minute-hands of the clock have reached the precise moment of the Father's appointment.
Here is an easy method of ascertaining whether our Lord's words about God, Himself, and the future are merely the words of a human teacher, or are really God's. Be willing to do as He says! Stand prepared to fulfill whatever is revealed to your mind and witnessed to by the inner voice! Live with your face toward the dawn, for though it tarry long it will certainly break. See John 3:21. Faith in the gospel does not come by logic, but as the result of obeying the highest truth that you know. Follow on and your path will lead you out to where Jesus stands, the revealed Son of God and the Savior of men. The old quarrel as to the miracle wrought at Bethesda on the Sabbath was still alive, John 7:22-23. His critics did not hold that the Mosaic law was violated if a child's submission to the Jewish initiatory rite was performed on the Sabbath. How foolish, then, to blame Jesus for an act of mercy and healing! [source]

Chapter Summary: John 7

1  Jesus reproves the ambition and boldness of his kinsmen;
10  goes up from Galilee to the feast of tabernacles;
14  teaches in the temple
40  Various opinions of him among the people
45  The Pharisees are angry that their officers took him not,
50  and chide with Nicodemus for taking his side

Greek Commentary for John 7:22

For this cause [δια τουτο]
Some would take this phrase with the preceding verb ταυμαζετε — thaumazete (ye marvel for this cause). Hath given Present active indicative of διδωμι — didōmi (permanent state). Not that it is of Moses, but of the fathers A parenthesis to explain that circumcision is older in origin than Moses. And on the sabbath ye circumcise Adversative use of και — kai = and yet as in John 7:19. That is to say, the Jews keep one law (circumcision) by violating another (on the Sabbath, the charge against him in chapter 5, healing on the Sabbath). [source]

Reverse Greek Commentary Search for John 7:22

John 1:46 Come out of Nazareth [ἐκ Ναζαρὲτ εἶναι]
Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17, John 7:22; John 8:23; John 15:19; John 18:36, John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER-
-DIVIDER-
[source]

John 12:6 Not because he cared for the poor [ουχ οτι περι των πτωχων εμελεν αυτωι]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει — melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον — glōssokomeion (from γλωσσα — glōssa tongue, and κομεω — komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα — Ballomena is present passive participle (repeatedly put in) of βαλλω — ballō to cast or fling. The imperfect active (custom) of βασταζω — bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
Philippians 3:12 Not as though [οὐχ ὅτι]
Lit., not that, as Rev. By this I do not mean to say that. For similar usage, see John 7:22; 2 Corinthians 1:24; Phlippians 4:17. [source]
Hebrews 1:1 Unto the fathers [τοῖς πατράσιν]
Thus absolutely, John 7:22; Romans 9:5; Romans 15:8. More commonly with your or our. [source]
Hebrews 1:1 God [ο τεος]
This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Hebrews 1:1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (Hebrews 1:1-4) reminds one of Luke 1:1-4, Romans 1:1-7, 1 John 1:1-4. The sentence could have concluded with εν υιωι — en huiōi in Hebrews 1:2, but by means of three relatives Of old time (λαλεω — palai). “Long ago” as in Matthew 11:21. Having spoken (τοις πατρασιν — lalēsas). First aorist active participle of εν τοις προπηταις — laleō originally chattering of birds, then used of the highest form of speech as here. Unto the fathers (πολυμερως — tois patrasin). Dative case. The Old Testament worthies in general without “our” or “your” as in John 6:58; John 7:22; Romans 9:5. In the prophets (πολυμερης — en tois prophētais). As the quickening power of their life (Westcott). So Hebrews 4:7. By divers portions (πολυτροπως — polumerōs). “In many portions.” Adverb from late adjective πολυτροπος — polumerēs (in papyri), both in Vettius Valens, here only in N.T., but in Wisdom 7:22 and Josephus (Ant. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. In divers manners (διαπορως — polutropōs). “In many ways.” Adverb from old adjective polutropos in Philo, only here in N.T. The two adverbs together are “a sonorous hendiadys for ‹variously‘” (Moffatt) as Chrysostom (diaphorōs). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.). [source]
1 John 4:10 Not that [ουχ οτι]
Sharp contrast as in John 7:22; 2 Corinthians 7:9; Philemon 4:17. [source]

What do the individual words in John 7:22 mean?

Because of the fact that Moses has given you - circumcision not that of - Moses it is but the fathers also on Sabbath you circumcise a man
διὰ τοῦτο Μωϋσῆς δέδωκεν ὑμῖν τὴν περιτομήν οὐχ ὅτι ἐκ τοῦ Μωϋσέως ἐστὶν ἀλλ’ τῶν πατέρων καὶ ἐν σαββάτῳ περιτέμνετε ἄνθρωπον

διὰ  Because  of 
Parse: Preposition
Root: διά  
Sense: through.
τοῦτο  the  fact  that 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
Μωϋσῆς  Moses 
Parse: Noun, Nominative Masculine Singular
Root: Μωσεύς 
Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion.
δέδωκεν  has  given 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
περιτομήν  circumcision 
Parse: Noun, Accusative Feminine Singular
Root: περιτομή  
Sense: circumcised.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Μωϋσέως  Moses 
Parse: Noun, Genitive Masculine Singular
Root: Μωσεύς 
Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion.
ἐστὶν  it  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
πατέρων  fathers 
Parse: Noun, Genitive Masculine Plural
Root: προπάτωρ 
Sense: generator or male ancestor.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
σαββάτῳ  Sabbath 
Parse: Noun, Dative Neuter Singular
Root: σάββατον  
Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work.
περιτέμνετε  you  circumcise 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: περιτέμνω  
Sense: to cut around.
ἄνθρωπον  a  man 
Parse: Noun, Accusative Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.

What are the major concepts related to John 7:22?

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