"The natural man receiveth not the things of the Spirit of God." The truth of that saying clearly appears in the earlier part of this section. When the Lord spoke of returning to the Father His hearers supposed that He was proposing to visit the Jews of the Dispersion. But how profound are these words of promise to those who come to Him! He is not content with speaking of a river. He uses the plural-rivers shall flow from Him. Add stream to stream, torrent to torrent, river to river, and these will barely suffice to set forth the freshness and abundance of life that shall proceed from the soul that previously had been thirsty for its own personal supply.
When our Lord ascended he received of the Father the promise of the Holy Spirit, and then a new era broke on the world. The life of the believer was no longer only an imitation of obedience. It was the uprising and outpouring of the Holy Spirit from within. We become strengthened with might in the inner man and Christ dwells in our hearts by faith. Thereupon we not only are infilled of the Spirit, but it is His gracious ministry to mankind through us that makes the desert rejoice and blossom. [source]
Chapter Summary: John 7
1Jesus reproves the ambition and boldness of his kinsmen; 10goes up from Galilee to the feast of tabernacles; 14teaches in the temple 40Various opinions of him among the people 45The Pharisees are angry that their officers took him not, 50and chide with Nicodemus for taking his side
Greek Commentary for John 7:34
And shall not find me [και ουχ ευρησετε με] Future active indicative of ευρισκω heuriskō Jesus had said: “Seek and ye shall find” (Matthew 7:7), but this will be too late. Now they were seeking (John 7:30) to kill Jesus, then they will seek deliverance, but too late. Where I am No conflict with John 7:33, but the essential eternal spiritual home of Christ “in absolute, eternal being and fellowship with the Father” (Vincent). Ye cannot come This fellowship was beyond the comprehension of these hostile Jews. See the same idea in John 7:36 by the Jews; John 8:21 to the Jews and then to the disciples with the addition of “now” (αρτι arti John 13:33, νυν nun in John 13:36). [source]
Ye shall seek me [] Not as now, for disputation or violence, but for help. [source]
Where I am [] In absolute, eternal being and fellowship with the Father. I am ( ἐγω εἰμι ) is the formula of the divine existence (John 8:58). The phrase carries a hint of the essential nature of Jesus, and thus prepares the way for ye cannot come (see on John 7:7). The difference in character will make it essentially impossible. [source]
Reverse Greek Commentary Search for John 7:34
John 8:58Was, I am [γενέσθαι, ἐγώ εἰμι] It is important to observe the distinction between the two verbs. Abraham's life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham came into being, or was born ( γενέσθαι ). Jesus' life was from and to eternity. Hence the formula for absolute, timeless existence, I am ( ἐγώ εἰμι ). See on John 1:3; see on John 7:34. [source]
John 8:21Again [παλιν] Probably παλιν palin (again) in John 8:12 refers to a day after the feast is over since the last day is mentioned in John 7:37. So then here again we probably move on to another day still beyond that in John 8:12. And ye shall seek me As in John 7:34, “the search of despair” (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (John 1:11). And ye shall die in your sin Future middle indicative of αποτνησκω apothnēskō which is the emphatic word here (cf. Ezekiel 3:18; Ezekiel 18:18; Proverbs 24:9). Note singular αμαρτιαι hamartiāi (sin) here, but plural αμαρτιαις hamartiais (sins) when the phrase is repeated in John 8:24 (sin in its essence, sin in its acts). Ye cannot come Precise language of John 7:34 to the Jews and to the apostles in John 13:33. [source]
James 1:1Servant [δουλος] Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου kuriou Iēsou Christou). Here on a par with God (τεου theou) and calls himself not αδελπος adelphos (brother) of Jesus, but δουλος doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν chairein). Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10,2 John 1:11. [source]
James 1:1Which are of the Dispersion [ταις εν τηι διασποραι] “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν chairein). Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10,2 John 1:11. [source]
Revelation 4:11They are [εἰσὶν] Read ἦσαν theywere. One of the great MSS., B, reads οὐκ ἦσαν theywere not; i.e., they were created out of nothing. The were is not came into being, but simply they existed. See on John 1:3; see on John 7:34; see on John 8:58. Some explain, they existed in contrast with their previous non-existence; in which case it would seem that the order of the two clauses should have been reversed; besides which it is not John's habit to apply this verb to temporary and passing objects. Professor Milligan refers it to the eternal type existing in the divine mind before anything was created, and in conformity with which it was made when the moment of creation arrived. Compare Hebrews 8:5. “Was the heaven then or the world, whether called by this or any other more acceptable name - assuming the name, I am asking a question which has to be asked at the beginning of every inquiry - was the world, I say, always in existence and without beginning, or created and having a beginning? Created, I reply, being visible and tangible and having a body, and therefore sensible; and all sensible things which are apprehended by opinion and sense are in a process of creation and created. Now that which is created must of necessity be created by a cause. But how can we find out the father and maker of all this universe? And when we have found him, to speak of his nature to all men is impossible. Yet one more question has to be asked about him, which of the patterns had the artificer in view when he made the world? - the pattern which is unchangeable, or that which is created? If the world be indeed fair and the artificer good, then, as is plain, he must have looked to that which is eternal. But if what cannot be said without blasphemy is true, then he looked to the created pattern. Every one will see that he must have looked to the eternal, for the world is the fairest of creations and he is the best of causes” (Plato, “Timaeus,” 28,29). [source]
What do the individual words in John 7:34 mean?
You will seekMeandnotwill findMewhereamIyounotare ableto come
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural
Root: δύναμαι
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
Greek Commentary for John 7:34
Future active indicative of ευρισκω heuriskō Jesus had said: “Seek and ye shall find” (Matthew 7:7), but this will be too late. Now they were seeking (John 7:30) to kill Jesus, then they will seek deliverance, but too late. Where I am No conflict with John 7:33, but the essential eternal spiritual home of Christ “in absolute, eternal being and fellowship with the Father” (Vincent). Ye cannot come This fellowship was beyond the comprehension of these hostile Jews. See the same idea in John 7:36 by the Jews; John 8:21 to the Jews and then to the disciples with the addition of “now” (αρτι arti John 13:33, νυν nun in John 13:36). [source]
Not as now, for disputation or violence, but for help. [source]
In absolute, eternal being and fellowship with the Father. I am ( ἐγω εἰμι ) is the formula of the divine existence (John 8:58). The phrase carries a hint of the essential nature of Jesus, and thus prepares the way for ye cannot come (see on John 7:7). The difference in character will make it essentially impossible. [source]
Reverse Greek Commentary Search for John 7:34
It is important to observe the distinction between the two verbs. Abraham's life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham came into being, or was born ( γενέσθαι ). Jesus' life was from and to eternity. Hence the formula for absolute, timeless existence, I am ( ἐγώ εἰμι ). See on John 1:3; see on John 7:34. [source]
Frequent in John, and expressing an inherent impossibility. See John 3:3, John 3:5; John 5:19; John 6:44; John 7:34, John 7:36; John 8:21, John 8:43; John 12:39; John 14:17, etc. [source]
See on John 7:34. [source]
Probably παλιν palin (again) in John 8:12 refers to a day after the feast is over since the last day is mentioned in John 7:37. So then here again we probably move on to another day still beyond that in John 8:12. And ye shall seek me As in John 7:34, “the search of despair” (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (John 1:11). And ye shall die in your sin Future middle indicative of αποτνησκω apothnēskō which is the emphatic word here (cf. Ezekiel 3:18; Ezekiel 18:18; Proverbs 24:9). Note singular αμαρτιαι hamartiāi (sin) here, but plural αμαρτιαις hamartiais (sins) when the phrase is repeated in John 8:24 (sin in its essence, sin in its acts). Ye cannot come Precise language of John 7:34 to the Jews and to the apostles in John 13:33. [source]
Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου kuriou Iēsou Christou). Here on a par with God (τεου theou) and calls himself not αδελπος adelphos (brother) of Jesus, but δουλος doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν chairein). Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10, 2 John 1:11. [source]
“Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν chairein). Absolute infinitive (present active of χαιρω chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε chairein legete in 2 John 1:10, 2 John 1:11. [source]
Read ἦσαν theywere. One of the great MSS., B, reads οὐκ ἦσαν theywere not; i.e., they were created out of nothing. The were is not came into being, but simply they existed. See on John 1:3; see on John 7:34; see on John 8:58. Some explain, they existed in contrast with their previous non-existence; in which case it would seem that the order of the two clauses should have been reversed; besides which it is not John's habit to apply this verb to temporary and passing objects. Professor Milligan refers it to the eternal type existing in the divine mind before anything was created, and in conformity with which it was made when the moment of creation arrived. Compare Hebrews 8:5. “Was the heaven then or the world, whether called by this or any other more acceptable name - assuming the name, I am asking a question which has to be asked at the beginning of every inquiry - was the world, I say, always in existence and without beginning, or created and having a beginning? Created, I reply, being visible and tangible and having a body, and therefore sensible; and all sensible things which are apprehended by opinion and sense are in a process of creation and created. Now that which is created must of necessity be created by a cause. But how can we find out the father and maker of all this universe? And when we have found him, to speak of his nature to all men is impossible. Yet one more question has to be asked about him, which of the patterns had the artificer in view when he made the world? - the pattern which is unchangeable, or that which is created? If the world be indeed fair and the artificer good, then, as is plain, he must have looked to that which is eternal. But if what cannot be said without blasphemy is true, then he looked to the created pattern. Every one will see that he must have looked to the eternal, for the world is the fairest of creations and he is the best of causes” (Plato, “Timaeus,” 28,29). [source]