Bullet Point Bible

Jesus Remains in Galilee

¹ After this Jesus traveled throughout Galilee. He stayed out of Judea because the Jewish leaders wanted to kill him.² Now the Jewish Feast of Shelters was near.³ So Jesus' brothers advised him, "Leave here and go to Judea so your disciples may see your miracles that you are performing.⁴ For no one who seeks to make a reputation for himself does anything in secret. If you are doing these things, show yourself to the world."⁵ (For not even his own brothers believed in him.)⁶ So Jesus replied, "My time has not yet arrived, but you are ready at any opportunity!⁷ The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.⁸ You go up to the feast yourselves. I am not going up to this feast because my time has not yet fully arrived."⁹ When he had said this, he remained in Galilee.

Jesus avoids Judea due to the escalating plot against his life by the Jewish authorities (John 7:1).
The setting is the Feast of Tabernacles (Sukkot), a major Jewish pilgrimage festival commemorating the wilderness wanderings and celebrating the harvest (John 7:2).
Jesus' brothers, likely his half-brothers (sons of Mary and Joseph), urge him to go to Judea to perform miracles publicly, revealing their misunderstanding of his mission and timing (John 7:3-4).
John explicitly states that Jesus' brothers did not believe in him at this point, highlighting the difficulty even his family had in grasping his identity (John 7:5; cf. Mark 3:21, 31-35).
Jesus distinguishes between his "time" (kairos - the divinely appointed moment for his glorification through suffering) and their "time" (chronos - ordinary time), which is always present (John 7:6).
Jesus explains the world's hatred for him stems from his testimony against its evil deeds, contrasting this with his brothers who fit in with the world (John 7:7).
Jesus initially declines to go publicly to the feast, emphasizing that his appointed time has not yet arrived (John 7:8). This refers specifically to the timing of his public arrival and ultimate purpose, not necessarily avoiding the feast altogether.
This section highlights the theme of divine timing versus human expectation and the growing opposition Jesus faced.

Jesus Goes Secretly to the Feast

¹⁰ But when his brothers had gone up to the feast, then Jesus himself also went up, not openly but in secret.¹¹ So the Jewish leaders were looking for him at the feast, asking, "Where is he?"¹² There was a lot of grumbling about him among the crowds. Some were saying, "He is a good man," but others, "He deceives the common people."¹³ However, no one spoke openly about him for fear of the Jewish leaders.

Jesus does go to the feast, but secretly, demonstrating his control over the timing and manner of his self-revelation (John 7:10).
His secret travel contrasts with his brothers' desire for a public display, showing his focus was not on popular acclaim (John 7:4, 10).
The Jewish authorities ("the Jews," often referring to the leadership in John's Gospel) were actively searching for Jesus, indicating their hostile intent (John 7:11).
Public opinion about Jesus was sharply divided, reflecting the polarizing effect of his ministry (John 7:12). Some saw him as good, others as a dangerous deceiver.
The fear of the authorities suppressed open discussion about Jesus, illustrating the climate of intimidation in Jerusalem (John 7:13).
This section builds suspense and underscores the danger Jesus faced in Jerusalem.
The "murmuring" (gongysmos) suggests widespread but hushed debate and uncertainty about Jesus' identity.

Jesus Teaches in the Temple Courts

¹⁴ When the feast was half over, Jesus went up to the temple courts and began to teach.¹⁵ Then the Jewish leaders were astonished and said, "How does this man know so much when he has never had formal instruction?"¹⁶ So Jesus replied, "My teaching is not from me, but from the one who sent me.¹⁷ 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.¹⁸ 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.¹⁹ Hasn't Moses given you the law? Yet not one of you keeps the law! Why do you want to kill me?"²⁰ The crowd answered, "You're possessed by a demon! Who is trying to kill you?"²¹ Jesus replied, "I performed one miracle and you are all amazed.²² 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.²³ 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?²⁴ Do not judge according to external appearance, but judge with proper judgment."

Jesus chooses the midpoint of the feast to begin teaching publicly in the temple, the religious center of Judaism (John 7:14).
The authorities marvel at Jesus' learning, acknowledging his wisdom but questioning its source since he lacked formal rabbinic training (John 7:15).
Jesus asserts that his teaching originates from God the Father, not himself, claiming divine authority (John 7:16).
He links understanding his teaching to a willingness to do God's will – spiritual discernment requires moral alignment (John 7:17).
Jesus contrasts seeking self-glory with seeking the glory of the one who sent him, validating his own integrity (John 7:18).
He confronts the leaders' hypocrisy: they claim adherence to the Law of Moses yet violate its core principles by seeking to murder him (John 7:19; cf. Exodus 20:13).
The crowd, likely unaware of the leaders' specific plots, dismisses Jesus' claim of a murder plot as demonic delusion (John 7:20).
Jesus refers back to the healing of the paralytic on the Sabbath (John 5:1-18), the "one miracle" that particularly enraged the Jerusalem authorities (John 7:21).
He uses an argument from lesser to greater (qal wahomer): If circumcision (affecting one part) is permitted on the Sabbath to fulfill the Law, why condemn making a man *completely* well on the Sabbath? (John 7:22-23).
Jesus calls for "righteous judgment" based on true principles, not superficial appearances or rigid legalism (John 7:24).

Is This the Messiah?

²⁵ Then some of the residents of Jerusalem began to say, "Isn't this the man they are trying to kill?²⁶ Yet here he is, speaking publicly, and they are saying nothing to him. Do the ruling authorities really know that this man is the Christ?²⁷ But we know where this man comes from. Whenever the Christ comes, no one will know where he comes from."²⁸ Then Jesus, while teaching in the temple courts, cried out, "You both know me and know where I come from! And I have not come on my own initiative, but the one who sent me is true. You do not know him,²⁹ but I know him, because I have come from him and he sent me."³⁰ So then they tried to seize Jesus, but no one laid a hand on him, because his time had not yet come.³¹ Yet many of the crowd believed in him and said, "Whenever the Christ comes, he won't perform more miraculous signs than this man did, will he?"

Some Jerusalem residents were aware of the plot against Jesus and were surprised by his boldness and the authorities' inaction (John 7:25-26).
They dismiss Jesus as the Messiah based on a popular belief that the Messiah's origins would be mysterious, whereas they knew Jesus' earthly origins in Galilee (John 7:27). This is ironic, as they misunderstand his true, divine origin.
Jesus publicly confronts their misunderstanding, acknowledging their knowledge of his human origins but emphasizing his divine origin and mission from the Father, whom they do not truly know (John 7:28).
He claims intimate, unique knowledge of the Father based on his pre-existence and divine commission (John 7:29).
This bold claim provoked the authorities to attempt his arrest, but they were providentially hindered because his "hour" (the appointed time for his crucifixion) had not arrived (John 7:30). This reinforces the theme of divine sovereignty over events.
Despite the opposition and confusion, many in the crowd believed in Jesus, reasoning that the Messiah could not perform greater signs than Jesus had (John 7:31). Their faith, while perhaps based initially on signs, was nonetheless genuine.

Jesus Speaks of His Departure

³² The Pharisees heard the crowd murmuring these things about Jesus, so the chief priests and the Pharisees sent officers to arrest him.³³ Then Jesus said, "I will be with you for only a little while longer, and then I am going to the one who sent me.³⁴ You will look for me but will not find me, and where I am you cannot come."³⁵ Then the Jewish leaders said to one another, "Where is he going to go that we cannot find him? He is not going to go to the Jewish people dispersed among the Greeks and teach the Greeks, is he?³⁶ What did he mean by saying, 'You will look for me but will not find me, and where I am you cannot come'?"

The Pharisees, alerted to the growing belief in Jesus among the crowd, collaborated with the chief priests (Sadducees) to dispatch temple guards for his arrest (John 7:32). This shows the unified opposition of the religious establishment.
Jesus speaks enigmatically about his impending departure – his death, resurrection, and ascension to the Father (John 7:33).
He predicts that his opponents will seek him later (perhaps in need or judgment) but will be unable to find him or reach his destination (heaven) due to their unbelief (John 7:34).
The Jewish leaders completely misunderstand Jesus' words, speculating literally about him going to the Jewish Diaspora or even teaching Gentiles ("Greeks") (John 7:35). This highlights their spiritual blindness.
Their confusion underscores their inability to comprehend Jesus' divine identity and destiny (John 7:36). The irony is that the gospel *would* eventually go to the dispersed Jews and the Greeks, but not in the way they imagined.

The Promise of the Spirit

³⁷ On the last day of the feast, the greatest day, Jesus stood up and shouted out, "If anyone is thirsty, let him come to me, and³⁸ let the one who believes in me drink. Just as the scripture says, ' From within himwill flow rivers of living water .'"³⁹ (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, because Jesus was not yet glorified.)

Jesus makes this proclamation on the "last and greatest day" of the Feast of Tabernacles (John 7:37). This day likely involved a water-pouring ceremony, making his words particularly poignant.
He issues a universal invitation to all who are spiritually thirsty to come to him for satisfaction (John 7:37). This echoes Old Testament invitations (Isaiah 55:1).
Jesus promises that believers will become conduits of "living water," signifying the outflowing life and power of the Holy Spirit (John 7:38). The exact Old Testament scripture reference is debated but likely draws on themes from Isaiah 12:3, 44:3, 58:11; Ezekiel 47:1-12; Zechariah 14:8.
John explicitly interprets "living water" as the Holy Spirit, who would be given to believers after Jesus' glorification (his death, resurrection, and ascension) (John 7:39).
The giving of the Spirit was contingent upon the completion of Jesus' earthly work and his return to the Father (cf. John 14:16-17, 16:7).
This passage is a pivotal promise regarding the New Covenant experience of the indwelling Holy Spirit.

Division Among the People

⁴⁰ When they heard these words, some of the crowd began to say, "This really is the Prophet!"⁴¹ Others said, "This is the Christ!" But still others said, "No, for the Christ doesn't come from Galilee, does he?⁴² Don't the scriptures say that the Christ is a descendantof David and comesfrom Bethlehem , the village where David lived?"⁴³ So there was a division in the crowd because of Jesus.⁴⁴ Some of them were wanting to seize him, but no one laid a hand on him.

Jesus' powerful words about living water provoke further debate and division regarding his identity (John 7:40).
Some identify him as "the Prophet" foretold by Moses (Deuteronomy 18:15-18), often seen as a figure distinct from or preliminary to the Messiah (John 7:40).
Others declare him to be the Messiah ("the Christ") (John 7:41).
A third group objects based on scripture and popular understanding: They knew Jesus was from Galilee, but the Messiah was prophesied to be a descendant of David and come from Bethlehem (Micah 5:2; 2 Samuel 7:12-16) (John 7:41-42). Ironically, Jesus *was* born in Bethlehem, but this was not widely known.
John explicitly states the crowd was divided over Jesus (John 7:43), a recurring outcome of his ministry (cf. John 9:16, 10:19).
Renewed desire to arrest Jesus arose, but again, divine timing and sovereignty prevented it (John 7:44; cf. John 7:30).

The Unbelief of the Jewish Leaders

⁴⁵ Then the officers returned to the chief priests and Pharisees, who said to them, "Why didn't you bring him back with you?"⁴⁶ The officers replied, "No one ever spoke like this man!"⁴⁷ Then the Pharisees answered, "You haven't been deceived too, have you?⁴⁸ None of the members of the ruling council or the Pharisees have believed in him, have they?⁴⁹ But this rabble who do not know the law are accursed!"⁵⁰ Nicodemus, who had gone to Jesus before and who was one of the rulers, said,⁵¹ "Our law doesn't condemn a man unless it first hears from him and learns what he is doing, does it?"⁵² They replied, "You aren't from Galilee too, are you? Investigate carefully and you will see that no prophet comes from Galilee!"⁵³ [[ And each one departed to his own house.

The temple guards return empty-handed, failing to arrest Jesus (John 7:45).
Their reason: they were profoundly impressed by Jesus' authoritative and unique manner of speaking (John 7:46). This is an implicit testimony to Jesus' power.
The Pharisees react with contempt, accusing the guards of being deceived like the common people (John 7:47).
They appeal to their own authority and unbelief as proof that Jesus cannot be legitimate (John 7:48). This reveals their elitism and closed-mindedness.
They dismiss the crowd as ignorant of the Law and therefore "accursed," betraying their disdain for the common people they were supposed to shepherd (John 7:49).
Nicodemus, a Pharisee who had previously sought Jesus secretly (John 3:1-15), cautiously intervenes, appealing to the legal principle of granting a hearing before condemnation (Deuteronomy 1:16-17) (John 7:50-51).
The other leaders scornfully dismiss Nicodemus, questioning if he too is a Galilean sympathizer and incorrectly asserting that no prophet arises from Galilee (Jonah, and possibly Nahum and Hosea, had connections to Galilee) (John 7:52).
The council meeting breaks up without resolution, with everyone dispersing (John 7:53). (Note: John 7:53-8:11 is considered by most scholars not to be part of the original text of John's Gospel, though it is included in many manuscripts and translations like the NET).

The Bullet Point Bible

John 7