Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - John 7:17 - 7:17
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Joh 7:17. Ἐάν τις, if any man) A most reasonable and most joyful condition. Understand therefore. The doctrine of the Father and the doctrine of the Son are one and the same. He, then, who is conformed to the will of the Father, shall know of the doctrine of the Son.-θέλῃ-θέλημα, wills-the will) A sweet harmony. The heavenly will first stirs up [awakens] the human will: then next, the latter meets the former.-θέλημα the will) known from the prophetic Scriptures.-ποιεῖν, do) A most solid method of gaining the knowledge of the truth.[181]-γνώσεται, he shall know) he will exert himself to know; or rather, he will attain to this, that he shall know; comp. ch. Joh 8:12, “He that followeth Me, shall not walk in darkness, but shall have the light of life;” 28, 31, 32, “If ye continue in My word, then are ye My disciples indeed; and ye shall know the truth;” Joh 12:35, “Walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth;” 45, Joh 10:14, “I know My sheep, and am known of Mine;” Mat 7:24, “Whosoever heareth these sayings of Mine and doeth them, I will liken him unto a wise man, which built his house upon a rock;” 1Co 8:3, “If any man love God, the same is known of Him.” To know the ways of the Lord is the privilege of those alone, who do righteousness. Isa 58:2, “They delight to know My ways as a nation that did righteousness.” Comp. the future middle γνώσομαι, ch. Joh 8:28; Joh 8:32, Joh 13:7; Joh 13:35, Joh 14:20; Rev 2:23.-ΠΕΡῚ Τῆς ΔΙΔΑΧῆς, concerning the doctrine) The article has a relative force at Joh 7:16 [ἡ ἐμὴ διδαχή, the doctrine, which is Mine) ἐκ τοῦ Θεοῦ) from God and of God, Joh 7:16.
[181] I cannot in this place but make some reply to those remarks which the celebr. Ernesti makes in the Bibl. th. Noviss. T. II. p. 130, etc. No one truly ever denied that some knowledge of the truth is required in him whose will is to be bent to better things. For instance, in this very passage, which is at present under discussion. Christ appeals to His doctrine, which had been set before the Jews. But what, I would ask, was the cause that they were not able more fully to know and embrace it as divine? Either I, for my part, have no discrimination at all, or else their perverse will was the hindrance that prevented them from being able to progress farther in the knowledge of the Divine truth. I confess that I feel in no small degree distressed when I find that abuses are attributed to that sentiment, whereby it is believed that the knowledge of the truth is promoted by the existence of a good will [to obey it]. Cæteris paribus, the will is no doubt emended by the knowledge of the truth. But that, in its turn, a more intimate access to the truth is thrown open by the obedience of the will, both this very declaration of the Divine Saviour, and the whole of Scripture besides, openly testify. That most established axiom, that “the fear of the Lord is the beginning of wisdom.” is superior to all the subtlety of all the learned. Nor can I think that their design is one to be laughed at, who profess that they are engaged in this or that style of writing with the view rather of bending the will (fürs Herz, for the heart) than of informing the understanding (für den Verstand, for the intellect). A greater or less degree of knowledge, to wit, being supposed, it is altogether possible to happen, nay, even it ought to be the result, that the foolish in mind should be stirred up to weigh the momentous realities of truth, of which they were not altogether ignorant before, and to overcome in faith the obstacles in the way, by that declaration, “To Him that hath it is given.” He who so lays out the first, as it were, stamina of knowledge, that he establishes it as a fixed principle with himself to obey GOD, will soon outstrip in the knowledge of the truth, so far as it conduces to salvation, many who, however extensively learned, are unwilling to give themselves up as servants to GOD. Comp. not. on Joh 6:69; Joh 10:38. Nor am I ashamed to repeat that saying of Ambrose, “Do not understand, in order that you may believe, but believe, in order that you may understand. Understanding is the reward [wages] of faith.” Moreover with these remarks it will be of use now for the reader, who reverences GOD, to compare the remarks which our illustr. Lord Chanc., D. Reuss, has briefly but spiritedly written in the Elam. Theol. Mor. c. v. § 23, etc.-E. B.