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Joh_7:1-2.[256] Μετὰ ταῦτα ] after these transactions, chap. 6
Οὐ ΓᾺΡ ἬΘΕΛΕΝ ἘΝ Τ . ἸΟΥΔ . ΠΕΡΙΠ .] whither He would already have gone for the approaching Passover (Joh_6:4), had He not had been influenced by this consideration (comp. Joh_5:16; Joh_5:18). We must not assume from this, as B. Crusius does, that John regarded Judaea as the proper seat of the ministry of Jesus; nor, with Schweizer, make use of the passage to impugn the genuineness of Joh_6:1-26; nor say, with Brückner, that John here again takes up the theme of the hostility of the Jews, because this had not been dropped in what precedes (Joh_6:11; Joh_6:52), where so late as in Joh_7:30-31 even, a division among the disciples is mentioned, and does not immediately become prominent in what follows.
To this sojourn in Galilee, to describe which was beyond the plan of John’s Gospel, most of the narrative in Mat_14:34-36 belongs. It lasted from a little before the Passover (Joh_6:4), which Jesus did not attend in Jerusalem, onwards to the next feast of Tabernacles (Joh_7:2); hence also the Imperfects.
δέ ] leading on to what, nevertheless, afterwards induced Him to go to Jerusalem.
Ἡ ΣΚΗΝΟΠΗΓΊΑ ] çÇð äÇíÌËëÌåÉç , beginning on the 15th Tisri (in October), and observed with special sacredness and rejoicing. Lev_23:33; Josephus, Antt. iii. 10. 4, al.; Plutarch, Symp. iv. 6. 2; Ewald, Alterth. p. 481 f.; Keil, Archaeol. I. § 85.
[256] As to Baur’s assaults on the historical character of the contents of chap. 7, see Hauff in the Stud. u. Krit. 1849, p. 124 ff. According to Baur, the object of chap. 7 is to show how the reasoning on which unbelief ventures to enter only becomes its own logical refutation.