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Joh_7:19. There is no ground for supposing that some unrecorded words on the part of the Jews (Kuinoel and many others), or some act (Olshausen), intervened between Joh_7:18-19. The chain of thought is this: Jesus in Joh_7:16-18 completely answered the question of the Jews, Joh_7:15. But now He Himself assumes the offensive, putting before them the real and malicious ground of all their assaults and oppression, namely, their purpose to bring about His death; and He shows them how utterly unjustifiable, on their part, this purpose is.
The note of interrogation ought to be placed (so also Lachm. Tisch.) after the first τὸν νόμον ; and then the declaration of their contradictory behaviour is emphatically introduced by the simple καὶ . In like manner Joh_6:70.
οὐ Μωϋσῆς , κ . τ . λ .] The emphasis is upon Μωϋσ . as the great and highly esteemed authority, which had so strong a claim on their obedience.
τὸν νόμον ] without limitation; therefore neither the commandment forbidding murder merely (Nonnus, Storr, Paulus), nor that against Sabbath-breaking simply (Kuinoel, Klee. So once Luther also, but in his Commentary he refers to Romans 8 : “what the law could not do,” etc., which, indeed, has no bearing here), which, according to Godet, Jesus is said to have already in view.
καὶ οὐδεὶς ὑμ . ποιεῖ τ . νόμον ] so that you, all of yon, are liable to the condemnation of the law; and instead of seeking to destroy me as a law-breaker, you must confess yourselves to be guilty.
τί ] why? i.e. with what right? The emphasis cannot be upon the enclitic με (against Godet).