A.T. Robertson Commentary John 7

After these things (μετα ταυτα). John's favourite general note of the order of events. Bernard conceives that the events in 7:1-14 follow 7:15-24 and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles).

Walked (περιεπατε). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months.

For he would not walk in Judea (ου γαρ ηθελεν εν τη Ιουδαια). Imperfect active of θελω picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before).

Sought to kill (εζητουν αποκτεινα). Imperfect active again, progressive attitude, had been seeking to kill him as shown in 5:18 where the same words occur.

The feast of tabernacles (η σκηνοπηγια). Only New Testament example of this word (σκηνη, tent, πηγνυμ, to fasten as in Heb 8:2). Technical name of this feast (Deuteronomy 16:13; Leviticus 23:34,43). It began on the 15th of the month Tisri (end of September) and lasted seven days and finally eight days in post-exilic times (Nehemiah 8:18). It was one of the chief feasts of the Jews.

His brethren (ο αδελφο αυτου). "His brothers" (half-brothers actually), who "were not believing on him" (ουδε επιστευον εις αυτον) as stated in verse 5. They were hostile to the Messianic assumptions of Jesus, a natural attitude as one can well see, though at first they were friendly (2:12).

Depart hence (μεταβηθ εντευθεν). Second aorist active imperative of μεταβαινω, to pass to another place (5:24; 13:1). It was impertinence on their part.

That thy disciples also may behold (ινα κα ο μαθητα σου θεωρησουσιν). Final clause with ινα and the future active indicative of θεωρεω. Jesus had many disciples in Judea at the start (2:23; 4:1) and had left it because of the jealousy of the Pharisees over his success (4:3). The brothers may have heard of the great defection in the synagogue in Capernaum (6:66), but the advice is clearly ironical.

Which thou doest (α ποιεις). To what works they refer by this language we do not know. But Jesus had been away from Galilee for some months and from Judea for a year and a half. Perhaps the brothers of Jesus may actually have been eager to rush Jesus into the hostile atmosphere of Jerusalem again.

In secret (εν κρυπτω). See Mt 6:4,6 for this phrase.

Openly (εν παρρησια). "In public" (παν, ρησις, telling it all). See on Mt 8:32. Common in John (7:13,26; 10:24; 16:25,29; 18:20; here again contrasted with εν κρυπτω). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. Ιφ θου δοεστ θεσε θινγς (ε ταυτα ποιεις). This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Mt 4:3,6.

Manifest thyself (φανερωσον σεαυτον). First aorist active imperative of φανεροω.

To the world (τω κοσμω). Not just to "thy disciples," but to the public at large as at the feast of tabernacles. See 8:26; 14:22 for this use of κοσμος.

For even his brethren did not believe on him (ουδε γαρ ο αδελφο αυτου επιστευον εις αυτον). Literally, "For not even were his brothers believing on him." Imperfect tense of πιστευω with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Luke 4:16–31; Matthew 13:54–58), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Matthew 12:46–50; Luke 8:19–21). The brothers here are sarcastic.