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Art thou also of Galilee? - They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, Which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are?
Search, and look - Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet. Neither the Messiah, nor any other prophet, has ever proceeded from Galilee, nor ever can. This conclusion, says Calmet, was false and impertinent: false, because Jonah was of Gathheper, in Galilee: see 2 Kings 14:25, compared with Joshua 19:13. The Prophet Nahum was also a Galilean, for he was of the tribe of Simeon; and some suppose that Malachi was of the same place. The conclusion was false, because there not having been a prophet from any particular place was no argument that there never could be one, as the place had not been proscribed.
Matthew Henry
Concise Bible Commentary
The malice of Christ's enemies is always against reason, and sometimes the staying of it cannot be accounted for. Never any man spake with that wisdom, and power, and grace, that convincing clearness, and that sweetness, wherewith Christ spake. Alas, that many, who are for a time restrained, and who speak highly of the word of Jesus, speedily lose their convictions, and go on in their sins! People are foolishly swayed by outward motives in matters of eternal moment, are willing even to be damned for fashion's sake. As the wisdom of God often chooses things which men despise, so the folly of men commonly despises those whom God has chosen. The Lord brings forward his weak and timid disciples, and sometimes uses them to defeat the designs of his enemies.
SDA Bible Commentary (limited)
Volume 1-7
52. Art thou also of Galilee? By this question the leaders seek to evade Nicodemus’ question, a question for which there could be but one answer. The Pharisees imply that Nicodemus has joined the Galilean sympathizers of Jesus. Their provincial jealousy is reflected in their disdain of the less cultured Galilean Jews (see on ch.7:49).
Ariseth. Textual evidence may be cited (cf.p. 146) for the reading “has arisen.” Such a reading would emphasize the confusion of their thinking, for, such a generalization they would be unable to defend. Jonah is described (2 Kings 14:25) as of Gath-hepher, a town of Zebulun, in lower Galilee (see Vol. IV, p. 995). Possibly Elkosh, the birthplace of Nahum the prophet, was also in Galilee (see on Nahum 1:1). Against the generalization is also the testimony of Rabbi Eliezer (c.a.d. 90): “‘There was not a tribe in Israel from which there did not come prophets’” (TalmudSukkah 27b, Soncino ed., p. 121). If the reading “ariseth” is adopted, then the application may be to the future, that is, one would not expect a future prophet to arise from Galilee.
1. Jesus went. [The Woman Taken in Adultery,John 7:53 to John 8:11. See Early Peraean Ministry; The Ministry of Our Lord.] This entire section (chs.7:53 to 8:11) appears in only one of the early uncial manuscripts (D), although Jerome claims that it was present in a number of Greek manuscripts. The large majority of the Old Latin manuscripts do not have it. The passage is nowhere commented on in the extant writings of the early Church Fathers. The first comments are found following the time of Jerome, in the West, and not until the 10th century in the East. A few manuscripts place the narrative after Luke 21:38. These and certain other considerations, such as an alleged difference of style, have led scholars to the conclusion that this narrative did not appear in John’s autograph copy. However, they admit that the narrative appears to be authentic and that it is in full harmony with what Jesus did and taught. This commentary takes the position that the narrative is authentic.
Meanwhile Jesus had quietly arrived at Jerusalem. He had chosen an unfrequented route by which to go, in order to avoid the travelers who were making their way to the city from all quarters. Had He joined any of the caravans that went up to the feast, public attention would have been attracted to Him on His entrance into the city, and a popular demonstration in His favor would have aroused the authorities against Him. It was to avoid this that He chose to make the journey alone.DA 452.1
In the midst of the feast, when the excitement concerning Him was at its height, He entered the court of the temple in the presence of the multitude. Because of His absence from the feast, it had been urged that He dared not place Himself in the power of the priests and rulers. All were surprised at His presence. Every voice was hushed. All wondered at the dignity and courage of His bearing in the midst of powerful enemies who were thirsting for His life.DA 452.2
Standing thus, the center of attraction to that vast throng, Jesus addressed them as no man had ever done. His words showed a knowledge of the laws and institutions of Israel, of the sacrificial service and the teachings of the prophets, far exceeding that of the priests and rabbis. He broke through the barriers of formalism and tradition. The scenes of the future life seemed outspread before Him. As one who beheld the Unseen, He spoke of the earthly and the heavenly, the human and the divine, with positive authority. His words were most clear and convincing; and again, as at Capernaum, the people were astonished at His teaching; “for His word was with power.” Luke 4:32. Under a variety of representations He warned His hearers of the calamity that would follow all who rejected the blessings He came to bring them. He had given them every possible proof that He came forth from God, and made every possible effort to bring them to repentance. He would not be rejected and murdered by His own nation if He could save them from the guilt of such a deed.DA 452.3
Again the priests and rulers proceeded to lay plans for arresting Jesus. It was urged that if He were longer left at liberty, He would draw the people away from the established leaders, and the only safe course was to silence Him without delay. In the full tide of their discussion, they were suddenly checked. Nicodemus questioned, “Doth our law judge any man, before it hear him, and know what he doeth?” Silence fell on the assembly. The words of Nicodemus came home to their consciences. They could not condemn a man unheard. But it was not for this reason alone that the haughty rulers remained silent, gazing at him who had dared to speak in favor of justice. They were startled and chagrined that one of their own number had been so far impressed by the character of Jesus as to speak a word in His defense. Recovering from their astonishment, they addressed Nicodemus with cutting sarcasm, “Art thou also of Galilee? Search and look: for out of Galilee ariseth no prophet.”DA 460.1
Yet the protest resulted in staying the proceedings of the council. The rulers were unable to carry out their purpose and condemn Jesus without a hearing. Defeated for the time, “every man went unto his own house. Jesus went unto the Mount of Olives.”DA 460.2
From the excitement and confusion of the city, from the eager crowds and the treacherous rabbis, Jesus turned away to the quiet of the olive groves, where He could be alone with God. But in the early morning He returned to the temple, and as the people gathered about Him, He sat down and taught them.DA 460.3
He was soon interrupted. A group of Pharisees and scribes approached Him, dragging with them a terror-stricken woman, whom with hard, eager voices they accused of having violated the seventh commandment. Having pushed her into the presence of Jesus, they said to Him, with a hypocritical show of respect, “Moses in the law commanded us, that such should be stoned: but what sayest Thou?”DA 460.4
Their pretended reverence veiled a deep-laid plot for His ruin. They had seized upon this opportunity to secure His condemnation, thinking that whatever decision He might make, they would find occasion to accuse Him. Should He acquit the woman, He might be charged with despising the law of Moses. Should He declare her worthy of death, He could be accused to the Romans as one who was assuming authority that belonged only to them.DA 460.5
16. Rescued From Error—“Jesus answered them, and said, My doctrine is not mine, but his that sent me.” My words are in perfect harmony with the Old Testament Scriptures, and with the law spoken from Sinai. I am not preaching a new doctrine. I am presenting old truths rescued from the framework of error, and placed in a new setting (Manuscript 33, 1911).5BC 1136.2
41, 50-52. Priests and Rulers Deceived—[John 7:51 quoted.] The lesson that Christ had given to Nicodemus had not been in vain. Conviction had fastened upon his mind, and in his heart he had accepted Jesus. Since his interview with the Saviour, he had earnestly searched the Old Testament Scriptures, and he had seen truth placed in the true setting of the gospel.5BC 1136.3
Ellen G. White
Testimonies to Ministers and Gospel Workers, 370
Jesus had a disciple in Nicodemus. In that night conference with Jesus the convicted man stood before the Saviour under the softening, subduing influence of truth which was shining into the chambers of his mind and impressing his heart. Jesus said: “If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven.” Jesus not only tells Nicodemus that he must have a new heart in order to see the kingdom of heaven, but tells him how to obtain a new heart. He reads the inquiring mind of a true seeker after truth, and presents before him the representation of Himself: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life.” Good news! good news! ring throughout the world! “For God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” This lesson is one of the greatest importance to every soul that lives; for the terms of salvation are here laid out in distinct lines. If one had no other text in the Bible, this alone would be a guide for the soul.TM 370.1
Especially to every man who accepts responsibilities as a counselor, everyone who is dealing with human souls, is this grand, beautiful truth to be a bright and shining light. It is no credit to one who has the word of God in his possession, to say: “I have no experience; I do not understand these things.” He will never be wiser until he becomes of much less consequence in his own estimation. He must learn his lesson as a little child. He must make it his first duty to understand the work of God in the regeneration of the soul. This change should take place in every man before he accepts a position as a leader or ruler in connection with the sacred work of God. If one has not a vital connection with God, his own spirit and sentiments will prevail. These may be well represented as strange fire offered in the place of the sacred. Man has woven into the work of God his own defects of character, devices that are human and earthly, delusions ensnaring to himself and to all who accept them.TM 370.2
