For knowing Him, neither evil intention nor deeds contrary to Him hinder Me.
Jn. 7:29. Because I am from Him,
That is, from Him, not from another essence, not foreign to Him.
Jn. 7:29. And He sent Me.
Here two natures in Christ are clearly indicated: by the words "I am from Him" – the divine Nature, and by the words "and He sent Me" – the human. For the Son of God is called an Envoy, as well as a Servant of God, according to His humanity.
Jn. 7:30. And they sought to seize Him, but no one laid hands on Him, because His hour had not yet come.
The Evangelist, showing that they were invisibly restrained and that He suffered voluntarily, says that they sought to seize Him and yet no one laid a hand on Him.
"His hour had not yet come" — this is said not because He is subject to the conditions of time, but because He does all things at the fitting and proper time and hour. When He deemed it timely to suffer, that is, when the proper and fitting time had come, then He delivered Himself to the crucifiers. For He does and arranges all things at proper and fitting times. There was a proper time for giving the Law; a proper time for the prophets and the Gospel. Thus, the designation of "the hour" points to the particular wisdom and providence of the Savior.
Jn. 7:31. And many of the people believed in Him and said: when the Christ comes, will He perform more signs than this Man has performed?
Many believed in Him, saying: "Will the Christ perform more signs than this Man has done?" They speak of the wine at Cana, of the nobleman's son, of the paralytic, of the loaves, and generally of all the other signs which, on account of their multitude, the Evangelists did not mention by name. However, even if you hear that many believed, their faith was not true faith, but the kind characteristic of the common people, who easily change their minds.
Jn. 7:32. The Pharisees heard the people murmuring such things concerning Him, and the Pharisees and the chief priests sent officers to seize Him.
In their conversations the people were showing what seemed like a good disposition and something resembling faith in the Lord, and seemed to want to separate themselves from the rulers. The latter, having noticed this, sent men to seize the Lord for that one reason alone — that people were beginning to recognize Him as the Christ. They sent others rather than going themselves, because they feared the people, lest they provoke an uprising. For this reason they send servants, and in this way protect themselves from the danger that might follow, while exposing them to the fury of the crowd. Thus they everywhere look after their own interests.
Jn. 7:33. Jesus then said to them: yet a little while I am with you, and I go to Him who sent Me;
And the Lord speaks words full of humility: "Yet a little while am I with you." "Why," He says, "do you concern yourselves with My departure, why do you persecute Me? Wait a little while, and I will be taken away, even if you did not wish to seize Me."
"I am with you." Although you persecute and drive Me out, I am with you: arranging and speaking what serves your good and salvation. And I "will go to Him who sent Me." Here He frightens them by the fact that they will offend Him who sent Him. For those who dishonor the One sent obviously offend the One who sent Him. By the word "will go" He indicates the voluntary acceptance of death.
Jn. 7:34. You will seek Me, and will not find Me; and where I am, you cannot come.
Showing that His death would not be such as that of everyone in general, He says: where I go, "you cannot come." For if His death were common and similar to the death of most people, and He were to remain dead, He would not have said that you cannot come. For we all come to the common death. But, as I said, wishing to show that His death is not such as that of everyone, He says that you cannot come where I will be.
By the words "you will seek Me, and will not find Me," He shows that they will desire Him. When did they seek Him? Luke said that many women wept over Him (Luke 23:27). It is likely that many others experienced this feeling as well; and especially when the city was being destroyed, they remembered Christ and His miracles and desired His presence (Luke 17:22). He spoke of all this in order to attract and incline them to His side.
Since the servants came with the intention of seizing Him, He shows that He knows the reason for their arrival, He knows that they want to kill Him; therefore He foretells to them concerning His death, that in a little while He will go to the Father. And to foretell death is also a great thing and not a human one. Therefore David also says: "Lord, make me to know mine end." (Ps. 38:5)
Jn. 7:35. Then the Jews said among themselves: Where does He intend to go, that we shall not find Him? Does He intend to go to the Dispersion among the Greeks and teach the Greeks?
The Jews said: "Does He intend to go to the Dispersion among the Greeks?" See, they changed somewhat and were softened by His words. This is evident from the question "Does He intend to go to the Dispersion among the Greeks?" For if this were not so, they would have said: "You want to leave? We desire this, we are glad of it." But there is nothing of the sort here; but, as though strongly wishing not to lose Him, they ask where He intends to go. This is also evident from the words that He intends to go to the Greek Dispersion and teach them. They did not say that He intends to deceive them, but to teach.
They called the Gentiles the Dispersion, because they were scattered everywhere. For the Jews in ancient times did not mingle with them, but gathered together in one place, in Palestine, they reproached the Gentiles for being scattered everywhere, which subsequently turned back upon themselves. For the Jews themselves became the Dispersion.
Jn. 7:36. What do these words mean, which He said: you will seek Me, and will not find Me; and where I am, you cannot come?
Jn. 7:37. On the last and great day of the feast, Jesus stood and cried out, saying: If anyone thirsts, let him come to Me and drink.
The first day of the feast and the last, or seventh, were called great, because the Law also called the last day of the feast a solemn day, holy (Lev. 23:35–36). Following this, the Evangelist also calls the last day great.