However no man spoke openly of him for fear of the Jews.
All Commentaries on John 7:13 Go To John 7
Cornelius a Lapide
AD 1637
Howbeit no man spake, &c, i.e, from fear of the Scribes, Pharisees, and Chief Priests. S. John speaks of them merely as Jews, so as not to derogate from the authority of the Scribes and Priests, and also, as Cyril says, he counted it wrong to term persons so estrayed from holiness, priests or elders. "No one," i.e, of those who said that Jesus was a good Prayer of Manasseh , says Euthymius; or as S. Augustine says, "They loudly proclaimed, "He seduces the people;" "He is a good Prayer of Manasseh ," they spoke in suppressed whispers."
But about the midst of the feast, Jesus went up into the temple. On the fourth or fifth day, for it lasted for eight days.
S. Augustine, Theophylact, and others think that Christ entered Jerusalem and the temple on the same day: for when He came to the city He used first of all to visit the temple, as an act of piety, and many Christians follow his example. On the other hand, Toletus, Maldonatus, and others think that He went up shortly after His kinsfolk, so as to be present at the beginning of the feast, but that He did not enter the temple till the fourth day. This the language of S. John both here and in verse10 seems to require. And besides Jesus, as a teacher and pattern of religion, wished for the edification of others to keep the whole of this festival. (See Leviticus 23:43.) Moreover, they were required to erect their booths on the first day of the feast, which Jesus probably did, unless you suppose that He was taken into the booth of a disciple or friend. Coming up secretly in this way on the first day of the feast He ran no risk, unless He entered the temple, which He did not do till the fourth day, remaining hid in a booth for the first three days. His first entry then was in secret, His second was public, the one to keep the feast in the booths outside, and then afterwards to teach in the temple.
But why did He not at once enter the temple? First, as S. Augustine and others reply, in order that the anger of the Scribes and Chief Priests who lived in the temple might cool down. (2.) His remaining concealed was for example"s sake and from His weakness as Prayer of Manasseh , as His coming forth afterwards was a proof of Divine power, says S. Augustine, and Bede after him. (3.) To create in His expectant hearers a greater desire of hearing Him after such delay. (4.) That they might be more free to hear Him, when unemployed in the necessary arrangements for the feast.
And taught, after His own manner, the things which concerned salvation, and led to the kingdom of heaven; and publicly too before the Scribes and Rulers who hated Him. Behold here the nobleness of His mind in intrepidly discharging His office in the midst of danger. For although the anger of the Scribes had somewhat cooled down by the delay of three days, yet it could be easily rekindled by His teaching thus in public. But Jesus, nobly despised it, both because He was ready to be killed by them, and also because He knew that God would thwart their designs against Him, because the appointed time of His death had not come. By His three days" concealment He teaches us prudence, and by His coming forth and preaching openly on the fourth day He gave us a pattern of boldness, to discharge resolutely the duty imposed on us by God, even at the peril of our life, in sure trust that He will either deliver us from danger or give us strength and fortitude to bear and overcome it.
