The Meaning of John 7:17 Explained

John 7:17

KJV: If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

YLT: if any one may will to do His will, he shall know concerning the teaching, whether it is of God, or -- I do speak from myself.

Darby: If any one desire to practise his will, he shall know concerning the doctrine, whether it is of God, or that I speak from myself.

ASV: If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself.

KJV Reverse Interlinear

If  any man  will  do  his  will,  he shall know  of  the doctrine,  whether  it be  of  God,  or  [whether] I  speak  of  myself. 

What does John 7:17 Mean?

Verse Meaning

Jesus further claimed that the key to validating His claim that His teaching came from God was a determination to do God"s will. The normal way that the rabbis settled such debates was through discussion. However, Jesus taught that the key factor was moral rather than intellectual. If anyone was willing to do God"s will, not just to know God"s truth, God would enable that one to believe that Jesus" teaching came from above (cf. John 6:44). The most important thing then is a commitment to follow God"s will. Once a person makes that commitment God begins to convince him or her what is true. Faith must precede reason, not the other way around.
"His hearers had raised the question of his competence as a teacher. He raises the question of their competence as hearers." [1]
Jesus was not saying that the accuracy of our understanding is in direct proportion to our submission to God. Some very godly people have held some very erroneous views. There are other factors that also determine how accurate our understanding may be. He was not saying that if a person happens to do God"s will he or she will automatically understand the origin of Jesus" teaching either. His point was that submission to God rather than intellectual analysis is the foundation for understanding truth, particularly the truth of Jesus" teachings (cf. Proverbs 1:7).
"Spiritual understanding is not produced solely by learning facts or procedures, but rather it depends on obedience to known truth. Obedience to God"s known will develops discernment between falsehood and truth." [2]

Context Summary

John 7:14-24 - How To Know The Truth Of Jesus' Word
Jesus now went up to the feast, not because he was prompted by the worldly policy suggested by His brethren, but because He was led by His Father's will. We must be on our guard against unspiritual advisers, and must wait till the hour and the minute-hands of the clock have reached the precise moment of the Father's appointment.
Here is an easy method of ascertaining whether our Lord's words about God, Himself, and the future are merely the words of a human teacher, or are really God's. Be willing to do as He says! Stand prepared to fulfill whatever is revealed to your mind and witnessed to by the inner voice! Live with your face toward the dawn, for though it tarry long it will certainly break. See John 3:21. Faith in the gospel does not come by logic, but as the result of obeying the highest truth that you know. Follow on and your path will lead you out to where Jesus stands, the revealed Son of God and the Savior of men. The old quarrel as to the miracle wrought at Bethesda on the Sabbath was still alive, John 7:22-23. His critics did not hold that the Mosaic law was violated if a child's submission to the Jewish initiatory rite was performed on the Sabbath. How foolish, then, to blame Jesus for an act of mercy and healing! [source]

Chapter Summary: John 7

1  Jesus reproves the ambition and boldness of his kinsmen;
10  goes up from Galilee to the feast of tabernacles;
14  teaches in the temple
40  Various opinions of him among the people
45  The Pharisees are angry that their officers took him not,
50  and chide with Nicodemus for taking his side

Greek Commentary for John 7:17

If any man willeth to do [εαν τις τεληι ποιειν]
Condition of third class with εαν — ean and present active subjunctive τεληι — thelēi not used as a mere auxiliary verb for the future “will do,” but with full force of τελω — thelō to will, to wish. See the same use of τελω — thelō in John 5:40 “and yet ye are not willing to come” He shall know Future middle indicative of γινωσκω — ginōskō Experimental knowledge from willingness to do God‘s will. See this same point by Jesus in John 5:46; John 18:37. There must be moral harmony between man‘s purpose and God‘s will. “If there be no sympathy there can be no understanding” (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God‘s will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. Of God Out of God as source. From myself Instead of from God. [source]
Will do his will [θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν]
This is a notable illustration of the frequent blunder of the A.V. in rendering θέλειν , to will or determine, as a mere auxiliary verb. By overlooking the distinct meaning of the verb to will, and resolving willeth to do into will do, it sacrifices the real force of the passage. Jesus says, if it be one's will to do; if his moral purpose is in sympathy with the divine will. [source]
He shall know []
Sympathy with the will of God is a condition of understanding it. [source]
Of God [ἐκ τοῦ Θεοῦ]
Better, from; proceeding out of. [source]
Of myself [ἀπ ' ἐμαυτοῦ]
Of myself is misleading, being commonly understood to mean concerning myself. Rev., correctly, from myself; without union with the Father. Compare John 5:30. [source]

Reverse Greek Commentary Search for John 7:17

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

John 8:44 Ye will do [θέλετε ποιεῖν]
Wrong. Properly, ye will to do. Rev., it is your will to do. See on John 7:17. [source]
John 8:42 Of myself [ἀπ ' ἐμαυτοῦ]
Of my own self-determination, independently, but my being is divinely derived. See on John 7:17. [source]
John 8:28 Of myself [ἀπ ' ἐμαυτοῦ]
Properly, from myself, as Rev., at John 7:17, but not here. See on John 7:17. [source]
John 7:44 Would have taken [ἤθελον πιάσαι]
See on John 7:17. Rather, were disposed: or wished to take him. [source]
John 7:19 Keepeth [ποιεῖ]
Rev., rightly, doeth. Compare do in John 7:17. [source]
John 5:6 Wilt thou [θέλεις]
Not merely, do you wish, but are you in earnest? See on Matthew 1:19. Jesus appeals to the energy of his will. Not improbably he had fallen into apathy through his long sickness. Compare Acts 3:4; John 7:17. [source]
John 16:13 Of himself []
Rev., rightly, from himself. See on John 7:17. [source]
John 15:4 Of itself [ἀφ ' ἑαυτοῦ]
Properly, from itself. See on John 7:17. [source]
John 14:10 Of myself [ἀπ ' ἐμαυτοῦ]
Rev., better, from myself. See on John 7:17. [source]
John 12:49 Of myself [ἐξ ἐμαυτοῦ]
Out of myself. This formula occurs only here. The usual expression is ἀπ ' ἐμαυτοῦ . Ἁπό , from, as distinguished from ἐκ , out of, marks rather the point of departure, while ἐκ , including this idea, emphasizes the point of departure as the living and impelling source of that which issues forth. In John 7:17, we read, “whether it be out of God ( ἐκ τοῦ Θεοῦ ), or whether I speak from myself ( ἀπ ' ἐμαυτοῦ ).” [source]
John 1:46 Come out of Nazareth [ἐκ Ναζαρὲτ εἶναι]
Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17, John 7:22; John 8:23; John 15:19; John 18:36, John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER-
-DIVIDER-
[source]

John 7:28 And I am not come of myself [και απ εμαυτου ουκ εληλυτα]
Και — Kai here = “and yet.” Jesus repeats the claim of John 7:17 and also in John 5:30; John 8:28; John 12:49; John 14:10. Whom ye know not Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in John 8:19, John 8:55. [source]
John 10:32 From the Father [εκ του πατρος]
Proceeding out of the Father as in John 6:65; John 16:28 (cf. John 7:17; John 8:42, John 8:47) rather than παρα — para as in John 1:14; John 6:46; John 7:29; John 17:7. For which of those works Literally, “For what kind of work of them” (referring to the “many good works” πολλα εργα καλα — polla erga kala). Noble and beautiful deeds Jesus had done in Jerusalem like healing the impotent man (chapter 5) and the blind man (chapter 9). Ποιον — Poion is a qualitative interrogative pronoun pointing to καλα — kala (good). Do ye stone me Conative present active indicative, “are ye trying to stone me.” They had the stones in their hands stretched back to fling at him, a threatening attitude. [source]
John 8:32 And ye shall know the truth [και γνωσεστε την αλητειαν]
Truth is one of the marks of Christ (John 1:14) and Jesus will claim to Thomas to be the personification of truth (John 14:6). But it will be for them knowledge to be learned by doing God‘s will (John 7:17). The word is from αλητης — alēthēs See also John 8:40, John 8:44, John 8:45. And the truth shall make you free Future active indicative of ελευτεροω — eleutheroō old verb from ελευτερος — eleutheros (from ερχομαι — erchomai to go where one wishes and so free). One of Paul‘s great words for freedom from the bondage of the law (Romans 6:18; Galatians 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Romans 8:2. See John 8:36. This freedom is won alone by Christ (John 8:36) and we are sanctified in truth (John 17:19). In John 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us. [source]
1 Timothy 3:9 In a pure conscience [ἐν καθαρᾷ συνειδήσει]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]

What do the individual words in John 7:17 mean?

If anyone desires the will of Him to do he will know concerning the teaching whether from - God it is or I from Myself speak
ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν γνώσεται περὶ τῆς διδαχῆς πότερον ἐκ τοῦ Θεοῦ ἐστιν ἐγὼ ἀπ’ ἐμαυτοῦ λαλῶ

τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
θέλῃ  desires 
Parse: Verb, Present Subjunctive Active, 3rd Person Singular
Root: θέλω  
Sense: to will, have in mind, intend.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ποιεῖν  to  do 
Parse: Verb, Present Infinitive Active
Root: ποιέω  
Sense: to make.
γνώσεται  he  will  know 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
διδαχῆς  teaching 
Parse: Noun, Genitive Feminine Singular
Root: διδαχή  
Sense: teaching.
πότερον  whether 
Parse: Adverb
Root: πότερον  
Sense: which of two.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἐστιν  it  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἐμαυτοῦ  Myself 
Parse: Personal / Possessive Pronoun, Genitive Masculine 1st Person Singular
Root: ἐμαυτοῦ  
Sense: I, me, myself etc.
λαλῶ  speak 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.