These short descriptions of the impressions made on His hearers by the discourses of Jesus indicate the double development which was resulting from His ministry. Those in favor spoke of the Prophet and the Christ. Compare John 1:21; John 6:14. Others raised objections, John 7:41-42. Others again desired to take action, John 7:44.
Though it was a holy day, the Sanhedrin was in session to receive the report of their officers. These, by their candid statement, unconsciously passed a strange criticism on the religious speakers to whom they were wont to listen. Compare John 7:48 with John 7:50 and John 3:1-36.
How greatly Nicodemus had grown since his night-visit to Jesus! And he was to advance still further, John 19:39. The appeal to history was apparently true. Jonah is the only prophet who might have been quoted as an apparent exception, but he may only have been a resident in Galilee when the summons came to him. The reasoning of John 7:52, however, was not conclusive. Even if none had arisen, it was the more likely that the Divine Spirit should choose the most humble origin; and the one most in keeping with the peasant-birth of the manger-bed. [source]
Chapter Summary: John 7
1Jesus reproves the ambition and boldness of his kinsmen; 10goes up from Galilee to the feast of tabernacles; 14teaches in the temple 40Various opinions of him among the people 45The Pharisees are angry that their officers took him not, 50and chide with Nicodemus for taking his side
Greek Commentary for John 7:50
Nicodemus [Νικοδημος] Not heard from since chapter 3 when he timidly came to Jesus by night. Now he boldly protests against the injustice of condemning Jesus unheard. He appears once more (and only in John) in John 19:39 with Joseph of Arimathea as a secret disciple of Jesus. He is a Pharisee and a member of the Sanhedrin and his present act is courageous. Saith Dramatic present active indicative as in John 2:3. Before This is genuine, a reference to the visit in chapter 3, but νυκτος nuktos (by night) is not genuine here. Being one of them As a member of the Sanhedrin he takes up the challenge in John 7:48. He is both ruler and Pharisee. [source]
He that came to Him by night [ὁ ἐλθὼν νυκτὸς πρὸς αὐτὸν] The texts vary, either substituting πρότερον , before, for νυκτὸς , by night, or omitting the whole clause, and reading, Nicodemus saith unto them, being one of them. [source]
Reverse Greek Commentary Search for John 7:50
Mark 14:64They all [οι δε παντες] This would mean that Joseph of Arimathea was not present since he did not consent to the death of Jesus (Luke 23:51). Nicodemus was apparently absent also, probably not invited because of previous sympathy with Jesus (John 7:50). But all who were present voted for the death of Jesus. [source]
John 3:2By night [] Through timidity, fearing to compromise his dignity, and possibly his safety. The fact is noticed again, John 19:39(see on John 7:50). By night, “when Jewish superstition would keep men at home.” He could reach Jesus' apartment without being observed by the other inmates of the house, for an outside stair led to the upper room. [source]
John 3:1Now [δε] So often in John δε de is explanatory and transitional, not adversative. Nicodemus is an instance of Christ‘s knowledge of men (John 2:25) and of one to whom he did trust himself unlike those in John 2:24. As a Pharisee “he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul” (Marcus Dods). Named Nicodemus Same construction as in John 1:6, “Nicodemus name to him.” So Revelation 6:8. It is a Greek name and occurs in Josephus (Ant. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, John 7:50; John 19:39). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of Luke 18:18 because of αρχων archōn (ruler) here. [source]
Greek Commentary for John 7:50
Not heard from since chapter 3 when he timidly came to Jesus by night. Now he boldly protests against the injustice of condemning Jesus unheard. He appears once more (and only in John) in John 19:39 with Joseph of Arimathea as a secret disciple of Jesus. He is a Pharisee and a member of the Sanhedrin and his present act is courageous. Saith Dramatic present active indicative as in John 2:3. Before This is genuine, a reference to the visit in chapter 3, but νυκτος nuktos (by night) is not genuine here. Being one of them As a member of the Sanhedrin he takes up the challenge in John 7:48. He is both ruler and Pharisee. [source]
The texts vary, either substituting πρότερον , before, for νυκτὸς , by night, or omitting the whole clause, and reading, Nicodemus saith unto them, being one of them. [source]
Reverse Greek Commentary Search for John 7:50
This would mean that Joseph of Arimathea was not present since he did not consent to the death of Jesus (Luke 23:51). Nicodemus was apparently absent also, probably not invited because of previous sympathy with Jesus (John 7:50). But all who were present voted for the death of Jesus. [source]
Through timidity, fearing to compromise his dignity, and possibly his safety. The fact is noticed again, John 19:39(see on John 7:50). By night, “when Jewish superstition would keep men at home.” He could reach Jesus' apartment without being observed by the other inmates of the house, for an outside stair led to the upper room. [source]
So often in John δε de is explanatory and transitional, not adversative. Nicodemus is an instance of Christ‘s knowledge of men (John 2:25) and of one to whom he did trust himself unlike those in John 2:24. As a Pharisee “he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul” (Marcus Dods). Named Nicodemus Same construction as in John 1:6, “Nicodemus name to him.” So Revelation 6:8. It is a Greek name and occurs in Josephus (Ant. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, John 7:50; John 19:39). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of Luke 18:18 because of αρχων archōn (ruler) here. [source]