His brethren therefore (pointing to the high significance of this national and triumphant feast) said unto him. These brethren were (Matthew 13:55) James, Joses, Simon, and Judas, and, without entering once more on the much-debated question of their actual relation to Jesus (see John 2:12, and notes), it may be said that this passage in a very marked manner discriminates them from the apostles or disciples, and practically negatives the "cousin" theory derived from the supposed identification of Alphaeus with Cleophas, and consequently of the sons of Alphaeus (James, Judas, and Simon) with the apostles of the same names.
The lack of sympathy shown by these men, and the positive assertion of their non-belief in Jesus, is incompatible with the great confession so recently made (ch. 6:68, 69), and cannot (with Hengstenberg and Lange) be diluted into imperfect appreciation of claims which they wished in a secular sense to press forward to full assertion.
They appeared here to criticize their Brother's prolonged absence from Jerusalem, and his abstention from the Passover and other national festivals. They would, perhaps sincerely, hurry forward his public demonstration, and compel him to say to the great world what he had been saying in Galilaean villages, in the borders of Tyre, and in the cities of Decapolis.
Depart hence, and go into Judaea. "This is the time and place." Thoma sees in this advice the same idea which, on the mount of Transfiguration, was suggested by Moses and Elijah "concerning the departure which the Lord was to accomplish in Jerusalem."
The Johannist has clothed the same material insinuation in a dialogue (dialogische verhandlung). It has been said that this kind of advice is rather in favour of the hypothesis that these brethren were elder than Jesus, and possibly the children of Joseph by an earlier marriage, who thus took upon themselves the function of advisers.
Such a hint, however (given by Westcott), seems very shadowy confirmation of the theory. Younger brothers would be just as likely to err in the same direction. In order that thy disciples also may behold thy works which thou doest.
The words "thy disciples" may (Godet, Luthardt formerly) have had special reference to the fact that our Lord had made in Judaea "more disciples than had John" (John 4:1), that there were even members of the Sanhedrin who had to some extent looked favourably upon him (John 3:1), and needed confirmation of their faith.
There may also have been tacit reference to the circumstance recorded in John 6:1-71. that his Galilaean disciples had deserted him; but it is more likely (Meyer) that the brethren took it for granted that those who in numerous places had received his word would be gathered together in Jerusalem, and would have an opportunity of seeing with their own eyes and in consociation with each other the works of healing and might which were being variously reported, canvassed, and disputed in the schools of Galilee.
"Thy disciples" is a wide word, and may easily refer to all who, whether in Jerusalem or Galilee, went by his name. It is a designation which, however, does not include the speakers. "The works which thou art doing" is sufficiently illustrated from the group of remarkable events which had eternalized the previous twelve months of the Galilaean ministry (see on John 6:1).