John 12

Chap. XII. Ver. 1—11. Jesus anointed by Mary, the sister of Lazarus.—It has been doubted whether this is the same anointing mentioned by Matthew, (ch. xxvi. 6, &c.) and by Mark, (xiv. 3;) but the reasoning of Preb. Townsend (who follows Doddridge and Michaelis) has fully satisfied us that it is; and the few circumstances which seem to disagree will be explained in our notes. (See New Test. Arran.) The entertainment, as Matthew says, was “‘at the house of Simon the leper,’ who probably was a wealthy man, whom Jesus had cured; Martha, whose character is elsewhere given by Luke, as “cumbered about much serving,’ ((John 10:40),) here also seems to have superintended the preparations: Lazarus was one of the guests, and Mary, as before, was wholly occupied with her beloved Lord, whom she anointed, first by breaking open the box, and pouring part of its precious contents upon his head, as stated by Matthew; but also, as John informs us, with the same ointment of spikenard, she bathed his feet.

On this account we may remark:—1. The publicity of the miracle which had been wrought on Lazarus, in raising him from the dead. For “much people (or many) of the Jews” came, “not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.” The report, therefore, must have been widely spread in a short period. 2. We remark the grateful attentions of Mary to the Lord, and the precious ointment wherewith she anointed him, which some think was the remainder of what she had purchased to anoint her own brother at his funeral: and which could not now be better bestowed than in expressing her gratitude for his resurrection. 3. The surly reproof of Judas, in which he appears, for the moment, to have been joined with other disciples, though not from the same motive; for Judas carried the pas 4.

The defence which the Lord made for Mary, as if he had said, ‘‘Talk not now of the poor; them you have always with you, and can at any time relieve; me ye have not always. I am about to leave you, and she hath done this very opportunely, just before my departure.” “Against the day of my burial hath she kept this;’’ and these words will have an additional force, if we adopt the above supposition, that some of the same ointment had been used at the burial of her brother. 5. We remark the effects and consequences of this meeting of the Jews with Lazarus, and of the circumstances which attended it. ‘‘Many of the Jews went away” from the entertainment, as we understand it, and believed on Jesus; though some think the expression “went away,”

(ver. 11,) means they deserted from the Pharisees, with whom they had been connected. 6. And lastly, we observe how liberally our Lord rewards acts of kindness and sympathy in his people. “She hath done what she could” to honour me; and Verily I say unto you, wheresoever this gospel shall be preached throughout the whole world, this also that this woman hath done, shall be spoken of for a memorial of her.” ((Matthew 26:13).) Ver. 12—19. Jesus enters Jerusalem in triumph.—This circumstance is mentioned by all the Evangelists, and upon the narrative of Matthew we have offered some remarks: to those GPa EE STS SOS PEL TE es tlle Co Bee i a ee idolatry and vice, and make them his willing subjects.

Christ had many conflicts with the enemy, both before and during his public ministry: but his great triumph was on the cross. Thereon he “spoiled principalities and powers, and made a show of them openly, triumphing over them in (or upon) it.” ((Colossians 2:15).) The Jews being utterly ignorant, both as to Messiah’s death and resurrection, knew not how to reconcile his abiding for ever with the idea of his sufferings; but now those sufferings are accomplished, and succeeded by his ascension to glory, this difficulty is completely solved. ‘‘He triumphed when he fell.’ Ver. 37—50. The infidelity of the Jews remarked and accounted for.—The last words of the preceding section were certainly addressed to the Jewish multitude, who, though Christ had done so many miracles before them, ‘‘believed not on him.”

To this, however, we must admit various exceptions. Not only a considerable number of the common people believed on him, but also ‘‘many individuals” even among the Sanhedrim, though they had not courage to acknowledge it. How shall we account for these things? 1. As to those who refused to believe upon the testimony of their own eyes and ears, we can only account for their obduracy from the language of the prophet Esaias, (or Isaiah, ch. vi. 9,) which has been already considered in our exposition of (Matthew 13:14); and which commentators generally explain of a judicial hardening. So Wes- “Jey: ““By the just judgment of God, for their obstinacy, and wilful resistance of the truth, they were at length so left to the hardness of their hearts, that neither the miracles nor doctrine of our Lord could make any impression upon them.”

2. As to the rulers, though it is admitted that many individuals among them were convinced of the truths of Christ’s miracles and doctrine, so much were they in love with the praise of men, so much afraid of public censure, that they dared not own their conviction, for they loved the honours which come from men more than those which come from God: in which there is evidently a reference to their fondness for honorary titles, as Rabbi, or doctor; and to their love of greetings, or the flattering notice taken of them in the markets and other public places. So our Lord had remonstrated with them in the early part of his ministry—“How can ye (truly) believe, which receive honour one of another, and seek not the honour that cometh from God only?’ ((John 5:44): see also (Matthew 23:6-10).) They were likewise afraid of persecution, for the Pharisees, who were evidently the ruling party, had threatened that whoever did confess his belief in Jesus, should be put out of the synagogue, ((John 9:22);) which certainly implied the loss of many privileges, and seems to have been equally dreaded with excommunication from the Church of Rome in modern times. The language of the two following verses is evidently elliptical, in which some words must be supplied, as thus: “Jesus cried and said, He that believeth on me, believeth not on me [only,] but [also] on him that sent me: and he that seeth me, seeth [also] him that sent me.” (See (Mark 9:37).) This refers not simply to bodily sight, but to a believing view by faith; and is a necessary result from the doctrine before laid down “T and the Father are one,”

(ch. x. 30;) and which we shall find farther confirmed in the next chapter to which we come. A like ellipsis to what we have just remarked occurs in verse 47 of this chapter. “If any man…. believe not, I judge him not, [now;] for I came [now] not to judge the world, but to save the world.”—Christ shall come again to judge the quick and dead at the last day. (Ver. 48.) As our Lord Jesus made the commandment of the Father the rule of all his words and conduct, let us imitate him also in all we say or do. ** Such was thy truth, and such thy zeal, Such deference to thy Father’s will; Such love, and meekness so divine, I would transcribe, and make them mine.”’— Watts.

Notes on the verses

Ver. 56. What think ye, that he will not come, &c.—Doddridge, Campbell, and other critics, read this as two questions, thus: ‘‘What think ye? [Do ye think] that he will not come up to the feast?” Chap., XII. Ver. 1. Six days before the Passover.—From the account of Matthew, it should seem not to have been more than two days. To us it seems probable, that though Jesus came to Bethany six days before the Passover, yet the entertainment might not be given till four days afterwards. Ver. 2. Lazarus…. sat at the table.—This describes him as a guest, and not as master of the house: for Matthew tells us, it was “in the house of Simon the leper,” that is, who had been a leper. If it be asked, “Why was not this entertainment given at the house of Lazarus?”

it may be replied, Probably for fear of interruption from the Jews; for John informs us, (ver. 10,) that the chief priests were already plotting to destroy Lazarus also. Ver. 3. Spikenard.—(Spikenard is a highly aromatic plant growing dia, whence was made a very valuable unguent or perfume. It is identified by Sir W. Jones with the symbol of ancient baths and feasts, the Persians and Arabs, and jatamansi of the Hindoos; and he considers it a species of the Valerian, of the triandria, monogynia class of plants. The root is from three to twelve inches long, fibrous, sending up above the earth between thirty and forty ears or spices, from which it has its name; stem, lower part perennial, upper part herbaceous, suberect, simple, from six to twelve inches long; leaves, entire, smooth, four-fold, the inner radical pair petioled and cordate, the rest sessile and lanceolate; pericarp, a single seed crowned with a pappus.]—Bagster.

Ver. 4. Judas Iscariot.—See note on (Luke 6:16). Ver. 6. Had the bag—i. e. he was steward and treasurer to the whole family. Ver. 10. Consulted that they might.—Campbell, ‘‘Determined (or resolved) to put,” &c. Compare (John 11:49). Ver. 11. Went away—Namely, from the company of Lazarus. But Campbell renders it, ‘forsook them;” namely, the Pharisees, and joined themselves to Christ’s disciples. Ver. 20. Certain Greeks.—‘These Greeks who spoke the Greek language are called Gate or con-nists.”—Dr. Benson in Doddridge. Ver. 27. What shall I say?—Campbell inserts [Shall I say, —But for this cause.—Campbell, Bat l rent ene this Ver.

32. And I, if; fa eres &c.—That is, ‘‘And I, being crucified, will, by that means, bring a great part of the whole world to believe on me, Gentiles as well as Jews.” —Hammond. Ver. 34. Out of the law—i. e. the Scriptures. See (John 10:34), where the Psalms are included under this term, law, as they are here also. See (Psalms 38:4, 36, 37), &c. ix. 5, &c. Ver. 35. Yet a little while is the light with you, &c.—Compare ver. viii. 12, Ver. 36. Jesus departed, and did hide himself from them.—Campbell, “He withdrew himself privately from them.” Ver. 38. That the saying…. might be fulfilled.—Doddridge, “So that the saying…. might be fulfilled.” So Campbell, Wesley, &c. Ver. 40. He hath blinded, &c.—Dr.

Gill explains this of a judicial blindness. Ver. 42. Among the chief rulers also many.—Campbell, ‘‘several;” certainly far from the majority. Ver. 43. The praise of men, &c.—Campbell, ‘‘the approbation.” The word is of extensive meaning. (John 5:44), it is properly rendered honour, and sometimes glory. (Luke 14:10), it is translated worship, meaning high respect, reverence. Ver. 48. Hath one that judgeth.—Campbell, “Hath what condemneth him;” namely, “the word” or doctrine which Christ delivered. See Doddridge, ‘“That (very word) shall judge him.” Chap. XIII. Ver. 2. Supper being ended.—Rather, “come.” So Drs. Hammond, Doddridge, Guise, and Jennings; but Campbell reads, “while they were at supper,”

which is to the same effect. — The devil.—The word here is diabolos, meaning Satan; not a demon. Ver. 4. His garments—[That is, his gown, or upper coat, with the girdle by which it was girded close to his tunic, or inner coat; and instead of this girdle, he tied a towel about him, that he might have it in readiness to dry their feet, and that he might appear as a servant. Indeed the whole action was a servile one; and never performed by a superior to an inferior.]—Bagster. Ver. 10. He that is washed.—Doddridge and Campbell, ‘He that hath been bathing.” Yet as the feet might be soiled in going from the bath, they be, om waren dN ae. Ver. 13. Master.—(Greek, didaskalos,) i. e. ‘‘teacher.”

So Campbell. Ver. 19. I tell you before, &c.—Christianity derives much support from fulfilment of the New Testament prophecies, particularly from those of our = ee = erie pid J ary ag er. Ver. 23. Leaning on Jesus’ bosom.—This was John, who was accustomed to sit next to Jesus, and in the leaning attitude then customary, reclining as were on his bosom; but in this, as in many other instances, he modestly omits his own name. Ver. 25. Beckoned.—Doddridge, “‘nodded.” The word implies a motion of the head. Ver. 26. Dipped the sop.—Buztorf and others inform us, that at this feast the Jews have a thick kind of sauce, called charoseth, which is made of dates, raisins, and other ingredients, to about the consistence of a thick paste, to represent the clay with which their fathers wrought in Egypt.

In this sauce it is supposed that our Lord dipped the sop which he gave to Judas. Ver. 33. Little children.—A term of endearment; dear as if they were his own little children. Ver. 34. A new commandment.—{The Mosaic law commanded men to “love their neighbour as themselves;” and this implied that reciprocal and social love of believers of which our Lord spake: but this was now to be explained with new clearness, enforced by new motives and obligations, illustrated by a new example, obeyed in a new manner, and carried to a new extent. They were required to love each other for his sake, and in imitation of him,—even as I have loved you,” —and be ready on all occasions to lay down their lives for each other.

By this the primitive Christians were particularly known among the Gentiles; ** See, pre they, how they love one another: and are ready to lay down their lives for each other.” Tertullian in Apol.)—Bagster.