John 12

John 12:1-11

Parallels: Mark 14; Matthew 26

Christ is entertained at Bethany, and his feet anointed by Mary. The Jewish rulers contrive to kill Lazarus. Mat. XXVI. 6—13; Mark XIV. 3—9; John XII. 1—11.

JOHN XII. 1.

THEN Jesus came, six days before the passcxlv. over, to Bethany, which was a village (as John was said before, John xi. 18, sect. cxl.) that xii. 1 lay in the neighbourhood of Jerusalem, where the abode of Lazarus was, who had been dead and buried, [and] whom he lately by an amazing miracle had raised from the dead. John XII. 1. THEN Jesus, six days before the passover, came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.

Mat. Now at this time, when Jesus was in Bethaxxvi. 6 ny, where by his frequently resorting thither MAT. XXVI. 6. Now when Jesus was in Bethany, in

a When Jesus was in Bethany.] Few passages in the Harmony have perplexed me more than this. I was long of opinion with Origen and Theophylact, defended by Le Clerc and Dr. Whitby, and especially by Dr. Lightfoot (Harmon. N. Test. § 71, 80), and Mr Whiston (in his View of Harmony, p. 128, 129), that the story recorded by Matthew (chap. xxvi. 6—13), and Mark (chap. xiv. 3—9), was different

from that in John: but, on maturer consideration, it appears to me more probable, that Matthew and Mark should have introduced this story a little out of its place; that Lazarus, if he made this entertainment (which is not expressly said by John), should have made use of Simon’s house, as more convenient for it, and that Mary should have poured this ointment on Christ’s head and body, as well as on his

oints esus with a most costly ointment.

he was well known, and had many friends that very much rejoiced to see him; as he was in the house of Simon the leper,ᵇ In testimony of their high respect and great affection for him, they made a handsome supper for him there, and treated him in the evening; which was the usual time for entertainments with the Jews, especially on the evening of their sabbathdays, which was the season when this feast was made:ᶜ and Martha, who had formerly distinguished her care on a like occasion, (Luke x. 40, sect. cviii.) having seen that all things should be rightly ordered, waited on Christ at supper; but Lazarus was one of them that sat at the table with him.

Then Mary, the other sister of Lazarus, being deeply affected with the many instances that Christ had given her of his love, and especially with his late mercy to her family, in recovering so dear a brother from the grave, was solicitous to give some uncommon token of her gratitude and respect to so excellent a guest; she therefore took an elegant alabaster pot, or vase, [containing] about a pound weight of unadulterated ointment of spikenard,ᵈ [which was] exceeding valuable; and, having broke the top of the vessel, or shook the perfumed balsam

feet; than that within the compass of four days Christ should have been twice anointed with so costly a perfume; and that the same fault should be found with the action, and the same value set on the ointment, and the same words used in defence of the woman; and all this in the presence of many of the same persons; all which improbable particulars must be admitted, if the stories be considered as different. But, after all, I can assert nothing confidently; for there is no impossibility in the thing taken either way.

ᵇ In the house of Simon the leper.] It is not to be thought that he was now a leper; for in this case he would not have been suffered to live in a town, nor would the Jews have come to an entertainment at his house: but either he was once a leper, and had been cured by Jesus, or else the name was given to the family, as some considerable person in it had been formerly a leper.

ᶜ When this feast was made.] Though Matthew and Mark relate the story, where

they are speaking of what happened but two days before the passover, it is more probable (as we have just now shewn) that it is placed by John in its due order; and as the following days appear to be sufficiently distinguished, and Christ’s triumphant entrance into Jerusalem, which John has fixed to the next day, (John xii. 12, sect. cxlvi.) must have been on the first day of the week, this entertainment therefore was on the evening of the day before, when the Jewish sabbath was over.

ᵈ Unadulterated ointment of spikenard.] I cannot take upon me absolutely to determine whether the word σῆκας signifies that the ointment was quite genuine and pure (as Casaubon and L. Cappellus assert), or whether (as Grotius and Erasmus think) it be put for σῆκας, and refers to the particular part of the fragrant shrub nardus, of which the ointment was made. (See Plin. Nat. Hist. lib. xii. cap. 12.) If the latter be the meaning of it, what is said of its great value must justify our calling it unadulterated.

Judas condemns it as an unreasonable

which was in it, that it might be the better liquefied, and flow forth the easier, she came behind him, and poured out the greater part of it on his head, as he sat at meat, and anointed the feet of Jesus with the remainder; and, when she had done this, she, like the humble penitent mentioned above (Luke vii. 38, Vol. I. p. 329), wiped his feet with the long flowing tresses of her hair: and the whole house was filled with the fragrant and delicious odour of the ointment.

But when his disciples observed it, there were some that were moved with inward displeasure at what appeared to them so great an extravagance; and said with a low voice to each other, Why was this waste of the ointment made, and such a quantity of this rich balsam poured out to so little purpose? And they secretly murmured against her, and could hardly refrain from rebuking her for it. One of his disciples therefore, [even] Judas Iscariot, the son of Simon, that wretched person who was about to betray him, as if he knew not how to bear such waste, expressed a peculiar emotion, and said aloud, Why was not this fine ointment sold for a great deal of money; for it must have been worth [even] more than three hundred pence; and thus it might have served for the relief of many, if the price of it had been given to the poor? This would surely have been approved of by our Master, as a much wiser and better way of disposing of it, than thus to lavish it away on his luxurious entertainment of a few minutes. Now this he said, not because he

Having broke the top of the vessel, or shook the perfumed balsam, &c.] Sir Norton Knatchbull and Dr. Hammond maintain that οὐτῆμα does not signify that she brake the vessel, which they think an improbable circumstance; but only that she shook it so as to break the coagulated parts of the rich balsam, and bring it to such a liquidity that it might be fit to pour out. Yet I must own that the original does not so naturally express this.

And they murmured against her.] Whether this relates to more than Judas cannot certainly be said; since it is well known that the plural number is sometimes put for the singular. See Gen. viii. 4;

xix. 29; Judg. xii. 7; and Mat. xxvii. 44. Some have thought Judas Iscariot was the son of that Simon in whose house the feast was made; but the name was so common that it cannot be concluded with any certainty.

More than three hundred pence.] It is to be remembered that these were Roman pence, and consequently amounted to nine pounds seven shillings and six pence: the expression only intimates a general guess at the value by a round sum (for such three hundred denarii were, though the correspondent value with us is not so); as if we should say, on a like occasion, it must have been worth above ten pounds.

sus justifies and commends her conduct.

at all regarded the poor, but because he was, notwithstanding all his pretended piety and zeal, a subtle thief; and as he kept the bag which contained their little stock, and carried what was put into it, he thought if so large a sum had come in just before he went off with it (which he was now preparing to do), he should thus have had a fine opportunity of enriching himself.

But Jesus knowing the design of Judas, and perceiving that others were secretly joining with him in this severe and uncharitable censure, without taking any notice of that vile principle from which he knew [it] proceeded in him, directed his discourse to his disciples, and said to them, Why do you give such trouble and uneasiness to the good woman, of whose piety and friendship we have had so long an experience? Let her alone in what she is about; or what she has now performed is a good work, and she deserves to be commended for the great respect she has been shewing towards me. For as to what has been suggested now in favour of the poor, you have them always with you; and Providence will continually so order it, that some compassionable objects shall be still among you, that whenever you please you may have an opportunity to do them good: but me you have not always with you; for I am soon to leave you, and to be placed beyond the reach of your kindness. And indeed my departure out of the world is so near, that, with respect to this action of our friend Mary, which you are ready to condemn, I may say, that she has reserved this ointment for the day of my burial: And, not knowing whether she may have an opportunity of assisting in those last offices, she has

h Carried what was put into it.] The learned Elsner (I suppose to avoid the seeming tautology) would render ἐξεῖν, he took away, or carried off, that is, for his own use, what was put into the purse or bag. He refers to John xx. 15, and Mat. iii. 11, viii. 17, as instances of such a use of it; to which he adds others from Polybius, Athenaeus, and other good authors (Elon. Observ. Vol. I. p. 333.) But the meaning here may be, that he had not only the keeping of the bag at that time,

but that it was his stated office to take care of it and manage its stock; and therefore I choose not to follow Elsner’s version, since ἐξεῖν never signifies to carry off a part privately, which would have been expressed by σοφισά, as it is Acts v. 2.

i She has reserved this for the day of my burial.] Mr. Whiston (in his View of the Harmony, p. 129) thinks this is as if our Lord had said, “She has spent but a little of this ointment now; but has reserved

It shall be spoken of for a memorial o

now done what she could; for in that she has poured out this ointment on my body, she has in a manner come before the time thus to anoint and to embalm my body for the burial; so that you may almost look upon it as a work of piety and love to a dead friend, where a generous heart will not be sparing. And, on the whole, though you have such hard thoughts of what she has been doing, it shall not finally turn to her reproach or damage; but as I graciously accept it, so I assuredly say unto you, That wheresoever this gospel of mine is preached, and it in time shall have its triumph over the whole world, this very action also which this pious and affectionate woman has now performed, shall be inserted in the history of my life, and be spoken of with honour for a memorial of her friendship and affection to me; so that her name shall be embalmed in such a manner, as to be far more fragrant than the perfume which she has poured forth on my head and my feet. (Compare Eccles. vii. 1.)

Now these things passed at a public entertainment: a great multitude of the Jews therefore, who had been dubious whether Jesus would come up to the passover or not, (compare John xi. 56, sect. cxli.) quickly got intelligence of it, and knew that he was there in Bethany; and they came thither in crowds from Jerusalem, and that indeed not only on account of Jesus, who had been retired for some time, but also out of curiosity, that they might see Lazarus, whom he had lately raised from the dead, who now appeared publicly with him.k

But the chief priests, and other members of the sanhedrim, were filled on this occasion

the main part of it to pour upon my head some days hence, which shall be so near my death, that it may be considered as a kind of embalming.” But besides the general reasons against believing the action repeated, which have been mentioned in note 2, it is unnatural to suppose that, in the transport of her love and gratitude, she would use this little management of keeping back most that was in the vessel; or that if she had, John would have mentioned the quantity she took, which was no way to his purpose, or have taken notice of the room’s being filled with the odour of it; not to say, that the redic-

tion which Mr. Whiston supposes our Lord to utter, is quite trifling, and would seem to bespeak its own accomplishment in a manner which he never would have stooped to.

k Who now appeared publicly with him.] Perhaps, after so extraordinary a series of providences as Lazarus had passed through, he might choose to spend some time in retirement and extraordinary devotion; and it is natural to suppose he would endeavour to avoid the importunity of crowds, who out of curiosity would be pressing in upon him, perhaps with some impertinent inquiries.

Reflections on Mary’s anointing the feet of Christ.

with such rage and envy, that, as they had already resolved on the death of Jesus, they consulted also how they might find some method to kill Lazarus, either by public prosecution or private assassination: For they well knew that many of the Jews deserted them, and went away to Bethany on his account, and were so powerfully struck with the convincing evidence of so astonishing a miracle, that they believed on Jesus; and, while such a monument of his power and goodness continued, they were afraid lest more should revolt to him.

IMPROVEMENT.

WE see how happily Mary improved by sitting at the feet of Jesus, and what evidence she gave of her having chosen the better part. (Compare Luke x. 39, 42.) Like her, let us with humble thankfulness bestow our very best on him, who has given John us that and every thing else. She gladly poured out her choicest xii. 3 ointment on him, whose name is to every true believer far more fragrant than ointment poured forth. (Cant. i. 3.) How does her generous love shame those who grudge every expense in the cause of Christ!

When we are relieving the pious poor, we are, as it were, anointing the feet of Jesus: we are indeed performing a service far more acceptable than any thing of this kind could in itself be. Let us remember that we have the poor always with us; ver. 8 and that they are permitted to continue among us that we may do them good whenever we please. Far be it from us to imagine that what we so spend is waste. Let all who would not share 4— in the guilt and punishment of Judas abhor the vile hypocrisy of making a pretended concern for the poor a cloak for an opportunity of enriching themselves with their spoils; than which nothing can be more infamous, or can have a direct tendency to mingle the consuming curse of a righteous and almighty God with all that a man possesses.

The Pharisees conspired to kill Lazarus. What a mixture 10 was this of cruelty and folly! What was his crime? or what could their hope be? From what death could not Christ have delivered him? or from what tomb could he not again have recalled him? Yet something like this is the madness of all who hate and persecute others for being the trophies of the Redeemer’s victory and grace.

VOL. 2.

Jesus, being come to Bethphage near Jerusalem,

But let not his servants fear; their Redeemer is strong, the Lord of hosts is his name. (Jer. 1. 34.) His work is perfect; and the day and hour is approaching in which his triumph over all his enemies shall be so complete, that his friends shall be for ever secure, not only from being destroyed, but from being alarmed by them.

John 12:12

Parallels: Mark 11

Christ rides in triumph to Jerusalem on an a XXI. 1—9; Mark XI. 1—10; Luke John XII. 12—19.

MAT. XXI. 1.

AND after Jesus had been anointed by Mary in the manner related in the preceding section, it came to pass on the next day, which was the first day of the week, that he proceeded on his journey with his disciples; and when they drew nigh to Jerusalem, and were come to Bethphage and Bethany, or to the outward boundaries of these two places,ᵃ at the foot of the mount of Olives, which lay to the east of the city, then Jesus, as the time appointed for his sufferings was just at hand, being resolved that he would make a public entry into Jerusalem, sent out two of his disciples, Saying to them, Go your way into the village which lies yonder over against you; and immediately, as soon as you enter into it, you shall there find a she ass standing tied at a door, and a young foal tied also with her, on which no man ever yet sat; lay hold of the foal, and untie him directly, without any scruple or concern about the owner’s leave, and bring

ᵃ Were come to Bethphage and Bethany.] there were two places of the same name As Bethany was the town from which our within a mile of each other; and it is Lord set out, some have supposed there much more natural to suppose that the were two places of this name; of which limits of Bethany might extend to the mount of Olives, and be contiguous to the the one was fifteen furlongs from Jerusalem boundaries of Bethphage, which was part that he now was come to, joined to the of the suburbs of Jerusalem, and reached the mount of Olives, and was but a sabbath-day’s journey, or but eight furlongs distant from the city. (Compare Luke xxiv. 50, § 72, and Acts i. 12.) But it is hardly probable the city. See Lightfoot, Harmon. N. T. and Acts i. 12.) But it is hardly probable

sends two of his disciples or an ass’s colt.

[him] hither to me: And if any man should take notice of what you are doing, and say to you, Why do you offer to untie the foal, and lead [him] away? you in reply shall say thus to him, Because Jesus the Lord has need of him: and, in regard to the authority of my name and character, he will immediately send him hither with the dam, that I may use either of them as I shall choose, to ride into the city: so that you may bring them both hither, without any apprehension of accusation or scandal.

And the two disciples that were sent on this errand presumed not to debate the reasonableness of the orders he had given them; but presently went their way, and found, just as he had said unto them, the colt with its dam tied abroad at the door of a house, which stood in a very open place at the entrance of the village, where two roads met: and, as Jesus commanded them, they immediately began to untie the colt, that they might lead him away.

But as they were thus untying the colt, Providence so ordered it, effectually to prevent any clamour or reflection, that the owners of it were near at hand, with several other persons. And some of them that stood by there, and particularly the owners of it, said unto them, What are you doing there? Why do you offer to untie the colt, which you know is none of your own? And they said to them, even as Jesus had ordered, We mean no injury to you, or to the colt; but Jesus, the Messenger of the blessed God, the great Lord and Proprietor of all, has need of him, and would borrow him for a little while, to ride into the city; and his character is too well known to give you any reason to fear you shall lose any thing by your readiness to accommodate him in this little instance.

b [Just as he had said unto them.] The exact knowledge which our Lord shewed of so many minute and most fortuitous particulars must surely impress the minds of these messengers greatly, and establish the faith of his followers. It is observable that many such things occurred a little before his death, which, considered in this view, have a peculiar beauty. Compare Mat. xxvi. 31—35; Mark xiv. 15, 16; and Luke xxii. 10—13.

c Effectually to prevent any clamour or reflection.] Perhaps had not the owners of the beasts happened to be by, and had no Luke expressly mentioned them, the malice of ancient or modern infidels would have found some occasion for raising a outcry on the ambiguity of the words The Lord has need of him. Its being weak and contemptible cavil would not have prevented their using it, as we have abundant experience.

The colt is brought, and Jesus rides in triumph.

*And on this they were thoroughly satisfied, and let them go away with it.*⁴

*And thus they brought the colt to Jesus, and the ass its dam went with it: and, as they had neither of them any saddle, they threw their loose mantles upon the backs of them both, that Jesus might take his choice which he would ride, and might sit the more easily and decently on either: and as he chose the colt, though (as was just now said) it had never been broke or backed before, they set Jesus thereon.*⁵

And many, [even] a very great multitude, who now surrounded him, as he sat on the young ass,⁶ [and] went on to the city, in token of their respect to him, spread their mantles in the way, that he might ride as upon one continued carpet; and others cut down little branches from the trees, that stood by the side of the road, and gathered flowers which grew near it, and strewed them in the way; according to the usual custom of expressing the public joy on the arrival of any illustrious prince. (Compare 1 Mac. xiii. 51, and 2 Mac. x. 7.)

*Now all this was done, and permitted by Jesus, that what was prophesied of old concerning the Messiah might be fulfilled in him; and that by this occurrence it might be literally accomplished which was spoken by the prophet Zechariah,*⁷

⁴ *They let them go.*⁷ If these people were not (as they possibly might be) the acquaintance of Christ, they might easily meet with him at Jerusalem, if they had a mind to inquire after the ass and colt; or they might be left according to their direction at some house in the city, or be sent back by some of our Lord’s attendants; though the evangelists do not descend to such minute particulars. There is no appearance of Christ’s intending to shew his sovereignty in transferring the property of these creatures; and though, no doubt, he had a power to do it, his usual prudence would probably direct him to wave it at a time when so many eyes were upon him for evil.

⁵ *They set Jesus thereon.*⁷ As all the evangelists but Matthew speak expressly of his riding on the colt, what Matthew says of bringing them both to Jesus, and putting on them their clothes, and setting him thereon (though it be spoken in the plural

number), implies no more than setting him upon the mantles thrown on that which he made choice of, and is no intimation of his riding upon both.

⁶ *As he sat on the young ass.*⁷ John says that Jesus, when he had found a young ass, sat thereon: but as the larger accounts given by the other evangelists in a great measure supersede this, I could only bring in a part of that clause here; though in the whole of this work I am as careful as possible to omit no one circumstance that any of the sacred writers mention.

⁷ *It might be literally accomplished which was spoken, &c.*⁷ I shall not enter on a particular detail of the reasons which induce me to believe that the prophecy of Zechariah is here quoted according to its primary and literal sense; but content myself with referring the reader to Bishop Chandler’s Defence of Christianity, p. 102—107, and Mr. Bullock’s Vindication, p. 175, 176.

What Zechariah prop sied was thus fulfilled.

saying, (as it is written, Zech. ix. 9), “Say ye to the daughter of Sion, rejoice greatly, and shout, O daughter, or inhabitant, of Jerusalem; and fear not any of thine enemies: for behold, with pleasing amazement, thy King, the great expected Messiah, cometh unto thee, meek, and having salvation; and, in token of the gentleness of his administration, and his strict observance of the Divine law, he shall make his public entrance into thy city, not as other princes affect to appear, in a proud triumphal chariot, or riding on a stately managed horse, decked with a variety of splendid ornaments, and attended with a pompous cavalcade; but he shall appear like one of thine ancient patriarchs or judges, in the earliest and best ages of thy commonwealth, sitting upon an ass; yea he shall come upon a colt, the foal of an ass, which though it had never been backed before, shall in his miraculous hands be tractable and gentle.”

Now it is to be observed that his apostles and other disciples did not understand these things at first, nor recollect the correspondence between the preceding prophecy and the event: but when Jesus was raised from the dead, and glorified at the right hand of the Father, from

h His strict observance of the Divine law.] The learned and ingenious Bishop Sherlock has set this fact in a most just and beautiful light, in his Fourth Dissertation annexed to the last edition of his Discourse on Prophecy. God, that he might keep the people of Israel in a more sensible dependence on himself, forbade the use of that strong, generous, and majestic animal the horse (Job xxxix. 19—25) in their armies, as also of chariots, Deut. xvii. 16, (Compare Josh. xi. 6; Judges v. 15.) David therefore, who rode himself on a mule, and ordered Solomon to do so on his coronation day (1 Kings, i. 33, 34), burnt the chariots he took from the enemies, and hamstrung their horses, to make them unfit for war. (2 Sam. viii. 4.) And afterwards, when Solomon (1 Kings iv. 26) and succeeding princes multiplied horses, they were rebuked by the prophets, and chastised by God for it. (See Isa. ii. 6, 7; xxxi. 1; and Hos. xiv. 3.) And the removal of them is spoken of as matter of promise

in the days of the Messiah, Hos. i. 7; Mic. v. 10, 11; and Zech. ix. 10. It is therefore with great propriety that Christ in his most public triumph chose, according to the prophecy before us, to ride on an ass. Nor are we to imagine there was any thing mean and ridiculous in it; for the eastern asses are a much larger and more beautiful animal than ours; and it plainly appears the patriarchs and judges of the Jewish nation thought it no disgrace to ride upon them; of which Abraham (Gen. xxii. 3), Moses (Exod. iv. 20), and Jair’s family (Judg. x. 4), are instances. Nay, magistrates are spoken of by the general description of those that rode on white asses. Judges v. 10. (Compare Numb. xxii. 21; 2 Sam. xvi. 2; xvii. 23; xix. 26.) So that all the ridicule which has fallen on this passage must, to speak with all possible charity, be retorted on the ignorance of those who have taken upon them to censure what they did not understand.

Much people from the city come to meet

whence he sent down his Spirit to instruct them in the mysteries of his word and kingdom, then they remembered that these things were written concerning him as the Messiah; and [that] they had done these things unto him, without any designed reference to the prophecy, which at the time of its accomplishment they did not so much as think of.

And when he was come nigh to the city, [and was] now at the lower part of the descent of the mount of Olives, which lay, as was said before, to the east of Jerusalem, and was but a few furlongs from it, A great multitude of people, who were come from Galilee and other parts to celebrate the feast of the passover, having heard, by some who had run before the rest of the company, that Jesus was coming in this solemn pomp to Jerusalem, immediately resolved to go and usher him in with all possible respect: And accordingly they took branches of palmtrees, which were commonly carried before those who rode in public triumph, and went forth to meet him, and cried, Hosannah! May God save and prosper him! Blessed [be] the King of Israel, who comes in the name, and by the authority, of the Lord our God, to redeem us, and to rule over us. (Compare Psal. cxviii. 25, 26.)

Now as he rode along in all this pomp, the people who were with him when he called Lazarus out of his grave, and by that almighty voice raised him from the dead, among whom he had lain part of four days, testified [it] to the strangers who were come up out of the country, and told them what a glorious miracle they had been eyewitnesses to. [And] for this cause, among others, and indeed with a peculiar regard to this, the people also met him from the city in the manner which has been described above; because they heard that he had done this

i Hosannah! May God save and prosper him!] I suppose few readers need to be informed that the Hebrew word Hosannah, signifies Save we beseech thee.

k Now the people who were with him.] It is impossible that their not understanding the prophecy of Zechariah now, or recol-

lecting it afterwards (which are the things mentioned in the preceding verse, John xii. 16), should be the reason of what follows here. It appears then from hence (and it is very material to observe it), that as [therefore] is sometimes used in a looser sense, so as to answer to [and] or [now] in our language.

cry, Hosannah to the Son of Davi. stonishing miracle, which, in some circumstances, exceeded any which he had wrought before. And the whole multitude of the disciples that had attended him from Bethany, both they that went before him, and they that followed after, in his triumphant procession, began greatly to rejoice, and to praise God with a loud voice for all the mighty works and glorious miracles which they had seen performed by him on a great variety of occasions, and which they now particularly called to mind. [And] as they now were met by a vast concourse of people from Jerusalem, they joined together in their triumphs and congratulations; and cried with all their might, saying, “Hosannah to the great illustrious Son of David, who now vouchsafes to make his public appearance among us; blessed be he, [even] the long expected King and Sovereign of God’s people, who now comes to us in the name of the Lord! May the most exalted honours be paid him! May continued prosperity attend him! Let there be peace in heaven, and a rich variety of Divine favours be dispensed from thence; and, in return for them, let glory be given to God in the most exalted strains, and let all the highest orders of angels join in his praises! Blessed and prosperous be the sacred kingdom of our Father David! May it speedily be established, and may it long flourish; even that kingdom which is not gained by the alarms of war and garments rolled in blood, but which comes in the name of the Lord, and renders itself, by that powerful influence on men’s spirits which we now feel, victorious over whatsoever would oppose it! Hosannah therefore in the highest strains! Repeat again and again your songs and your congratulations.” Thus they expressed their joyful and rapturous expectations of his assuming the royal dignity, and vindicating Israel from the Roman oppression; and, emboldened by the display of his power in the resurrection of Lazarus, they feared not the resentment of their present masters for declaring themselves thus openly in his favour. And some of the proud and envious Pharisees, who were among the multitude as spies rather than friends, were much offended at the high

Jesus defends them from the censure of the Pharisees.

honours that were paid to Jesus, and maliciously said to him, with an intent to embarrass and expose him, Master, canst thou be pleased with all this noise? or can it be consistent with thy great humility to suffer it? Why dost thou not rebuke thy disciples for such dangerous acclamations as these? Dost thou intend to give encouragement to such seditious speeches, and to stand by the consequences which may follow them.

And Jesus, who was now determined to lay aside that reserve which for wise reasons he had formerly used, answered and said unto them, I tell you, that the reason for these acclamations is so plain, and the evidences of it so strong, that it must be great stupidity not to see, and great obstinacy not to own, it: so that if these should be silent, one might almost expect that the very stones should immediately cry out, to proclaim my kingdom: yea, God would even animate the stones on such an occasion, rather than he would suffer me to want this triumph, so evidently marked out by his prophets.

The Pharisees then, turning from him with envy and rage, said to each other, Perceive ye not that you gain no manner of advantage by all your consultations, and the decrees of your sanhedrim? Behold, the whole world has gone after him, till he has now thrown off the mask, and taken upon him to declare his pretences; which, if the people thus fall in with them, must necessarily end in our ruin, and perhaps in that of the whole nation.

IMPROVEMENT.

John xii. 14 Let us behold this meek triumph of the great Redeemer with pleasure! He entered the capital of his kingdom riding upon an ass; a circumstance in which he made, though by no means ridiculous, yet to be sure a very humble figure: yea, he appeared exactly as the prophet described him, upon a colt, the foal of an ass; not yet grown up to its best form, nor adorned with any sumptuous or elegant furniture, but only covered with the mantles of his poor attendants, and perhaps with nothing better for a bridle than a cord, which might have tied the foal at the door.

John xii. 13 Let us imagine that we saw the Son of God, and the King of Israel, thus proceeding towards Jerusalem, and the people meeting

Reflections on Christ’s riding in triumph to Jerusalem.

him, and surrounding him with their acclamations: Hosannah! sacc. cxlvi. Blessed be he that cometh in the name of the Lord! Do not our hearts spring at the sound? Do we not, as it were in spirit, go forth with them, and join in their sublime, though simple, song? ver. 13 Thus let us welcome him into our hearts! Let us echo it back! Mark xii. 10 Blessed be he that cometh in the name of the Lord, with Divine authority, and Divine blessings in his hands! And blessed be the kingdom he hath erected! May perpetual prosperity attend it! May the north give up a swarm of subjects to it; and may not the south keep back her swarthy sons! May nations be born at once, and thousands together made willing in the day of his power! Surely if these are not our affectionate wishes, the warm and zealous sentiments of our very hearts, it may almost be expected Luke xix. 40 that the very stones should cry out, to accuse and condemn our ungrateful stupidity.

Unhappy Pharisees, who looked on these triumphs with envy and rage, and grieved that the world was gone after him! Yet John less unhappy had they not renewed their attempts against him, xii. 19 those fatal attempts which ended in their ruin! But who, that had seen the procession, and heard the shouts of the transported multitude, could have imagined or believed, that before the end of the week they should have turned their voices against him, and instead of Hosannah, should have cried out, Crucify him? Yet so it was, and Christ knew it would be so. Such is the uncertainty of popular applause! Who would then purchase it at the expense of his conscience, or even of his ease?

These transports were raised by the hopes of a temporal kingdom; and when those hopes were disappointed, these transports were turned into rage. Oh that there may be none, under all the engagements of a Christian, and even of a ministerial profession, who proclaim Christ with great appearances of zeal, only that they may exalt themselves; and wish prosperity to his kingdom, only as it may promote their own interest in a world from which it was the great design of his death to redeem his servants.

John 12:20-36

Parallels: Mark 11; Matthew 21

Some Greeks that came to celebrate the passover at Jerusalem are introduced to Christ, who enters on an excellent discourse particularly suited to their circumstances; and retires in the evening to Bethany. John XII. 20—36; Mat. XXI. 17; Mark XI.—11.

JOHN XII. 20. AND there were certain Greeks among them that

JOHN XII. 20. AND among those that came up to Jerusalem from different countries to worship at the feast, there were some Greeks, or persons who

Some Greeks desire to see esus

were descended from Grecian parents, and used that language, but had forsaken the idolatry of their ancestors, and devoted themselves to the God of Israel.ᵃ These therefore came to Philip, who was of Bethsaida, a city of Galilee,ᵇ and asked it as a favour of him to introduce them to his Master, saying, in a very respectful manner, Sir, we earnestly desire to see and hear this Jesus of Nazareth, of whom we have been told such extraordinary things, and who has now been received into the city with such unusual regard.

Upon this Philip comes and tells what their request was to Andrew, who likewise was of Bethsaida, and had been first acquainted with Christ; (John i. 40, 44, sect. xxi. xxii.) and then Andrew and Philip, having agreed upon it, went and told Jesus that some Greeks who were come to the feast desired admittance to him.

And Jesus immediately ordered them to be brought to him; and as they were approaching him, he answered them, saying,ᶜ At length the hour is come, and the appointed time is just at hand, that the Son of man must be glorified; and I would have you look on the approach of these.

ᵃ Some Greeks, who had devoted themselves to the God of Israel.] It is strange that such learned critics as Isaac Vossius and Salmasius should imagine these worshippers to have been idolatrous Gentiles. Dr. Whitby, and several other considerable writers, have indeed thought that they were such as are commonly called proselytes of the gate, that is (as most readers well know), persons who, having renounced idolatry, and being worshippers of the God of Israel, might, according to the law of Moses, be permitted to dwell in Judea, and to converse among the Jews, though not with entire freedom. And it has likewise been thought, that the regard which Jesus shewed to such, in vindicating the court of the Gentiles (where they assembled for religious worship) from the contemptuous profanations of the Jews (Mat. xxi. 12, 13, p. 290), might dispose these pious persons to address themselves to him. But their attending at the passover leads me rather to imagine (with Andius, Miscel. Sac. p. 6) that they were what the rabbies now call proselytes of righteousness, that is, such as by circum-

circumcision obliged themselves to observe the whole law: (compare Acts ii. 5; viii. 27; xiii. 43.) Yet I will not venture confidently to affirm it.

ᵇ Bethsaida of Galilee.] This town lay on the borders of Syrophænia, from whence (as Grotius thinks) these Greeks might come; so that they might, perhaps, be acquainted with Philip as a neighbour; or otherwise we cannot say why this circumstance relating to him is here mentioned. The learned Reland argues, that there were two Bethsaida’s, of which this lay most to the north. See Reland. Palestin. p. 653.

ᶜ Jesus answered them, saying.] The phrase here intimates the suitableness of the following discourse to this particular occasion, by attending to which many of the beauties of it will be discovered. Our Lord might, perhaps, enlarge on some of these hints; and if his hearers took a due notice of them, and made a proper report on their return home, it might prepare the way for the apostles, when they came by their preaching more fully to unfold an illustrate these important doctrines.

He that serves Christ shall be honoured by his Father.

Greeks as an earnest of the flowing in of all the Gentiles to me. But wonder not if my death is to precede it; for verily, verily, I say unto you, and assure you of it as a most solemn and important truth, That unless a grain of wheat fall to the ground, and die and waste away there, it remains single and alone, but if it seem to die and wither after it is sown, such is the principle of vegetation which it contains, that a new production of the like kind arises, and it brings forth much fruit. And so it is that I myself shall fall, and a new scene be opened, in which my kingdom shall seem to be utterly lost and gone; yet, like the spring corn, it shall assuredly revive, and appear beautiful and fruitful.

But, in the mean time, such difficulties are also to be expected by my faithful servants, that it is but fit I should inform these strangers of what I have once and again told you; that he who loves his own life too well to part with it for my sake, shall lose it, and expose himself to death in the worst and most dreadful sense of the word; but he that acts as if he hates his life in this world, by exposing it to the greatest dangers in the cause of my gospel, shall preserve it even to everlasting life, and secure a state of immortal glory and happiness. (Compare Mat. x. 39, sect. lxxvi. Mark viii. 35, sect. lxxxix. and Luke xvii. 33, sect. cxxviii.) If any man therefore would engage to serve me as one of my loyal people, let him resolve to follow me whithersoever I shall lead him, whatever dangers and difficulties may lie in the way; and let him know, for his encouragement, that where I am, or where I shortly am to take up mine abode, there shall also my faithful servant be; for I will assign him an inheritance in that blessed world where I am for ever to rest and reign after all the sufferings I have endured here: and I assure you that, among all that follow me, if any man, of whatever nation he

me.] Our Lord, by elytes of righteousness, but those of the on, strongly intimates and indeed even the idolatrous G s to be of a very ex- themselves, might, on their believin that not only the pros- gospel, be admitted into it.

VOL. 2.

Jesus has again the testimony of a voice rom

e, or whatever his religious profession may defore have been, will faithfully serve me here, im will [my] Father also honour, and confer such rich rewards upon him as to make him or ever both great and happy.

Having said this, our Lord paused for a while, and entered on a deep contemplation of the very different views of things which lay before him. And then he added aloud, Now is my very soul distressed and troubled in an effecting view of my approaching sufferings; and what shall I say? What petition shall I offer to God on this occasion? Shall I say, Father, save me from this dreadful hour, and from all the agonies which I am to endure in the gloomy season before me? Nay, but for this cause was I born into the world, and for this end I came even to this present hour, that I might bear the sufferings on which I am entering, and might redeem my people by them. And far be it from me to draw back from such engagements and undertakings: I will therefore much rather say, Father, glorify thine own name, and dispose of me, and all my concerns, in such a way as may most effectually answer that great end!

Then, at that very instant while he was speaking, there came a voice from heaven [which said], I have both already glorified [it] by the whole of thy ministry thus far; and I will glorify [it] yet again in a more signal manner by what farther remains before thee.

The multitude therefore who stood by and heard [it], though not all in a manner equally distinct, were perfectly astonished at the awful sound; and some among them said, That it thundered;¹

¹ What shall I say? Father, save me from this hour? I suppose few need be told that the pointing of the New Testament is far less ancient than the text. It is agreeable to observe how many difficulties may be removed by varying it, and departing from the common punctuation: of which I take this to be one of the most remarkable instances. For as the text does not oblige us to it, it does not seem natural to suppose that our Lord actually offered this petition, and then immediately retracted it again.

² Said that it thundered.] Thunder often attended a voice from heaven: (see Exod. xix. 16, 19; Rev. iv. 5; vi. 1; x. 3.) In allusion to which, perhaps, the voice itself was called by the ancient Jews Bath Kol, or the daughter of the voice, being ushered in with thunder, and, as it were, produced from it. Elsner has shewn that the heathens reckoned that sudden thunder was a sign that a prayer then offered met with the most favourable regard. See Elsner. Observ. Vol. I. p. 334, 335. Dr. Lightfoot observes here (Hor. Hebr. in loc.) that

e was lifted up, he would draw all men to him.

while others, who were nearer, said, That an angel spake to him from heaven.

But Jesus answered and said to his disciples, who stood near, and distinctly heard it, This voice from heaven came not chiefly for my sake, who was before assured of the affection of my Father, and knew the purpose he had formed to glorify himself by me; but it was uttered or yours, that you may not be offended at the treatment I shall meet with, and quit your hope in me, and regard for me, on account of any of the sufferings which are coming upon me. This indeed is a very critical and important time; for now is the judgment of this world, which I am going to conquer and condemn, that by my death my followers may both be taught and enabled to triumph over it, and those may be convinced of sin that believe not in me. (Compare Gal. i. 4, and John xvi. 8, 9.) Yea, now shall Satan, the ruler and god of this world, be cast out from that empire which he has so long usurped over the minds of men, and especially over the heathen nations. (Compare Eph. ii. 2, and 2 Cor. iv. 4.) And when I am lifted up from the earth, though I may seem thereby to be made the trophy of mine enemies, yet such shall be the effect of that important event, that I shall thereby draw all men to me; that is, I shall lay a foundation for conquering the most stubborn hearts by so rich a display of my love; and shall by a secret, but powerful, influence on their minds,

testimony of a voice when he entered on his the High Priest of our ptism (Mat. iii. 17); he, when a command him, as the great ch, at his transfiguraand now again, when lic entry into Jerusaent of this world.] Mr. (in his Vernac. Sacra. world come to its crisis; re (in his Theological in it of the redemption vindication from the But this is so unusual a sense of the word, that I choose, w Dr. Whitby, to understand it of the c demnation of the world, or of the judgm passed upon its wicked principles practices, and of the victory wh Christians were to gain over it in con quence of the death of Christ. See J iii. 18, 19, xvi. 8, 11.

When I am lifted up from the earth.] think Dr. Whitby’s note on this text su ciently vindicates this version of sa, v. See the Greek Version of Deut. vii. Judg. vi. 3; xxi. 21; 2 Sam. vii. 12; 1 Ki xiii. 31; Job vii. 4; Prov. iii. 24; iv. Jer. iii. 16: and compare John xiv. 3; John iii. 2; and 3 John, ver. 10, wh sa, sλθω may signify, when I come,

The Jews are offended at what he says of the S

persuade multitudes of all ranks and all nations to list themselves under the banner I raise. (Compare John iii. 14, 15, Vol. I. p. 154.)

Now this he spake of his being lifted up from the earth, as signifying by what death he should die, even by crucifixion, in which the person suffering was lifted up on high, and hung as it were between heaven and earth. And in general it was understood by the people as implying some violent death shortly to come upon him. The multitude therefore answered him, We have heard it taught as a certain truth out of the law, or out of the volume of our sacred writings, that the Messiah is immortal, and abides for ever “that his kingdom is an everlasting kingdom, and his dominion continues unto all generations” (2 Sam. vii. 16; Psal. lxxxix. 29; cx. 4; Isa. ix. 7; Ezek. xxxvii. 25; Dan. ii. 44; vii. 14); and how then dost thou, who now plainly professest thyself to be the Messiah, say that the Son of man must be lifted up from the earth, and die a violent death? Who is this Son of man? Is he, as such language as this might seem to intimate, a different person from the Messiah, whom we have been taught to expect under the title of the Son of man? This was said by some of the multitude who were ill affected towards him, and desired to find something to object against him.

Then Jesus said to them, Do not cavil at what I now say; but remember how short this opportunity is which, through the Divine goodness, you now enjoy: yet a little while is the light with you, which you may derive from me, or my servants who shall come to you in my name; walk therefore while you have the light; comply with the gracious purposes of God in making these

Who is this Son of man?] A writer of great note interprets this as if they had said, “Who is this that so absurdly, and inconsistently with the prophets, speaks of himself as the Son of man, while he talks of being lifted up, and dying?” (See Dr. Sykes of Christianity, p. 110.) But the sense given in the paraphrase appears to me more natural, and I am pleased to find it in Grotius. This was a real and important diffi-

culty; but it was fit some obscurity should for the present be left upon it, lest the plainness of the prediction should have prevented its accomplishment. Our Lord therefore gave the discourse a useful turn and a few days more proclaimed the mystery which he had before revealed to his apostles in private when he set out on his last journey to Jerusalem. (See Mat. xx. 18, 19, sect. cxlii.)

s retires in the evening to ethany.

discoveries to you, and regulate your temper and conduct by them ; that darkness may not overtake you, that you may not be deprived of the gospel, and left in a night of ignorance and misery : for you know it is a most uncomfortable thing for a traveller to be benighted in his way, as he that walks in darkness wanders from place to place, and knows not whither he goes, or into what dangers he may fall the very next step he takes ; and much more dreadful will it be for you to be deserted of God, and left to the darkness and folly of your own hearts. (Compare John xi. 9, 10, sect. cxxxix.) Let me therefore once more seriously and kindly exhort you, that while you have the light thus clearly shining around you, you believe in the light, and honestly follow it, that you may be the children of light, who, being now truly wise and good, shall be the heirs of holiness, glory, and joy everlasting.

These things Jesus spake when the Greeks applied themselves to him ; and as the unbelieving Jews were greatly irritated by the actions and discourses of the day, and would not be awakened to conviction, he left them, and departed thence to a retired place : and when now it was late in the evening, he privately went out of the city to Bethany, with none to attend him but the twelve apostles ; and, knowing that his enemies were watching to destroy him, and might have attempted to seize him by night if he had tarried at Jerusalem, he lodged there at Bethany, and concealed himself from them, to avoid the assaults of their deliberate malice till his hour was come.

IMPROVEMENT.

Who can wonder at the desire these Greeks expressed to see ver. 2 so celebrated a Person as Jesus was ! We hope there was some- 21 thing more than mere curiosity in it, and that at length they saw him with believing eyes, and, according to his prediction, 23 glorified him by a cordial acceptance of his gospel. His disci- 22 ples, we see, were ready to introduce them : and surely every faithful minister of Christ will undertake the task with pleasure when he sees souls awakened by Divine grace, and inquiring after Jesus with affectionate concern.

Blessed be God, it has already, in many instances, been seen 24 that by the death o Christ an immortal seed was sown, which has

Reflections on the happy fruits of the death of Christ.

multiplied in all ages, and is still multiplying: Oh that it might have a greater increase! One would think that words so gracious as these should promote that increase, and operate upon every heart to produce a love to him sufficient to conquer every danger and opposition which may be met with in his cause: behold the promise which he has left upon record; “If any man, be he ever so mean and unworthy, will but faithfully serve and follow me, whatever his former wanderings and rebellions may have been, where I am, there shall also my servant be.” Happy state indeed! not only, like these Greeks, to have a transient sight of Christ, but to be for ever with him!

How admirable is the love and steadfastness of our Redeemer, who procured so great a happiness for us at so dear an expense! and even when his innocent soul was troubled in the view of his sufferings, instead of declining them, met them with joy! How should it animate us to renew that general comprehensive petition, than which none can be more suitable to us with regard to all the Divine dispensations; Father, glorify thine own name! Glorify thyself, O Lord! and to that great end dispose of us as thou pleasest; for we should abhor ourselves if we had any interest separate from thine!

We may be assured, as certainly as by a voice from heaven, that this great end shall be answered; and in this we should rejoice. Behold, the prince of this world is cast out! Behold, Satan is vanquished by Christ! and Jesus is lifted up on the cross for a standard to all the nations. Behold the attractive magnet by which all men are to be drawn, by which all his chosen people shall be brought to him, and so raised up to heaven itself! Let us look unto him from the ends of the earth, and labour with our cold hearts to awaken them to that lively and ardent affection which we owe to him who was crucified for us.

For ever adored be Divine grace for this gospel light which discovers to us so excellent an object! May we use it to saving purposes, and so walk in it, as that we may appear to be the children of light! Let us think of that last distribution of mankind, when the children and heirs of light and darkness are once for all to be separated. Let us think of the gloom of eternal night, which will shortly overtake those by whom the gospel is now despised; and remember how much it will be aggravated by the light we have so long seen. Do thou, O God, at whose word light arose out of darkness, send forth by thine influences on our hearts thy light and thy truth, that they may lead and bring us to thine holy hill (Psal. xliii. 3); and that we may have the satisfaction of knowing whither we go, even when we walk through the dark valley of the shadow of death. (Psal. xxiii. 4.)

Jews are hardened, and will not believe.

John 12:37

Parallels: Mark 11; Matthew 21

n the infidelity of the Jews. As Christ was ret morning to Jerusalem, he curses the barren XII. 37—43; Mat. XXI. 18, 19; Mark XI.

JOHN XII. 37.

NOW such was the perverseness of the Jews, and such the prejudice they had conceived against our Lord, that though he had sufficiently declared himself to be the true Messiah, and though he had done so many undeniable and glorious miracles at this and other times before them, in their most public places and most numerous assemblies, yet the greater part of them were hardened in their infidelity, and, notwithstanding all that he had said and done, they were in general so obstinate, that they did not believe on him as the Messiah. So that the saying of Isaiah the prophet was plainly fulfilled and verified in them,ᵃ which he spake in the name of Christ and of his servants, referring expressly to the gospel times (Isa. liii. 1), “Lord, who hath believed our report? and to whom hath the arm of the Lord been so effectually revealed or made bare,ᵇ as to conquer those strong prejudices which men have entertained against thine appointed method of salvation?”

And, for this reason, they were now in a manner utterly incapable of believing, because many of them having long wilfully opposed the

ᵃ So that the saying of Isaiah was fulfilled ] It is apparent (as the late judicious Mr. Jeffrey has observed in his True Grounds, &c. p. 110) that the accomplishment of this prophecy could not be the end they proposed to themselves in their unbelief; and consequently that the expression in arguish must be rendered as it is here: which may be applied to several other passages; and shews, by the way, how precarious that remark of Mr. Pierce is by which he would make that phrase an argument, that the scripture introduced by it is quoted, not in any instance by way of accommodation, but always according to its original design and literal meaning.

ᵇ Hath the arm of the Lord been revealed? ] I apprehend this phrase may allude to the habit generally worn by the castrums, and especially by persons of rank, which was a long robe without sleeves; so that when the arm was stretched out to perform any action which required strength, it would appear uncovered. (Compare Isa. liii. 10.) In this connection it seems strongly to imply, that whenever true faith is produced in the mind, it is to be considered as the effect of a Divine energy. Sec Eph. i. 19, and Col. ii. 12.

The prophecy of Isaiah was fulfilled in

most sufficient and proper methods of conviction, were at length given up by God to a judicial hardness and blindness; [as] the same prophet Isaiah says elsewhere (Isa. vi. 10.) “Having refused to hearken to the voice of God, he has in righteous judgment blinded their eyes, and hardened their heart; lest they should (as he adds in the name of God) see with their eyes, and understand with their heart, and be converted, and I should heal and save them, which, after such obstinate perverseness, I am determined that I never will.” (Compare Mat. xiii. 14, 15, Vol. I. p. 359, and Acts xxviii. 27.) These things Isaiah spake when he saw his glory, even the glory of Christ, who was then the Medium of the Divine manifestation, and spake of him and of his times in the awful words mentioned above, which had their terrible accomplishment in the men of this generation.

Nevertheless, at this very time there were many even of the rulers themselves who were inwardly convinced that he was the Messiah, and believed on him as such, still expecting that he would by some surprising providence be raised to the throne of Israel; but they did not think it convenient as yet to confess the convictions of their own hearts concerning [him], on

c He has blinded their eyes, and hardened their heart.] As God is said to harden the heart of Pharaoh in one place, while in another it is said he hardened his own heart (Exod. ix. 12, and viii. 15, 32); and as we ought to be very tender of ascribing to God any thing that looks like a necessitating influence to impel men to sin, I apprehend that all we are here to understand by God’s blinding and hardening these Jews is, that he permitted them to grow more and more prejudiced against the gospel, and, for wise reasons, acted in such a manner as he knew would in fact be abused by them to an increase of those prejudices. The learned, by consulting the originals of the places below, may see instances of a phraseology nearly resembling and illustrating this. Compare Lev. xiii. 3; Ezek. xiii. 19, 22; xiv. 9; xx. 25; Gen. xli. 13; Jer. i. 10; iv. 20; and Acts x. 15; where a person is said to do what he permits, or what he declares or foretells. The evangelist in this quotation has not con-

fined himself exactly to the words of the prophet, but the sense is plainly the same and nothing was more usual with the Jews than to quote scripture in this way. See Surenhusius, de Formulis allegandi, p. 367.

d When he saw his glory.] These words seem so plainly to refer to Christ, that I cannot but approve the argument which the learned Bishop Pearson draws from Isa. vi. 1, to prove that Christ was the Jehovah that spoke to the prophet. (Pearson on the Creed, p. 125.) Dr. Clarke indeed explains it of seeing the Father’s glory. (Script. Doct. of Trin. p. 58.) But it is difficult to say on that supposition what the evangelist intended by adding that clause [and spake of him]; and it would be quite unexampled to suppose that as to has two such different significations in the same line as that the meaning should be, he saw the Father’s glory, and spake of the Son. See Vitringa on Isa. vi. 1, p. 142, & seq.

g rom Bethany, goes to a figtree or fruit:

account of the declared enmity of the Pharisees against him, lest by them they should be cast out of the synagogue, and be exposed to the great ignominy and secular detriment which necessarily attended such a sentence. For they were such thoughtless and mean spirited creatures, that they loved the praise of men more than the praise of God; and durst not face the contempt of their fellow mortals, even to secure the approbation of their Maker. (Compare John v. 44, Vol. I. p. 277, 278.) This was the state of things at Jerusalem, and this the effect of Christ’s entrance into it, as related above.

But though the malice of his enemies was known to Jesus, and he was sensible they were contriving to destroy him, yet on the morrow-morning he again set out with his disciples for Jerusalem: and when they were come from Bethany, as he returned into the city, he was very hungry; having come out early without eating, that he might neither incommode his friends, nor break in upon his secret or public devotions. And as he was now on the way, seeing a single figtree at a considerable distance, which had a fine spread of leaves upon it, and therefore appeared to be one of the earlier kind, he went up to it, [to see] if he could find any thing upon it to satisfy his hunger; and when he came to it, he found nothing thereon but leaves only; for there was not so much as any fruit in the bud; by which it plainly appeared that, though it looked so beautiful, it was a barren tree. Now it is to be observed that our Lord turned out of the way, because, as it was yet but early in the summer, the time of gathering figs was

Might neither incommode his friends, nor break in upon his devotions.] This must certainly have been the reason of our Lord’s hunger; for none can imagine that the hospitable and most sensibly obliged family of Lazarus would otherwise have suffered Jesus to come out without eating; or that if he had eaten that morning he would have been so hungry, before he had walked two miles, as to go out of the way to gather figs. To me there appears an inexpressible charm in this oblique hint; it shews how little the evangelists were inclined to enter into panegyrics or reflections on the excellent character of their Master; and is a specimen of

that simplicity and modesty which might, independent on other arguments, almost compel the assent of persons of a like temper to the wonderful story which they relate in so genuine and unaffected manner.

Seeing a single figtree.] Though in the first edition I had only followed Mark, and rendered it, seeing a figtree, I think upon farther consideration, that συνυμία, which is the expression Matthew uses here (though our translators make no difference) should have been rendered a single figtree, which I have now inserted in the version.

VOL. 2.

But finding it without fruit, he curses it.

not [yet] come; so that had this tree produced xlix. any, it might have been expected they would be growing still upon it. And Jesus, finding Mark it to be a barren tree, that only made a promisi. 14 ing appearance, but had produced no fruit, said to it upon this occasion, As thou art fruitless now, continue always so; let no man from henceforwards ever eat fruit of thee, nor any fruit hereafter ever grow upon thee. And his disciples heard [it], and took notice of the words; and as soon as he had spoken them (though his disciples, as they were passing on,

for the time of figs was not yet. [MAT. XXI. 19.—]

And Jesus answered and said unt it, No man eat fruit of thee hereafter for ever: [Let no fruit grow on thee henceforward for ever.] And his disciples heard it; [and pres

exces does not signify, as some have fancied, a kindly season for figs, but the time of gathering them in, I think the learned Bishop Kidder has abundantly proved. (See his Demonstration of the Messiah, § ii. p. 38, 39.) Compare Mat. xxi. 34; Mark xii. 2; and Numb. xiii. 23. It is true this interpretation of the story, though incomparably easier than any other I know, will require a transposition of the clause before us, as if it had been said, He came, if haply he might find any thing thereon; for the time of figs was not yet; and when he came to it, he found nothing but leaves. But no interpretation whatever can make the last clause, as we read it, a reason for what stands immediately before it, that he found nothing but leaves; for it is well known, that if our common figtrees have no young figs on them in March or April, they can produce none that year. None can deny another transposition of the like kind in the same evangelist, Mark xvi. 3, 4, (sect. cxciv.) both of them probably being occasioned by an accidental interlineation in the original, and a mistake of some early transcriber, who did not bring in the interlined clause exactly in its due place. See instances of the like kind, Gen. xiii. 10, and Josh. xxii. 22. And if with Heinsius, Knatchbull, and Gataker, we should here read a instead of a, and render it, where he was it was the season of figs, we must admit of the same transposition, and consequently should gain no advantage at all, by a version which (as all learned men know) is very harsh, and attended with an inelegancy and impropriety which this would be no proper place to examine.

And Jesus said to it upon this occasion.] It is plain that in this place this must be the sense of that phrase, Jesus answered and said, compare note 1, on Mat. xi. 25, Vol. I. p. 325, 326.

Reflections on the danger of an empty profession.

ently the figtree withered away.] [MAT. XXI.—19.] did not observe it at that time), the figtree immediately withered away; Christ intending by that significant action to intimate that the curse of God should thus wither and destroy the Jewish nation, which he had before compared to an unfruitful figtree. (See Luke xiii. 6—9, sect. cxvi. p. 128.)

IMPROVEMENT.

How evidently necessary is the operation of Divine grace to conquer the prejudices of a sinful heart; since even the preaching of Christ himself, enforced by all his stupendous miracles, could not overcome those prejudices without it! And how cautious should sinners be that they do not stop their ears to the joyful sound of the gospel, and shut their eyes against its glorious light; lest God should leave them to their own delusions, and in his righteous judgment seal them up under final blindness and impenitence! Then will they never be converted and healed; but die with that poison in all the faculties of their souls, which will make them for ever restless and miserable.

Can we find words sufficient to express the madness of these Pharisees, who, while they were in their consciences convinced that Jesus was the Christ, would not confess that conviction, and publicly pay their homage to him, because they loved the praise of men more than the praise of God? Strange infatuation of the human mind! that it should be capable of believing there is a God, and yet of preferring the creatures before him; and should sometimes imagine the vain breath of popular applause or popular censure so considerable, as that God should be offended to please man; and all the honours and rewards of his heavenly presence lost, to secure a little regard from those who are perishing in their crimes, and will ere long be themselves the objects of everlasting shame and contempt.

May none of us ever indulge such a temper, or ever rest in an empty profession; lest, being like the figtree, before us, which had leaves, but no fruit, the curse of Christ should be pronounced upon us, which would immediately wither us amidst all our verdure! Let us remember that this was intended as one of those significant actions by which the holy messengers of God frequently intimated approaching judgments. Happy would it have been if some, instead of searching out objections against it, had seriously considered its design, and the sad aspect with which it looks on those who, like them, receive the grace of God in vain!

Jesus comes to Jerusalem, and again purges the temple.