John 12:41 Kommentaari

It was a melancholy account which we had in the close of the foregoing chapter of the dishonour done to our Lord Jesus, when the scribes and Pharisees proclaimed him a traitor to their church, and put upon him all the marks of ignominy they could: but the story of this chapter balances that, by giving us an account of the honour done to the Redeemer, notwithstanding all that reproach thrown upon him. Thus the one was set over against the other. Let us see what honours were heaped on the head of the Lord Jesus, even in the depths of his humiliation. I. Mary did him honour, by anointing his feet at the supper in Bethany (Joh 12:1-11). II. The common people did him honour, with their acclamations of joy, when he rode in triumph into Jerusalem (Joh 12:12-19). III. The Greeks did him honour, by enquiring after him with a longing desire to see him (Joh 12:20-26). IV. God the Father did him honour, by a voice from heaven, bearing testimony to him (Joh 12:27-36). V. He had honour done him by the Old Testament prophets, who foretold the infidelity of those that heard the report of him (Joh 12:37-41). VI. He had honour done him by some of the chief rulers, whose consciences witnessed for him, though they had not courage to own it (Joh 12:42, Joh 12:43. VII. He claimed honour to himself, by asserting his divine mission, and the account he gave of his errand into the world (Joh 12:44-50).

Then Jesus, six days before the passover,.... Or "before the six days of the passover"; not as designing the days of that feast, for they were seven; but as reckoning so many days back from it, that is, before the sixth day from the ensuing passover: if there were six complete days between this and the passover, as this way of speaking seems to imply; then this must be the day before the Jewish sabbath, and this is more likely, than that Christ should travel on the sabbath day: but if this was the sixth day before it, it was their sabbath day, and so at the going out of it in the evening, a supper was made for him, which with the Jews on that night, was a plentiful one; for they remembered the sabbath in its going out, as well as in its coming in (e), and this was to prevent grief at the going out of it: so some days before the passover, the lamb was separated from the flock, and kept up till the fourteenth day, Exo 12:3 particularly it may be observed, that seven days before the day of atonement, the high priest was separated from his own house, and had to the chamber Palhedrin (f); and much such a space of time there was, between the day of the great atonement by Christ, and his unction by Mary; which is said to be against the day of his burial, which being the same day with his sufferings, was the great day of atonement: at this time Jesus came to Bethany, where Lazarus was, which had been dead; the last clause is left out in the Syriac, Persic, and Ethiopic versions: whom he raised from the dead; that is, "Jesus", as the Alexandrian copy, the Vulgate Latin, and all the Oriental versions express; and the Ethiopic version adds, "in Bethany". This was the town of Lazarus; here he lived, and here he died, and here he was raised from the dead; and here he continued and dwelt, after his resurrection; and hither Christ came to see him, and the rest of the family, though he knew he exposed himself to danger in so doing. (e) Maimon. Hilchot Sabbat. c. 29. sect. 1. 11, 12, 29. (f) Misn. Yoma, c. 1. sect. 1.

Nevertheless among the chief rulers also,.... These were the members of the Jewish sanhedrim, as Nicodemus, Joseph of Arimathea, and others: many believed on him; that he was the Messiah, though they did not believe in him in a spiritual and saving manner, as their Redeemer and Saviour, only in their minds, being convicted by his miracles, gave an assent unto him, as the promised Messiah. The two persons just mentioned may be thought truly to have believed in Christ; but the many here spoken of seem to have had only an historical faith in him, as appears by what follows: but because of the Pharisees they did not confess him; as they ought to have done, and as they would have done, if their faith had been right; for where with the heart men believe in Christ to righteousness, there, with the mouth, confession is made to salvation; and between a non-confession of Christ, and a denying him, is no medium; and Christ interprets the one to be the same with the other; see Rom 10:9; and this they did not do, because of the Pharisees, who were the inveterate and implacable enemies of Christ, and were the prevailing party in the sanhedrim: wherefore these chief rulers, though many, were afraid of them, lest they should be put out of the synagogue; for they had made a decree in the sanhedrim, that whoever confessed that Jesus was the Messiah, should be cast out; and they had put it into execution upon the man born blind, whose eyes Christ opened, for speaking in favour of his benefactor; and this had struck terror in the minds, not only of the common people; but of the chief rulers themselves; for it was looked upon as a very dreadful thing to be put out of the synagogue; See Gill on Joh 9:22.

In approaching the account of his coming to humanity, the prophecy before us tells first of his divine kingdom, in which it says that the prophet saw him sitting on a throne high and exalted. This is that throne that is mentioned in the psalm of the Beloved. … John the Evangelist supports my interpretation of this passage, when he quotes the words of Isaiah, where it is said, “For this people’s heart has become fat, and their ears are dull of hearing, and they have closed their eyes,” referring them to Christ, saying, “This is what Isaiah said when he saw his glory and bore witness of him.” The prophet then seeing our Savior sitting on his Father’s throne in the divine and glorious kingdom, and moved by the Holy Spirit and being about to describe next his coming among humanity and his birth of a Virgin, foretells that his knowledge and praise would be over all the earth.

(Hom. lxviii. 2) His glory means the vision of Him sitting on His lofty throne: I saw the Lord sitting upon a throne. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? (Is. 6:1)

(Tr. liii. 11) These things said Esaias, when he saw His glory, and spake of Him. He saw Him not really, but figuratively, in prophetic vision. Be not deceived by those who say that the Father is invisible, the Son visible, making the Son a creature. For in the form of God, in which He is equal to the Father, the Son also is invisible; though He took upon Him the form of a servant, that He might be seen by men. Before His incarnation too, He made Himself visible at times to human eyes; but visible through the medium of created matter, not visible as He is.

"These things said Isaiah, when he saw His glory, and spake of Him." What Isaiah saw, and how it refers to Christ the Lord, are to be read and learned in his book. For he saw Him, not as He is, but in some symbolical way to suit the form that the vision of the prophet had itself to assume. For Moses likewise saw Him, and yet we find him saying to Him whom he saw, "If I have found grace in Thy sight, show me now Thyself, that I may clearly see Thee;" for he saw Him not as He is. But the time when this shall yet be our experience, that same Saint John the Evangelist tells us in his Epistle: "Dearly beloved, [now] are we the sons of God; and it hath not yet become manifest what we shall be: because we know that, when He shall appear, we shall be like Him; for we shall see Him as He is." And be not deceived, brethren, by any of those who assert that the Father is invisible, and the Son visible. This assertion is made by those who think that the latter is a creature, and whose understanding runs not in harmony with the words, "I and my Father one." Accordingly, as respects the form of God wherein He is equal with the Father, the Son also is invisible: but, in order to be seen of men, He assumed the form of a servant, and being made in the likeness of men, became visible to man. He showed Himself, therefore, even before His incarnation, to the eyes of men, as it pleased Him, in the creature-form at His command, but not as He is. Let us be purifying our hearts by faith, that we may be prepared for that ineffable and, so to speak, invisible vision. For "blessed are the pure in heart; for they shall see God."

"These things said Isaiah, when he saw His glory." Whose? The Son's. Although the prophet, judging by the connection of the speech, seems to have seen the glory of the Father, the evangelist says here that Isaiah saw the glory of the Son, and the apostle Paul says that he saw the glory of the Spirit (Acts 28:25). Truly the glory of the Holy Trinity—Father, Son, and Holy Spirit—is one. "Isaiah," He says, "saw His glory": the smoke that appeared to him, the seraphim, the coals, the altar, the throne (Isa. 6:1–7). So Isaiah saw this glory and spoke of Him, that is, of the Son. What did he say of Him? That which was said above, that He blinded their eyes and hardened their hearts.

Then the Evangelist shows that these words of Isaiah apply here. He says, Isaiah said this because he saw his glory, the glory of God. For when he saw the glory of God he saw at the same time that the Jews would be blinded, as is clear from, "I saw the Lord seated on a high and lofty throne" (Is 6:1), followed by, "Blind the heart of this people and make their ears heavy, and shut their eyes, lest they see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them" (Is 6:10). And because it is fitting that one should testify about what he has seen - as we read in 1 John (1:1) - he adds, and spoke of him, that is, of Christ, whose glory he saw: "To him all the prophets bear witness" (Acts 10:43); "Which he promised beforehand through his prophets in the Holy Scriptures, the gospel concerning his Son" (Rom 1:2). We read that Isaiah saw and said these things. As to the first, we should avoid the error of the Arians, who say that the Father alone is invisible to every creature, but that the Son was seen in the visions of the Old Testament. But since it is stated that "He who has seen me has seen the Father" (14:9), it is obvious that the Father and the Son are visible in one and the same way. And so Isaiah, seeing the glory of the Son, also saw the glory of the Father, and indeed of the entire Trinity, which is one God, seated upon a high throne before whom the seraphim cry out: Holy, Holy, Holy! This does not mean that Isaiah saw the essence of the Trinity; rather in an imaginary vision, with understanding, he expressed certain signs of this majesty, according to the saying in Numbers (12:6): "If there is a prophet among you, I the Lord make myself known to him in a vision, I speak with him in a dream." As to the second thing, that Isaiah spoke of him: this excludes the error of the Manicheans, who said that there were no prophecies about Christ in the Old Testament, as Augustine reports to us in his book Against Faustus; and it excludes the error of Theodore of Mopsuestia, who said that all the prophecies of the Old Testament bore on some current event, but the apostles and evangelists appropriated them to the life of Christ, like things said about one event can be appropriated to another event. But all this is excluded by the statement, and spoke of him, just as Christ said of Moses that "he wrote of me" (5:46).

Jesus sups at the house of Lazarus, and Mary anoints his feet, Joh 12:1-3. Judas Iscariot finds fault, and reproves her, Joh 12:4-6. Jesus vindicates Mary and reproves Judas, Joh 12:7, Joh 12:8. The chief priests consult to put Lazarus to death, because that through him many believed on Jesus, Joh 12:9-11. He enters Jerusalem in triumph; the people meet him, and the Pharisees are troubled, Joh 12:12-19. Greeks inquire after Jesus, Joh 12:20-22. Our Lord's discourse on the subject, Joh 12:23-26. Speaks of his passion, and is answered by a voice from heaven, Joh 12:27, Joh 12:28. The people are astonished at the voice, and Jesus explains it to them, and foretells his death, Joh 12:29-33. They question him concerning the perpetuity of the Messiah, and he instructs them, Joh 12:34-36. Many believe not; and in them the saying of Isaiah is fulfilled, Joh 12:37-41. Some of the chief rulers believe, but are afraid to confess him, Joh 12:42, Joh 12:43. He proclaims himself the light of the world, and shows the danger of rejecting his words, Joh 12:44-50.

When he saw his glory - Isa 6:1, etc. I saw Jehovah, said the prophet, sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim; and one cried unto another, and said, Holy, holy, holy, is Jehovah, God of hosts; the whole earth shall be full of his glory! It appears evident, from this passage, that the glory which the prophet saw was the glory of Jehovah: John, therefore, saying here that it was the glory of Jesus, shows that he considered Jesus to be Jehovah. See Bishop Pearce. Two MSS. and a few versions have Θεου, and του Θεου αὑτου, the glory of God, or of his God.

THE ANOINTING AT BETHANY. (Joh 12:1-11) six days before the passover--that is, on the sixth day before it; probably after sunset on Friday evening, or the commencement of the Jewish sabbath preceding the passover.

These things said Esaias, when he saw his glory, and spake of him--a key of immense importance to the opening of Isaiah's vision (Isa 6:1-13), and all similar Old Testament representations. "THE SON is the King Jehovah who rules in the Old Testament and appears to the elect, as in the New Testament THE SPIRIT, the invisible Minister of the Son, is the Director of the Church and the Revealer in the sanctuary of the heart" [OLSHAUSEN].