Yohanes 12:37 Komentar

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).

We have here the honour done to our Lord Jesus by the Old Testament prophets, who foretold and lamented the infidelity of the many that believed not on him. It was indeed a dishonour and grief to Christ that his doctrine met with so little acceptance and so much opposition; but this takes off the wonder and reproach, makes the offence of it to cease, and made it no disappointment to Christ, that herein the scriptures were fulfilled. Two things are here said concerning this untractable people, and both were foretold by the evangelical prophet Isaiah, that they did not believe, and that they could not believe. I. They did not believe (Joh 12:37): Though he had done so many miracles before them, which, one would think, should have convinced them, yet they believed not, but opposed him. Observe, 1. The abundance of the means of conviction which Christ afforded them: He did miracles, so many miracles; tosauta sēmeia signifying both so many and so great. This refers to all the miracles he had wrought formerly; nay, the blind and lame now came to him into the temple, and he healed them, Mat 21:14. His miracles were the great proof of his mission, and on the evidence of them he relied. Two things concerning them he here insists upon: - (1.) The number of them; they were many, - various and of divers kinds; numerous and often repeated; and every new miracle confirmed the reality of all that went before. The multitude of his miracles was not only a proof of his unexhausted power, but gave the greater opportunity to examine them; and, if there had been a cheat in them, it was morally impossible but that in some or other of them it would have been discovered; and, being all miracles of mercy, the more there were the more good was done. (2.) The notoriety of them. He wrought these miracles before them, not at a distance, not in a corner, but before many witnesses, appearing to their own eyes. 2. The inefficacy of these means: Yet they believed not on him. They could not gainsay the premises, and yet would not grant the conclusion. Note, The most plentiful and powerful means of conviction will not of themselves work faith in the depraved prejudiced hearts of men. These saw, and yet believed not. 3. The fulfilling of the scripture in this (Joh 12:38): That the saying of Esaias might be fulfilled. Not that these infidel Jews designed the fulfilling of the scripture (they rather fancied those scriptures which speak of the church's best sons to be fulfilled in themselves), but the event exactly answered the prediction, so that (ut for ita ut) this saying of Esaias was fulfilled. The more improbable any event is, the more does a divine foresight appear in the prediction of it. One could not have imagined that the kingdom of the Messiah, supported with such pregnant proofs, should have met with so much opposition among the Jews, and therefore their unbelief is called a marvellous work, and a wonder, Isa 29:14. Christ himself marvelled at it, but it was what Isaiah foretold (Isa 53:1), and now it is accomplished. Observe, (1.) The gospel is here called their report: Who has believed, tē akon hēmōn - our hearing, which we have heard from God, and which you have heard from us. Our report is the report that we bring, like the report of a matter of fact, or the report of a solemn resolution in the senate. (2.) It is foretold that a few comparatively of those to whom this report is brought will be persuaded to give credit to it. Many hear it, but few heed it and embrace it: Who hath believed it? Here and there one, but none to speak of; not the wise, not the noble; it is to them but a report which wants confirmation. (3.) It is spoken of as a thing to be greatly lamented that so few believe the report of the gospel. Lord is here prefixed from the Septuagint, but is not in the Hebrew, and intimates a sorrowful account brought to God by the messengers of the cold entertainment which they and their report had; as the servant came, and showed his lord all these things, Luk 14:21. (4.) The reason why men believe not the report of the gospel is because the arm of the Lord is not revealed to them, that is, because they do not acquaint themselves with, and submit themselves to, the grace of God; they do not experimentally know the virtue and fellowship of Christ's death and resurrection, in which the arm of the Lord is revealed. They saw Christ's miracles, but did not see the arm of the Lord revealed in them. II. They could not believe, and therefore they could not because Esaias said, He hath blinded their eyes. This is a hard saying, who can explain it? We are sure that God is infinitely just and merciful, and therefore we cannot think there is in any such an impotency to good, resulting from the counsels of God, as lays them under a fatal necessity of being evil. God dams none by mere sovereignty; yet it is said, They could not believe. St. Austin, coming in course to the exposition of these words, expresses himself with a holy fear of entering upon an enquiry into this mystery. Justa sunt judicia ejus, sed occulta - His judgments are just, but hidden. 1. They could not believe, that is, they would not; they were obstinately resolved in their infidelity; thus Chrysostom and Austin incline to understand it; and the former gives divers instances of scripture of the putting of an impotency to signify the invincible refusal of the will, as Gen 37:4, They could not speak peaceably to him. And Joh 7:7. This is a moral impotency, like that of one that is accustomed to do evil, Jer 13:23. But, 2. They could not because Esaias had said, He hath blinded their eyes. Here the difficulty increases; it is certain that God is not the author of sin, and yet, (1.) There is a righteous hand of God sometimes to be acknowledged in the blindness and obstinacy of those who persist in impenitency and unbelief, by which they are justly punished for their former resistance of the divine light and rebellion against the divine law. If God withhold abused grace, and give men over to indulged lusts, - if he permit the evil spirit to do his work on those that resisted the good Spirit, - and if in his providence he lay stumbling-blocks in the way of sinners, which confirm their prejudices, then he blinds their eyes, and hardens their hearts, and these are spiritual judgments, like the giving up of idolatrous Gentiles to vile affections, and degenerate Christians to strong delusions. Observe the method of conversion implied here, and the steps taken in it. [1.] Sinners are brought to see with their eyes, to discern the reality of divine things and to have some knowledge of them. [2.] To understand with their heart, to apply these things to themselves; not only to assent and approve, but to consent and accept. [3.] To be converted, and effectually turned from sin to Christ, from the world and the flesh to God, as their felicity and portion. [4.] Then God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lurking diseases. Now when God denies his grace nothing of this is done; the alienation of the mind fRom. and its aversion to, God and the divine life, grow into a rooted and invincible antipathy, and so the case becomes desperate. (2.) Judicial blindness and hardness are in the word of God threatened against those who wilfully persist in wickedness, and were particularly foretold concerning the Jewish church and nation. Known unto God are all his works, and all ours too. Christ knew before who would betray him, and spoke of it, Joh 6:70. This is a confirmation of the truth of scripture prophecies, and thus even the unbelief of the Jews may help to strengthen our faith. It is also intended for caution to particular persons, to beware lest that come upon them which was spoken of in the prophets, Act 13:40. (3.) What God has foretold will certainly come to pass, and so, by a necessary consequence, in order of arguing, it might be said that therefore they could not believe, because God by the prophets had foretold they would not; for such is the knowledge of God that he cannot be deceived in what he foresees, and such his truth that he cannot deceive in what he foretels, so that the scripture cannot be broken. Yet be it observed that the prophecy did not name particular persons; so that it might not be said, "Therefore such a one and such a one could not believe, because Esaias had said so and so;" but it pointed at the body of the Jewish nation, which would persist in their infidelity till their cities were wasted without inhabitants, as it follows (Isa 6:11, Isa 6:12); yet still reserving a remnant (Isa 6:13, in it shall be a tenth), which reserve was sufficient to keep a door of hope open to particular persons; for each one might say, Why may not I be of that remnant? Lastly, The evangelist, having quoted the prophecy, shows (Joh 12:41) that it was intended to look further than the prophet's own days, and that its principal reference was to the days of the Messiah: These things said Esaias when he saw his glory, and spoke of him. 1. We read in the prophecy that this was said to Esaias, Isa 6:8, Isa 6:9. But here we are told that it was said by him to the purpose. For nothing was said by him as a prophet which was not first said to him; nor was any thing said to him which was not afterwards said by him to those to whom he was sent. See Isa 21:10. 2. The vision which the prophet there had of the glory of God is here said to be his seeing the glory of Jesus Christ: He saw his glory. Jesus Christ therefore is equal in power and glory with the Father, and his praises are equally celebrated. Christ had a glory before the foundation of the world, and Esaias saw this. 3. It is said that the prophet there spoke of him. It seems to have been spoken of the prophet himself (for to him the commission and instructions were there given), and yet it is here said to be spoken of Christ, for as all the prophets testified of him so they all typified him. This they spoke of him, that as to many his coming would be not only fruitless, but fatal, a savour of death unto death. It might be objected against his doctrine, If it was from heaven, why did not the Jews believe it? But this is an answer to it; it was not for want of evidence, but because their heart was made fat, and their ears were heavy. It was spoken of Christ, that he should be glorified in the ruin of an unbelieving multitude, as well as in the salvation of a distinguished remnant.

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.

That the saying of Esaias the prophet might be fulfilled,.... For though this was not the end of these men in disbelieving Christ, that the words of Isaiah might be fulfilled, yet hereby they were eventually fulfilled; and though the predictions of the prophet had no such influence on the wills of these men, as to lay upon them a coactive necessity, or force them to do, or to answer to the things foretold; yet they were to have, and had an infallible event or completion, otherwise the foreknowledge of God, and the authority of the prophetic writings, could not be maintained: which he spake in Isa 53:1; Lord, who hath believed our report? which words the prophet delivered by way of complaint to God the Father; not so much with respect to his own time, and the men of it, as to the times of Christ, and his apostles, whom he represents; for the whole chapter is a prophecy of the Messiah, and suggests, that in those times there would be but few that would believe the report made in the ministry of the Gospel, concerning the Messiah, his person, office, and grace; though so true in itself, and so much confirmed by miracles, and mighty deeds; the reason of which, he intimates, would be his outward mean appearance in the world; and which, it is certain, was the true reason, God denying the influence of his powerful and special grace, as follows: and to whom hath the arm of the Lord been revealed? meaning either the Gospel, which is the power of God unto salvation, and which was bid from the wise and prudent; or the Lord Jesus Christ himself, who is the power of God, by whom he made the heavens and the earth, and upholds them in their being, and by whom he has redeemed and saved his people; and who was not revealed neither to them in the ministry of the word, nor in them the hope of glory: or the Holy Spirit is meant, the finger of God, by whom these surprising miracles were done; and yet he did not exert himself in these persons, in the special operations of his grace; or the powerful and efficacious grace of God itself is designed, which was not put forth, and did not attend the report of the Gospel, and therefore it was not believed.

Here he expressly foretells the opposition of the Jews to him and how they will see him and not understand who he is. He foretells how they will hear him speaking and teaching them but will be quite unable to grasp who it is that speaks with them or the new teaching he offers them. And John the Evangelist witnesses to the fulfillment of these words referring to our Savior where he says, “Though he had done so many signs before them, yet they believed not on him, that Isaiah the prophet’s words might be fulfilled which he spoke, ‘Lord, who has believed our report, and to whom has the arm of the Lord been revealed?’ Therefore they were not able to believe, because again Isaiah said, ‘He has blinded their eyes and hardened their heart, so that they should not see with their eyes, and understand with their heart and be converted, and I should heal them.’ Isaiah said these things when he saw his glory and bore witness of him.” Thus the Evangelist most certainly referred the theophany in Isaiah to Christ and to the Jews who did not receive the Lord that was seen by the prophet, according to the prediction about him.

(Hom. lxviii. 1) And thus the Evangelist tacitly explains it, when he adds, But though He had done so many miracles before them, yet they believed not on Him.

(Tr. liii. 2) But some mutter, and ask, What fault was it of the Jews, if it was necessary that the sayings of Esaias should be fulfilled? We answer, that God, foreseeing the future, predicted by the Prophet the unbelief of the Jews, but did not cause it. God does not compel men to sin, because He knows they will sin. He foreknows their sins, not His own. The Jews committed the sin, which He who knows all things foretold they would commit.

There are some, then, who mutter among themselves, and sometimes speak out when they can, and even break forth into turbulent debate, saying: What did the Jews do, or what fault was it of theirs, if it was a necessity "that the saying of Isaiah the prophet should be fulfilled, which he spake, Lord, who hath believed our report and to whom hath the arm of the Lord been revealed?" To whom our answer is, that the Lord, in His foreknowledge of the future, foretold by the prophet the unbelief of the Jews; He foretold it, but did not cause it. For God does not compel any one to sin simply because He knows already the future sins of men. For He foreknew sins that were theirs, not His own; sins that were referable to no one else, but to their own selves. Accordingly, if what He foreknew as theirs is not really theirs, then had He no true foreknowledge: but as His foreknowledge is infallible, it is doubtless no one else, but they themselves, whose sinfulness God foreknew, that are the sinners. The Jews, therefore, committed sin, with no compulsion to do so on His part, to whom sin is an object of displeasure; but He foretold their committing of it, because nothing is concealed from His knowledge. And accordingly, had they wished to do good instead of evil, they would not have been hindered; but in this which they were to do they were foreseen of Him who knows what every man will do, and what He is yet to render unto such an one according to his work.

And the Evangelist, wishing to convict their immoderate stubbornness, adds also the words: before them; showing that they did not believe even what they saw.

He means the miracles related above. It was no small wickedness to disbelieve against such miracles as those.

That they did not believe but were vexed, the Evangelist himself indicated when he said, "Though He had done so many miracles, they did not believe in Him." And of course it is a matter of no small malice not to believe so many miracles. "So many," he says, "miracles about which he [the Evangelist] kept silent." So. Jesus hid Himself in order to calm their malice, and at the same time in order to give them time and tranquility so that, having calmed down, they might consider His words and deeds. For in that case, if they had wished, they could have come to an understanding of His dignity — His Divinity. Although He knew their unbelief in advance, nevertheless, what depended on Himself, He did and permitted, giving them, as has been said, time for consideration.

Above, the Evangelist gave many examples of Christ's glory, because of which the Jews sought to kill him out of envy. Now he deals with another of the occasions surrounding his passion, that is, the unbelief of the Jews. First, their unbelief is discussed; in the second place, it is reproved by our Lord (v 44). Concerning the first he does two things: first, he reproves the unbelief of those who did not believe at all; secondly, the unbelief of those who believed, but in secret (v 42). As to the first, two things are done: first, he mentions the strange hardness of their unbelief; secondly, to show that it came about not without reason or by chance, he mentions a prophecy (v 38). The Evangelist, as though at a loss to explain it, says that our Lord had done many miracles: such as changing water into wine, curing a paralytic, giving sight to a blind man, and raising a dead man to life: nevertheless, though he had done so many signs before them, yet they did not believe in him. They usually said: "What sign do you do, that we may see, and believe you?" (6:30). But now! The Evangelist says: though he had done so many signs before them, yet they did not believe in him. "If I had not done among them the works which no one else did, they would not have sin" (15:24). And so they could not say: "We do not see our signs" (Ps 74:9).

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.

Yet they believed not on him - Though the miracles were wrought for this very purpose, that they might believe in Christ, and escape the coming wrath, and every evidence given that Jesus was the Messiah, yet they did not believe; but they were blinded by their passions, and obstinately hardened their hearts against the truth.

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.

It is the manner of this Evangelist alone to record his own reflections on the scenes he describes; but here, having arrived at what was virtually the close of our Lord's public ministry, he casts an affecting glance over the fruitlessness of His whole ministry on the bulk of the now doomed people. though he had done so many miracles--The word used suggests their nature as well as number.