Giovanni 12:18 Commento

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.

The Pharisees therefore said among themselves,.... Either when assembled in their own private houses, or in the sanhedrim; or as they stood together in the streets, seeing Jesus pass by in such pomp, and such a multitude with him: perceive ye how ye prevail nothing? the Vulgate Latin and Arabic versions read, "we prevail nothing", so Nonnus; the sense is the same; suggesting, that all their wise schemes and crafty councils signified nothing; the commands they enjoined the people not to follow him, or to apprehend him, or to show them where he was, were disregarded; their threatenings to put out of the synagogue such as should confess him, were taken no notice of; their promises of reward were slighted; their examples were not followed; and all their artifice and cunning, backed with power and authority, did not succeed: behold, the world is gone after him; the Vulgate Latin, Syriac, Arabic, and Ethiopic versions read, "the whole world", and so Nonnus; the Persic version, "all the people"; that is, a very great number of people; for they could not mean, that all the inhabitants of the world, or every individual of mankind were followers of him, and became his disciples, nor even all in their own land; they themselves, with multitudes more of the same complexion, were an exception to this: but they speak in the common dialect of that nation, of which take two or three instances; "it happened to a certain high priest, that he went out of the sanctuary, , "and the whole world went after him"; and when they saw Shemaiah and Abtalion, they left him, and went after them (o).'' And again (p), "R. Aba proclaimed, whoever seeks riches, and whoever seeks the way of life in the world to come, let him come and study in the law, and , "the whole world" will gather together to him.'' Once more (q), "Jonathan said to David, Sa1 23:17, "Thou shall be king over Israel, and I will be next to thee"; what is the meaning of this? perhaps Jonathan the son of Saul saw "the world" draw after David.'' This shows the sense of those phrases, "the world", and "the whole world", when used in the article of redemption by Jesus Christ; See Gill on Jo1 2:2. (o) T. Bab. Yoma, fol. 71. 2. (p) Zohar in Gen. fol. 60. 4. (q) T. Bab. Bava Metzia, fol. 85. 1.

(Tr. li. 7) The crowd was disturbed by the crowd. (Turba turbavit turbam) But why grudgeth that blind crowd, that the world should go after Him, by Whom the world was made?

"The people, therefore, that was with Him when He called Lazarus out of his tomb, and raised him from the dead, bare record. For this cause the crowd also met Him, for that they heard that He had done this miracle. The Pharisees, therefore, said among themselves: Perceive ye that we prevail nothing? Behold, the whole world is gone after Him." Mob set mob in motion. "But why art thou, blinded mob that thou art, filled with envy because the world has gone after its Maker?"

The gathering of the common people, having heard what had happened, were readily persuaded by those who had witnessed that the Christ had raised Lazarus to life and annulled the power of death, as the prophets said. This is why they too went and met him.

Since through Adam death came, which subjected everyone, they had heard through their prophets and believed that death would be defeated. When they saw that this had been done by our Lord, who raised a man dead for four days, they took branches of palm trees and went out to meet him as the victor over death, which oppresses humankind, and praised him with appropriate hymns. Since the Pharisees did not like this, they reproached them by saying that they followed him in vain, but it was their reproach that was in vain, since all the people went after him anyway.

Therefore those who had heard of the performance of this miracle also met Him with glory, that is, they believed; for if they had not believed, they would not have changed so quickly.

See then the consequences of our Lord's passion. It was not to no purpose that He had reserved His greatest miracle for the last. For the resurrection of Lazarus it was that made the crowd believe in Him. The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met Him, for that they heard that He had done this miracle. Hence the spite and plotting of the Pharisees: The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold the world is gone after Him. As if they said, The more you attack Him, the more will His power and reputation increase. What use then of these attempts?

The reason why the crowd went to meet him was that they heard he had done this sign. "For Jews demand signs" (1 Cor 1:22). Now this was a clearer and more marvelous sign than the others; thus Christ made it the last in order to impress it more forcefully on their memory.

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.

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.