John 12:35 Kommentar

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.

While ye have light, believe in the light,.... Receive the Messiah, and credit the Gospel revelation; this is an explanation of the exhortation in the preceding verse: that ye may be the children of the light; that is, that they might appear to be such who are enlightened persons; and such are truly so, who are made light in the Lord, or who are enlightened by the Spirit of God to see their own sinfulness, impotency, and unrighteousness, and their need of Christ, and his righteousness and strength, and of salvation by him; and who are made meet, by the grace of God, to be partakers of the inheritance of the saints in light; and which is made manifest by believing in Christ, and walking on in him, as they have received him, and by walking honestly, as in the daytime, and circumspectly, not as fools, but as wise, for such walk as children of the light. These things spake Jesus, and departed; from those Jews, as being unworthy of any further conversation with him; and from Jerusalem, very likely to Bethany, whither he frequently retired, especially at night, during the few days before the passover: and did hide himself from them: for his safety, for he knew that they were irritated by what he said, and would seek to lay hold upon him, and deliver him to the sanhedrim; and whereas his hour was not yet fully come, there were a few more sands in the glass to run, he provided for his security, by absconding from them; and this was an emblem of his wholly removing from them, and leaving them, and their house, desolate; and it is very likely that from this time forward they saw him no more as ministering the word unto them; and also of his taking his Gospel from them in a little time, and of his hiding the things of it from them, which respected himself, and salvation by him.

But now, beloved brethren, lest any one should think that I have placed all salvation in no other condition than in martyrdom, let him first of all look especially at this, that it is not I who seem to speak, that am of so great importance, nor is the order of things so arranged that the promised hope of immortality should depend on the strength of a partial advocacy. But since the Lord has testified with His own mouth, that in the Father's possession are many dwellings, I have believed that there is nothing greater than that glory whereby those men are proved who are unworthy of this worldly life. Therefore, beloved brethren, striving with a religious rivalry, as if stirred up with some incentive of reward, let us submit to all the abundance and the endurance of strength. For things passing away ought not to move us, seeing that they are always being pressed forward to their own overthrow, not only by the law proposed to them, but even by the very end of time. John exclaims, and says, "Now is the axe laid to the root of the tree; " showing, to wit, and pointing out that it is the last old age of all things. Moreover, also, the Lord Himself says, "Walk while ye have the light, lest the darkness lay hold upon you." But if He has foretold that we must walk in that time, certainly He shows that we must at any rate walk.

The one who is stupid looks downward and hands his soul over to pleasures of the body, as cattle to pasture, living only for the stomach and the organs nearby, being alienated from the life of God. He is a stranger to the promise of the covenants, considering nothing else to be good than pleasing the body. This one, and everyone like him, is the one making his way “in darkness,” as the Scripture says.

For in that servant form was the fullness of true light: and when he emptied himself, he was the light. Finally, he said: Walk while you have the light (John 12:35). And when he was in death, he was not in the shadow. Finally, even in hell, he poured out the light of eternal life. There the true light of wisdom shone, illuminating hell, but hell was not closed.

"Yet a little while," He saith, "is the light with you." Signifying that His death was a removal; for the light of the sun is not destroyed, but having retired for a while appears again. "Walk while ye have the light." Of what season doth He here speak? Of the whole present life, or of the time before the Crucifixion? I for my part think of both, for on account of His unspeakable lovingkindness, many even after the Crucifixion believed. And He speaketh these things to urge them on to the faith, as He also did before, saying, "Yet a little while I am with you." (c. vii. 33.)

"He that walketh in darkness knoweth not whither he goeth." How many things, for instance, even now do the Jews, without knowing what they do, but walking as though they were in darkness? They think that they are going the right way, when they are taking the contrary; keeping the Sabbath, respecting the Law and the observances about meats, yet knowing not whither they walk.

(Tr. lii. 13) Yet a little while is the light with you. Hence it is that ye understand that Christ abideth for ever. Wherefore walk while ye have the light, approach, understand the whole, that Christ will both die, and live for ever: do this while ye have the light. (Tr. lii. 13) i. e. if ye so believe in the eternity of Christ, as to deny His humiliation and death. For he that walketh in darkness, knoweth not whither he goeth.

"Then said Jesus unto them, Yet a little light is in you." And by this it is you understand that Christ abideth for ever. "Walk, then, while ye have the light, test darkness come upon you." Walk, draw near, come to the full understanding that Christ shall both die and shall live for ever; that He shall shed His blood to redeem us, and ascend on high to carry His redeemed along with Him. But darkness will come upon you, if your belief in Christ's eternity is of such a kind as to refuse to admit in His case the humiliation of death. "And he that walketh in darkness knoweth not whither he goeth." So may he stumble on that stone of stumbling and rock of offence which the Lord Himself became to the blinded Jews: just as to those who believed, the stone which the builders despised was made the head of the corner. Hence, they thought Christ unworthy of their belief; because in their impiety they treated His dying with contempt, they ridiculed the idea of His being slain: and yet it was the very death of the grain of corn that was to lead to its own multiplication, and the lifting up of one who was drawing all things after Him.

To the Jews, without understanding and faithless as they were, the Christ does not clearly and at length declare the deep mystery of the saying. But He speeds on at once to utter another, at the same time both expounding what is profitable for them and showing them the cause wherefore they do not understand the things in the Scriptures, and that, if they believed not Him Who is Light, the darkness of ignorance would overtake them without fail, and they would forfeit the benefits that come of the Light. For inasmuch as their expectations were drawn from the Scripture, they looked for the Messiah as a Light. But when He came, all their hopes fell out contrariwise; for a darkness overtook them because of their unbelief. Recover yourselves therefore (saith He) speedily, while it is possible for you to win some small share in the radiance of the Divine Light, in order that the darkness of sin overtake you not. And right well He said that after the Light cometh the darkness. For the darkness presseth hard on the track of the departing light. But whereas He spake of "the Light," using the definite article, He signified Himself, for He alone is in truth The Light.

What then does the Lord say? Stopping their mouths and showing that His sufferings in no way prevent Him from abiding forever, He says: "Yet a little while the Light is in you." By Light He referred to Himself. Just as the light of the sun does not completely disappear, but is hidden and shines forth again, so too My death is not destruction, but a setting and a departure, and through the resurrection I shall shine forth again. And since the sufferings in no way prevent Me from being eternal, and the Scriptures testify concerning Christ that He is eternal, then I am truly Christ, even though I shall endure sufferings. For I am the Light; I shall set and rise again.

Then when he says, Jesus said to them, our Lord somewhat settles their doubt. First, he commends the good they had; and secondly, he encourages them to make progress; thirdly, he explains his admonition (v 36). Jesus said to them, The light is with you for a little longer. This can be understood in two ways. In one way, according to Augustine, so that "little" modifies "light." As if to say: "A little light is in you," insofar as it sees that the Christ remains for ever. For this is a truth, and every manifestation of the truth is a light infused by God. Yet this light which is in you is "little," because even though you recognize the eternity of the Christ, you do not believe in his death and resurrection. This shows that you do not have perfect faith. Thus, what was said to Peter applies also to them: "O man of little faith, why did you doubt?" (Mt 14:31). It is understood in another way by Chrysostom, as meaning that the light is with you for a little longer time, that is, I, who am the light. It is the same as saying: I, the light, am among you for a brief time: "A little while, and you will see me no more" (16:16). And so he exhorts them to make progress in good. First, he gives his exhortation; secondly, he shows the danger threatening them unless they do make progress. He says: I say that you have a little light, but while you have it, walk, that is, move forward and make progress, so that you may understand that the Christ, in addition to his eternity, will also die and rise again. This is in keeping with the first explanation given above. Or, Walk while you have the light, that is, while I am among you, make progress and be concerned with possessing me in such a way as never to lose me: "Blessed are the people, O Lord, who walk in the light of thy countenance" (Ps 89:15). And do this lest the darkness of unbelief, ignorance and eternal damnation overtake you and prevent you from going any further. For a person is overtaken by darkness when he is totally sunk in unbelief; and they would be this way if they believed in the eternity of the Christ in such a way as to deny the humiliation of his death: "A man whose way is hid" (Job 3:23); "We are wrapped up in darkness" (Job 37:19). The danger threatening them unless they do progress is mentioned when he says, he who walks in the darkness does not know where he goes. For light, whether exterior or interior, directs man. Exterior light directs him as to external bodily acts, while the interior light directs his will. One, therefore, who does not walk in the light, not perfectly believing in Christ, but walks in the darkness, does not know where he goes, that is, to what goal he is being led. As we read in the Psalm (82:5): "They have neither knowledge nor understanding, they walk about in darkness." This is what happened to the Jews because they did not know what they were doing, but as people who were walking in the darkness they thought they were on the right road. And so they displeased God in the very things in which they believed they were pleasing him. Similarly, in the very things in which erring heretics believe they merit the light of truth and grace is the source of their being deprived of it: "There is a way which seems right to a man, but its end is the way to death" (Prv 14:12).

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 a little while is the light with you - In answer to their objection, our Lord compares himself to a light, which was about to disappear for a short time, and afterwards to shine forth with more abundant lustre; but not to their comfort, if they continued to reject its present beamings. He exhorts them to follow this light while it was among them. The Christ shall abide for ever, it is true; but he will not always be visible. When he shall depart from you, ye shall be left in the thickest darkness; in impenitence and hardness of heart. Then shall ye wish to see one of the days of the Son of man, and shall not see it, Luk 17:22. Then shall ye seek me, but shall not find me, Joh 7:34. For the kingdom of God shall be taken from you, and given to the Gentiles, Mat 21:43. If ye believe not in me now, ye shall then wish ye had done it, when wishing shall be for ever fruitless. Instead of μεθ' ὑμων, with you, εν ὑμιν, among you, is the reading of BDL, seventeen others; Coptic, Gothic, Slavonic, Vulgate, Itala; Cyril, Nonnus, and Victorinus. Griesbach has received it into the text. The meaning of both is nearly the same. Lest darkness come upon you - Ye have a good part of your journey yet to go: ye cannot travel safely but in the daylight - that light is almost gone - run, that the darkness overtake you not, or in it ye shall stumble, fall, and perish! Reader, is thy journey near an end? There may be but a very little time remaining to thee. O, run, fly to Christ, lest the darkness of death overtake thee, before thy soul have found redemption in his blood!

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.

Yet a little while is the light with you. Walk while ye have the light, &c.--Instead of answering their question, He warns them, with mingled majesty and tenderness, against trifling with their last brief opportunity, and entreats them to let in the Light while they have it in the midst of them, that they themselves might be "light in the Lord." In this case, all the clouds which hung around His Person and Mission would speedily be dispelled, while if they continued to hate the light, bootless were all His answers to their merely speculative or captious questions. (See on Luk 13:23).