Jana 12:19 Komentarz

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.

And there were certain Greeks,.... "Hellenes", so called, from Hellen, a king of that name, as Pliny says (r) These were not Graecizing Jews, or Jews that dwelt in Greece, and spoke the Greek language; for they were called not Hellenes, but Hellenists; but these were, as the Vulgate Latin and Syriac versions render it, Gentiles; and were either mere Gentiles, and yet devout and religious men, who were allowed to offer sacrifice, and to worship, in the court of the Gentiles; or they were proselytes, either of righteousness, and so were circumcised, and had a right to eat of the passover, as well as to worship at it; or of the gate, and so being uncircumcised, might not eat of the passover, yet might worship at it; which latter seems to be the case, by what follows: for these were among them, that came up to worship at the feast; of the passover, which was near at hand: these were among those, that went forth to meet Jesus, and that attended him to Jerusalem, who were come up out of the country to this feast; and these came along with them to worship at it, to offer their sacrifices, and join in prayer, though they might not eat of the passover. (r) Nat. His. l. 4. c. 7.

(Hom. lxvi. 2) The world means here the crowd. This seems to be the speech of that part who were sound in their faith, but dared not profess it. They try to deter the rest by exposing the insuperable difficulties they would have to contend with.

(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?"

This they say, finding fault with themselves, that they had not long ago put Jesus and Lazarus also to death, urging themselves to murder; being angry concerning the believing multitude, as though deprived of their special possessions----those which really belonged to God.

They say this, finding fault with themselves because they had not put both Jesus and Lazarus to death a long time ago, wishing they had murdered them then. They were angry concerning the "believing multitude," as though they [as the people's leaders] were being deprived of their special possessions comprised of those who really belonged to God.

Even though they did not know it, the Pharisees were telling the truth when they said, "Look, the world has gone after him," for not only Jews but Gentiles as well were destined to accept the faith.

It irritated the high priests and Pharisees to hear from the crowds: “The King of Israel.” They were hearing what they did not wish to hear. They were used to addressing him as one possessed by demons, But these were proclaiming him “King”: “Blessed is he who comes in the name of the Lord, even the King of Israel.” Who is the one who suggested this utterance to the crowds? Who is the one who put this praise into their minds? Who is the one who entrusted them with branches from the palm trees? Who is the one who suddenly at a fixed signal acted as military commander of them all? Who is the one who taught them this harmony of voice? The grace from above, the revelation of the Holy Spirit. And therefore they called out with boldness: “Blessed is he who comes in the name of the Lord, even the King of Israel.”

The Pharisees who say "do you see that you are gaining nothing" say this not out of malice, for they were not among those who plotted against the Savior, but they appear well-disposed, only secretly, because they do not dare openly oppose those raging against the Lord. They attempt to calm them by pointing to the consequences of the matter, saying in effect: "What benefit is it to you that you devise so many plots against this Man? No matter how much you scheme, He continues to grow all the more, and His glory increases; for the world, that is, all the people, follows after Him. Therefore, having no success, abandon your plots and do not sin in vain."

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?

Then when the Evangelist says, The Pharisees then said to one another, he describes the reaction of the Pharisees, who were enraged because their plans had been frustrated. Thus they say, You see that you can do nothing. The Pharisees said this out of envy, as if to say: "We are not having any effect, that is, in our evil intentions; we have failed to check him. But why were they maddened at the blind crowd? Because the world has gone after him through whom the world was made. This was a sign that the whole world would follow him: "We shall live in his sight. We shall know and we shall follow the Lord" (Hos 6:3). Chrysostom, however, thinks that these words were said by the Pharisees who believed, but they were spoken privately for fear of the Jews. And they said this to stop the persecution of Christ. It is as though they were saying: No matter what snares you lay, he will grow in stature and his glory will increase. Why then not stop your plotting? This is practically the same as the advice of Gamaliel in the Acts (5:34).

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.

Ye prevail nothing - Either by your threatening or excommunications. The world is gone after him - The whole mass of the people are becoming his disciples. This is a very common form of expression among the Jews, and simply answers to the French, tout le monde, and to the English, every body - the bulk of the people. Many MSS., versions, and fathers, add ὁλος, the Whole world. As our Lord's converts were rapidly increasing, the Pharisees thought it necessary to execute without delay what they had purposed at their first council. See Joh 11:53.

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.