Jana 12:47 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.

For I have not spoken of myself,.... As man, or as separate from his Father; his doctrine was not human, but divine, and therefore a rejection of it cannot escape notice at the future judgment: but the Father which sent me, he gave me a commandment what I should say, and what I should speak; Christ, as man, had his mission, and commission, and his instructions from his Father to preach the Gospel unto men; he was anointed for it by the Holy Ghost; he was enjoined the preaching of it by his Father, and the several doctrines he published were delivered him by him; see Joh 8:28.

For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, 'In whatsoever things I shall take you, in these I shall judge you.'

He judges not, and do you judge? He says that “whoever believes in me may not remain in darkness,” that is, that if he is in darkness he may not remain that way but may amend his error, correct his fault and keep my commandments. For I have said, “I do not desire the death of the wicked, but their conversion.” I said above that he who believes on me is not judged, and I keep to this: “For I have not come to judge the world, but that the world may be saved through me.” I pardon willingly, I quickly forgive. “I will have mercy rather than sacrifice,” because by sacrifice the just is rendered more acceptable, by mercy the sinner is redeemed.

"If any man hear not Me, and believe not, I judge him not, for I came not to judge the world, but to save the world." For lest they should think, that for want of power He passed by the despisers, therefore spake He the, "I came not to judge the world." Then, in order that they might not in this way be made more negligent, when they had learned that "he that believeth is saved, and he that disbelieveth is punished," see how He hath also set before them a fearful court of judgment. "He that rejecteth Me, and receiveth not My words, hath One to judge him." "If the Father judgeth no man, and thou art not come to judge the world, who judgeth him?" "The word that I have spoken, the same shall judge him." For since they said, "He is not from God," He saith this, that, "they shall not then be able to say these things, but the words which I have spoken now, shall be in place of an accuser, convicting them, and cutting off all excuse." "And the word which I have spoken." What manner of word?

(Tr. liv. 5, 6) i. e. I judge him not now. He does not say, I judge him not at the last day, for that would be contrary to the sentence above, The Father hath committed all judgment unto the Son. (5:22) And the reason follows, why He does not judge now; For I came not to judge the world, but to save the world. Now is the time of mercy, afterward will be the time of judgment.

"And if any man," He says, "hear my words, and keep them not, I judge him not." Remember what I know you have heard in former lessons; and if any of you have forgotten, recall it: and those of you who were absent then, but are present now, hear how it is that the Son saith, "I judge him not," while in another place He says, "The Father judgeth no man, but hath committed all judgment unto the Son;" namely, that thereby we are to understand, It is not now that I judge him. And why not now? Listen to the sequel: "For I am not come," He says, "to judge the world, but to save the world;" that is, to bring the world into a state of salvation. Now, therefore, is the season of mercy, afterwards will be the time for judgment: for He says, "I will sing to Thee, O Lord, of mercy and judgment."

Those who refuse to hear Jesus and accept saving faith will condemn themselves, for he who came to illumine came not to judge but to save. Therefore, he who disobeys and subjects himself to the greatest miseries can only blame himself as justly punished.

"If," He says, "anyone hears Me and does not believe, I do not judge him, for I came not to judge the world, but to save the world." The meaning of these words is as follows: "I am not the cause of the condemnation of the unbelieving man, for I did not come primarily for this purpose, but it happened as a consequence. I came to save, and for this I taught. But if anyone does not believe, I am not the cause of his condemnation, but he himself brought it upon himself." This will become even clearer from what follows. Listen, then, to what comes next.

Then he discloses the punishment of unbelievers, which they will incur through their condemnation at the judgment. First, he states that the judgment will be delayed; secondly, that there will be a judgment in the future (v 48); and thirdly, he shows the cause of the judgment. As to the first he says, If any one hears my sayings and does not keep them, I do not judge him. Note that the ones to be made happy, beatified, are those who hear the word of God and keep it, believing it within in their hearts, and doing it without in their actions. But they who hear it but take no care to keep it, become more guilty: "For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified" (Rom 2:13); "But be doers of the word, and not hearers only" (Jas 1:22). And so, If any one hears my sayings and does not keep them, I do not judge him. But this seems to conflict with what was said above (5:22): "The Father has given all judgment to the Son." Therefore, we should understand it as, I do not judge him at this time. It could be considered a weakness in him if he overlooked those who despised him. And so he says that such persons will be judged, although not now; for we read that "God will bring every deed into judgment" (Eccl 12:14), and "Flee from the face of iniquity, for the sword is the avenger of iniquity: and know that there is a judgment" (Job 19:29). He continues with the reason for the delay, saying for I did not come to judge the world but to save the world. Now the Son of God comes two times: one time he comes as Savior, and the next as judge. But since all were in sin, if he had come the first time as judge, he would have saved no one, because all were the children of wrath. And so it was fitting that he come first to save believers, and later to judge both believers and sinners. This is what he is saying: I do not judge now, for I did not come at this time to judge the world but to save the world. "God did not send his Son into the world to judge the world, but that the world might be saved through him" (3:17).

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.

And believe not - Και μη φυλαξῃ, And keep them not, is the reading of ABL, seven others; Syriac, Wheelock's Persian, two of the Arabic, Coptic, Sahidic, Ethiopic, Armenian, later Syriac, Vulgate, six of the Itala, and some of the fathers. A man must hear the words of Christ in order to believe them; and he must believe, in order to keep them; and he must keep them in order to his salvation. I judge him not - I need not do it: the words of Moses and the prophets judge and condemn him. See the notes on Joh 3:17; Joh 5:45.

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.