HEN Jesus six days before the Passover came to Bethany, where Lazarus was which had been dead,

whom he raised from the dead.

2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.

3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.

[Mary of Bethany.

4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,

5 Why was not this ointment sold for three hundred pence, and given to the poor?

6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.

7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.

8 For the poor always ye have with you; but me ye have not always.

9 Much people of the Jews therefore knew that he was there: and they came, not for Jesus' sake only, but that

this man doeth many miracles, and if we let him alone all men will believe on him. 4. The alarm excited: " If all men believe on him, the Romans shall come and take away both our place and nation:" that is, supposing the nation to own him as Messiah, the jealousy of the Romaus would be excited, and they would put an end to the Jewish polity. Pilate, however, appears to have had no suspicion of this nature, when he heard Jesus declare, that his kingdom was not of this world. (See chap. xviii. 36.) On the other hand, the rejection of Jesus really brought on the destruction both of their temple and city. 5. The advice and prediction of Caiaphas, the High Priest, that it were better to sacrifice one man, however innocent, than to risk the safety of the nation. As a maxim of political expediency this may be admitted, and has been often acted upon; but there are many things approved and acted upon in human governments, which will not bear the scrutiny of the great Supreme, who judges all actions as either just or unjust, without any regard to political considerations.

This iniquitous advice, however, was approved by the great majority, and from that day they determined on his death. His time, however, was not yet come; Jesus therefore retreated to an obscure town, at some considerable distance from the metropolis, for a time; and the people debated among themselves whether he would be likely to attend the approaching Passover, in which case the Pharisees had strictly charged them, that if any one saw him, he should give them notice, that he might be apprehended.

But the chief difficulty in this chapter regards the prophecy of Caiaphas. "This he [Caiaphas] spake not of himself;" that is, he did not understand his own prediction, which, through the overruling providence of God, was accomplished in a manner far beyond his meaning or comprehension. Yes; blessed be His name! Jesus did die for the nation-even for his murderers-and for all the children of God (whom the Father had given into his hands) that were scattered abroad throughout the world.

CHAP. XII. Ver. 1. Six days before the Passover. From the account of Matthew, it should seem not to have been more than two days. To us it seems probable, that though Jesus came to Bethany six days before the Passover, yet the entertainment might not be given till four days afterwards.

Ver. 2. Lazarus.. sat at the table.-This describes him as a guest, and not as master of the house: for Matthew tells us, it was "in the house of Simon the leper," that is, who had been a leper. See Note

Matt. xxvi. 1. If it be asked, 'Why was not this entertainment given at the house of Lazarus ?' it may be replied, Probably for fear of interruption from the Jews; for John informs us (ver. 10), that the chief priests were already plotting to destroy Lazarus also.

Ver. 3. Spikenard.-See Note on Mark xiv. 3, 5. Ver. 4. Judas Iscariot.-See Note on Luke vi. 16. Ver. 6. Had the bag-i, e. he was steward and treasurer to the whole family. See chap. xiii. 29.

Jesus enters Jerusalem]

[on an ass.

10 But the Chief Priests consulted hat they might put Lazarus also to leath;

11 Because that by reason of him nany of the Jews went away, and be ieved on Jesus. (M)

12¶ On the next day much people hat were come to the feast, when they eard that Jesus was coming to Jerualem,

13 Took branches of palm trees, and

CHAP. XII.

14 And Jesus, when he had found a young ass, sat thereon; as it is written,

15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.

16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they

(M) Ver. 1—11. Jesus anointed by Mary, le sister of Lazarus.-It has been doubted hether this is the same anointing menoned by Matthew (ch. xxvi. 6, &c.) and y Mark (xiv.3); but the reasoning of Mr. reb. Townsend (who follows Doddridge nd Michaelis) has fully satisfied us that is; and the few circumstances which eem to disagree will be explained in our lotes. (See New Test. Arran. vol. i. p. 373 -376.) The entertainment, as Matthew ys, was "at the house of Simon the per," who probably was a wealthy man, hom Jesus had cured; Martha, whose haracter is elsewhere given by Luke, as cumbered about much serving," (chap. .40) here also seems to have superinended the preparations: Lazarus was one f the guests, and Mary, as before, was vholly occupied with her beloved Lord, whom she anointed, first by breaking open he box, and pouring part of its precious contents upon his head, as stated by Mathew; but also, as Johu informs us, with he same ointment of spikenard, she bathed his feet.

On this account we may remark :1. The publicity of the miracle which had been wrought on Lazarus, iu raising him from the dead. For "much people (or many) of the Jews" came, "not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead." The report, therefore, must have been widely spread in a short period. 2. We remark the grateful attentious of Mary to the Lord, and the precious ointment wherewith she anointed him, which some think

was the remainder of what she had purchased to anoint her own brother at his funeral; and which could not now be better bestowed than in expressing her gratitude for his resurrection. 3. The surly reproof of Judas, in which he appears, for the moment, to have been joined with other disciples, though not from the same motive; for Judas carried the bag. 4. The defence which the Lord made for Mary, as if he had said, Talk not now of the poor; them you have always with you, and can at any time relieve; me ye have not always. I am about to leave you, and she hath done this very opportunely, just before my departure.'"Against the day of my burial hath she kept this;" and these words will have an additional force, if we adopt the above supposition, that some of the same ointment had been used at the burial of her brother. 5. We remark the effects and consequences of this meeting of the Jews with Lazarus, and of the circumstances which attended it. "Many of the Jews went away" from the entertainment, as we understand it, and believed on Jesus ; though some think the expression, went away" (ver. 11), means they deserted from the Pharisees, with whom they had been connected. 6, and lastly, we observe how liberally our Lord rewards acts of kindness and sympathy in his people. "She hath done what she could" to honour me; and

Verily I say unto you, wheresoever this gospel shall be preached throughout the whole world, this also that this woman hath done, shall be spoken of for a memorial of her." (Matt. xxvi. 13.)

Ver. 11. Went away-namely, from the company

of Lazarus. But Camp. renders it," forsook them;" namely, the harisees, and joined themselves to Christ's disciples.

Certain Grecks]

that these things were written of him, and that they had done these things unto him.

17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.

18 For this cause the people also met him, for that they heard that he had done this miracle.

19 The Pharisees therefore said

[desire to see Jesus;

among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. (N)

20 T And there were certain Greeks among them that came up to worship at the feast:

21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.

22 Philip cometh and telleth An

(N) Ver. 12-19. Jesus enters Jerusalem in triumph. This circumstance is mentioned by all the Evangelists, and upon the narrative of Matthew we have offered some remarks to those we shall here add a few others. This event, we have already remarked, was in the fulfilment of an ancient prophecy (see on Matt. xxi. 1, &c.); and it has been already shown by an eminent prelate and acute writer (Dr. Sherlock)," that the figure of Jesus riding on an ass, was not only not contemptible in any degree, but strongly descriptive of his [Messiah's] character as the King of Israel. He (Bp. S.) observes, that the Israelites, by their law, were forbidden the use of horses, and that this statute was complied with for a long course of time; during which, neither for the purposes of war nor of state, were those animals ever employed. On occasions of the greatest solemnity, we find the Judges and Kings of Israel riding upon asses. We see Absalom, when aspiring to the crown, and in the day of battle, riding upon a mule, the colt of an ass; and Solomon, on the day of his accession, riding through Jerusalem on the King's mule, amidst the joyful acclamations of the people. In many respects this illustrious Prince was a type of the Messiah. In the appearance of Jesus upon this occasion, the resemblance was so very striking, that the multitude could not avoid observing it. Accordingly they saluted him as the Son of David, the King of Israel, that came in the name of the Lord.

"This transaction is dignified by the particular description given of it, long be fore its accomplishment, and in terms so clear and expressive, as if the prophet himself had been a spectator. Warmed with the prospect, he breaks out into an ex

....

6

clamation, glowing with the majesty of the person described: Rejoice greatly, O daughter of Zion: behold thy King cometh unto thee," &c. The following particulars in the prophecy are clear and determined-1. That the prophet is describing a King or Prince, the very character in which the Jews expected their Messiah. 2. The peculiar relation of this person to them: "Thy king cometh to thee." 3. The distinguishing features of his character and government: "He is just, and having salvation." 4. His external appearance; lowly (or meek), to correct their notions of a temporal Messiah. And lastly, as a mark of distinction from all other kings, easy to be apprehended, "Riding on an ass, even a colt, the foal of an ass." In short, a king, not only su perior to their kings, who lived nearest the age of the prophet, but to those of the highest antiquity and renown in their nation.”

Several things have been alleged to pour contempt on the acclamations of the multitude: They are easily attracted by novelty, fickle in their attachment, and tumultuary in their manner.' In the present instance they were excited, not by parade or show, but by what they had seen and heard of the miracles of Jesus, and parti cularly" for that they heard of the miracle of calling Lazarus from the grave," (ver. 17, 18).

Their language in the present instance had nothing in it either vulgar or profane, but clearly expresses their sentiments:"1. That Jesus was the Son of David. 2. That he was a king. 3. That he was a king by divine ordination. 4. That he came on purpose to save them. Lastly, we have their wishes and their prayers, that the

Ver. 20. Certain Greeks." These Greeks were foreign Jews and proselytes, who spoke the Greek

language: these were called Greeks, or Hellenists." -Dr. Benson in Doddr.

drew and again Andrew and Philip tell Jesus.

23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.

28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.

29 The people therefore, that stood by, and heard it, said that it thun

[sufferings and death.

dered: others said, An angel spake to him.

30 Jesus answered and said, This voice came not because of me, but for your sakes.

31 Now is the judgment of this world: now shall the prince of this world be cast out.

32 And I, if I be lifted up from the earth, will draw all men unto me.

33 This he said, signifying what death he should die.

T

34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? Who is this Son of man?

35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.

36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. (O)

ends of his coming might be accomplished.

"The impression made by this event on the enemies of Jesus, is a circumstance that dignifies it very considerably..... When we behold the city of Jerusalem moved, and in some measure alarmed, with his approach-when we see the Pharisees, his watchful enemies, compelled to stand on their defence, diffident of themselves, and jealous of his growing influence, can we allow ourselves to think meanly of the appearance or of the person, whose figure in it is the most considerable? Can we, consistently with common sense, ascribe effects so great to any trivial cause?

Or must we not rather ascribe it to

-con

the presence of him, who is described in the following majestic character suming his enemies [with the breath of] his mouth, and destroying them with the brightness of his coming."-(Dr. D. Hunter's Observ. vol. ii. ch. x. § 2.

(0) Ver. 20-36. Certain Greeks desire to see Jesus, who predicts his own sufferings and death.-These Greeks, we may reasonably conclude, had forsaken the idolatry of their ancestors, and, as some suppose, had submitted to circumcision; but the latter is by no means certain. They desired, however, to see Jesus, we may hope with the best motives, and Philip and Andrew introduced them to him. He immediately

Ver. 32. And I, if I he lifted, &c. "And I, being crucified, will, by that means, bring a great part of the whole world to believe on me, Gentiles as well as Jews."-Hammond.

Ver. 34. Out of the law-i. e. the Scriptures. See

chap. x. 34, where the Psalms are included under this term, law, as they are here also. See Ps. lxxxix. 4, 36, 37, &c.

Ver 35. Yet a little while is the light with you, &c. Comp. chap. viii. 12; ix. 5, &c.

Ver. 36. Jesus departed, and did hide himself from them.-Camp." He withdrew himself privately from them."

The causes]

37 But though he had done so many miracles before them, yet they believed not on him:

38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?

39 Therefore they could not believe, because that Esaias said again,

40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.

[of unbelief. 41 These things said Esaias, when he saw his glory, and spake of him.

42 Nevertheless, among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:

43 For they loved the praise of men more than the praise of God.

44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.

45 And he that seeth me seeth him that sent me.

46 I am come a light into the world,

announces to them the necessity of his death and resurrection, by both which he was to be glorified, and to glorify his heavenly Father. He illustrates this by the simile of a grain of corn being cast into the ground, without which it bears no fruit, but on being sown it appears to die (as St. Paul says, 1 Cor. xv. 36); but in so doing really vegetates, and, in the end, brings forth much fruit. So Christ dying upon the cross, glorified the divine perfections by his obedience and sufferings; and in like manner his disciples, by resigning the present temporary life, would secure to themselves one, unfading and eternal. His faithful servants in the present world should be honoured by his Father with an admission into the heavenly state-and "so be for ever with the Lord."

Jesus now approaches the last great hour of trial, and begins to feel the bitter pangs of suffering for our sins. "Now is my soul troubled (exclaims he), and what shall I say? Father, save me from this hour! but for this cause came I unto this hour," and cannot shrink from my covenant engagements. "Father, glorify thy name, therefore, whatever be the expense of suffering I may incur. Upon this, the Eternal Father announced from heaven the acceptance of the Saviour's prayer, in these remarkable words-"I have both glorified it [by thy entrance into this hour], and will glorify it again," by thy passing

through it. It may reasonably be concluded that St. John, who records these words, heard them distinctly, and perhaps the other apostles with him. To the bystanders, however, it was a sound only. Some said it thundered, and possibly it did; and others took it for the voice of an angel. This, Dr. Lightfoot observes, is the third time that Jesus had the sanction of a voice from heaven, the others being at his baptism and transfiguration and of the others, as well as of this, it might be said, "This voice came, not because of me,' or for my satisfaction, "but for your sakes" that is, for the confirmation of their faith.

The salvation of believers implies the condemnation of the world: when Satan, the prince of fallen spirits, is cast down from the throne which he has usurped, then shall the Saviour draw all men (that is, men of all nations) round him; raise them from the degradation into which they have been sunk by idolatry and vice, and make them his willing subjects. Christ had many conflicts with the enemy, both before and during his public ministry; but his great triumph was on the cross. Thereon he spoiled principalities and powers, and made a shew of them openly, triumphing over them in (or upon) it." (Col. ii. 15.) The Jews being utterly iguorant, both as to Messiah's death and resurrection, know not how to reconcile his

God and Truth, vol. i. p. 228.

......

Ver. 40. He hath blinded, &c.-This is quoted from Isa. vi. 9, where see our Exposition. Dr. Gill also explains this of a judicial blindness.-Cause of

Ver. 42. Among the chief rulers also manyCamp." sever;" certainly far from the majority.

Ver. 43. The praise of men, &c.-Camp. "the approbation." The word is of extensive meaning. Chap. v. 44, it is properly rendered honour, and sometimes glory. Luke xiv. 10, it is translated worship, meaning high respect, reverence.