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fsee 2 Chron.
xiii. 19. g ch. ii. 13 :
v. l: vi. 4.
h chu vii. 11.
echi.IX. 1, 8: put him to death. 54 Jesus e therefore walked no
openly among the Jews; but went thence unto a country
55 & And the
that he will not come to the feast? 57 Now [a both] the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.
XII. 1 Then Jesus six days before the passover came to a ch. xi. 1, 43. Bethany, where Lazarus was [* which had been deal],
whom y he raised from the dead. 2 z There they made him
u omitted by the most ancient authorities.
plotted that they might slay Him (not, how they might slay Him). 54.] Observe the word Jews here, used as desig. nating the official body. He was still among Jews at Ephraim. This city is mentioned 2 Chron. xiii. 19 in connexion with Bethel, as also by Josephus. It was near to the wilderness, i.e. to the desert of Judah. Its situation is at present unknown. Robinson supposes it to be the same with Ophrah (Josh. xviii. 23 : 1 Sam. xiii. 17: not Judg. vi. 11, 24; viii. 27) and Ephron of the 0. T. (2 Chron. xiii. 19), and the modern et-Taiyibeh, twenty Roman miles from Jerusalem. 55.] The words, the country, do not mean that country, spoken of in the last verse, but, the country generally. They went up thus early, that they might have time to purify themselves from any Levitical uncleanness, that they might be able to keep the Passover; see Num. ix. 10: 2 Chron. xxx. 17 : Acts xxi. 24, 26; xxiv. 18.
57.] The import of this verse depends on the insertion or omission of the “both” before “the chief priests.” Without it, the verse is merely an explanation of the people's question, which was asked in consequence of the order having been issued by the chief priests &c. : with it, it would mean, * And besides,' the chief priests' &c. ; i. e. not only did the people question,
but' &c. The former is in my view most
CHAP. XII. 1–36.] PROPHETIC ANTI-
2. they made him a supper ]
them that sat at the table with him. 3 Then took b Mary b Luke x. 38, a pound of ointment of spikenard, very costly, and, anointed xi. 2. the feet of Jesus, and wiped his feet with her hair : and the house was filled with the odour of the ointment. 4 Then saith one of his disciples, Judas Iscariot, [a Simon's son,] which b should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor? 6 This he said, not c that he cared for the poor; but because he was a thief, and ed had the bag, and e bare e ch. xiii. 29. what was put therein. 7 Then said Jesus, f Let her alone : against the day of my burying hath she kept this. 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 8 for Jesus sake only, but that
b render, was about to. C render, because.
render, kept. render, took
read, with most of the ancient authorities, Let her alone, that she may keep it until the day of my burying.
& render, on account of Jesus. with Jesus of the enmity of the chief xx. 15 before us (“ if thou have borne him priests, in ver. 10. 3.) On spike. hence”), altogether to deny that the sense nard, see note on Mark. anointed the of carrying off, i. e. purloining, may be feet of Jesus] His head, according to here intended. Of this sense
we have Matthew and Mark. See note on Luke examples ; see my Gr. Test. And so this vii. 38.
4.} For Judas, we have place was interpreted by Origen, Theophy“ His disciples, Matthew, some,” lact, and others. 7.] See note on merely, Mark. See note on Matthew, ver. Matt. xxvi. 12. To suppose that the oint. 8. The clause, which was about to ment was a remnant from that used at betray him, is not inserted, nor are any the burial of Lazarus, is not only fanciful, such notices in St. John, without signifi. but at variance with the character of the cance. It has a material connexion with deed as apparent in the narrative. The the narrative in hand. Only one with common reading, “ against the day of my thoughts alien from Jesus could have burying she hath kept this,” seems to be an originated such a murmur. And on the adaptation to Mark xiv. 8, in order to other band, it may well be, as some have escape from the difficulty of understanding supposed, that by the rebuke of the Lord how she could keep for His burial, what on this occasion, the traitorous scheme of she poured out now. Meyer understands Judas, long hidden in his inmost soul, the words to apply to the remnant : but may have been stimulated to immediate Luthardt rightly observes, that the his. action. 5. three hundred pence] tory clearly excludes the idea of a remnant. Common (with the slight difference of the I understand the words, which, like all insertion of “ more than") to our narra- our Lord's anticipatory expressions, have tive, and Mark. The sum is about 91. 16s. something enigmatical in them, of her of our money.
6.] The word ren- whole act, regarded as a thing past, but dered bag originally signified a box in spoken of in the abstract, as to be allowed which to keep the reeds, or tongues, of or disallowed : Let her keep it for the day wind instruments :-thus, generally, any of my burial: not meaning a future day kind of pouch, or money-chest.
or act, but the present one, as involving took away] The word may have the sense that future one. 8.] See note on given in the A. V., “bare,”
» « carried :” Mark, vv. 7, 8. 9 ff.] Remember here, but it seems hardly possible, with St. John's as elsewhere in John, the Jews are not use of the same word in the original in ch. the people, but the rulers, and persons of
d ch. xi. 8,
e Luke xvi.
31. fch. xi. 45.
i ch, vii. 39.
k ch. xiv. 20.
they might see Lazarus also, d whom he had raised from the dead, 10 e But the chief priests consulted that they might put Lazarus also to death; 11 f because that by reason of him
many of the Jews h went away, and believed on Jesus.
12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jeru
salem, 13 took i branches of palm trees, and went forth to Panevill. meet him, and cried, " Hosanna, k Blessed is the King of
Israel that cometh in the name of the Lord. 14 And Jesus,
I when he had found a young ass, sat thereon; as it is 8 Zxch. ix. 9. written, 15 8 Fear not, daughter of Sion : behold, thy King h leuke xviii. cometh, sitting on an ass's colt. 16 These things under
stood not his disciples at the first : i but when Jesus was glorified, " then remembered they that these things were written of him, and that they had done these things unto him. 17 The m people therefore that was with him when
he called Lazarus out of his grave, and raised him from h render, were going away and believing. i render, the branches of the palm trees.
k render, Blessed is he that cometh in the name of the Lord, the King of Israel. 1 render, having found.
m render, multitude. repute: the representatives of the Jewish trees] The articles shew that the palm opposition to Jesus. 10.] consulted, trees were on tbe spot: or perhaps that not, came to a (formal) resolution,' but the custom was usual at such festivities. were in the mind,-had an intention :
14–16.] The Erangelist seems to see Acts v. 33; xv. 37. The chief suppose his readers already acquainted priests, named here and in ch. xi. 57, were with the circumstances of the triumphal of the sect of the Sadducees; and there. entry, and therefore relates it thus comfore disbelieved the fact of the raising of pendiously. The having found does Lazarus; only viewing him as one whom not involve any discrepancy with the three it would be desirable to put out of the Evangelists, but is a compendious term, way, as an object of popular attention in implying their details. 15.] The proconnexion with Jesus. 11.
phecy is more fully cited by St. Matthew. going away (to Bethany)]. The word 16.] Important, as shewing that contains in it the sense of mere falling this, and probably other prophetic citaaway, viz. from under the hand and power tions under similar circumstances, were of the chief priests.
the effect of the light poured into the 12—19.] The triumphal entry into Je- minds of the Apostles by the Holy Spirit rusalem. Matt. xxi. 1-17. Mark xi. 1- after the Ascension. they had done 11. Luke xix. 29-44. On the chro- these things unto him] viz. the going nology, see note on Matt. xxi. 1. out to meet Him, strewing clothes and 12.] On the next day, i. e. on the Sunday ; branches in the way, and shouting 'Ho- see on ver. 1. when they heard] sanna' before Him: also perhaps, the setFrom the multitude who had returned ting Him on the ass, implied in the concise from Bethany, ver. 9. The order of the narrative. Notice the thrice-repeated narrative seems to require that these these things each time signifying
“ this people should bave visited Bethany late on which was written by the prophet,” “the the Sabbath, after sunset, and the anoint- above citation." 17.] The testimony ing. 13. the branches of the palm which they bore is given in Luke xix. 37,
41, 42. Acts viii. 27.
the dead, bare n record. 18 i For this cause the nn people I ver. 11. also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among themselves, m Perceive ye how ye prevail nothing ? behold, the m ch. il. 57, 48. world is gone after him. 20 P And there were certain Greeks among them o that » Acts xvii. 4:
01 . came up to worship at the feast: 21 the same came therefore to Philip, P which was 9 of Bethsaida of Galilee, and p ch. i. 4. desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew : rand again Andrew and Philip tell Jesus. 23 8 And Jesus answered them, saying, “The q chixiii
. 32 : hour is come, that the Son of man should be glorified. 24 Verily, verily, I say unto you, Except a t corn of wheat r1 Cor. xv. 36. a render, witness.
nn render, multitude.
P render, Now.
render, grain. 38. 18.] I see no necessity for sup. been familiar with the person of Jesus :posing this multitude distinct from that but what they here requested was evidently in the last verse. We have had no account a private interview. 22.] Andrew of any multitude coming from Bethany (ch. i. 45) was of the same city as Philip : with Him, nor does this narrative imply and this reason of Philip conferring with it: and surely the multitude in the two him is perhaps implied in the words which verses must mean the same persons. The was from Bethsaida of Galilee. Bengel also here does not imply another multitude, remarks on this touch of nature: “when but And on this account the multitude associated with his companion, he makes also went out to meet Him: i. e. their bold, and does it.” 23.] Did these coming out to meet Him and their testi. Greeks see (i. e. speak with) Jesus or not? mony on the Mount of Olives, had one and Certainly not, if I understand His discourse the same cause,—the raising of Lazarns. rightly. But they may have been present
19.] The term gone away can hardly at, and have understood it. The substance be altogether without allusion to the fact, or of His answer (made to Philip and Andrew, likelihood, of apostasy from Judaism. It not to the Greeks) is, that the time was is used to signify entire devotion to Him now come for His glorification, which should whithersoever He might lead them : and draw all nations to Him :--but that glo. thus implies escape and alienation from rification must be accomplished by His themselves.
The very appearance of these 20—36.] FUTURE SPREAD
Greeks is to Him a token that His gloriKINGDOM OF GOD AMONG GENTILES FROM fication is at hand. Stier strikingly says,
DEATH OF JESUS. Some Greeks “ These men from the West at the end of desire to see Jesus. His discourse there. the Life of Jesus, set forth the same as upon. 20.] These Greeks were not the Magi from the East at its beginning ;Grecian Jews,—who would not have been but they come to the Cross of the King, so called : but Gentiles, ‘proselytes of the as those to His cradle.” The rejection of gate,' who were in the habit of coming up the Jews for their unbelief is the secondary to the feast ; see ch. vii. 35, and note: subject, and is commented on by the Evanalso Acts viii. 27. 21.] For what reason gelist, vv. 37–43. 24.) Meyer thinks, Philip was selected, it is impossible to say. that our Lord begins His declaration with The form of his name is Greek, and mayimply the double asseveration verily, verily, on some connexion with Grecian Jews, who account of the slowness of the mind of the may have been friends or relatives of these disciples to receive the announcements of Greeks. If they were from the neighbour. His Death. But St. John always uses hood of Bethsaida, they would indeed have verily, verily.” The grain of wheat
& Matt. x. 39:
xvi. 25. Mark viii. 35. Luke ix. 24: xvii. 33.
tch. xiv. 3:
fall into the ground and die, it abideth u alone : but if it die, it bringeth forth much fruit. 25 s 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 t where I am, there shall
also my servant be: if any man serve me, him will y my Matt. xxvi. Father honour. 27 u Now is my soul troubled ; and what lukee...0: shall I say ? Father, save me from this hour: 2 but for
this cause came I unto this hour. 28 Father, glorify thy x Matt. lii. 17. name.
* Then came there a voice from heaven, [a saying,] u render, by itself alone. X render, soul : the same word is thus rendered in ver. 27. y render, the.
2 render, but yet, or, nevertheless. a not expressed in the original. perishes, and is not apparent (as the seeds conflict. And to express both these together of dicotyledonous plants are) in the new in human speech was impossible: therefore plant :-see 1 Cor. xv. 36. The saying is our Lord exclaims, What shall I say? more than a mere parabolic similitude: The following words, Father, save the divine Will, which has fixed the law from this hour, must not be taken inof the springing up of the wheat-corn, has terrogatively, as if our Lord were doubt. a'so determined the law of the glorification ing whether to say them or not : for of the Son of Man, and the one in analogy thus the whole sense is destroyed, besides with the other: i. e. both through Death. the sentiment being most unworthy of The symbolism here lies at the root of that Him who uttered it. The prayer is a in chi vi., where Christ is the BREAD of veritable prayer; and answers to the prolife. it abideth by itself alone, with phetic Messianic prayers in the Psalms, its life uncommunicated, lived only within which thus run- - My soul is troubled; its own limits, and not passing on.
Lord, help me' (Ps. Ixix. 1; xl. 12, 13; 25.] And this same divine Law prevails xxv. 17; vi. 3, 4, al.); and to that prayer for the disciples, as well as for their Master: afterwards in Gethsemane, Matt. xxvi. 39. - see Matt. x. 39 and note. But the
for this cause] The misunderstandsaying here proclaims more plainly its ing of these words has principally led to true extent, - by its immediate connexion the crroneous punctuation just noticed. with ver. 21 and by the words, unto life for this cause really means,“ in order that eternal. The word soul (or, life, I may be saved from this hour:" i.e. 'I but here better, soul) is not really in a
came to this hour for this very purpose, — double sense: as the wheat-corn retains its that I might be saved from this hour:' i. e. identity, though it die, so the soul : so 'the going into, and exhausting this hour, that the two senses are, in their depth, but this cup, is the very appointed way of my one. Notice, that the soul involves the glorification.' This interpretation does life in both cases, and must not be taken not, as Luthardt says, fall if we give up in the present acceptation of that term. the interrogative punctuation of the pre
26.] Connexion :- The ministering to, vious clause, but holds equally good when or intimate union with, Christ (the position that is relinquished. The other interpreof Philip and Andrew and the rest, and tation of the words for this cause, that that into which these Greeks seemed de- of Meyer and others, is, that Thy Name sirous to enter) implies following Him, may be glorified. But surely this is to do and that, through tribulation to glory. violence to the order of thought. This
where I am] The word refers, not particular does not come in till the next to the place of our Lord at that moment, clause, and cannot without an improbable but to His essential, true place, i. e. (ch. transposition be drawn into this.
28.] xvii. 24) in the glory of the Father. The glorifying the Name of the Father him wiń the Father honour] By glorifying can only take place by the glorification of him in My glorification, ch. xvii. 24. the Son; and this latter only by His death : 27.] Bengel observes that the horror of so that this is the “ardour of obedience' death and the ardour of obedience were in triumphant. a voice from heaven] This