John 12:9

Joh_12:9-11

Much people of the Jews therefore knew that He was there.

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1. Where Christ pleaseth to make Himself known, He will get respect and followers, were there never so much hazard and opposition in the way; for albeit the Rulers had concluded to put Him to death, and He had withdrawn upon that, and they had given charge to spy Him out (chap. 11:53, 54, 57), yet much people of the Jews, so soon as they heard of Him, they flocked to Him.

2. Christ gives so glorious proofs of His power and love, as may invite men to flock unto Him; for He hath with Him Lazarus, whom He raised from the dead, to make them flock unto Him.

3. It is an argument to persuade Christ to help His people in their difficulties, that by so doing, He not only doth them good, but doth also bring about the manifestation of His glory, and an increase of followers; for, by raising Lazarus, He draws them out to wait upon Him (Psa_7:6-7).

4. Albeit Christ will get glory, even by the unsound actings and appearings of men for Him (Php_1:16; Php_1:18; Psa_66:8), yet it is the sin of many, that they flock to Him rather out of curiosity, than in sincerity, and that they choose rather to gaze upon His works, than fall in love with the worker; for such was their fault here. They were curious to see such a rare sight, and possibly also, to inquire somewhat of Him concerning the state of the dead. (G. Hutcheson.)

Not for Jesus sake only

Imperfect attachments to Christ

I. SPECIFY SOME OF THESE ATTACHMENTS. Those whose attachment is influenced.

1. By custom. It was the fashion of the hour to be interested in Christ (Joh_12:12; Joh_12:19). May we not truly say that the power of fashion has something still to do with assembling men about Christ.

(1) For His sake only ought we to worship in the sanctuary; but we go also because the respectable multitude is there.

(2) For His sake only ought we to give; but are not our givings prompted and regulated by social considerations?

(3) For His sake only ought we to work; but do we not cast side glances at the public and reckon somewhat on their approbation?

2. By intellectual considerations. For my sake, i.e., personal love to Christ ought to bind us to Him, and prompt all our obedience and service. But that they might see Lazarus--intellectual interest--learn something per chance about the unseen world. Not for His own sake, but because of the light He may shed on great questions. How many in our day congregate about Christ as a prophet, and only faintly realize in Him a Saviour!

3. By secular considerations. Interest sways men in the matter. Virtues are valued as they pay; and Christ is chosen not for His own sake only, but also because of the immediate bearing that Christianity has on our worldly interest (chap. 6:26).

4. By a regard to moral aesthetics. Not loving Christ only, enamoured with His grace and righteousness, but cultivating holiness as so much personal adornment. Not loving Christ because He is the Son of God, and the

Saviour of the world, but admiring Christianity because it fashions noble nations. Thus there may be much that is false and mixed in the feelings which lead men to throng Christ. Fashion is there, because Christ has acquired social credit: intellect is there, because Christ can satisfy some of the hunger of its curiosity: taste is there, because in the shadow of Jesus it can realize some of its ideals: and prudence and policy are there, not because Christ is truth and love, but because He creates loaves and fishes of which they eat and are filled.

II. THE PLACE AND VALUE OF SUCH ATTACHMENTS.

1. They may be allowed as the starting point of Christian discipleship. Many are drawn to Christ not by the highest, and yet by legitimate, motives. Their first ideas, motives, and hopes, mixed and inferior, and yet leading on to what is purer and more perfect. As Matthew Henry says, God makes the best of the green ears of wheal; and because He does so, the green ears become golden, fit for the garner of God.

2. But the prize to which we must all press is that of a personal love to Christ. For His sake only. Not only when He will answer our mental questionings, but also when He is silent; not only when He is fashionable, but when He is forsaken; not only when discipleship insures honour and wealth, but when it involves poverty and disgrace; not only because He makes us perfect, but because He is perfection. Conclusion--Jesus only.

1. Here we are safe.

2. Here we are supremely joyful.

3. Here we, forgetting everything else, shall find far more than we have forgot. (W. L. Watkinson.)

But the chief priests consulted that they might put Lazarus also to death

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1. Such as betake themselves to bear down Christ do engage themselves in an endless vexing life and an harder task than they are able to undergo; for they who would kill Jesus would put Lazarus also to death. Yea, they would kill many who would kill all whom Christ made objects of His mercy, for inviting others to come to Him (Exo_1:12).

2. Men once engaged in opposition to Christ will not readily be reclaimed by insuperable difficulties, nor the convincing beams of His glory shining in their eyes; for, albeit this was a glorious work prevailing on others, and albeit they see more and more impediments in their way, yet they will go on.

3. None are so malicious and bitter enemies to Christ as corrupt churchmen, when they once decline; for it is the chief priests who are so cruel as to kill a man for being the harmless occasion for drawing men to Christ and whom God had newly delivered from death, and testified He would have Him live.

4. It is the great preferment, and most special mercy that can be conferred on any when they are made means and instruments of advancing Christs honour and kingdom; for this was Lazarus dignity, that because many of the Jews went away and believed on Jesus. It is not needful to assert that the faith of the most of them was sound, but the least degree of it in the worst of them was enough to irritate the rulers.

5. Such as have received special mercies from Christ, or are made instruments of His glory, may expect that they shall meet with a rub, and be made the butt of the malice of enemies; for there is a resolution against Lazarus life, who was thus highly honoured.

6. How mad soever enemies be, or their projects cruel; yet they would be far enough from their point, if Christ pleased, though they got their will; for, suppose they had put Lazarus to death, could not Christ raise him up again as He had done even lately to their knowledge, and so make His glory shine yet more brightly? (G. Hutcheson.)

Putting the witness away

1. The conduct of these men presents the chief difficulty in the way of the hope of some final universal salvation. For hardening themselves against Christ, they reveal the power of the human heart to become utterly blinded to the truth, even while the Life of Love is an increasing light round about it. The difficulty lies not in the nature of God or in the Cross of Christ, or in any temporal bounds put on the omnipresence of the Spirit of God; but the obstacle at which our knowledge must stop lies deep in the will of man and its fearful possibilities of evil.

2. The simple reason why they sought to put Lazarus to death was that many of the Jews went away (from them) and believed on Jesus. But that thought was only an exaggeration of a common tendency of our human nature. For consider how natural it was. They had no special spite against

Lazarus, but they did not wish to lose their power. As consistent Sadducees they could not allow his resurrection, but his existence was an unwelcome suggestion of its possibility, and an evidence of it which was misleading the people. Dogmatists must always close their minds against evidences of new truth. 1500 years later the same men would have put Lazarus to the rack until he recanted. 1800 years later they would have broken down his influence by misrepresentation and appeals popular prejudice in the organs of their sect. If we do not want to receive Christ or His truth, the next thing for us is to put away anything that may remind us of it. This is illustrated

I. IN THE ATTITUDE OF COMMUNITIES TOWARDS NATIONAL DUTY. In the troubled days before the American civil war there were merchants who did not wish to have their profits stopped. Selfish politicians who for the sake of office and ease were willing to reject the truth of freedom, and ready to put down every Lazarus whose presence was leading the people away after the new faith.

II. IN THE ATTITUDE OF PERSECUTORS TOWARD THE GOSPEL.

1. In the book of the lives of martyrs and witnesses we find abundant illustrations in the conduct of the Roman emperors, in that of the papacy, and in that of the opponents of popular movements who refuse to inquire what unheeded truths are beneath them, or what more human gospel may be waiting to enter our cities.

2. An obvious exemplification is the counsel of irreligious men to put the Church or the Bible out of the way. Social Sadducees cannot secure their reign in an anarchic humanity, so long as the people have the Bible in their homes, and so long as the churches stand to bear witness to the gospel.

III. Is our OWN ATTITUDE TOWARDS THE TRUTH.

1. Christ draws nigh the cities of our souls in a duty, privilege, opportunity, clearer perception of truth. How do we receive His approach? We saw that it would interfere with our plan of life, disturb our ease, spoil our pleasure, leave us poorer, and we become afraid lest we should yield. And there was something near which reminded us of it. At least we could get rid of that. It may have been the sight of a friend; we avoided him: some spectacle of want or suffering; we passed by on the other side: some inward feeling or thought; we repressed it. So we remembered to forget that duty. We put its Lazarus where he would not trouble us.

2. Christ draws near sometimes in a new sense of faith, or hope, or possibility of life richer, truer, happier; and then we turn and other desires of life gather quickly round us, and the vision fades: we belong to the world again. We put that Lazarus also to death. (Newman Smyth.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 12:9-11. Much people knew he was there, and came — Bethany being within two miles of Jerusalem, the news of his arrival soon reached the city, and drew out great numbers of the people; for they wished to see the man that had been raised from the dead, and the still more wonderful man that had raised him. And when they came, and saw Lazarus, many of them believed — That is, were convinced, both of Lazarus’s resurrection, and of the divinity of Christ’s mission. But the news of their believing, together with the reason of it, being currently reported in Jerusalem, came to the chief priests’ ears, and incensed them to such a degree, that they resolved to kill, not Jesus only, but, if possible, Lazarus also; that is, to kill a person, who, after being dead five or six days, and buried four, had, by a most wonderful display of divine power, been raised from the dead! Such was their unparalleled wickedness! Here we have the plain reason why the other evangelists, who wrote while Lazarus was living, did not relate this story. Many of the Jews went away — That is, say most commentators, went to Bethany; and after seeing Lazarus, believed on Jesus — Namely, as their long-expected Messiah. But the word υπηγον, here rendered, they went away, “bears,” Dr. Campbell thinks, “a very important sense, and denotes their ceasing to pay that regard to the teaching of the scribes which they had formerly done.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

EXPLANATORY AND CRITICAL NOTES

Joh_12:9. Much people, etc.—Not our Lord’s enemies, but members of the pilgrim bands and friendly neighbours from the city.

Joh_12:10-11. But the chief priests, etc.—They saw that now it would not be sufficient to put Jesus only to death. Witnesses to His power would remain, and thus Lazarus was marked out as a victim; for many beholding this visible proof of Christ’s divine power could no longer withhold their allegiance.

Joh_12:12. See Homiletic Note, pp. 347, 348. Next day.—I.e. the day after the Sabbath, i.e. our Sunday. Much people.—See Joh_12:9.

Joh_12:13. Branches of palm trees.—τἀ βατα τῶν φοινίκων, which then probably grew by the way. These were used to wave in triumph before Christ. The other Evangelists mention the spreading of the path with litter cut from the trees, and garments. A comparison of the accounts of this incident in the four Gospels will show how each supplements the others. Hosanna.—Psa_118:25. Blessed, etc.—They hail Him as the Messiah, the Sent of God, the Head of the eternal kingdom (Dan_7:14), and the Saviour and ruler of Israel.

Joh_12:14. Found a young ass.—The other Evangelists tell how it was found.

Joh_12:15. Fear not, etc.—Zec_9:9. The prophet foretold that meekness and humility in the Messiah which were verified in the life of Jesus.

Joh_12:16. Understood not, etc.—They needed direct teaching ere they could truly understand the spiritual nature of Christ’s kingdom (Joh_14:26; Luk_24:13-32).

Joh_12:17. The people, etc.—Joh_11:31. Not only did they shout Hosanna apparently, but testified among the others to the fact of the raising of Lazarus.

Joh_12:18. The people (ὁ ὄχλος).—The multitude (Joh_12:12).

Joh_12:19. The Pharisees.—All their plans against Jesus only seemed to bring greater honour to Him. Probably these men shrank at first from the more cold-blooded and murderous plan of the chief priests. But their wilful opposition to truth was leading them to accept the plan of the latter. Facilis descensus Averni.

MAIN HOMILETICS OF THE PARAGRAPH.—Joh_12:12-19

Christ’s triumphal entry into Jerusalem.—This triumphal entry of our Lord into Jerusalem is emblematic of His triumph in the hearts of individuals and in the world at large. “Behold, thy King cometh,” is the cry that resounds in every heart, and among the nations, when Christ’s truth is proclaimed. But His is not a kingdom which comes with ostentation. It is spiritual, not temporal. Hence, as of old, its progress is marked by meekness and lowliness, its grandeur is of an inner moral, and not of an outward material sort, and at its advent all true hearts are joyful. In considering the scene before us, notice:—

I. The humble simplicity of Christ’s regal entry into Jerusalem.—

1. It was a real royal progress, but from all the circumstances attending it evidently so unworldly and spiritual that even our Lord’s enemies made no effort to found on it in their accusation of Jesus before Pilate. “Meek and lowly” was Jesus, as He ever was during His life on earth. And all the ordinary insignia and pomp of royalty were absent from that festal throng on the brow of Olivet. No guard of soldiery on prancing steeds, with glittering display of arms and flaunting of banners, with blare of trumpet and clash of armour; no civic functionaries in robes of office grouped themselves around the King; no carpet of state of rich texture and dye was spread on His path; no chariot with protecting canopy conveyed the approaching King. All the outward insignia and emblems of royalty were lacking.

2. We see on the contrary a meek and lowly man, “His visage so marred more than any man,” bearing on His heart the sorrows of humanity. He is seated in lowly state on an ass’s colt, on which some of His few humble followers have laid their outer garments. And the crowd that accompanies Him, shouting Hosanna, possess but humble means of affording Him honour. They spread their outer garments, and strew branches of trees on the way, in lieu of richer carpeting. And in place of royal banners they wave palm branches in the air.

3. And those crowds are of the humblest. No representatives of the Sanhedrin—none of the priests, the rabbis, or other teachers of the people. None of the rulers of the city, nor their servants, waited to receive Jerusalem’s rightful King. Those who surrounded Him were probably for the most part people from provincial Galilee, where His word had been most readily received, together with some who were with Him “when He called Lazarus from the grave, and raised him from the dead,” humble folk like His own followers, far removed from anything approaching courtly pomp and pride.

4. And is not all this strikingly emblematic of the coming of our Lord as King into men’s hearts and among the nations? It is not with outward pomp men meet and welcome their King, but in meekness and lowliness. It is to the humble and contrite in heart that He is revealed, although hidden “from the wise and prudent.” And He wins men to acknowledge Him, not by the display of material glory, but by the power and gentleness of His love. He comes, not as a tyrant, but as a Saviour—not to overawe by the display of His power and glory, but to bless with His salvation. And so too is He manifested among the nations. At the proclamation of His coming and kingdom by humble followers we do not find the rulers, or men of power and wisdom, flocking to join in His royal progress. His coming is met often by the contempt and indifference of men in high station, if not by actual hatred and hostility. As of old, when He comes among the nations now, heralded by His servants with the cry, “Behold, thy King cometh,” “not many wise after the flesh, not many mighty, not many noble” (1Co_1:26), receive Him; only the humble who have listened to His word and experienced His power.

5. And it may surely well be asked here, whether the outward pomp and splendour, the hankering after temporal power and honour, in some sections of the visible Church, can be held to be compatible with this lowly royalty of the Redeemer. Does not this tendency to lean on outward pomp and power lead to unspirituality and weakness, and thus to obscure the true glory of the Redeemer’s advent and kingdom?

II. Its inherent glory to the eye of faith.—

1. These multitudes that went before and followed the Redeemer were not attracted to Him by any external tokens of earthly power and majesty. The Saviour wore no regal crown. He was on earth to bear one of thorns alone. He wielded no earthly sceptre, emblem of earthly authority. He wore no purple robe, significant of kingly dignity and honour. By no such outward symbols were those rejoicing crowds attracted to the Saviour. But they did see a glory greater than earth could show.

2. They recognised, in that meek and lowly One, Him that had power over the forces of nature and in the spiritual world such as the greatest of earth never can possess. Those from rural Galilee and Decapolis remembered His mighty acts of power and beneficence—His healing of men’s diseases, His satisfying their bodily needs, as He fed the thousands near the Galilean lake, His power over the spirits of evil, His ability even to snatch from Death his prisoners and set them free. His heavenly teaching they recalled also to memory—teaching “with authority, and not as that of the scribes.” The remembrance of these things, and of the beauty of His character and life, came upon them like beams from the Sun of truth, so that they realised that this could be none other than the Christ, the King of Israel, the promised Son of David. Hence their shout, “Hosanna, blessed is He that cometh in the name of the Lord.”

3. Thus they also recognised in Him the promised Messiah, who was to fulfil all the old prophecies and promises. All that happened on that memorable morning, St. Matthew tells us (Joh_21:4), was done “that it might be fulfilled which was spoken by the prophet.” In Him all the glory of Israel was to centre, all the ancient promises were to be fulfilled. And the most of that rejoicing crowd, on that far-away Sunday morning, recognised, though dimly and imperfectly it may be, that this lowly King was to fulfil and perfect all. They did not know, they were for the most part no doubt mistaken, as to the manner and extent in which those old prophecies were now to be fulfilled. Even the disciples did not at first understand the full meaning of this demonstration. But they caught a glimpse in faith of the great truths which were made visible in these events; and by accepting their homage and reverence Christ strengthened their faith.

4. To us there is even greater glory to the eye of faith in the coming of Christ through the advance of His kingdom, even although in its progress there is little of earthly glory or pride. We have the record of His miracles which He wrought whilst on earth, and they indeed tell us of His divine power and majesty. But we know of yet greater works than these (Joh_1:50-51). We see the spiritually diseased made whole, the spiritually dead made alive, the spiritual bondslaves of Satan brought into the liberty of God’s children, through the power of this same Jesus of whom it was foretold in the prophetic word, “Behold, thy King cometh to thee, meek, and sitting upon an ass, and upon a colt the foal of an ass” (Mat_21:5). We see Him also coming among the nations gently and lovingly, not with conquering sword or earthly power and glory, but in the preaching of His cross, in the story of His self-sacrificing love and pity for men. And as we gaze we see the idols bend before Him, the horrid deeds of darkness fleeing from the light of His truth, and the moral wildernesses of earth rejoicing and blossoming as the rose (Isa_35:1). Therefore as we view all this we too raise our shout of Hosanna! and cry,“Blessed is He that cometh in the name of the Lord.”

III. Its effect on men of the world.—

1. There was joy in the hearts of the disciples (Luk_19:37-40), but rage in the hearts of our Lord’s enemies. They called on Him to rebuke His disciples. And when later in the day they heard the children (those over twelve years of age who were present at the feast) also shouting Hosanna, “they were sore displeased,” and said, “Hearest Thou what these say?” (Mat_21:15-16). And finally, seeing that they could not check this enthusiasm of the people, “the Pharisees said among themselves, Perceive ye that ye prevail nothing? behold, the world is gone away after Him” (Joh_12:19). Therefore, in place of permitting this incident to lead them to reflection on the nature and work of Jesus, in blind rage they took counsel, yet more earnestly, “to put Him to death” (Joh_11:53).

2. Then even as we look on the rejoicing crowd a different scene rises on our view. The shouts of jubilation on Olivet and in the temple die away, and the multitude disperses. But were there not some of them in that surging crowd round Pilate’s judgment seat who shouted, “Away with Him, crucify Him!” and who “railed on Him” as He hung on the cross on Calvary?

3. And is it not so still? There is still joy in the hearts of the disciples as Jesus comes in His kingdom among men without ostentation; but now as of old in the days of His flesh there are those who are “sore displeased” at the manifested joy of His disciples, who cast contempt on His gospel, and take counsel for its hindrance and overthrow, who “take counsel against the Lord and His anointed, saying, “Let us break their bands asunder, and cast their cords away from us” (Psa_2:2-3). Then, too, many of the multitude have proved themselves to be fickle as in those times of our Lord—one day shouting Hosanna, the next Crucify. It is too common a trait of men’s unrenewed nature, and manifests itself in all phases of the world’s history. Those sent by God experience the fickleness of men. But amid all enmity and fickleness Christ still is coming as rightful King of humanity to those who receive Him; whilst to those who in their pride of intellect and self-righteousness reject Him He says, “Out of the mouths of babes and sucklings Thou hast perfected praise” (Mat_21:16).

Joh_12:12-19. The royal entry of Christ into Jerusalem.—“Lift up your heads, O ye gates,” etc. (Psalms 24). This word of the Psalmist might have been specially referred to Jerusalem when Jesus revealed Himself so plainly and lovingly as the promised King of Zion, and thereby set aside every excuse that could be urged for the rejection of His person. This word comes specially home also to every Christian community, to every individual Christian, inasmuch as the Saviour comes to us spiritually, and vouchsafes to us a new period of grace in which we may “seek after Him and find Him.” We also shall have no excuse if we do not receive Christ in faith. The object of this meditation is to quicken us to a humble and joyful reception of our heavenly King. We look:—

I. At the King who makes His entry.—

1. He is the Lord of lords. His majesty shines even through the form of His humiliation, the form of a servant. He influenced the hearts of His followers with invisible might, so that at His command they gave up their temporal possessions.

2. He came poor and lowly, meek and submissive. He did not employ a proud war-steed, but a little-valued, peaceful beast of burden. He came to His Zion not in terror and with threatening, but in love and goodness, drawing and enticing men to follow Him.

II. At the people who greeted Him with their hosannas.—

1. The people rejoiced in their King who came unto them. They anticipated that He would bring salvation, and were therefore ready to offer themselves, and strenuous to receive Him worthily, i.e. with reverence and homage. We not only hope and anticipate—we know that in Christ is our salvation. Do we therefore rejoice, do we honour and do homage to Him, in rightful fashion?

2. The people with their hosannas openly acknowledged Christ as the promised Messiah, and praised God for the coming of this King. Let us also confess openly our Prince of peace, and also thank God for His advent. Do we not often act as if He must be joyful that we desire to know something of Him, although it is not He who needs us, but we who need Him? Let us receive Him as our Lord and Saviour in humble obedience, with reverent gladness and true confession.—From J. L. Sommer.

Joh_12:12-19. Into what hearts does the Lord Jesus to-day make His entry?—Introduction.—Jesus came in the fulness of time to His people; … and He comes also spiritually to-day to every heart desirous of receiving Him and prepared for His reception. He comes:—

I. Into obedient hearts;

II. Into the hearts of those ready to sacrifice themselves for Him;

III. Into the hearts of the humble and contrite;

IV. Into the hearts of those who confess Him.—Idem.

Joh_12:15. The Lord still comes to-day.—Around this entry of our Lord into Jerusalem seem to range themselves, in order unnumbered, gracious visitations in men’s hearts and homes, unnumbered victorious progresses in the ages and among the nations. The Lord still comes to us and to Christendom at large. We see that this is so:—

I. In the offerings brought to Him.—[As we learn from the Synoptic Gospels, the beast on which the Lord was seated was freely granted to Him; so, too, were the simple, improvised emblems of regal estate.] The Lord of heaven and earth appears in this incident as one who requires these gifts. The coming King desires the offerings of our love and gratitude. The Lord hath need of these. This word opens still to-day the treasuries of the rich who believe, and the hearts of the widows to bring each her mite to Him who is ever coming.

II. In the multitudes that honour Him.—The jubilation and homage of the people who accompanied our Lord on His entry into Jerusalem were but the beginning of a universal movement which took its rise from this meek yet victorious King—of a homage which men and angels, earth and heaven, have rendered Him to this present hour, and shall even to the end of the world.

III. In the song of praise with which they greeted Him.—This song has not gone silent. It arises and swells through all times and among all peoples from earth to heaven, and again from heaven to earth. To-day it resounds in many communities of the faithful, from many an altar, from so many sinful hearts which have received divine comfort. In the Church on earth and in the Church above sounds the acclaim, “Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord! Hosanna in the highest!” (Mat_21:9).—Appuhn in J. L. Sommer’s “Evang. Per.”

Joh_12:15-16. A precious advent message, and a significant advent warning.—

I. The precious advent message rung thus: “Behold, thy King cometh to thee!” (Zec_9:9).—

1. He comes, the King long promised, desired, waited for.

2. Thy King is He who comes.

3. He comes “in righteousness, mighty to save,” yet meek and lowly.

4. He comes to thee.

II. The significant advent warning runs thus: “Prepare to meet thy God” (Amo_4:12).—

1. With childlike, simple faith, willing obedience, unconditional surrender of the heart.

2. Without being offended because He is “in the form of a servant.”

3. With genuine consecration and earnestness.

4. With gladsome praises of His name.

5. With believing prayer. Hosanna! O Lord, help! Save, O Lord!—Dr. v. Biarowsky, Idem.

Joh_12:18-19. How are we to receive the coming King?—Christ is continually coming to individual hearts and in the world at large. Still accents of welcome greet Him. Still there are those who despise and reject Him. How should we receive Him?

I. With humble reverence.—We must ever remember that He is the Lord of glory; and that the preaching of His cross, although to men foolishness, should be to us “Christ, the power of God, and the wisdom of God.” The lowly Saviour is now exalted in the heavens, but He still comes in lowly guise, “through the foolishness of preaching, to save them that believe” (1Co_1:21-25). Let us therefore receive Him and His word with reverence, in however lowly guise and humble fashion He appears among us.

II. With joyful acclamation.—As the disciples and the multitude rejoiced and greeted Him with acclamation as the King of Israel, when they remembered His wondrous words and deeds, and the various proofs He had given that He was the promised Messiah; so let us hail Him as our great spiritual deliverer, remembering the wonders of His grace in ourselves and others. And as we see Him advancing, “conquering and to conquer,” by the power of His love in the hearts of men and among the nations, let us join in rendering Him the tribute of praise which is His due.

III. With unwavering loyalty.—Let us not imitate the fickle multitude. Why did He, the brightness of the divine glory, condescend to this lowly guise? Why does He still come to our hearts, entreating, “If any man hear My voice, and open the door, I will come in to him”? It was because thus alone by His self-sacrificing love could we be saved. Surely, then, we too with heart and voice will join the thronging multitudes of every age and nation in the acclaim, “Hosanna! Blessed is the King of Israel, that cometh in the name of the Lord!”

HOMILETIC NOTES

Joh_12:12-19.—

1. It was probably on a Sunday morning, as we should say, that this striking and beautiful incident of the closing days of our Lord’s ministry occurred, i.e. if we consider that the 14th Nisan is to be reckoned as the first day of the feast. This entry into Jerusalem would thus take place on the morning of the 9th Nisan. But if it took place on the following day, the 10th, the day on which the passover lamb was set apart, then here we may see much that is fitting in the incident. The Saviour was, so to speak, set joyfully apart, proclaimed and acknowledged to be the promised Saviour with shouts of hosanna. In the Synoptic Gospels this incident seems to occur on the journey from Jericho after the healing of the blind men. Still, even in these Gospels there is evidently a break in the narrative (Luk_19:29; Mar_11:11). St. John supplies the facts omitted by the others, showing that Jesus remained overnight at Bethany, where the anointing of His feet with costly spikenard by Mary took place, which aroused the mercenary spirit of Judas, and led to his being rebuked.

2. In the morning, starting from Bethany on the south-east side of the Mount of Olives, two of the disciples were sent to bring an ass with her colt to the Saviour. And seated on the colt, He proceeded on His way, being met by a crowd from the city, many of whom spread their outer garments on the way before Him (Mat_21:8), as a token of their reverence and devotion; whilst others brought with them palm branches, torn from the palm trees by the wayside, as a token of joy and triumph. Palm branches were seen by John in apocalyptic vision in the hands of the redeemed, as tokens of victory. Here these are a sign of joy in Jesus as the victorious King, the Messiah long promised and now revealed.

3. So also the shout of hosanna is most significant. As they rounded the brow of Olivet, and the city stood before them shining beneath the rays of the morning sun, and conspicuous in front the temple in its majestic beauty, token and type of God’s favour to and communion with the race of Israel, the joy of the multitude broke forth in the shout of Hosanna (help! grant salvation!). They beheld before them Him whom they hailed as the King of Israel, the blessed One coming in the name of the Lord. The exclamation was also a cry of jubilation and blessing, like our “God save the King.”

4. And all this fulfilled an ancient prophecy concerning Messianic times. The words of Zechariah (Joh_9:9) were literally fulfilled; and the prophetic call of Isaiah (Isa_62:11) had been in part obeyed: “Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His work before Him.” Amid the rush and hurry of events of that memorable passover week the disciples did not think of nor see the connection between these events and the prophetic word. “But when Jesus was glorified” they remembered.

5. It was a striking spectacle which the bright spring sunshine of the Syrian morning greeted—a scene impressed on the memories of all who witnessed it. It is recorded in all the Gospels; and is thus accorded an importance which is special. It was a late and partial, though in its measure glorious, recognition of Jesus in His rightful position and dignity as the promised King and Saviour of Israel.

ILLUSTRATIONS

Joh_12:13. Hosanna!

Awake! why linger in the gorgeous town,

Sworn liegemen of the cross and thorny crown?

Up from your beds of sloth for shame,

Speed to the Eastern, mount like flame,

Nor wonder, should ye find your King in tears,

E’en with the loud Hosanna ringing in His ears.

Alas! no need to rouse them: long ago

They are gone forth to swell Messiah’s show;

With glittering robes and garlands sweet

They strew the ground beneath His feet:

All but your hearts are there—O doomed to prove

The arrows winged in heaven for faith that will not love.

Meanwhile He paces through th’ adoring crowd.

Calm as the march of some majestic cloud,

That o’er wild scenes of ocean-war

Holds its still course in heaven afar:

E’en so, heart-searching Lord, as years roll on,

Thou keepest silent watch from Thy triumphal throne.

E’en so the world is thronging round to gaze

On the dread vision of the latter days,

Constrained to own Thee, but in heart

Prepared to take Barabbas’ part:

“Hosanna” now, to-morrow “Crucify,”

The changeful burden still of their rude lawless cry.

Yet in that throng of selfish hearts untrue

Thy sad eye rests upon Thy faithful few:

Children and childlike souls are there,

Blind Bartimeus’ humble prayer,

And Lazarus wakened from his four days’ sleep,

Enduring life again, that Passover to keep.

Still through decaying ages as they glide,

Thou lov’st Thy chosen remnant to divide;

Sprinkled along the waste of years

Full many a soft green isle appears:

Pause where we may upon the desert road,

Some shelter is in sight, some sacred safe abode.

(Both) bad and good their several warnings give

Of His approach, whom none may see and live:

Faith’s ear, with awful still delight,

Counts them like minute bells at night,

Keeping the heart awake till dawn of morn,

While to her funeral pile this aged world is borne.

But what are heaven’s alarms to hearts that cower

In wilful slumber, deepening every hour,

That draw their curtains closer round

The nearer swells the trumpet’s sound?

Lord, ere our trembling lamps sink down and die,

Touch us with chastening hand, and make us feel Thee nigh.—Keble.

Joh_12:13-14. Transient homage.

It was roses, roses, all the way.

With myrtle mixed in my path like mad:

The house-roofs seemed to heave and sway,

The church-spires flamed, such flags the; had,

A year ago on this very day!

The air broke into a mist with bells,

The old walls rocked with the crowd and cries.

Had I said, “Good folk, mere noise repels—

But give me your sun from yonder skies!”

They had answered, “And afterward, what else?”

Alack, it was I who leaped at the sun

To give it my loving friends to keep!

Nought man could do, have I left undone:

And you see my harvest, what I reap

This very day, now a year is run.

There’s nobody on the house-tops now—

Just a palsied few at the windows set;

For the best of the sight is, all allow,

At the Shambles’ Gate—or, better yet,

By the very scaffold’s foot, I trow.

I go in the rain, and, more than needs,

A rope cute both my wrists behind;

And I think, by the feel, my forehead bleeds,

For they fling, whoever has a mind,

Stones at me for my year’s misdeeds.

Thus I entered, and thus I go!

In triumphs, people have dropped down dead.

“Paid by the world,—what dost thou owe

Me?” God might question: now instead,

’Tis God shall repay! I am safer so.

R. Browning.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

IV

Antithesis Between The Homage Of Pious Jews And Festal Pilgrims, And The High-Priests With Their Adherents, Who Desire To Destroy The Lord’s Friends As Well As Himself. The Prince Of Peace And The Palm-Branches

(Joh_12:9-19.)

(Mat_21:1-11; Mar_11:1-10; Luk_19:29-44.)

9Much people14 of the Jews therefore knew [learned] that he was there: and they came [thither] not for Jesus’ sake [on account of Jesus] only, but that they might see Lazarus also, whom he had raised from the dead; 10But the chief priests consulted that they might put Lazarus also to death. 11Because that by reason of him [For on his account] many of the Jews went away, and believed on [were going away and believing in] Jesus.

12On the next day much people that were [had] come to the feast, when they heard 13[hearing] that Jesus was coming to Jerusalem, Took [the] branches of [the] palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord [Blessed is he that cometh in the name 14of the Lord, even (χαί) the king of Israel].15 And [But] Jesus, when he had found 15[having found] a young ass, sat [set himself] thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass’s colt. [Zec_9:9.] 16These things16 understood not his disciples [his disciples did not understand] at the first: but when Jesus was glorified, then [they] remembered they that these 17things were written of him, and that they had done these things unto him. The people [multitude] therefore that was with him when17 he called Lazarus out of his 18[the] grave [tomb], and raised him from the dead, bare record [bore witness]. For this cause [On this account] the people [multitude] also met him, for that [because] they heard that he had done this miracle [wrought this sign]. 19The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? [Ye see that ye accomplish, or, effect nothing:]18 behold, the world19 is gone [has run away] after him.

EXEGETICAL AND CRITICAL

See the Commentary on Matthew, John 21; on Mark 10; on Luke 19. It has been shown there that there are no actual differences (the existence of which is claimed by Meyer and others) between the narrative of John and the accounts of the Synoptists, irrespective of the fact that the latter have in effect blended the two halves of the journey, from Jericho to Bethany, and from Bethany to Jerusalem, into one journey, without mentioning the intervening rest. Consequently a double entry (Paulus, Schleiermacher) is still less conceivable: on these points comp. the construction of the facts in Matthew [p. 368, 371].

Joh_12:9. A great multitude of the Jews.—The Jews in the national sense (especially the inhabitants of Jerusalem, as the word is generally understood) were, at the same time, most of them Jews in the Pharisaic sense, and here also John understands the expression in this latter sense, not, however, necessarily of “the Jewish opposition” (Meyer [and Alford]). The raising of Lazarus had created a great sensation among these Jews in Jerusalem; it had inclined many of them to believe, so that the whole party of the Pharisees seemed about to go over to Christ, Joh_12:19.

They came thither.—All the people streamed forth to Bethany. Some already believed, and wished above all things to see Jesus again; others were desirous of seeing Lazarus, i.e., they were on the high road to faith. This pilgrimaging began as early as Saturday evening, see Joh_12:12.

Joh_12:10. But the high-priests took counsel.—The state of matters seemed so desperate to the high-priests (Caiaphas, Hannas and the innermost circle of chief-priestly intimates in the Sanhedrin) that they consulted together as to how they might make away with Lazarus also, the living memorial of the miraculous power of Jesus. The consequence of the counsel of blood: ‘It is expedient that one man should die,’ thus begins to make itself manifest. It ever demands more blood, as is proved by the history of the hierarchy. Upon similar, secret murderous plots see Act_23:12; Act_25:3. Of course, as Lampe remarks, the Sadducean party, of which Caiaphas was a member, were specially interested in putting Lazarus aside, he being a living witness to the truth of the resurrection. Comp. Act_4:1-2.

Joh_12:11. Many of the Jews were going away; ὐπῆγον.—Lampe and others: They apostatized. Meyer combats this interpretation. The apostasy is indeed merely a consequence of their going away to Bethany; nevertheless it is intimated.

Joh_12:12. On the nest day.—On Sunday morning. See Comm. on Matthew. Here, too, the diversity between John and the Synoptists continues; John mentions that part of the palm-procession which issues from Jerusalem, while the Synoptists give prominence to the portion accompanying Jesus, i.e., the Galilean. Since the same story is here told us by the Synoptists and by John, it becomes very evident that it was John’s intention to supplement their accounts. However, the Synoptists themselves distinguish between a part of the procession that preceded Jesus, and a part that followed Him. By the former attendants these seem to be meant who set out from Jerusalem intending to bring Jesus into the city. John, on the other hand, likewise discriminates between two divisions (Joh_12:17-18),—citizens of Jerusalem and festal pilgrims who are already in Jerusalem.

A great multitude that had come to the feast, hearing, etc.—Believing pilgrims to the feast, already present in Jerusalem. Be it observed that, according to John, the Hosanna movement, the solemn proclamation of Jesus as the Messiah, originates with these festal pilgrims. Jerusalem herself seems to receive the Lord as her King. According to Tholuck, these were Galilean pilgrims; this is contradicted by the fact that the Galilean festive train is just approaching from Peræa; but a considerable portion of the Galilean pilgrims may have already entered Jerusalem or its environs, and may thus turn back to join in escorting Jesus. The acclamation, according to Psa_118:25-26, “where the Messiah is greeted as coming ἐν ὀνόματι κυρί ου A reception such as is allotted to kings and conquerors, 1Ma_13:51; 2Ma_10:7.” Tholuck.

Joh_12:13. They took the branches of the palm-trees [τὰ βαΐα τῶν φοινίκων].20—A lively view of the well-known palm-trees, which then, as the reporter vividly reminds us, stood on the road leading from the city to Bethany. This notice is wanting in Luke; Matthew mentions only branches of the trees; Mark speaks of things strewed in the way; we are indebted to John alone for the precise information; and therewith for the terms: Palm-Sunday, Palm-entry, and the symbolism of the palm-branch. “As the pomegranate tree is the symbol of the secretly flowing fulness of blessing, so, on the other hand, the palm-tree represents the overflowing horn of plenty and is the symbol of all fulness of strength and outward prosperity: thy stature is like to the palm-tree, thy breast like clusters of dates, Sol. Son_7:7. Hence Tamar21 a favorite name for women, Gen_38:6; 2Sa_13:1; 2Sa_14:27. Hence the palm has from ancient times been regarded as the escutcheon and sign of Israel, Coins of the times of the Maccabees have on one side the palm, and on the other a vine branch as tokens of the land. Also on the medals of the Emperor Titus, struck at his command in countless numbers from the spoil of Jerusalem and distributed among the Roman army, the ‘Captive Judah’ is portrayed as a woman sitting under a palm-tree.” (Bibl. Naturgesch., publ. at Calw. p. 343.) By the biblical palm we are generally to understand the date palm. Elim, the camp of the seventy palm-trees, Exo_15:27; Num_23:9; the palm-branches at the feast of tabernacles, Lev_23:40; Jericho, the city of palms, Deu_34:3; Jdg_1:16; the righteous a flourishing palm-tree, Psa_92:13; Sulamith, Sol. Son_7:8. According to these stages of the symbol it is expressive of refreshment, blessing, festival, new life or victory; 1Ma_13:51 a sign of victory.

Hosanna.22 Matthew: “Hosanna to the Son of David! Blessed is he that cometh in the name of the Lord; Hosanna in the highest!” Mark: “Hosanna! Blessed is He that cometh in the name of the Lord: Blessed be the kingdom of our father David, that cometh in the name of the Lord! Hosanna in the highest!” Luke: “Blessed be the king that cometh in the name of the Lord! Peace in heaven and glory in the highest!” Here (as in the account of the resurrection) the variations more decidedly attest the reality of this scene of intense excitement than would a uniform account. It is the liturgy of ecstatic life. Some cry thus, others thus; each evangelist reports in accordance with his own hearing or that of witnesses. Be it observed that in John the Hosanna precedes the mention of the ass’s colt, while in the Synoptists it is subsequent to that. Naturally, because the Hosanna with which, as with the watch-word of the day, the festal pilgrims from Jerusalem approach, is not communicated until later to the festal train from Galilee and Peræa. In this the new disciples are in advance of the old ones; hence too more rapturous.

Joh_12:14-16. And Jesus having found a young ass, etc. See Comm. on Matthew: the quotation Zec_9:9. Freely cited. That upon which alone the evangelist lays stress, is the contrast between the devout homage paid to Jesus, and His humble equipment, mounted upon a young ass (ὀνάριον),—found, as it were, by accident,—together with the prediction concerning this fact in the prophet. Hence he also gives prominence to the circumstance that the disciples did not then understand this fulfilment of prophecy. Hence the highly emphatic, thrice repeated ταῦτα, “these things,” Joh_12:16. That the fulfilment of the prophecy was directed by God and not by men, is expressed by the first and the third ταῦτα. Exactly so men did unto Him, and even the disciples did not so much as understand it. Even if Jesus was conscious of the fulfilment of that prophecy, the unsuspicious co-operation of men proves it to have been the dispensation of God. At a later stage of enlightenment the import of this moment was revealed to the disciples also. And here it cannot be merely the fulfilment of a type which is spoken of. It is the fulfilment of a prediction concerning the Messiah; in a typico-symbolical form, doubtless, i.e., the prophet has predicted the entrance of the Messiah in insignificant equipment; but to him the ride upon the ass’s colt was typically the symbol of the gentle and humble accoutrement of the Prince of Peace,—i.e., the investment of his prediction.

Joh_12:17. The multitude therefore … bore witness.—An antiphony is formed between the eye-witnesses of the raising of Lazarus (inhabitants of Jerusalem, of Bethany, and others) and the people who have come, as believers, from Jerusalem to meet Him. This antiphony is likewise indicated in Mark (where in our translation we read: and they that went before and they that followed). Luke, too, has indicated that the disciples who formed the escort of Jesus praised Him on account of His wondrous deeds. Here John supplements; he informs us that the raising of Lazarus was the leading motive for the ascriptions of praise to Jesus in the Palm-procession. This motive was passed over by the Synoptists for the same reason which induced them to pass over the raising of Lazarus itself.

Joh_12:19. The Pharisees therefore said.—According to Chrysostom, thus spoke the secret friends among the Pharisees. But it is manifestly the language of despairing rage. Comp. the similar expression of displeasure on the part of John’s disciples, Joh_3:26. They reproach each other for not having taken more energetic measures. In the great movement they, as they hyperbolically express themselves in their excitement and fear, believe they already see the apostasy of the whole nation from the hierarchical party. This moment of despair on the part of the Pharisees is the corresponding contrast to the triumphal procession of Christ. But that Christ better understood the import of this procession is proved not only by His weeping in the midst of the triumphal entry, according to Luke, but also in the subsequent portrayal of the mood of Jesus by John himself.

DOCTRINAL AND ETHICAL

1. See Comm. on Matthew, Mark, Luke, on the Palm-entry.

2. As Jesus, at the beginning of His ministry, issued from the wilderness resolved to avoid, during His official pilgrimage, the unpurified Messianic name among His people,—connected, as it was, with all false Messianic hopes,—in order, by His actual self-revelation in prophetic anonymousness, to purify the Messianic hope of His nation, and the Messianic conception,—so now He has come forth from the wilderness with the determination of surrendering Himself to the purified Messianic faith of His disciples in the nation, i.e., to the nation itself, in respect of its present festive enthusiasm. In both cases He acts, according to the command (ἐντολή) of the Father, in perfect obedience; according to the principle of truth, as personal Wisdom, in perfect freedom. But He foreknows the event; He knows that in the fluctuations of dynamical moods in His nation the curse shall at first outweigh the blessing, or the demoniacal spirit that came to Him as a tempter in the wilderness, according to Matthew , 4, shall circumvent and overpower the heavenly enthusiasm with which He has inspired His people; that He consequently shall be betrayed, that He goes to meet His sacrificial death, but that then, when the propitiatory effect of His death has been manifested in His resurrection, the blessing shall preponderate over the curse, for His people as well as for the whole world. And thus the Palm-procession has a twofold import. In reference to the Lord, it is the free surrender to His people, in His real Messianic dignity, unto death, and, therewith, the free surrender to the disposition of the law itself—a veiled type of His sacrificial procession to Golgotha; hence, also, the symbolical pre-celebration of His Easter passage, in the resurrection, back to the Mount of Olives, and up to the Throne of glory, of His triumphant entry into the world and His kingly appearing to judgment. But in reference to the world itself, it is the surrender to a legal enthusiasm of His people, which cannot protect Him from death, but changes to treachery, and His surrender to the people of true believers, with which surrender His real glorification in the world begins. In the former relation we have to distinguish the extolled Christ who became the Crucified One, and the crucified Christ who became the Risen One; in the latter relation the symbolic Hosanna of those who were under the temporary influence of a spirit of enthusiasm, and the real Hosanna of the children of the Spirit.

3. In the celebration of the raising of Lazarus by the Palm-entry is concentrated the celebration of the whole official pilgrimage of Christ, particularly in His thaumaturgic activity. See Luk_19:37.

4. To the symbolism of sacred springs and mountains is annexed the symbolism of trees which are especially hallowed. The fig-tree, under which Nathanael sat, the symbol of peace, of calm life and of quiet contemplativeness (Joh_1:48), is here joined by the palm-tree, the symbol of blessing and victory, of peace, of kingly state and royal grandeur and glory; subsequently, however, Joh_15:1 ff., the symbol of the vine is set forth in detail: see Friedreich, Symbolik und Mythologie der Natur, Würzburg, 1859, p. John 332: the Palm-tree.

5. “Thus Zechariah, in one of his visions (Joh_9:9), describes the Messiah, in wretchedness and lowliness approaching His people. That this—and not the bringing of peace—is the meaning of this symbol—has been convincingly shown by Hengstenberg (Christologie des A. T. on the passage, iii. 1. Second edition). Christ designs by facts to recall this prophecy; the young ass’s colt in the prophet forms a climax to ὄνος (Ewald, Hengstenberg), and as this (ὄνος) presents to our view what is already contained in עָנִי, not gentleness, but lowliness, so the colt is expressive of the same in a higher degree. Seeing that John omits not only the significative predicates נוֹשָׁע ,צַדִּיק, but also the πραΰς of the Septuagint and of Matthew, the simple riding upon this colt must have been significant enough,—namely, as a symbol of lowliness,—for great men and kings ride only upon horses.” Tholuck.

To this we have to remark: (1) the idea of lowliness as condescension is not necessarily connected with wretchedness; (2) in Zechariah the symbol of humility is evidently a symbol, at the same time, of gentleness and peace, Joh_12:9-10. (3) If John, therefore, pretended to see in His mounting of this animal merely a sign of lowliness, then would Matthew’s interpretation of the prophet be more correct than his. (4) But this is the more out of the question since, according to John, the people that wish to glorify the Lord, put Him upon the young ass. In accordance with the she-ass of Balaam, we should see in the ass a symbol of the presageful in the irrational creation. In Friedreich’s Symbolik und Mythologie der Natur are various interpretations without result. Here we have to do with the ass merely as the beast of peace.

6. John too intimates, with εὑρών, that the choice of the ass’ colt proceeded from Jesus. But he lays special stress on the fact that the people, not thinking of that prophecy, did thus with Him; thus he emphasizes the providential direction of the event, which took care that the prophecy should be fulfilled, consciously to the Lord, but unconsciously to the disciples and the people.

7. The great contrast. The victorious kingdom of Christ seemed to have arisen, the whole nation was apparently going over to Him with Hosannas; the hostile party was in despair. Then the treachery of Judas brought the fearful turning. But what explanation is to be found for the treachery of Judas in the present posture of affairs? Judas saw that Jesus did not utilize the triumphal entry for the founding of a worldly kingdom, and he now gave up His cause for lost. Exactly the opposite to this contrast is formed by the triumph of enemies after the crucifixion of Christ. Hell is jubilant, Christ dies, His disciples fear. And now Nicodemus and Joseph desert the Sanhedrin and go over to Christ, as Judas, after the Palm-entry, forsook the company of the disciples and went over to the enemy. Appearances, therefore, are not decisive in the situations of the kingdom of God. Exalted moments of triumph are admonitory to extreme prudence; on the other hand, the greatest calamities are accompanied by the announcement of an approaching wondrous festival in honor of the victory of divine help and wisdom.

HOMILETICAL AND PRACTICAL

See Comm, on Matthew, Mark, Luke.—The great movement and meeting between Bethany and Jerusalem, or the Communion of the Gospel and the Communion of the Law: 1. Jerusalem comes to Bethany; 2. Bethany comes to Jerusalem.—Christ’s great victory over the Jews a sign of eternal promise.—To kill Lazarus also, or the consequence of violence in the domain of the spirit and faith.—The Palm-entry according to John 1. Its cause (Joh_12:9-11); 2. its form (Joh_12:12-18); 3. its effect, Joh_12:19.—Antithesis of life and death in the story of Lazarus: 1. In contemplating the life-miracle of the Prince of Life susceptible hearts become alive; alive to such a degree that all Israel seems to quicken; 2. the mortal hatred of dead Pharisee hearts towards Christ seeks to kill Lazarus also, and with the breath of death breathes upon the people (even upon the flock of disciples, especially Judas).—The scattering of palm-branches, or triumphal homage to the Victor: 1. As Victor and King in the kingdom of the Spirit, in the believing heart, the believing people, the whole world receptive of salvation; 2. as Victor over, and Destroyer of, the kingdom of darkness in the heart, in the church, in the world (here and hereafter); 3. as Victor and Conqueror with the spoils of Victory (His are souls entirely; His the people of the peoples—their marrow).—The world in its destiny as the new heaven and the new earth.—As Sunday precedes the week-day, so the Palm-entry precedes the last great work of Christ: 1. As a refreshment for the work; 2. as the survey of the work; 3. as the warranty for the success of the work.—The Hosanna of the people of Jerusalem: 1. In the old time (Psa_118:26); 2. on Palm Sunday; 3. at Pentecost; 4. in the time of the Reformation.—The riding-beast of Balaam and the riding-beast of Christ, a sign: 1. How dumb nature, (a)loudly contradicts all false prophets, and (b) is wiser than they. 2. How it is (a) serviceable to the King of truth, and (b) is rendered worthy and consecrate by Him.—The important, minute fulfilments of ancient prophecies in the life of the Lord.—The Spirit of Christ in the Old Testament specially glorified by the prophecy under our consideration: 1. The prophet knew in spirit the wonderful humility and meekness of Christ; 2. he saw in spirit a people, spiritual enough not to be offended in a Prince of Peace on the ass’s colt.—The grand antiphony on the Mount of Olives, or the greetings and counter-greetings in the kingdom of faith: 1. From heart to heart; 2. from congregation to congregation; 3. from church to church; 4. from world to world (from star to star, or between, heaven and earth).—The Pharisees’ hour of despair: 1. Why they despair (on account of the triumphs of Christ); 2. how they despair (they lose head after having lost heart, and dispute among themselves); 3. who comes to their aid in their despair (Satan and treacherous disciples); 4. whereunto that helps them (into ever deeper despair).—The kingdom of darkness, the shadowy foil of the kingdom of light.—Ye see that ye prevail nothing, etc., or how the hierarchy prophesies concerning its own downfall; 1. In vain all our plots; 2. all the world sides with Him.—Behold, thy King cometh unto thee.—He cometh; 1. He cometh; 2. He cometh.

Starke, Quesnel:—Only Satan’s spirit, yea, Satanic envy, would fain destroy the works of the Spirit of God.—Miracles arouse human hearts, but they do not convert; that belongs to the word of the Lord, Luk_16:29.—Ibid.: Jesus leaves to the kings of earth their magnificence which they need as a cloak for their weakness. Humility and lowliness are the best adornments of a King who is fighting only against pride, and who wills to triumph over sin and death.—Cramer: In the school of Christianity there is much to be learned and remembered, even though it be not yet understood; for we do not believe because we understand, but that we may finally understand.—Zeisius: Believers increase in the knowledge of Christ and in understanding of the Holy Scriptures.—Canstein: As a general thing, the fulfilment of prophecies first exhibits their true meaning.—Hedinger: We should praise God’s work and the grace of Him who hath called us to His wonderful light.—Zeisius: Christ, His honor and doctrine, must be boldly confessed, even though His enemies be like to “burst” with envy and malice.—Honor to whom honor is due.—Cramer: Envy does not injure Christ, but His enemies themselves.—The whole world runneth after Christ, is still the language of the wicked; O that it might soon come to pass in the greatest fulness!

Lisco: The manner of His entry showed Him to be not an earthly prince, but a King of Peace.

Joh_12:16. Braune: Thus what seemed lost for the present has become a blessing for the future.—Palm branches are true peace branches. The palm is verily the noblest tree; it is ever reaching upwards, without lavishing its strength in side-branches, and it proves itself of the utmost utility in leaf, fruit and wood.—Yet there was a little band of believers hidden in unbelieving Jerusalem; some of the seven thousand of God, whom Elijah saw not, came forth.—Gossner: Wished to kill Lazarus. This is the religion of Caiaphas and Herod. It spares nothing. Everything that is feared must be thrust out of the way.—Instead of reporting Him to the magistrates, as they were commanded to do, Joh_11:57, they bring Him as their King.—Jesus always finds more faith and love among the people than among those who hold themselves above the people.—The state of our King consists in simplicity and lowliness. He comes with such condescension that even the meanest need not fear but may gather confidence.—All wrath is put away; He is all meekness and goodness.—Behold, the whole world, etc. O that this would come to pass today! Truly, it is written, Gen_49:10.

Heubner:—Those that were healed or raised by Jesus were standing witnesses to His glory.—Jesus accepted applause; He knew it to be the road to shame. And He then endured shame as having the prospect of eternal glory.—Schenkel: How Christ as a King is continually coming to His people: 1. What Christ as the coming King brings us; 2. what we as His people should bring Him—Besser: Ye see that ye prevail nothing; behold, the world runneth alter Him. Even in this angry speech somewhat of a prophecy lies hidden, and that which we are about to read is a prelude to the fulfilment of this prophecy.

[Craven: From Augustine: Joh_12:9. Curiosity brought them, not love.

Joh_12:10. O blind rage! as if the Lord could raise the dead, and not raise the slain.

Joh_12:12-13. See how great was the fruit of His preaching, and how large a flock of the lost sheep of the house of Israel heard the voice of their Shepherd.

Joh_12:13-15. Christ was not the king of Israel, to exact tribute and command armies, but to direct souls and bring them to the kingdom of Heaven.—For Christ to be king of Israel was a condescension, not an elevation—a sign of His pity, not an increase of His power.—From Chrysostom: Joh_12:13. This is what more than any thing made men believe in Christ, viz., the assurance, that He was not opposed to God, that He came from the Father.—From Bede: Joh_12:13-15. Christ does not lose His divinity when He teaches us (by example) humility.—From Burkitt: Joh_12:9. It was the sin of many that they flocked after Christ rather out of curiosity than conscience.

Joh_12:10-11. Such as have received special favor from Christ must expect to be made the butt of malicious enemies.—Nothing so enrages the enemies of Christ as the enlargement of His kingdom.

Joh_12:14-15. That it might appear that Christ’s kingdom was not of this world He abandons all outward magnificence.

Joh_12:19. In the day of Christ’s greatest solemnity there will be some who will neither rejoice themselves nor endure that others should.—From M. Henry: Joh_12:9. Much people came not for Jesus sake only: yet they came to see Jesus—there are some in whose affections Christ will have an interest in spite of all the attempts of His enemies to misrepresent Him.

Joh_12:10. The consultation of the Chief-priests a sign that they neither feared God nor regarded man.

Joh_12:12-13. Those who have a true veneration for Christ will neither be ashamed nor afraid to own Him before men.—Those that met Him were they that were come to the feast; the more regard men have to God and religion in general, the better disposed they will be to entertain Christ.—Tidings of the approach of Christ and His kingdom should awaken us to consider the work of the day, that it may be done in the day.—The palm-branch was—1. a symbol of triumph; 2. carried as a part of the ceremonial of the feast of Tabernacles—its use on this occasion intimates that all the feasts, especially that of Tabernacles, pointed to Christ’s gospel. (It may have been so in the purpose of God. E. R. C.)

Joh_12:13. language employed was that of Psa_118:25-26; high thoughts of Christ are best expressed in Scripture words.—Thus must every one bid Christ welcome into his heart—we must praise Him, and be well pleased in Him.

Joh_12:14.—This was—1. More of state than He used to take—showing that, though His followers should be willing to take up with mean things, yet it is allowed them to use the inferior creatures; 2. Less of state than the great ones of earth usually affect—manifesting that His kingdom was not of this world.

Joh_12:16. See—1. the imperfection of the disciples in their infant state; 2. their improvement in their adult state.—The Scripture is often fulfilled by the agency of those who have no thought of Scripture in what they do.—There are many excellent things both in the Word and Providence of God which disciples do not at first understand.—It becomes Christians when they are grown to maturity in knowledge frequently to reflect upon the weakness of their beginning.—Such an admirable harmony there is between the Word and works of God that the remembrance of what is written will enable us to understand what is done, and the observation of what is done will help us to understand what is written.

Joh_12:17. They who wish well to Christ’s kingdom should proclaim what they know.

Joh_12:17-19. This miracle reserved for one of the last that it might confirm those that went before, just before His sufferings; Christ’s works were not only well done, but well limed.

Joh_12:19. They who oppose Christ will be made to see that they prevail nothing.—From Scott: Joh_12:10. There is nothing so wicked and infatuated that men who have engaged in persecution, will not attempt to escape defeat.—From Barnes: Joh_12:10. When men are determined not to believe the gospel, there is no end to the crimes to which they are driven.—From A Plain Commentary (Oxford): Joh_12:10. Notice the rapid growth of sin. Joh_12:12-15. Royal even in its lowliness is the mysterious pageant!—From Ryle: Joh_12:9-11. People will think for themselves when God’s truth comes into a land.

Joh_12:13. From “Hosanna” to “Crucify Him,” there was an interval of only a few days! Nothing so soon caught up as a popular applause.

Joh_12:16. Men may be true Christians and yet very ignorant on some points.—In estimating others we must make great allowance for early training and association.]

Footnotes:

[14]Joh_12:9.—[Noyes translates ὄχλος πολύς, the great multitude, Conant: a great multitude. Alford retains the A. V.]

[15]Joh_12:13.—Lachmann in accordance with D. K. X., Origen, etc.: ὁ βασ. Since even B. L., etc., read: καὶ ὁ βασ., the omission of the article seems unfounded. [The reading καὶ ὁ before βασιλεὺς is adopted by Tischendorf in ed. 8, Alf., Westc. and II. and supported by א *etcd B. L. Q., etc.—P. S.]

[16]Joh_12:16.—[Lachmann in accordance with A. D., etc., inserts δέ; Tischendorf, Alf., W. and H. omit it by authority of א. B. L. Q., etc.—P. S.]

[17]Joh_12:17.—For ὃτι B. [?] D. E.* K. L., Lachmann, Tischendorf [formerly]; for ὃτε A. E.** G. M., and many others. Since ἐμαρτύρει receives additional weight, the eye-witnesship greater emphasis by ὃτε, and the preponderance of Codd. is in favor of it, this reading seems preferable. [Tischendorf, ed. 8, for contextual reasons, prefers ὃτι; although he affirms that not only א. A. E.2 G. H. M. Q., etc., but also B., give ὃτε, which is adopted by Alford, Westcott and Hort. If we read ὃτι, the translation would be: The multitude that was with him bore witness that he called Lazarus out of the tomb, and raised him from the dead.—P. S.]

[18]Joh_12:19.—[Viz., with our cautious, undecided, hesitating policy. Bengel: Approbant Caiphæ consilium (Joh_11:50). The sentence is generally taken as an interrogation (also by Lange and Alford); but it seems to be more forcible as a direct assertion.—P. S.]

[19]Joh_12:19.—[Or, the whole world. In D. L. Q. X., ὃλος is inserted; Tisch. omits it, in accordance with א. A. B. Γ. Δ. Λ. 2, etc.—P. S.]

[20][The article τῶν (not τά), which is omitted in the E. V., indicates, as Lange and Meyer explain, that the palm-trees were on the road, or perhaps that the custom was usual at such festivities (Alford).—P. S.]

[21][הָּמָר the palm-tree.—P. S.]

[22][Ὡσαννά, from the Hebrew, means σῶσον δήsave now, and is originally a formula of supplication, hut conventionally one of triumphant acclamation, and joyful greeting to a deliverer.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

ARRIVAL AT BETHANY

Joh 11:55-57; Joh 12:1; Joh 12:9-11. Jesus, having spent Saturday night at the house of Zaccheus, the following day travels to Bethany, twenty miles, all the way ascending the great mountains of Benjamin, on whose lofty summit is situated the Holy City, the joy of Israel and the magnetism of the whole world. It is now Sunday, preceding the Friday of His crucifixion. “And the Passover of the Jews was nigh, and many came up to Jerusalem from the country before the Passover, that they might purify themselves;” i. e., by conformity to the Levitical law, under which all who had come in contact with dead bodies, unclean animals, or Gentiles, should have some clean person sprinkle them with the water of purification. which was prepared by dropping some of the blood of a sacrificed red heifer in water, into which the hyssop was dipped, and this water of purification was sprinkled on the subject of ceremonial defilement. This was a prerequisite to their eating the Passover. Hence a great diversity of preparatory catharisms must be utilized, after their arrival at Jerusalem, before they can enjoy the Passover festival.

“Then they began to seek after Jesus, mad speak with one another, standing in the temple, What seems to you, that He may not come to the feast? The chief priests and Pharisees gave commandment that if any one Nay know where He is, he must divulge, in order that they may arrest Him.” When he came thither a dozen days previously and raised Lazarus from the dead, thus stirring the multitude to the very acme, the high priests and Pharisees had convened the Sanhedrin, and secured from them a condemnatory verdict against Him. As the period of His ministry had not yet expired, He went away beyond Jordan, and spent the time preaching the gospel, saving souls, healing the sick, and restoring sight to the blind. Now, that His enemies have secured this condemnatory verdict of the Sanhedrin, they are on the constant outlook for His arrival at Jerusalem, and determined to lay violent hands on Him. The more mighty works He did, the madder they got, as they had grieved the Holy Spirit away, and actually yielded to diabolical possession.

“Then Jesus, six days before the Passover, came into Bethany, where Lazarus, who had died, was, whom He raised from the dead. Then a great multitude of the Jews found out that He is there, and came, not only on account of Jesus, but in order that they may see Lazarus, whom He raised from the dead.” You wonder that they did not come to Bethany to see Lazarus at an earlier date, as Jesus had raised him about two weeks ago. The explanation of that is easy: Lazarus had gone away with Jesus on His tour. Consequently they could not see him till he accompanied Him on His return.

“But the high priests passed a verdict that they would slay Lazarus, because through him many of the Jews were coming and believing on Jesus.” They had settled down in their policy to rule or ruin, having so given way to diabolical influence that reason no longer sat upon her throne in their refined and cultured intellects.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Joh 12:9. Ἔγνω, knew) The odour of the ointment, and the fame of the anointing, might have supplied them with the information [that He was there].—τὸν Λάζαρον, Lazarus) Who is there that would not seek Bethany for the sake of seeing him?

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_12:9-11. Οὖν] since Jesus thus tarries in the neighbourhood. The lively intercourse among the pilgrims to the feast tended the more to spread the information.

ἐκ τῶν Ἰουδαίων] here again (comp. Joh_11:19), not generally of the inhabitants of Jerusalem (so usually), but, according to the standing usage in John, of the Jewish opposition. They came, not for Jesus sake alone, to observe Him further, but in order also to see Lazarus, and to be convinced of His actual and continued restoration to life. Since, however, many of the Ἰουδαῖοι went forth (from Jerusalem) for the sake of Lazarus, and became believers in Jesus, the chief priests (i.e. not indeed the Sanhedrim as such in general, bat rather that part of it which composed its hierarchical head) took counsel to put Lazarus also to death. We have here, accordingly, the antithesis, that the sight of Lazarus subdues many of the hitherto adverse party to faith (comp. already Joh_11:45); and on the other hand, that the extreme Right of the hierarchy resolves the more energetically to counterwork this.

ἦλθον] Still on Saturday evening and Sunday. The procession of people took place then on Sunday (Joh_12:12).

ἐβουλ. δέ] Simple continuation of the narrative; hence, neither is δέ to be understood as namely, nor ἐβουλ. as the pluperfect (Tholuck).

οἱ ἀρχιερ.] It was indeed for the interest of the hierarchy (not exactly for that of the Sadducees, Act_5:17, as Lampe thought, since the chief priests are here adduced as such generally, not according to their possible sectarian tendency) to remove out of the way the living self-witness also on whom the miracle had been wrought, not merely the worker of the miracle Himself. The tyrannical power, in this way, proceeds consistently, in order, as it imagines, to put away even the recollection of the affair. Praeceps est malitia et semper ultra rapit, Grotius.

ὑπῆγον] not: they fell away (Cornelius a Lapide, Lampe, Paulus), which, without closer definition, does not lie in the word, but rather: they took themselves off, they removed to a distance; so great an attractive power did the matter possess for them, and then followed the falling away. The separation in the position of the words: πολλοὶ … τῶν Ἰουδαίων, brings both points emphatically out.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 12:9 . Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν Ἰουδαίων . A great crowd of the Jews”; ὄχλος is generally used by John in contrast to the Jewish authorities, and R.V [83] renders “the common people”. When they knew that Jesus was in Bethany they went out from Jerusalem to see Him and Lazarus: an easily accessible and undoubted sensation. The result was that many of the Jews, on identifying Lazarus, believed on Jesus. Accordingly ἐβουλεύσαντο … ἀποκτείνωσιν . The high priests, being Sadducees, could not bear to have in their neighbourhood a living witness to the possibility of living through death, and a powerful testimony to the power of Jesus. And so, to prevent the people believing on Jesus, they made the monstrous proposal to put Lazarus, an entirely innocent person, to death. In Mary John has shown faith and devotion at their ripest: in this devilish proposal the obduracy of unbelief is exhibited in its extreme form.

[83] Revised Version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

9–11. THE HOSTILITY OF THE PRIESTS

9. ὁ ὄχλος πολύς. Large caravans would be coming up for the Passover, and the news would spread quickly through the shifting crowds, who were already on the alert (Joh 11:55) about Jesus, and were now anxious to see Lazarus. It is the ‘large multitude of the Jews’ who come; i. e. of Christ’s usual opponents. This again (comp. Joh 11:45-47) excites the hierarchy to take decisive measures. See on Joh 12:12. But perhaps here and in Joh 12:12 ὄχλος πολύς is virtually a compound word, the common people of the Jews, as distinct from the leaders. Ὄχλος, in Cretan πόλχος, seems to be akin to vulgus and ‘folk.’

ὃν ἤγειρεν. See on Joh 12:1. These repeated references to the raising of Lazarus (Joh 11:45; Joh 11:47, Joh 12:1; Joh 12:9-10; Joh 12:17) greatly strengthen the historical evidence for the miracle. They are quite inconsistent with the theory either of a misunderstanding or of deliberate fraud.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

When the light of the Gospel showeth itself, some are found to be curious, and others (which left ought) to be open enemies: others in a rage honor him, whom they will straightway fall from: and very few do so reverently receive him as they ought: Notwithstanding Christ beginneth his spiritual kingdom in the midst of his enemies.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Crowds of the Jerusalem Jews hastened to Bethany, not so much to see Jesus, whom they knew to be there, as to see dead Lazarus alive; and this, issuing in their accession to Christ, led to a plot against the life of Lazarus also, as the only means of arresting the triumphs of Jesus (see Joh 12:19) --to such a pitch had these chief priests come of diabolical determination to shut out the light from themselves, and quench it from the earth!

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Much people of the Jews] John, who was a Galilean, often gives the title of Jews to those who were inhabitants of Jerusalem.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. Then a great multitude of the Jews knew that he was there. The more nearly the time of the death of Christ approached, it became the more necessary that his name should be universally celebrated, in order that it might be a preparation for stronger faith after his death. More especially, the Evangelist relates that the recent miracle of the resurrection of Lazarus had acquired great celebrity: and as Christ showed in it a remarkable proof of his Divinity, God intended that it should have many witnesses. When he says that they came not on account of Jesus only, but also for the sake of Lazarus, he does not mean that they came out of regard to Lazarus, as if they bestowed this mark of honor on him in particular, but that they might behold the astonishing display of the power of Christ in Lazarus.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) Much people of the Jews therefore knew that he was there.—Some of the pilgrims who had come from Jericho would have told this in Jerusalem, where those who had previously come up from the country were earnestly asking about Him (Joh_11:55). They go forth, then, in large numbers to Bethany to see Him; and this reminds the writer that many of them went not for this purpose only, but also that they might see Lazarus.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9–11. The Hostility of the Priests

9. Much people] Large caravans would be coming up for the Passover, and the news would spread quickly through the shifting crowds, who were already on the alert (Joh_11:55) about Jesus, and were now anxious to see Lazarus. Note that it is a ‘large multitude of the Jews’ who come; i.e. of Christ’s usual opponents. This again (comp. Joh_11:45-47) excites the hierarchy to take decisive measures. See on Joh_12:12.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Much of the people of the Jews therefore knew that he was there,.... That is, many of the Jews that dwelt at Jerusalem, knew that Jesus was at Bethany; for it being but two miles from Jerusalem, the report of his being come soon reached thither:

and they came from Jerusalem to Bethany,

not for Jesus' sake only; to see him, and hear him, and observe what he said and did:

but that they might see Lazarus also, whom he had raised from the dead; that is, whom Jesus had raised from the dead, as the Alexandrian copy, and the Ethiopic version express it; for it equally excited their curiosity, to see the person that had been dead, and was raised from the dead, as to see him who raised him: and it is very likely before they had no opportunity of seeing him; it may be he did not appear publicly before, but kept himself retired; but now Jesus being come, he showed himself openly; which the Jerusalem Jews being informed of, induced them to come to see both the one and the other.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.

Ver. 9. And they came, &c.] Do the Pharisees what they could to the contrary. Truth may be oppressed, not suppressed, Impii sunt piorum εργοδιωκται. This people (like those branches of palm-trees borne by them, Joh 12:13) spread and sprang up the more they were held under by the high priests. (Βαια, παρα το Βαινειν, a scandendo.)

But that they might see Lazarus] And fish somewhat out of him concerning the future estate of the dead. But here they lost their labour.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Bethany was so near to Jerusalem, that many of the Jews came thither, as well to see Lazarus, raised from the dead, as to see Christ: nor was this without the special providence of God, that the name of Christ might be made more famous just before his suffering.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 9-11. 2. The effects of the great sign.

(1) On much people of the Jews. The article (o), which the best texts introduce before oclov poluv , gives to these words an almost technical force. The huge multitude of the Jews the surging crowd of ever-gathering pilgrims blended with the "common people," the bulk of the population of Jerusalem and its neighborhood (Joh_11:55, Joh_11:56) therefore because, i.e., of the rumors of the feast, the news of the royal consecration and sacred anointing, which had taken place in honor of Jesus and his last great miraclelearned that he was there that he had left his unknown place of retirement at Ephraim. We gather from the synoptic narrative that he had joined the pilgrim-throng, advancing first into Jericho, and then, after a night spent there, had moved onwards to Bethany. The dispersion of hundreds of these excited followers into Jerusalem had again bruited abroad the fact of the resurrection of Lazarus, and, by reason of the Lord"s return to Bethany, the Jerusalem-party at length learned where he was. O oclov ek twn Ioudaiwn shows an antithesis intended between the Judaean and the Galilean crowds. These the synoptists describe as "those that went before, and those that followed after." And they came, not for the sake of Jesus only, but that they might see Lazarus also, whom he raised from the dead. Jesus was not the only attraction; the risen man Lazarus was a rival in popularity, and by this ocular, tangible specimen of the supernatural resources of Jesus, they would deepen their interest and strengthen their convictions. Many of this Jerusalem populace, on account of him (Lazarus), and the fact of his resuscitation (uphgon), went away, perhaps, though not necessarily so, "apostatized," from the high-priestly party, from the hostile party in the capital, and separated themselves from the open but desperate plot against the Divine Master, and believed on Jesus threw in their part and lot with the Lord and his disciples. This roused the malignity of the unspiritual and unscrupulous party of Caiaphas, of Annas, and of the Pharisees in the Sanhedrim.

Jesus and his enemies.

Note here

I THE ATTRACTION OF JESUS. "Much people of the Jews," etc.

1. He was attractive in his work. In the sick he had healed, the blind to whom he had given sight, and the dead he had restored to life, especially in his last miracle on Lazarus. In this he manifested:

(1) His complete mastery over death. Death had done its work completely; decomposition and corruption had set in. Lazarus had been in his grave for four days. The mastery of Jesus over death was complete in the miracle.

(2) His complete mastery over life. This was the secret of his mastery over death, because he possessed all the resources and energies of life. As the Prince of life alone he could be the Master of death. Death will only yield to almighty life.

(3) His unquestionable Divine power and mission. If this would not prove the Divinity of his Person and mission, no act of power ever could. It had this effect on all who were open to conviction. The supernatural and the Divine brought to counteract the forces of nature are ever attractive. They were pre-eminently so in this instance.

2. His work was attractive in him. Lazarus restored to life was his immediate and undeniable work, and Lazarus was attractive, and the people came, "not for Jesus" sake only, but that they might see Lazarus also," etc. Lazarus was attractive:

(1) As the subject of the most wonderful changes. From life to death, and from death back to life again; and all the changes had taken place in a short period of time. He had only just returned from the land of death. A most wonderful phenomenon!

(2) As the subject of supposed strange experiences of life and death and restoration. His experience, perhaps, could not be related. All to him was like a pleasant dream of flitting beauty broken music and delightful sensations which could scarcely be reproduced in human language but in very general and indefinite terms. He was only a babe four days old in the spirit-life. The first thing, probably, he could distinctly remember was to hear the voice of Jesus say, "Lazarus, come forth!" Many questions were doubtless put to him on the subject of his strange experiences, but nothing is recorded only as, having experienced such dispensations, he attracted many.

(3) As the living monument of the most wonderful Tower the power of Jesus of Nazareth. They came to see Lazarus also, but he was attractive on account of what Jesus had done to him. He had many monuments, but this was his masterpiece, and from it every reflective and earnest mind would turn with reverence and awe to the great Artist.

3. He was very attractive at this time.

(1) He attracted very many people. "Much people of the Jews," etc. They came to know where he was. The miracle of Bethany had stirred up Jerusalem. He could not be hid. His fame now blazed with peculiar brilliancy.

(2) He attracted many in spite of difficulties. There was much popular prejudice and unbelief. He had the bitterest opposition of the leading spirits of the nation; wealth, learning, power, and authority in Church and state were against him. Every obstacle to the flow of the populace to him was placed in their way, but in spite of all, Bethany mightily attracted Jerusalem in those days.

(3) He attracted many to faith. "Many of the Jews believed on him." To attract attention, curiosity, general interest, and personal presence and attendance was but little to him, after all. Many came to Jesus, but believed not on him; they admired and even believed the work, but not on the Worker; but he attracted many to real faith faith which was spiritual and lasting.

II THE OPPOSITION OF HIS FOES. "The chief priests," etc.

1. Their opposition was really to Jesus.

(1) They opposed Jesus in Lazarus. The Master in the disciple; the great Operator in his work. They had nothing personally against Lazarus; but thought that they could not so effectively strike Jesus as through]aim. He became the target of their hatred. This is not the first time, and certainly not the last, Jesus is persecuted in his followers, and his followers persecuted on his account.

(2) They opposed Lazarus because he was a loss to them. Because on his account many of the Jews went away left them. The miracle of which Lazarus was the living monument attracted many from them. Their ranks were quickly thinned, and their reputation on the wane. This enraged their anger against Lazarus.

(3) They opposed Lazarus because he was a gain to Jesus. Many on his account left them and believed on Jesus. This, after all, was the sting of his offence. They could bear their own loss better than his gain; their own ebb than his flow. They would rather backsliding adherents should take any direction than this. This was a mortal offence. In connection with Jesus Lazarus had become intolerable.

2. Their opposition was most wicked and cruel.

(1) It involved murder. The taking away of life. This was the bitter end. They could go no further. They had no right to this. Life is sacred.

(2) It involved willful murder. "They consulted how," etc. Anyhow, only let Lazarus be put to death. It was not the impulse of the moment, the outburst of passion, but the deliberate and united act of the will. "They consulted," etc.

(3) It was the willful murder of the innocent. Jesus was innocent; but if to perform miracles and attract the people constituted real guilt, he was guilty. But what had Lazarus done? Was it an offence to be raised from the dead and breathe the old air, mix with old acquaintances, and enjoy the old life once more? True, he was a most genuine and dear friend of Jesus; but a most quiet and undemonstrative one, much beloved by his nation in life and mourned in death. In a sense he was the passive monument of a most benevolent and Divine power. And what could he help that his miraculous restoration engendered faith in Jesus? Blind and cruel bigotry could scarcely select a more innocent victim, nor contemplate a more wicked deed.

3. Their opposition was increasingly wicked and cruel.

(1) The death of Jesus was already determined. His life was already doomed as far as the Jewish authorities were concerned. There was a reward already offered for his capture.

(2) The death of Lazarus was now contemplated. Lazarus was the first contemplated martyr for Jesus on record. We have no proof that they carried out their purpose; probably not. They had Jesus, and this satisfied them for the time, and Lazarus escaped.

(3) One sin leads to another. Sin generates and multiplies very fast. The determination to murder Jesus led to the determination to murder Lazarus.

(4) The capacity to do the greater involves the capacity to do the less. If they can put Jesus to death, they can easily put Lazarus. The violent death of Jesus made the violent death of his follower a comparatively easy matter.

4. Their opposition was most foolish. Reason was off its throne. For:

(1) The death of Lazarus could not undo the miracle and its results. The miracle by this time was an established and an admitted fact. It had in a sense gone from Jesus and Lazarus and was a public property, and, whatever would become of them, the miracle would still remain. It was well known to these authorities, and there is no attempt to deny it, but a most foolish attempt to destroy it.

(2) The death of Lazarus could not prevent the performance of another miracle. It is foolish to attempt to dry the stream while the fountain is still springing. It was foolish to put Lazarus to death whilst Christ was still alive. They could not send his spirit so far to the invisible world that his voice could not reach and recall it. They could not hope to mangle his body to such an extent that the chemistry of his Divine power could not reunite it. He could cause Lazarus to appear before them and scare them, till they would be only too glad to let him alone.

(3) Lazarus was not the only monument of Christs Divine power. He had hosts of them throughout the whole country. The destruction of all these monuments would involve such a massacre as would be beyond their power and authority to perpetrate. Their opposition was foolish.

5. Their opposition was pitiably futile.

(1) Physical death cannot destroy Divine life and energy.

(2) Physical death cannot destroy Divine purposes. They flow on like a mighty river, increasing in magnitude and force, and sweeping every opposition before them. The futile devices of priests and stratagems of Pharisees are seen carried away on its crested and sweeping flood.

(3) Physical death cannot destroy spiritual principles, but rather increase and intensify them. Faith, hope, and love can thrive in chains, feed on flames, and leap with life, even in death. If Lazarus were put to death and fell a martyr to these priests and never again return, thousands would leap to life from his grave and feed upon his ashes. The futility of physical opposition to truth was aptly expressed by the Pharisees, when some of that sect said, "Perceive ye not," etc.?

6. Their opposition came from an unexpected quarter. "The chief priests.

(1) They were in the best position to examine the genuineness of the miracle and understand its meaning. As a class they were educated and highly privileged. They were the leaders of religious thought, and one would naturally expect that they had sufficient philosophical insight and integrity, apart from their religious position, to inquire into such a strange phenomenon and accept its plain and inevitable teaching.

(2) They should be the foremost to accept the claims of Jesus, see in him the promised Messiah, the fulfillment of prophecy, and the substance of all sacrifice the Lamb of God.

(3) What ought to breed faith bred in them murder. The reason which led others to believe in Jesus, led them to hate and oppose him. The miracle of life revived in them the vilest passions for death. What stronger proofs of Christ"s Divinity and Divine commission could they wish or have? How could faith be satisfied better than by an outward sign? And yet the reason for faith they want to destroy, and the light of faith they want to extinguish; the monument of faith they want to overthrow, and the object of faith they want to murder. What moral depravity and blindness does this reveal!

LESSONS.

1. The leaders of the people have often been the bitterest opponents of truth and progress. They have opposed every true reform, and instead of leading the people to the light, they have stood between the people and it, and have attempted to extinguish it.

2. If the leaders of the people are so opposed to truth, what can be expected of the people themselves.

3. When they will not lead the people, the people should lead them and help themselves.

4. All people, learned and unlearned, rich and poor, have a true Leader in Jesus. B.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

People come for the sake of Lazarus:

v. 9. Much people of the Jews therefore knew that He was there; and they came not for Jesus’ sake only, but that they might see Lazarus also, whom He had raised from the dead.

v. 10. But the chief priests consulted that they might put Lazarus also to death,

v. 11. because that by reason of him many of the Jews went away and believed on Jesus.

In the course of the same evening, while Jesus was still in Bethany, many Jews came out from Jerusalem. The news of His coming had traveled ahead of Him, after the usual manner of such reports. But it was not only the interest in Jesus that brought them out, the compelling motive rather being a morbid curiosity to see that man Lazarus, of whom it was definitely reported that Christ had raised him from the dead, many Jews having been present. Although some time had passed by since that event, the miracle was still the great sensation. Here was a matter which again caused great uneasiness to the rulers of the Jews, whose spies were everywhere. This living witness was a powerful testimony for the almighty power of Jesus, and might thus become the reason why many people might come to faith in Christ. This must be prevented at all costs. And so the chief priests consulted about the matter and made the monstrous proposal, the cold-blooded resolution, to commit murder; for to put the innocent Lazarus to death was nothing short of that. Here the devilish character of self-hardening unbelief is evident. Rather than have more Jews desert their false cause and believe in Jesus, their Savior, these leaders of the Jewish nation devise one murderous scheme after the other. Whenever the enemies of Christ seek to harm Him and the preaching of His Gospel, even in our days, they always manage to concoct plausible reason to salve their own consciences, But their acts are murder and arson just the same, no matter what high-sounding names they invent to cover their crimes.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, It was not zeal, but curiousity, which brought these persons at this time to Christ; they had an itching desire to see Lazarus, to inquire after the truth of his death, and possibly after the state of the dead, and the condition that separated souls are in after death. Thus the miracles of Christ drew many followers after his person, who were never converted by his doctrine. It was the sin of many, when Christ was here upon earth, that they flocked after him, rather to gaze upon his works, than to fall in love with the worker. The multitude here came to Bethany, not for Jesus’s sake only, but that they might see Lazarus also.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Now

This word is used here to mark a break in the main story line. Here John tells about a new group of people that has come to Bethany from Jerusalem. (See: Background Information)

because of him

The fact that Lazarus was alive again caused many Jews to believe in Jesus.

believed in Jesus

This implies that many of the Jewish people were trusting in Jesus as the Son of God. AT: "were putting their trust in Jesus" (See: Assumed Knowledge and Implicit Information)

translationWords

Jew

Jesus

Lazarus

die

chief priests

believe

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9 ff.] Remember, here as elsewhere in John, the Ἰουδαῖοι are not the people, but the rulers, and persons of repute: the representatives of the Jewish opposition to Jesus.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. ὁ ὄχλος πολύς is read by אB*L, and at v. 12 by BLΘ, but in both places many authorities omit ὁ. If we omit ὁ and read ὄχλος πολύς, “a great multitude,” then no difficulty presents itself. We had ὄχλος πολύς before at 6:2, and πολὺς ὄχλος at 6:5: cf. Mar 5:21, Mar 5:24, Mar 5:6:34, Mar 5:9:14, Act 6:7, Rev 7:9.

But ὁ πολὺς ὄχλος is undoubtedly the right reading at Mar 12:37, and it means there the mob, the mass of the people, or, as the E.V. has it, “the common people heard Him gladly”; and of this use of ὁ πολὺς ὄχλος Field (in Mar 12:37) gives some classical instances. This, too, would suit the context well in the present passage, for crowds are generally composed of “the common people” and include “riff-raff.” But, as Abbott points out (Diat. 1739-1740), the variant of Jn. gives here and at v. 12, not ὁ πολὺς ὄχλος (as at Mar 12:37), but ὁ ὄχλος πολύς, which is bad Greek. Westcott suggests that ὄχλος πολύς here must be treated as “a compound noun,” but why Jn. should adopt such a usage is not explained.

Having regard to the grammatical difficulty presented by ὁ ὄχλος πολύς, and to the fact that both Latin and Syriac versions give “a great crowd” as the rendering, the balance of evidence seems to be against ὁ, and we therefore read ὄχλος πολύς both here and at v. 12.

ἔγνω οὖν. The rumour of the supper at Bethany spread quickly, and the people generally were much excited by the expectation of seeing not only Jesus, but Lazarus whom He raised from the dead (for ὃν ἤγειρεν ἐκ νεκρῶν, cf. vv. 1, 17).

ὄχλος πολὺς ἐκ τῶν Ἰουδαίων, “a great crowd of the Jews,” sc. of the people of Judæa, who were generally hostile to Jesus. But “the Jews” does not specially indicate here, as at 5:10, 6:41, etc., the party of opposition to Him; it includes those who favoured (v. 11) as well as those who did not favour His claims (see on 1:19). A “great crowd” of them came to Bethany, apparently on the evening of the Sabbath, to see the man who had come back from the dead, as well as to see Jesus who raised him. To see one returned from the dead would indeed be a great experience (cf. Luk 16:31).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Much people [οχλος πολυς] . The best texts insert the article, which converts the expression into the current phrase, the common people. So Rev.

Knew [εγνω] . Rev., more correctly, learned. They came to know.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 9-11. “A great multitude therefore of the Jews learned that he was there; and they came, not because of Jesus only, but that they might see Lazarus also whom he had raised from the dead. 10. But the chief priests took counsel that they might put Lazarus also to death, 11 because many of the Jews went away and believed on Jesus.”

The pilgrims who came from Jericho with Jesus, on arriving at Jerusalem, had spread abroad the report of His approach. And all those inhabitants of the country region of Judea, of whom mention has been made in Joh 11:55-56, and who made Jesus, already many days before His arrival, the subject of their conversation, on learning that He is sojourning so near them, could not restrain their impatience to see Him, as well as Lazarus, the living monument of His power. The term Jews preserves here the sense which it has throughout the whole Gospel: the representatives of the old order of things. This was precisely the poignant thing for the rulers; the very people on whom they had always counted to make head against the people of Galilee, the inhabitants of Judea and even those of Jerusalem, began to fall away. ῾Υπάγειν, to go away, but without noise. In this new attitude and particularly in these visits to Bethany some precautions were taken. Thus is the way prepared for the solemn entrance of Jesus into Jerusalem. The people are altogether disposed to an ovation. It only needs that Jesus should give a signal and give loose rein to the enthusiasm of the multitude, that the hour of the royal manifestation may strike, which had been so long desired by His mother (Joh 2:4) and demanded by His brethren (Joh 7:4), but had been until now refused by Him.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.