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John Chapter
Twelve
John 12
His place (chap. 12) now is with the remnant, where His
heart found rest-the house of Bethany. We have, in this family, a sample of the
true remnant of Israel, three different cases with regard to their position
before God. Martha had faith which, no doubt, attached her to Christ, but which
did not go beyond that which was needed for the kingdom. Those who will be
spared for the earth in the last days will have the same. Their faith will at
length acknowledge Christ the Son of God. Lazarus was there, living by that
power which could have also raised up all the dead saints in the same way, [1] which, by grace, at the last day, will call
up Israel, morally, from their state of death. In a word, we find the remnant,
who will not die, spared through true faith (but faith in a living Saviour, who
should deliver Israel), and those who shall be brought back as from the dead,
to enjoy the kingdom. Martha served; Jesus is in company with them; Lazarus
sits at the table with Him.
But there was also the representative of another class. Mary, who had
drunk at the fountain of truth, and had received that living water into her
heart, had understood that there was something more than the hope and the
blessing of Israel-namely, Jesus Himself. She does that which is suitable to
Jesus in His rejection-to Him who is the resurrection before He is our life.
Her heart associates her with that act of His, and she anoints Him for His
burial. To her it is Jesus Himself who is in question-and Jesus rejected; and
faith takes its place in that which was the seed of the assembly, still hidden
in the soil of Israel and of this world, but which, in the resurrection, would
come forth in all the beauty of the life of God-of eternal life. It is a faith
that expends itself on Him, on His body, in which He was about to undergo the
penalty of sin for our salvation. The selfishness of unbelief, betraying its
sin in its contempt of Christ, and in its indifference, gives the Lord occasion
to attach its true value to this action of His beloved disciple. Her anointing
His feet is pointed out here, as shewing that all that was of Christ, that
which was Christ, had to her a value which prevented her regarding anything
else. This is a we appreciation of Christ. The faith that knows His love which
passes knowledge-this kind of faith is a sweet odour in the whole house. And
God remembers it according to His grace. Jesus understood her: that was all she
wanted. He justifies her: who should rise up against her? This scene is over,
and the course of events is resumed.
The enmity of the Jews (alas! that of man's heart, thus
given up to itself, and consequently to the enemy who is a murderer by nature and
the enemy of God-an enemy that nothing merely human can subdue) would fain kill
Lazarus also. Man is indeed capable of this: but capable of what? Everything
yields to hatred-to this kind of hatred of God who manifests Himself. But for
this it would in fact be inconceivable. They must now either believe in Jesus
or reject Him: for His power was so evident that they must do the one or the
other-a man publicly raised from the dead after four days, and alive among the
people, left no longer any possibility of indecision. Jesus knew it divinely.
He presents Himself as Ring of Israel to assert His rights, and to offer
salvation and the promised glory to the people and to Jerusalem. [2] The people understand this. It must be a
deliberate rejection, as the Pharisees are well aware. But the hour was come:
and although they could do nothing, for the world went after Him, Jesus is put
to death, for "he gave himself."
The second testimony of God to Christ has now been borne
to Him, as the true Son of David. He has been witnessed to as the Son of God in
raising Lazarus (chap. 11:4), and Son of David in riding into Jerusalem on the
ass's colt. There was yet another title to be acknowledged. As Son of man He is
to possess all the kingdoms of the earth. The Greeks [3] come (for His fame had gone abroad), and
desire to see Him. Jesus says, "The hour is come for the Son of man to be
glorified." But now He returns to the thoughts of which Mary's ointment
was the expression to His heart. He should have been received as the Son of
David; but, in taking His place as the Son of man, a very different thing necessarily
opens before Him. How could He be seen as Son of man, coming in the clouds of
heaven to take possession of all things according to the counsels of God,
without dying? If His human service on earth was finished, and He had gone out
free, calling, if need were, for twelve legions of angels, no one could have
had any part with Him: He would have remained alone. "Except the corn of
wheat fall into the ground and die, it abideth alone; if it die, it bringeth
forth much fruit." If Christ takes His heavenly glory, and is not alone in
it, He dies to attain it, and to bring with Him the souls whom God has given
Him. In fact the hour was come: it could no longer tarry. Everything was now
ready for the end of the trial of this world, of man, of Israel; and, above all,
the counsels of God were being fulfilled.
Outwardly all was testimony to His glory. He enters
Jerusalem in triumph-the multitude proclaiming Him King. What were the Romans
about? They were silent before God. The Greeks came to seek Him. All is ready
for the glory of the Son of man. But the heart of Jesus well knew that for this
glory-for the accomplishment of the work of God, for His having one human being
with Him in the glory, for the granary of God to be filled according to the
counsels of grace-He must die. No other way for guilty souls to come to God.
That which Mary's affection foresaw, Jesus knows according to the truth; and
according to the mind of God He feels it, and submits to it. And the Father
responds at this solemn moment, by bearing testimony to the glorious effect of
that which His sovereign majesty at the same time required-majesty which Jesus
fully glorified by His obedience: and who could do this, excepting Him who, by
that obedience, brought in the love and the power of God which accomplished it?
In that which follows, the Lord introduces a great principle connected
with the truth contained in His sacrifice. There was no link between the
natural life of man and God. If in the man Christ Jesus there was a life in
entire harmony with God, He must needs lay it down on account of this condition
of man. Being of God, He could not remain in connection with man. Man would not
have it. Jesus would rather die than not fulfil His service by glorifying
God-than not be obedient unto the end. But if any one loved his life of this
world, he lost it; for it was not in connection with God. If any one by grace
hated it-separated himself in heart from this principle of alienation from God,
and devoted his life to Him, he would have it in the new and eternal state. To
serve Jesus therefore was to follow Him; and where He was going, there should
His servant be. The result of association of heart with Jesus here, shewn in
following Him, passes out of this world, as He was indeed doing, and Messiah
blessings, into the heavenly and eternal glory of Christ. If any one served
Him, the Father would remember it, and would honour him. All this is said in
view of His death, the thought of which comes over His mind; and His soul is
troubled. And in the just dread of that hour which, in itself, is the judgment
of God, and the end of man as God created him here on earth, He asks God to
deliver Him from that hour. And, in truth, He had come-not then to be (although
He was) the Messiah, not then (although it was His right) to take the kingdom;
but He had come for this very hour-by dying to glorify His Father. This He
desires, involve what it may. "Father, glorify thy name," is His only
prayer. This is perfectness-He feels what death is: there would have been no
sacrifice if He had not felt it. But while feeling it, His only desire was to
glorify His Father. If that cost Him everything,the work was perfect in
proportion.
Perfect in this desire, and that unto death, the Father
could not but answer Him In His answer, as it appears to me, the Father
announces the resurrection. But what grace, what marvel, to be admitted into
such communications! The heart is astounded, while filled with worship and with
grace, in beholding the perfection of Jesus, the Son of God, unto death; that
is to say, absolute; and in seeing Him, with the full sense of what death was,
seeking the sole glory of the Father; and the Father answering-an answer
morally needful to this sacrifice of the Son, and to His own glory. Thus He
said, "I have both glorified it, and will glorify it again." I
believe that He had glorified it in the resurrection of Lazarus; [4] He would do so again in the resurrection of
Christ-a glorious resurrection which, in itself, implied ours; even as the Lord
had said, without naming His own.
Let us now observe the connection of the truths spoken of
in this remarkable passage. The hour was come for the glory of the Son of man.
But, in order to this, it needed that the precious corn of wheat should fall
into the ground and die; else it would remain alone. This was the universal
principle. The natural life of this world in us had no part with God. Jesus
must be followed. We should thus be with Him: this was serving Him. Thus also
we should be honoured by the Father. Christ, for Himself, looks death in the
face, and feels all its import. Nevertheless He gives Himself to one only
thing-the glory of His Father. The Father answers Him in this. His desire should
be fulfilled. He should not be without an answer to His perfection. The people
hear it as the voice of the Lord God, as described in the Psalms. Christ (who,
in all this, had put Himself entirely aside, had spoken only of the glory of
His followers and of His Father) declares that this voice came for the people's
sake, in order that they might understand what He was for their salvation. Then
there opens before Him, who had thus put Himself aside and submitted to
everything for His Father's sake, not the future glory, but the value, the
import, the glory, of the work He was about to do. The principles of which we
have spoken are here brought to the central point of their development. In His
death the world was judged: Satan was its prince, and he is cast out: in
appearance it is Christ who was so. By death He morally and judicially
destroyed him who had the power of death. It was the total and entire
annihilation of all the rights of the enemy, over whomsoever and whatsoever it
might be, when the Son of God and Son of man bore the judgment of God as man in
obedience unto death. All the rights that Satan possessed through man's
disobedience and the judgment of God upon it, were only rights in virtue of the
claims of God upon man, and come back to Christ alone. And being lifted up
between God and the world, in obedience, on the cross, bearing that which was
due to sin, Christ became the point of attraction for all men living, that
through Him they might draw nigh to God. While living, Jesus ought to have been
owned as the Messiah of promise; lifted up from the earth as a victim before
God, being no longer of the earth as living upon it, He was the point of
attraction towards God for all those who, living on earth, were alienated from
God, as we have seen, that they might come to Him there (by grace), and have
life through the Saviour's death. Jesus warns the people that it was only for a
little time that He, the light of the world, would remain with them. They
should believe while it was yet time. Soon would the darkness come, and they
would not know whither they went. We see that, whatever might be the thoughts
that occupy His heart, the love of Jesus never grows cold. He thinks of those
around Him-of men according to their need.
Nevertheless they did not believe according to the
testimony of the prophet, given in view of His humiliation unto death, given in
sight of the vision of His divine glory, which could but bring judgment on a
rebellious people (Isa. 53 and 6).
Nevertheless, such is grace, His humiliation should be
their salvation; and, in the glory that judged them, God would remember the
counsels of His grace, as sure a fruit of that glory as was the judgment which
the Holy, Holy, Holy, Jehovah of Hosts must pronounce against evil-a judgment
suspended, by His longsuffering, during centuries, but now fulfilled when these
last efforts of His mercy were despised and rejected. They preferred the praise
of men.
At last Jesus declares that which His coming really
was-that in fact, they who believed in Him, in the Jesus whom they saw on the
earth, believed in His Father, and saw His Father. He was come as the light,
and they who believed should not walk in darkness. He did not judge; He was
come to save; but the word which He had spoken should judge those who heard, for
it was the Father's word, and it was life everlasting.
[1] I
speak only of the power needed to produce this effect; for in truth, the sinful
condition of man, whether Jew or Gentile, required expiation; and there would
have been no saints to call out from among the dead, if the grace of God had
not acted by virtue, and in view, of that expiation. I speak merely of the
power that dwelt in the Person of Christ, that overcame all the power of death,
which could do nothing against the Son of God. But man's condition, which made
the death of Christ necessary, was only demonstrated by His rejection, which
proved that all means were unavailing to bring back man, as he was, to God.
[2] In
this Gospel the occasion of the assembling of the crowd to meet and to
accompany Jesus, was the raising of Lazarus-the testimony to His being Son of God.
[3]
Greeks properly speaking: not Hellenists, that is, Jews who spoke the Greek
language, and belongedto foreign countries, being of the dispersion.
[4]
Resurrection follows the condition of Christ. Lazarus was raised while Christ
was living here in the flesh, and Lazarus is raised to life in the flesh. When
Christ in glory raises us, He will raise us in glory. And even now that Christ
is hid in God, our life is hid with Him there.
── John Darby《Synopsis of John》
John 12
Chapter Contents
Christ anointed by Mary. (1-11) He enters Jerusalem.
(12-19) Greeks apply to see Jesus. (20-26) A voice from heaven bears testimony
to Christ. (27-33) His discourse with the people. (34-36) Unbelief of the Jews.
(37-43) Christ's address to them. (44-50)
Commentary on John 12:1-11
(Read John 12:1-11)
Christ had formerly blamed Martha for being troubled with
much serving. But she did not leave off serving, as some, who when found fault
with for going too far in one way, peevishly run too far another way; she still
served, but within hearing of Christ's gracious words. Mary gave a token of
love to Christ, who had given real tokens of his love to her and her family.
God's Anointed should be our Anointed. Has God poured on him the oil of
gladness above his fellows, let us pour on him the ointment of our best
affections. In Judas a foul sin is gilded over with a plausible pretence. We
must not think that those do no acceptable service, who do it not in our way.
The reigning love of money is heart-theft. The grace of Christ puts kind comments
on pious words and actions, makes the best of what is amiss, and the most of
what is good. Opportunities are to be improved; and those first and most
vigorously, which are likely to be the shortest. To consult to hinder the
further effect of the miracle, by putting Lazarus to death, is such wickedness,
malice, and folly, as cannot be explained, except by the desperate enmity of
the human heart against God. They resolved that the man should die whom the
Lord had raised to life. The success of the gospel often makes wicked men so
angry, that they speak and act as if they hoped to obtain a victory over the
Almighty himself.
Commentary on John 12:12-19
(Read John 12:12-19)
Christ's riding in triumph to Jerusalem is recorded by
all the evangelists. Many excellent things, both in the word and providence of
God, disciples do not understand at their first acquaintance with the things of
God. The right understanding of spiritual nature of Christ's kingdom, prevents
our misapplying the Scriptures which speak of it.
Commentary on John 12:20-26
(Read John 12:20-26)
In attendance upon holy ordinances, particularly the
gospel passover, the great desire of our souls should be to see Jesus; to see
him as ours, to keep up communion with him, and derive grace from him. The
calling of the Gentiles magnified the Redeemer. A corn of wheat yields no
increase unless it is cast into the ground. Thus Christ might have possessed
his heavenly glory alone, without becoming man. Or, after he had taken man's
nature, he might have entered heaven alone, by his own perfect righteousness,
without suffering or death; but then no sinner of the human race could have
been saved. The salvation of souls hitherto, and henceforward to the end of
time, is owing to the dying of this Corn of wheat. Let us search whether Christ
be in us the hope of glory; let us beg him to make us indifferent to the
trifling concerns of this life, that we may serve the Lord Jesus with a willing
mind, and follow his holy example.
Commentary on John 12:27-33
(Read John 12:27-33)
The sin of our souls was the troubled of Christ's soul,
when he undertook to redeem and save us, and to make his soul an offering for
our sin. Christ was willing to suffer, yet prayed to be saved from suffering.
Prayer against trouble may well agree with patience under it, and submission to
the will of God in it. Our Lord Jesus undertook to satisfy God's injured
honour, and he did it by humbling himself. The voice of the Father from heaven,
which had declared him to be his beloved Son, at his baptism, and when he was
transfigured, was heard proclaiming that He had both glorified his name, and
would glorify it. Christ, reconciling the world to God by the merit of his
death, broke the power of death, and cast out Satan as a destroyer. Christ,
bringing the world to God by the doctrine of his cross, broke the power of sin,
and cast out Satan as a deceiver. The soul that was at a distance from Christ,
is brought to love him and trust him. Jesus was now going to heaven, and he
would draw men's hearts to him thither. There is power in the death of Christ
to draw souls to him. We have heard from the gospel that which exalts free
grace, and we have heard also that which enjoins duty; we must from the heart
embrace both, and not separate them.
Commentary on John 12:34-36
(Read John 12:34-36)
The people drew false notions from the Scriptures,
because they overlooked the prophecies that spoke of Christ's sufferings and
death. Our Lord warned them that the light would not long continue with them,
and exhorted them to walk in it, before the darkness overtook them. Those who
would walk in the light must believe in it, and follow Christ's directions. But
those who have not faith, cannot behold what is set forth in Jesus, lifted up
on the cross, and must be strangers to its influence as made known by the Holy
Spirit; they find a thousand objections to excuse their unbelief.
Commentary on John 12:37-43
(Read John 12:37-43)
Observe the method of conversion implied here. Sinners
are brought to see the reality of Divine things, and to have some knowledge of
them. To be converted, and truly turned from sin to Christ, as their Happiness
and Portion. God will heal them, will justify and sanctify them; will pardon
their sins, which are as bleeding wounds, and mortify their corruptions, which
are as lurking diseases. See the power of the world in smothering convictions,
from regard to the applause or censure of men. Love of the praise of men, as a
by-end in that which is good, will make a man a hypocrite when religion is in
fashion, and credit is to be got by it; and love of the praise of men, as a
base principle in that which is evil, will make a man an apostate, when religion
is in disgrace, and credit is to be lost for it.
Commentary on John 12:44-50
(Read John 12:44-50)
Our Lord publicly proclaimed, that every one who believed
on him, as his true disciple, did not believe on him only, but on the Father
who sent him. Beholding in Jesus the glory of the Father, we learn to obey,
love, and trust in him. By daily looking to Him, who came a Light into the
world, we are more and more freed from the darkness of ignorance, error, sin,
and misery; we learn that the command of God our Saviour is everlasting life.
But the same word will seal the condemnation of all who despise it, or neglect
it.
── Matthew Henry《Concise Commentary on John》
John 12
Verse 2
[2]
There they made him a supper; and Martha served: but Lazarus was one of them
that sat at the table with him.
It seems Martha was a person of some figure,
from the great respect which was paid to her and her sister, in visits and
condolences on Lazarus's death, as well as from the costly ointment mentioned
in the next verse. And probably it was at their house our Lord and his
disciples lodged, when he returned from Jerusalem to Bethany, every evening of
the last week of his life, upon which he was now entered.
Verse 3
[3] Then took Mary a pound of ointment of spikenard, very costly, and anointed
the feet of Jesus, and wiped his feet with her hair: and the house was filled
with the odour of the ointment.
Then Mary, taking a pound of ointment — There were two persons who poured ointment on Christ. One toward the
beginning of his ministry, at or near Nain, Luke 7:37, etc. The other six days before his
last passover, at Bethany; the account of whom is given here, as well as by St.
Matthew and Mark.
Verse 7
[7] Then
said Jesus, Let her alone: against the day of my burying hath she kept this.
Against the day of my burial — Which now draws nigh.
Verse 10
[10] But
the chief priests consulted that they might put Lazarus also to death;
The chief priests consulted, how to kill
Lazarus also — Here is the plain reason why the other
evangelists, who wrote while Lazarus was living, did not relate his story.
Verse 12
[12] On the next day much people that were come to the feast, when they heard
that Jesus was coming to Jerusalem,
The next day — On
Sunday.
Who were come to the feast — So that this multitude consisted chiefly of Galileans, not men of
Jerusalem. Matthew 21:8.
Verse 13
[13] Took
branches of 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.
Psalms 118:26; Mark 11:8; Luke 19:36.
Verse 15
[15] Fear
not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.
Fear not —
For his meekness forbids fear, as well as the end of his coming. Zechariah 9:9.
Verse 16
[16]
These things understood not his disciples at the first: but when Jesus was
glorified, then remembered they that these things were written of him, and that
they had done these things unto him.
These things his disciples understood not at
first — The design of God's providential
dispensations is seldom understood at first. We ought therefore to believe,
though we understand not, and to give ourselves up to the Divine disposal. The
great work of faith is, to embrace those things which we knew not now, but
shall know hereafter.
When he had been glorified — At his ascension.
Verse 17
[17] The
people therefore that was with him when he called Lazarus out of his grave, and
raised him from the dead, bare record.
When he called Lazarus out of the tomb — How admirably does the apostle express, as well the greatness of the
miracle, as the facility with which it was wrought! The easiness of the
Scripture style on the most grand occurrences, is more sublime than all the
pomp of orators.
Verse 18
[18] For
this cause the people also met him, for that they heard that he had done this
miracle.
The multitude went to meet him, because they
heard — From those who had seen the miracle. So in
a little time both joined together, to go before and to follow him.
Verse 20
[20] And
there were certain Greeks among them that came up to worship at the feast:
Certain Greeks — A
prelude of the Gentile Church. That these were circumcised does not appear. But
they came up on purpose to worship the God of Israel.
Verse 21
[21] The
same came therefore to Philip, which was of Bethsaida of Galilee, and desired
him, saying, Sir, we would see Jesus.
These came to Philip of Bethsaida in Galilee — Perhaps they used to lodge there, in their journey to Jerusalem. Or they
might believe, a Galilean would be more ready to serve them herein, than a Jew.
Sir —
They spake to him, as to one they were little acquainted with.
We would see Jesus — A
modest request. They could scarce expect that he would now have time to talk
with them.
Verse 23
[23] And
Jesus answered them, saying, The hour is come, that the Son of man should be
glorified.
The hour is come that the Son of man should
be glorified — With the Father and in the sight of every
creature. But he must suffer first.
Verse 24
[24]
Verily, verily, I say unto you, Except a corn of wheat fall into the ground and
die, it abideth alone: but if it die, it bringeth forth much fruit.
Unless a grain of wheat die — The late resurrection of Lazarus gave our Lord a natural occasion of
speaking on this subject. And agreeable to his infinite knowledge, he singles
out, from among so many thousands of seeds, almost the only one that dies in
the earth: and which therefore was an exceeding proper similitude, peculiarly
adapted to the purpose for which he uses it. The like is not to be found in any
other grain, except millet, and the large bean.
Verse 25
[25] He
that loveth his life shall lose it; and he that hateth his life in this world
shall keep it unto life eternal.
He that loveth his life — More than the will of God; shall lose it eternally: and he that hateth
his life - In comparison of the will of God, shall preserve it. Matthew 10:39.
Verse 26
[26] If
any man serve me, let him follow me; and where I am, there shall also my
servant be: if any man serve me, him will my Father honour.
Let him follow me — By
hating his life: and where I am - In heaven.
If any man serve me —
Thus, him will the Father honour.
Verse 27
[27] Now
is my soul troubled; and what shall I say? Father, save me from this hour: but
for this cause came I unto this hour.
Now is my soul troubled — He had various foretastes of his passion.
And what shall I say? — Not what shall I choose? For his heart was fixed in choosing the will of
his Father: but he laboured for utterance. The two following clauses, Save me from
this hour - For this cause I came - Into the world; for the sake of this hour
(of suffering) seem to have glanced through his mind in one moment. But human
language could not so express it.
Verse 28
[28]
Father, glorify thy name. Then came there a voice from heaven, saying, I have
both glorified it, and will glorify it again.
Father, glorify thy name — Whatever I suffer. Now the trouble was over.
I have glorified it — By
thy entrance into this hour.
And I will glorify it — By thy passing through it.
Verse 29
[29] The
people therefore, that stood by, and heard it, said that it thundered: others
said, An angel spake to him.
The multitude who stood and heard — A sound, but not the distinct words - In the most glorious revelations
there may remain something obscure, to exercise our faith.
Said, It thundered —
Thunder did frequently attend a voice from heaven. Perhaps it did so now.
Verse 31
[31] Now
is the judgment of this world: now shall the prince of this world be cast out.
Now —
This moment. And from this moment Christ thirsted more than ever, till his
baptism was accomplished.
Is the judgment of this world — That is, now is the judgment given concerning it, whose it shall be.
Now shall the prince of this world — Satan, who had gained possession of it by sin and death, be cast out -
That is, judged, condemned, cast out of his possession, and out of the bounds
of Christ's kingdom.
Verse 32
[32] And
I, if I be lifted up from the earth, will draw all men unto me.
Lifted up from the earth — This is a Hebraism which signifies dying. Death in general is all that
is usually imported. But our Lord made use of this phrase, rather than others
that were equivalent, because it so well suited the particular manner of his
death.
I will draw all men —
Gentiles as well as Jews. And those who follow my drawings, Satan shall not be
able to keep.
Verse 34
[34] The
people answered him, We have heard out of the law that Christ abideth for ever:
and how sayest thou, The Son of man must be lifted up? who is this Son of man?
How sayest thou, The Son of man must be
lifted up? — How can these things be reconciled? Very
easily. He first dies, and then abideth for ever.
Who is this Son of man? — Is he the Christ? Psalms 110:4.
Verse 35
[35] Then
Jesus said unto them, Yet a little while is the light with you. Walk while ye
have the light, lest darkness come upon you: for he that walketh in darkness
knoweth not whither he goeth.
Then Jesus said to them — Not answering them directly, but exhorting them to improve what they had
heard already.
The light — I
and my doctrine.
Verse 36
[36]
While ye have light, believe in the light, that ye may be the children of
light. These things spake Jesus, and departed, and did hide himself from them.
The children of light — The children of God, wise, holy, happy.
Verse 37
[37] But
though he had done so many miracles before them, yet they believed not on him:
Though he had done so many miracles before
them — So that they could not but see them.
Verse 38
[38] That
the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who
hath believed our report? and to whom hath the arm of the Lord been revealed?
The arm of the Lord —
The power of God manifested by Christ, in his preaching, miracles, and work of
redemption. Isaiah 53:1.
Verse 39
[39]
Therefore they could not believe, because that Esaias said again,
Therefore now they could not believe — That is, by the just judgment of God, for their obstinacy and wilful
resistance of the truth, they were at length so left to the hardness of their
hearts, that neither the miracles nor doctrines of our Lord could make any
impression upon them.
Verse 40
[40] He
hath blinded their eyes, and hardened their heart; that they should not see
with their eyes, nor understand with their heart, and be converted, and I
should heal them.
Isaiah 6:10; Matthew 13:14; Acts 28:26.
Verse 41
[41]
These things said Esaias, when he saw his glory, and spake of him.
When he saw his glory — Christ's, Isaiah 6:1, etc. And it is there expressly said
to be the glory of the Lord, Jehovah, the Supreme God.
Verse 44
[44]
Jesus cried and said, He that believeth on me, believeth not on me, but on him
that sent me.
Jesus said with a loud voice — This which follows to the end of the chapter, is with St. John the
epilogue of our Lord's public discourses, and a kind of recapitulation of them.
Believeth not on me —
Not on me alone, but also on him that sent me: because the Father hath sent the
Son, and because he and the Father are one.
Verse 45
[45] And
he that seeth me seeth him that sent me.
And he that seeth me — By the eye of faith.
Verse 47
[47] And
if any man hear my words, and believe not, I judge him not: for I came not to
judge the world, but to save the world.
I judge him not —
Not now: for I am not come to judge the world. See, Christ came to save even
them that finally perish! Even these are a part of that world, which he lived
and died to save.
Verse 50
[50] And
I know that his commandment is life everlasting: whatsoever I speak therefore,
even as the Father said unto me, so I speak.
His commandment —
Kept, is life everlasting - That is the way to it, and the beginning of it.
── John Wesley《Explanatory Notes on John》
Chapter 12. Nard Perfume
Love One's
Life: Lose it
Hate One's Life: Keep it
I. Testimony at
Bethany
II. Time of
Glorification
III. The Lord's
Word and Belief
── Chih-Hsin Chang《An Outline of The New Testament》