mh_parser/vol_split/43 - John/Chapter 12.xml

<div2 id="John.xiii" n="xiii" next="John.xiv" prev="John.xii" progress="86.08%" title="Chapter XII">
<h2 id="John.xiii-p0.1">J O H N.</h2>
<h3 id="John.xiii-p0.2">CHAP. XII.</h3>
<p class="intro" id="John.xiii-p1">It was a melancholy account which we had in the
close of the foregoing chapter of the dishonour done to our Lord
Jesus, when the scribes and Pharisees proclaimed him a traitor to
their church, and put upon him all the marks of ignominy they
could: but the story of this chapter balances that, by giving us an
account of the honour done to the Redeemer, notwithstanding all
that reproach thrown upon him. Thus the one was set over against
the other. Let us see what honours were heaped on the head of the
Lord Jesus, even in the depths of his humiliation. I. Mary did him
honour, by anointing his feet at the supper in Bethany, <scripRef id="John.xiii-p1.1" osisRef="Bible:John.12.1-John.12.11" parsed="|John|12|1|12|11" passage="Joh 12:1-11">ver. 1-11</scripRef>. II. The common people
did him honour, with their acclamations of joy, when he rode in
triumph into Jerusalem, <scripRef id="John.xiii-p1.2" osisRef="Bible:John.12.12-John.12.19" parsed="|John|12|12|12|19" passage="Joh 12:12-19">ver.
12-19</scripRef>. III. The Greeks did him honour, by enquiring
after him with a longing desire to see him, <scripRef id="John.xiii-p1.3" osisRef="Bible:John.12.20-John.12.26" parsed="|John|12|20|12|26" passage="Joh 12:20-26">ver. 20-26</scripRef>. IV. God the Father did him
honour, by a voice from heaven, bearing testimony to him, <scripRef id="John.xiii-p1.4" osisRef="Bible:John.12.27-John.12.36" parsed="|John|12|27|12|36" passage="Joh 12:27-36">ver. 27-36</scripRef>. V. He had honour done
him by the Old Testament prophets, who foretold the infidelity of
those that heard the report of him, <scripRef id="John.xiii-p1.5" osisRef="Bible:John.12.37-John.12.41" parsed="|John|12|37|12|41" passage="Joh 12:37-41">ver. 37-41</scripRef>. VI. He had honour done him by
some of the chief rulers, whose consciences witnessed for him,
though they had not courage to own it, <scripRef id="John.xiii-p1.6" osisRef="Bible:John.12.42-John.12.43" parsed="|John|12|42|12|43" passage="Joh 12:42,43">ver. 42, 43</scripRef>. VII. He claimed honour to
himself, by asserting his divine mission, and the account he gave
of his errand into the world, <scripRef id="John.xiii-p1.7" osisRef="Bible:John.12.44-John.12.50" parsed="|John|12|44|12|50" passage="Joh 12:44-50">ver.
44-50</scripRef>.</p>
<scripCom id="John.xiii-p1.8" osisRef="Bible:John.12" parsed="|John|12|0|0|0" passage="Joh 12" type="Commentary"/>
<scripCom id="John.xiii-p1.9" osisRef="Bible:John.12.1-John.12.11" parsed="|John|12|1|12|11" passage="Joh 12:1-11" type="Commentary"/><div class="Commentary" id="Bible:John.12.1-John.12.11">
<h4 id="John.xiii-p1.10">Mary Anoints Christ's Feet; Hypocrisy of
Judas; Indignation of the Chief Priests.</h4>
<p class="passage" id="John.xiii-p2">1 Then Jesus six days before the passover came
to Bethany, where Lazarus was which had been dead, whom he raised
from the dead.   2 There they made him a supper; and Martha
served: but Lazarus was one of them that sat at the table with him.
  3 Then took Mary a pound of ointment of spikenard, very
costly, and anointed the feet of Jesus, and wiped his feet with her
hair: and the house was filled with the odour of the ointment.
  4 Then saith one of his disciples, Judas Iscariot, Simon's
<i>son,</i> which should betray him,   5 Why was not this
ointment sold for three hundred pence, and given to the poor?
  6 This he said, not that he cared for the poor; but because
he was a thief, and had the bag, and bare what was put therein.
  7 Then said Jesus, Let her alone: against the day of my
burying hath she kept this.   8 For the poor always ye have
with you; but me ye have not always.   9 Much people of the
Jews therefore knew that he was there: and they came not for Jesus'
sake only, but that they might see Lazarus also, whom he had raised
from the dead.   10 But the chief priests consulted that they
might put Lazarus also to death;   11 Because that by reason
of him many of the Jews went away, and believed on Jesus.</p>
<p class="indent" id="John.xiii-p3">In these verses we have,</p>
<p class="indent" id="John.xiii-p4">I. The <i>kind visit</i> our Lord Jesus
paid to his friends at Bethany, <scripRef id="John.xiii-p4.1" osisRef="Bible:John.12.1" parsed="|John|12|1|0|0" passage="Joh 12:1"><i>v.</i> 1</scripRef>. He came up out of the country,
<i>six days before the passover,</i> and took up at Bethany, a town
which, according to the computation of our metropolis, lay so near
Jerusalem as to be within the bills of mortality. He lodged here
with his friend Lazarus, whom he had lately <i>raised from the
dead.</i> His coming to Bethany now may be considered,</p>
<p class="indent" id="John.xiii-p5">1. As a preface to the passover he intended
to celebrate, to which reference is made in assigning the date of
his coming: <i>Six days before the passover.</i> Devout men set
time apart before, to prepare themselves for that solemnity, and
thus it became our Lord Jesus to <i>fulfil all righteousness.</i>
Thus he has set us an example of solemn self-sequestration, before
the solemnities of the gospel passover; let us hear the voice
crying, <i>Prepare ye the way of the Lord.</i></p>
<p class="indent" id="John.xiii-p6">2. As a voluntary exposing of himself to
the fury of his enemies; now that his hour was at hand he came
within their reach, and freely offered himself to them, though he
had shown them how easily he could evade all their snares. Note,
(1.) Our Lord Jesus was voluntary in his sufferings; his life was
not <i>forced</i> from him, but <i>resigned: Lo, I come.</i> As the
strength of his persecutors could not overpower him, so their
subtlety could not surprise him, but he died because he would. (2.)
As there is a time when we are allowed to shift for our own
preservation, so there is a time when we are called to hazard our
lives in the cause of God, as St. Paul, when he <i>went bound in
the Spirit to Jerusalem.</i></p>
<p class="indent" id="John.xiii-p7">3. As an instance of his kindness to his
friends at Bethany, whom he loved, and from whom he was shortly to
be taken away. This was a farewell visit; he came to take leave of
them, and to leave with them words of comfort against the day of
trial that was approaching. Note, Though Christ depart for a time
from his people, he will give them intimations that he departs in
love, and not in anger. Bethany is here described to be the town
<i>where Lazarus was, whom he raised from the dead.</i> The miracle
wrought here put a new honour upon the place, and made it
remarkable. Christ came hither to observe what improvement was made
of this miracle; for where Christ works wonders, and shows signal
favours, he looks after them, to see whether the intention of them
be answered. Where he has sown plentifully, he observes whether it
comes up again.</p>
<p class="indent" id="John.xiii-p8">II. The <i>kind entertainment</i> which his
friends there gave him: They <i>made him a supper</i> (<scripRef id="John.xiii-p8.1" osisRef="Bible:John.12.2" parsed="|John|12|2|0|0" passage="Joh 12:2"><i>v.</i> 2</scripRef>), a great supper, a
feast. It is queried whether this was the same with that which is
recorded, <scripRef id="John.xiii-p8.2" osisRef="Bible:Matt.24.6" parsed="|Matt|24|6|0|0" passage="Mt 24:6">Matt. xxiv. 6</scripRef>,
&amp;c., in the house of Simon. Most commentators think it was; for
the substance of the story and many of the circumstances agree; but
that comes in after what was said <i>two days</i> before the
passover, whereas this was done <i>six days</i> before; nor is it
likely that Martha should serve in any house but her own; and
therefore I incline with Dr. Lightfoot to think them different:
that in Matthew on the third day of the passover week, but this the
seventh day of the week before, being the Jewish sabbath, the night
before he rode in triumph into Jerusalem; that in the house of
Simon; this of Lazarus. These two being the most public and solemn
entertainments given him in Bethany, Mary probably graced them
<i>both</i> with this token of her respect; and what she
<i>left</i> of her ointment this first time, when she spent but a
<i>pound</i> of it (<scripRef id="John.xiii-p8.3" osisRef="Bible:John.12.3" parsed="|John|12|3|0|0" passage="Joh 12:3"><i>v.</i>
3</scripRef>), she used that second time, when she <i>poured it all
out,</i> <scripRef id="John.xiii-p8.4" osisRef="Bible:Mark.14.3" parsed="|Mark|14|3|0|0" passage="Mk 14:3">Mark xiv. 3</scripRef>. Let us
see the account of this entertainment. 1. They <i>made him a
supper;</i> for with them, ordinarily, supper was the best meal.
This they did in token of their respect and gratitude, for a feast
is made for <i>friendship;</i> and that they might have an
opportunity of free and pleasant conversation with him, for a feast
is made for <i>fellowship.</i> Perhaps it is in allusion to this
and the like entertainments given to Christ in the days of his
flesh that he promises, to such as open the door of their hearts to
him, that he will <i>sup with them,</i> <scripRef id="John.xiii-p8.5" osisRef="Bible:Rev.3.20" parsed="|Rev|3|20|0|0" passage="Re 3:20">Rev. iii. 20</scripRef>. 2. Martha <i>served;</i> she
herself waited at table, in token of her great respect to the
Master. Though a person of some quality, she did not think it below
her to <i>serve,</i> when Christ sat at meat; nor should we think
it a dishonour or disparagement to us to stoop to any service
whereby Christ may be honoured. Christ had formerly reproved Martha
for being <i>troubled with much serving.</i> But she did not
therefore leave off serving, as some, who, when they are reproved
for one extreme, peevishly run into another; no, still she
<i>served;</i> not as then at a distance, but <i>within hearing</i>
of Christ's gracious words, reckoning those happy who, as the queen
of Sheba said concerning Solomon's servants, stood continually
before him, to hear his wisdom; better be a <i>waiter</i> at
Christ's table than a <i>guest</i> at the table of a prince. 3.
Lazarus was <i>one of those that sat at meat.</i> It proved the
truth of his resurrection, as it did of Christ's, that there were
those who did <i>eat and drink with him,</i> <scripRef id="John.xiii-p8.6" osisRef="Bible:Acts.10.41" parsed="|Acts|10|41|0|0" passage="Ac 10:41">Acts x. 41</scripRef>. Lazarus did not retire into a
<i>wilderness</i> after his resurrection, as if, when he had made a
visit to the other world, he must ever after be a hermit in this;
no, he conversed familiarly with people, as others did. He <i>sat
at meat,</i> as a monument of the miracle Christ had wrought. Those
whom Christ has <i>raised up</i> to a spiritual life are made to
<i>sit together with him.</i> See <scripRef id="John.xiii-p8.7" osisRef="Bible:Eph.2.5-Eph.2.6" parsed="|Eph|2|5|2|6" passage="Eph 2:5,6">Eph. ii. 5, 6</scripRef>.</p>
<p class="indent" id="John.xiii-p9">III. The particular respect which Mary
showed him, above the rest, in anointing his feet with sweet
ointment, <scripRef id="John.xiii-p9.1" osisRef="Bible:John.12.3" parsed="|John|12|3|0|0" passage="Joh 12:3"><i>v.</i> 3</scripRef>. She
had a <i>pound of ointment of spikenard, very costly,</i> which
probably she had by her for her own use; but the death and
resurrection of her brother had quite weaned her from the use of
all such things, and with this she <i>anointed the feet of
Jesus,</i> and, as a further token of her reverence for him and
negligence of herself, she <i>wiped them with her hair,</i> and
this was taken notice of by all that were present, for <i>the house
was filled with the odour of the ointment.</i> See <scripRef id="John.xiii-p9.2" osisRef="Bible:Prov.27.16" parsed="|Prov|27|16|0|0" passage="Pr 27:16">Prov. xxvii. 16</scripRef>.</p>
<p class="indent" id="John.xiii-p10">1. Doubtless she intended this as a token
of her love to Christ, who had given real tokens of his love to her
and her family; and thus she studies what she shall render. Now by
this her love to Christ appears to have been, (1.) A
<i>generous</i> love; so far from sparing necessary charges in his
service, she is as ingenious to <i>create</i> an occasion of
expense in religion as most are to avoid it. If she had any thing
more valuable than another, that must be brought out for the honour
of Christ. Note, Those who love Christ truly love him so much
better than this world as to be willing to lay out the best they
have for him. (2.) A <i>condescending</i> love; she not only
bestowed her ointment upon Christ, but with her own hands poured it
upon him, which she might have ordered one of her servants to have
done; nay, she did not, as usual, anoint his <i>head</i> with it,
but his <i>feet.</i> True love, as it does not spare charges, so it
does not spare pains, in honouring Christ. Considering what Christ
has done and suffered for us, we are very ungrateful if we think
any service too hard to do, or too mean to stoop to, whereby he may
<i>really</i> be glorified. (3.) A <i>believing</i> love; there was
faith working by this love, faith in Jesus as the Messiah, the
Christ, the Anointed, who, being both priest and king, was anointed
as Aaron and David were. Note, <i>God's Anointed</i> should be
<i>our Anointed.</i> Has God poured on him the oil of gladness
above his fellows? Let us pour on him the ointment of our best
affections above all competitors. By consenting to Christ as
<i>our</i> king, we must comply with God's designs, appointing him
<i>our head</i> whom he has appointed, <scripRef id="John.xiii-p10.1" osisRef="Bible:Hos.1.11" parsed="|Hos|1|11|0|0" passage="Ho 1:11">Hos. i. 11</scripRef>.</p>
<p class="indent" id="John.xiii-p11">2. The <i>filling of the house</i> with the
pleasant <i>odour of the ointment</i> may intimate to us, (1.) That
those who entertain Christ in their hearts and houses bring a sweet
odour into them; Christ's presence brings with it an ointment and
<i>perfume which rejoice the heart.</i> (2.) Honours done to Christ
are comforts to all his friends and followers; they are to God and
good men an offering of a <i>sweet-smelling savour.</i></p>
<p class="indent" id="John.xiii-p12">IV. Judas's dislike of Mary's compliment,
or token of her respect to Christ, <scripRef id="John.xiii-p12.1" osisRef="Bible:John.12.4-John.12.5" parsed="|John|12|4|12|5" passage="Joh 12:4,5"><i>v.</i> 4, 5</scripRef>, where observe,</p>
<p class="indent" id="John.xiii-p13">1. The person that carped at it was Judas,
<i>one of his disciples;</i> not one of their nature, but only one
of their number. It is possible for the worst of men to lurk under
the disguise of the best profession; and there are many who pretend
to stand in relation to Christ who really have no kindness for him.
Judas was an apostle, a preacher of the gospel, and yet one that
discouraged and checked this instance of pious affection and
devotion. Note, It is sad to see the life of religion and holy zeal
frowned upon and discountenanced by such as are bound by their
office to assist and encourage it. But this was he that should
<i>betray Christ.</i> Note, Coldness of love to Christ, and a
secret contempt of serious piety, when they appear in professors of
religion, are sad presages of a final apostasy. Hypocrites, by less
instances of worldliness, discover themselves to be ready for a
compliance with greater temptations.</p>
<p class="indent" id="John.xiii-p14">2. The pretence with which he covered his
dislike (<scripRef id="John.xiii-p14.1" osisRef="Bible:John.12.5" parsed="|John|12|5|0|0" passage="Joh 12:5"><i>v.</i> 5</scripRef>):
"<i>Why was not this ointment,</i> since it was designed for a
pious use, sold for three hundred pence" (8<i>l.</i> 10<i>s.</i> of
our money), "and <i>given to the poor?</i>" (1.) Here is a foul
iniquity gilded over with a specious and plausible pretence, for
Satan transforms himself into an angel of light. (2.) Here is
worldly wisdom passing a censure upon pious zeal, as guilty of
imprudence and mismanagement. Those who value themselves upon their
<i>secular policy,</i> and undervalue others for their <i>serious
piety,</i> have more in them of the spirit of Judas than they would
be thought to have. (3.) Here is charity to the poor made a colour
for opposing a piece of piety to Christ, and secretly made a cloak
for covetousness. Many excuse themselves from <i>laying out</i> in
charity under pretence of <i>laying up</i> for charity: whereas, if
the clouds be full of rain, they will <i>empty themselves.</i>
Judas asked, <i>Why was it not given to the poor?</i> To which it
is easy to answer, Because it was better bestowed upon the Lord
Jesus. Note, We must not conclude that those do no acceptable piece
of service who do not do it in our way, and just as we would have
them; as if every thing must be adjudged imprudent and unfit which
does not take its measures from us and our sentiments. Proud men
think all ill-advised who do not advise with them.</p>
<p class="indent" id="John.xiii-p15">3. The detection and discovery of Judas's
hypocrisy herein, <scripRef id="John.xiii-p15.1" osisRef="Bible:John.12.6" parsed="|John|12|6|0|0" passage="Joh 12:6"><i>v.</i>
6</scripRef>. Here is the evangelist's remark upon it, by the
direction of him who <i>searches the heart: This he said, not that
he cared for the poor,</i> as he pretended, <i>but because he was a
thief, and had the bag.</i></p>
<p class="indent" id="John.xiii-p16">(1.) It did not come from a principle of
charity: <i>Not that he cared for the poor.</i> He had no
compassion towards them, no concern for them: what were the poor to
him any further than he might serve his own ends by being overseer
of the poor? Thus some warmly contend for the <i>power</i> of the
church, as others for its <i>purity,</i> when perhaps it may be
said, Not that they care for the church; it is all one to them
whether its <i>true interest</i> sink or swim, but under the
pretence of this they are advancing themselves. Simeon and Levi
pretended zeal for circumcision, <i>not that they cared</i> for the
seal of the covenant, any more than Jehu for the Lord of hosts,
when he said, <i>Come see my zeal.</i></p>
<p class="indent" id="John.xiii-p17">(2.) It did come from a principle of
covetousness. The truth of the matter was, this ointment being
designed for his Master, he would rather have had it in money, to
be put in the common stock with which he was entrusted, and then he
knew what to do with it. Observe,</p>
<p class="indent" id="John.xiii-p18">[1.] Judas was treasurer of Christ's
household, whence some think he was called <i>Iscariot,</i> the
<i>bag-bearer. First,</i> See what <i>estate</i> Jesus and his
disciples had to live upon. It was but <i>little;</i> they had
neither farms nor merchandise, neither barns nor storehouses, only
a <i>bag;</i> or, as some think the word signifies, a <i>box,</i>
or <i>coffer,</i> wherein they kept just enough for their
subsistence, giving the overplus, if any were, to the poor; this
they carried about with them, wherever they went. <i>Omnia mea
mecum porto—I carry all my property about me.</i> This bag was
supplied by the contributions of good people, and the Master and
his disciples had all <i>in common;</i> let this lessen our esteem
of worldly wealth, and deaden us to the punctilios of state and
ceremony, and reconcile us to a mean and despicable way of living,
if this be our lot, that it was our Master's lot; for our sakes he
<i>became poor. Secondly,</i> See who was the <i>steward</i> of the
little they had; it was Judas, he was purse-bearer. It was his
office to receive and pay, and we do not find that he gave any
account what markets he made. He was appointed to this office,
either, 1. Because he was the least and lowest of all the
disciples; it was not Peter nor John that was made steward (though
it was a place of trust and profit), but Judas, the meanest of
them. Note, Secular employments, as they are a digression, so they
are a degradation to a minister of the gospel; see <scripRef id="John.xiii-p18.1" osisRef="Bible:1Cor.6.4" parsed="|1Cor|6|4|0|0" passage="1Co 6:4">1 Cor. vi. 4</scripRef>. The prime-ministers of
state in Christ's kingdom refused to be concerned in the revenue,
<scripRef id="John.xiii-p18.2" osisRef="Bible:Acts.6.2" parsed="|Acts|6|2|0|0" passage="Ac 6:2">Acts vi. 2</scripRef>. 2. Because he was
desirous of the place. He loved in his heart to be fingering money,
and therefore had the moneybag committed to him, either, (1.) As a
kindness, to please him, and thereby oblige him to be true to his
Master. Subjects are sometimes disaffected to the government
because disappointed of their preferment; but Judas had no cause to
complain of this; the bag he chose, and the bag he had. Or, (2.) In
judgment upon him, to punish him for his secret wickedness; that
was put into his hands which would be a snare and trap to him.
Note, Strong inclinations to sin within are often justly punished
with strong temptations to sin without. We have little reason to be
fond of the bag, or proud of it, for at the best we are but
stewards of it; and it was Judas, one of an ill character, and born
to be hanged (pardon the expression), that was steward of the bag.
<i>The prosperity of fools destroys them.</i></p>
<p class="indent" id="John.xiii-p19">[2.] Being trusted with the bag, he was
<i>a thief,</i> that is, he had a thievish disposition. The
reigning love of money is <i>heart-theft</i> as much as anger and
revenge are <i>heart-murder.</i> Or perhaps he had been really
guilty of embezzling his Master's stores, and converting to his own
use what was given to the public stock. And some conjecture that he
was now contriving to fill his pockets, and then run away and leave
his Master, having heard him speak so much of troubles approaching,
to which he could by no means reconcile himself. Note, Those to
whom the management and disposal of public money is committed have
need to be governed by steady principles of justice and honesty,
that no blot cleave to their hands; for though some make a jest of
cheating the government, or the church, or the country, if cheating
be <i>thieving,</i> and, communities being more considerable than
particular persons, if robbing them be the greater sin, the guilt
of theft and the portion of thieves will be found no jesting
matter. Judas, who had betrayed his trust, soon after betrayed his
Master.</p>
<p class="indent" id="John.xiii-p20">V. Christ's justification of what Mary did
(<scripRef id="John.xiii-p20.1" osisRef="Bible:John.12.7-John.12.8" parsed="|John|12|7|12|8" passage="Joh 12:7,8"><i>v.</i> 7, 8</scripRef>): <i>Let
her alone.</i> Hereby he intimated his acceptance of her kindness
(though he was perfectly mortified to all the delights of sense,
yet, as it was a token of her goodwill, he signified himself
well-pleased with it), and his care that she should not be molested
in it: <i>Pardon her,</i> so it may be read; "excuse her this once,
if it be an error it is an error of her love." Note, Christ would
not have those censured nor discouraged who sincerely design to
please him, though in their honest endeavours there be not all the
discretion that may be, <scripRef id="John.xiii-p20.2" osisRef="Bible:Rom.14.3" parsed="|Rom|14|3|0|0" passage="Ro 14:3">Rom. xiv.
3</scripRef>. Though we would not do as they do, yet <i>let them
alone.</i> For Mary's justification,</p>
<p class="indent" id="John.xiii-p21">1. Christ puts a favourable construction
upon what she did, which those that condemned it were not aware of:
<i>Against the day of my burying she has kept this.</i> Or, <i>She
has reserved this for the day of my embalming;</i> so Dr. Hammond.
"You do not grudge the ointment used for the embalming of your dead
friends, nor say that it should be sold, and given to the poor. Now
this anointing either was so <i>intended,</i> or at least may be so
<i>interpreted;</i> for the day of my burying is now at hand, and
she has anointed a body that is already <i>as good as dead.</i>"
Note, (1.) Our Lord Jesus thought much and often of his own death
and burial; it would be good for us to do so too. (2.) Providence
does often so open a door of opportunity to good Christians, and
the Spirit of grace does so open their hearts, that the expressions
of their pious zeal prove to be more <i>seasonable,</i> and more
<i>beautiful,</i> than any foresight of their own could make them.
(3.) The grace of Christ puts kind comments upon the pious words
and actions of good people, and not only makes the best of what is
amiss, but makes the most of what is good.</p>
<p class="indent" id="John.xiii-p22">2. He gives a sufficient answer to Judas's
objection, <scripRef id="John.xiii-p22.1" osisRef="Bible:John.12.8" parsed="|John|12|8|0|0" passage="Joh 12:8"><i>v.</i> 8</scripRef>.
(1.) It is so ordered in the kingdom of Providence that <i>the poor
we have always with us,</i> some or other that are proper objects
of charity (<scripRef id="John.xiii-p22.2" osisRef="Bible:Deut.15.11" parsed="|Deut|15|11|0|0" passage="De 15:11">Deut. xv. 11</scripRef>);
such there will be as long as there are in this lapsed state of
mankind so much folly and so much affliction. (2.) It is so ordered
in the kingdom of grace that the church should not always have the
bodily presence of Jesus Christ: "<i>Me you have not always,</i>
but only nor for a little time." Note, We need wisdom, when two
duties come in competition, to know which to give the preference
to, which must be determined by the circumstances. Opportunities
are to be improved, and those opportunities first and most
vigorously which are likely to be of the shortest continuance, and
which we see most speedily hastening away. That good duty which may
be done <i>at any time</i> ought to give way to that which cannot
be done but <i>just now.</i></p>
<p class="indent" id="John.xiii-p23">VI. The public notice which was taken of
our Lord Jesus here at this supper in Bethany (<scripRef id="John.xiii-p23.1" osisRef="Bible:John.12.9" parsed="|John|12|9|0|0" passage="Joh 12:9"><i>v.</i> 9</scripRef>): <i>Much people of the Jews knew
that he was there,</i> for he was the talk of the town, and <i>they
came</i> flocking thither; the more because he had lately
absconded, and now broke out as the sun from behind a dark cloud.
1. They came to see Jesus, whose name was very much magnified, and
made considerable by the late miracle he had wrought in raising
Lazarus. They came, not to hear him, but to gratify their curiosity
with a sight of him here at Bethany, fearing he would not appear
publicly, as he used to do, this passover. They came, not to seize
him, or inform against him, though the government had prosecuted
him to an outlawry, but to see him and show him respect. Note,
There are some in whose affections Christ will have an interest, in
spite of all the attempts of his enemies to misrepresent him. It
being known where Christ was, multitudes came to him. Note, Where
the king is there is the court; where Christ is there will the
<i>gathering of the people be,</i> <scripRef id="John.xiii-p23.2" osisRef="Bible:Luke.17.37" parsed="|Luke|17|37|0|0" passage="Lu 17:37">Luke xvii. 37</scripRef>. 2. They came to see Lazarus
and Christ together, which was a very inviting sight. Some came for
the confirmation of their faith in Christ, to have the story
perhaps from Lazarus's own mouth. Others came only for the
gratifying of their curiosity, that they might say they had seen a
man who had been dead and buried, and yet lived again; so that
Lazarus served for a <i>show,</i> these holy-days, to those who,
like the Athenians, spent their time in telling and hearing new
things. Perhaps some came to put curious questions to Lazarus about
the state of the dead, to ask what news from the other world; we
ourselves have sometimes said, it may be, We would have gone a
great way for one hour's discourse with Lazarus. But if any came on
this errand it is probable that Lazarus was silent, and gave them
no account of his voyage; at least, the scripture is silent, and
gives us no account of it; and we must not covet to be wise above
what is written. But our Lord Jesus was present, who was a much
fitter person for them to apply to than Lazarus; for if we hear not
Moses and the prophets, Christ and the apostles, if we heed not
what they tell us concerning another world, neither should we be
persuaded though Lazarus rose from the dead. We have a more sure
word of prophecy.</p>
<p class="indent" id="John.xiii-p24">VII. The indignation of the chief priests
at the growing interest of our Lord Jesus, and their plot to crush
it (<scripRef id="John.xiii-p24.1" osisRef="Bible:John.12.10-John.12.11" parsed="|John|12|10|12|11" passage="Joh 12:10,11"><i>v.</i> 10, 11</scripRef>):
They <i>consulted</i> (or decreed) <i>how they might put Lazarus
also to death,</i> because that <i>by reason of him</i> (of what
was done to him, not of any thing he said or did) <i>many of the
Jews went away, and believed on Jesus.</i> Here observe,</p>
<p class="indent" id="John.xiii-p25">1. How vain and unsuccessful their attempts
against Christ had hitherto been. They had done all they could to
alienate the people from him, and exasperate them against him, and
yet many of the Jews, their neighbours, their creatures, their
admirers, were so overcome by the convincing evidence of Christ's
miracles that they <i>went away</i> from the interest and party of
the priests, went off from obedience to their tyranny, <i>and
believed on Jesus;</i> and it was by reason of Lazarus; his
resurrection put life into their faith, and convinced them that
this Jesus was undoubtedly the Messiah, and had life in himself,
and power to give life. This miracle confirmed them in the belief
of his other miracles, which they had heard he wrought in Galilee:
what was impossible to him that could raise the dead?</p>
<p class="indent" id="John.xiii-p26">2. How absurd and unreasonable this day's
vote was—that Lazarus must be put to death. This is an instance of
the most brutish rage that could be; they were like a <i>wild bull
in a net,</i> full of fury, and laying about them without any
consideration. It was a sign that they <i>neither feared God nor
regarded man.</i> For, (1.) If they had feared God, they would not
have done such an act of defiance to him. God will have Lazarus to
live by miracle, and they will have him to die by malice. They cry,
<i>Away with such a fellow, it is not fit he should live,</i> when
God had so lately sent him back to the earth, declaring it highly
fit he should live; what was this but <i>walking contrary to
God?</i> They would put Lazarus to death, and challenge almighty
power to raise him again, as if they could contend with God, and
try titles with the King of kings. Who has the keys of death and
the grave, he or they? <i>O cæca malitia! Christus qui suscitare
potuit mortuum, non possit occisum.—Blind malice, to suppose that
Christ, who could raise one that had died a natural death, could
not raise one that had been slain!</i>—Augustine in loc. Lazarus
is singled out to be the object of their special hatred, because
God has distinguished him by the tokens of his peculiar love, as if
they had made a league offensive and defensive with death and hell,
and resolved to be severe upon all deserters. One would think that
they should rather have consulted how they might have joined in
friendship with Lazarus and his family, and by their mediation have
reconciled themselves to this Jesus whom they had persecuted; but
the god of this world had <i>blinded their minds.</i> (2.) If they
had regarded man, they would not have done such an act of injustice
to Lazarus, an innocent man, to whose charge they could not pretend
to lay any crime. What bands are strong enough to hold those who
can so easily break through the most sacred ties of common justice,
and violate the maxims which even nature itself teaches? But the
support of their own tyranny and superstition was thought
sufficient, as in the church of Rome, not only to justify, but to
consecrate the greatest villanies, and make them meritorious.</p>
</div><scripCom id="John.xiii-p26.1" osisRef="Bible:John.12.12-John.12.19" parsed="|John|12|12|12|19" passage="Joh 12:12-19" type="Commentary"/><div class="Commentary" id="Bible:John.12.12-John.12.19">
<h4 id="John.xiii-p26.2">Christ's Entrance into
Jerusalem</h4>
<p class="passage" id="John.xiii-p27">12 On the next day much people that were come to
the feast, when they heard that Jesus was coming to Jerusalem,
  13 Took branches of palm trees, and went forth to meet him,
and cried, Hosanna: Blessed <i>is</i> the King of Israel that
cometh in the name of the Lord.   14 And Jesus, when he had
found a young ass, sat thereon; as it is written,   15 Fear
not, daughter of Sion: behold, thy King cometh, sitting on an ass's
colt.   16 These things understood not his disciples at the
first: but when Jesus was glorified, then remembered they that
these things were written of him, and <i>that</i> they had done
these things unto him.   17 The people therefore that was with
him when he called Lazarus out of his grave, and raised him from
the dead, bare record.   18 For this cause the people also met
him, for that they heard that he had done this miracle.   19
The Pharisees therefore said among themselves, Perceive ye how ye
prevail nothing? behold, the world is gone after him.</p>
<p class="indent" id="John.xiii-p28">This story of Christ's riding in triumph to
Jerusalem is recorded by all the evangelists, as worthy of special
remark; and in it we may observe,</p>
<p class="indent" id="John.xiii-p29">I. The respect that was paid to our Lord
Jesus by the common people, <scripRef id="John.xiii-p29.1" osisRef="Bible:John.12.12-John.12.13" parsed="|John|12|12|12|13" passage="Joh 12:12,13"><i>v.</i> 12, 13</scripRef>, where we are told,</p>
<p class="indent" id="John.xiii-p30">1. Who they were that paid him this
respect: <i>much people,</i> <b><i>ochlos polys</i></b>—<i>a great
crowd</i> of those that came up to the feast; not the inhabitants
of Jerusalem, but the country people that came from remote parts to
worship at the feast; the nearer the temple of the Lord, the
further from the Lord of the temple. They were such as <i>came up
to the feast.</i> (1.) Perhaps they had been Christ's hearers in
the country, and great admirers of him there, and therefore were
forward to testify their respect to him at Jerusalem, where they
knew he had many enemies. Note, Those that have a true value and
veneration for Christ will neither be ashamed nor afraid to own him
before men in any instance whereby they may do him honour. (2.)
Perhaps they were those more <i>devout Jews</i> that came up to the
feast some time before, to purify themselves, that were more
inclined to religion than their neighbours, and these were they
that were so forward to honour Christ. Note, The more regard men
have to God and religion in general, the better disposed they will
be to entertain Christ and his religion, which is not destructive
but perfective of all previous discoveries and institutions. They
were not the rulers, nor the great men, that went out to meet
Christ, but the commonalty; some would have called them a mob, a
rabble: but Christ has chosen the weak and foolish things
(<scripRef id="John.xiii-p30.1" osisRef="Bible:1Cor.1.27" parsed="|1Cor|1|27|0|0" passage="1Co 1:27">1 Cor. i. 27</scripRef>), and is
honoured more by the multitude than by the magnificence of his
followers; for he values men by their souls, not their names and
titles of honour.</p>
<p class="indent" id="John.xiii-p31">2. On what occasion they did it: <i>They
heard that Jesus was coming to Jerusalem.</i> They had enquired for
him (<scripRef id="John.xiii-p31.1" osisRef="Bible:John.11.55-John.11.56" parsed="|John|11|55|11|56" passage="Joh 11:55,56"><i>ch.</i> xi. 55,
56</scripRef>): <i>Will he not come up to the feast?</i> And now
they hear he is coming; for none that seek Christ seek in vain. Now
when they heard he was coming, they bestirred themselves, to give
him an agreeable reception. Note, Tidings of the approach of Christ
and his kingdom should awaken us to consider what is the work of
the day, that it may be done in the day. Israel must prepare to
meet <i>their God</i> (<scripRef id="John.xiii-p31.2" osisRef="Bible:Amos.4.12" parsed="|Amos|4|12|0|0" passage="Am 4:12">Amos iv.
12</scripRef>), and the virgins to <i>meet the bridegroom.</i></p>
<p class="indent" id="John.xiii-p32">3. In what way they expressed their
respect; they had not the keys of the city to present to him, nor
the sword nor mace to carry before him, none of the city music to
compliment him with, but such as they had they gave him; and even
this despicable crowd was a faint resemblance of that glorious
company which John saw <i>before the throne, and before the
Lamb,</i> <scripRef id="John.xiii-p32.1" osisRef="Bible:Rev.7.9-Rev.7.10" parsed="|Rev|7|9|7|10" passage="Re 7:9,10">Rev. vii. 9, 10</scripRef>.
Though these were not before the throne, they were before the Lamb,
the paschal Lamb, who now, according to the usual ceremony, four
days before the feast, was set apart to be sacrificed for us. There
it is said of that celestial choir,</p>
<p class="indent" id="John.xiii-p33">(1.) That they had palms in their hands,
and so had these <i>branches of palm-trees.</i> The palm-tree has
ever been an emblem of victory and triumph; Cicero calls one that
had won many prizes <i>plurimarum palmarum homo—a man of many
palms.</i> Christ was now by his death to conquer principalities
and powers, and therefore it was fit that he should have the
victor's palm borne before him; though he was but girding on the
harness, yet he could boast as though he had put it off. But this
was not all; the carrying of palm-branches was part of the ceremony
of the feast of tabernacles (<scripRef id="John.xiii-p33.1" osisRef="Bible:Lev.23.40 Bible:Neh.8.15" parsed="|Lev|23|40|0|0;|Neh|8|15|0|0" passage="Le 23:40,Ne 8:15">Lev. xxiii. 40; Neh. viii. 15</scripRef>), and
their using this expression of joy in the welcome given to our Lord
Jesus intimates that all the feasts pointed at his gospel, had
their accomplishment in it, and particularly that of the feast of
tabernacles, <scripRef id="John.xiii-p33.2" osisRef="Bible:Zech.14.16" parsed="|Zech|14|16|0|0" passage="Zec 14:16">Zech. xiv.
16</scripRef>.</p>
<p class="indent" id="John.xiii-p34">(2.) That they <i>cried with a loud voice,
saying, Salvation to our God</i> (<scripRef id="John.xiii-p34.1" osisRef="Bible:Rev.7.10" parsed="|Rev|7|10|0|0" passage="Re 7:10">Rev.
vii. 10</scripRef>); so did these here, they shouted before him, as
is usual in popular welcomes, <i>Hosanna, blessed is the king of
Israel, that comes in the name of the Lord;</i> and <i>hosanna</i>
signifies <i>salvation.</i> It is quoted from <scripRef id="John.xiii-p34.2" osisRef="Bible:Ps.118.25-Ps.118.26" parsed="|Ps|118|25|118|26" passage="Ps 118:25,26">Ps. cxviii. 25, 26</scripRef>. See how well
acquainted these common people were with the scripture, and how
pertinently they apply it to the Messiah. High thoughts of Christ
will be best expressed in scripture-words. Now in their
acclamations, [1.] They acknowledge our Lord Jesus to be the king
of Israel, that comes <i>in the name of the Lord.</i> Though he
went now in poverty and disgrace, yet, contrary to the notions
their scribes had given them of the Messiah, they own him to be a
king, which bespeaks both his dignity and honour, which we must
adore; and his dominion and power, to which we must submit. They
own him to be, <i>First,</i> A rightful king, coming in <i>the name
of the Lord</i> (<scripRef id="John.xiii-p34.3" osisRef="Bible:Ps.2.6" parsed="|Ps|2|6|0|0" passage="Ps 2:6">Ps. ii. 6</scripRef>),
sent of God, not only as a prophet, but as a king. <i>Secondly,</i>
The promised and long-expected king, Messiah the prince, for he is
<i>king of Israel.</i> According to the light they had, they
proclaimed him king of Israel in the streets of Jerusalem; and,
they themselves being Israelites, hereby they avouched him for
their king. [2.] They heartily wish well to his kingdom, which is
the meaning of hosanna; let the king of Israel prosper, as when
Solomon was crowned they cried, <i>God save king Solomon,</i>
<scripRef id="John.xiii-p34.4" osisRef="Bible:1Kgs.1.39" parsed="|1Kgs|1|39|0|0" passage="1Ki 1:39">1 Kings i. 39</scripRef>. In crying
hosanna they prayed for three things:—<i>First,</i> That his
kingdom might come, in the light and knowledge of it, and in the
power and efficacy of it. God speed the gospel plough.
<i>Secondly,</i> That it might conquer, and be victorious over all
opposition, <scripRef id="John.xiii-p34.5" osisRef="Bible:Rev.6.2" parsed="|Rev|6|2|0|0" passage="Re 6:2">Rev. vi. 2</scripRef>.
<i>Thirdly,</i> That it might continue. Hosanna is, <i>Let the king
live for ever;</i> though his kingdom may be disturbed, let it
never be destroyed, <scripRef id="John.xiii-p34.6" osisRef="Bible:Ps.72.17" parsed="|Ps|72|17|0|0" passage="Ps 72:17">Ps. lxxii.
17</scripRef>. [3.] They bid him welcome into Jerusalem:
"<i>Welcome is he that cometh;</i> we are heartily glad to see him;
<i>come in thou blessed of the Lord;</i> and well may we attend
with our blessings him who meets us with his." This welcome is like
that (<scripRef id="John.xiii-p34.7" osisRef="Bible:Ps.24.7-Ps.24.9" parsed="|Ps|24|7|24|9" passage="Ps 24:7-9">Ps. xxiv. 7-9</scripRef>),
<i>Lift up your heads, O ye gates.</i> Thus we must every one of us
bid Christ welcome into our hearts, that is, we must praise him,
and be well pleased in him. As we should be highly pleased with the
being and attributes of God, and his relation to us, so we should
be with the person and offices of the Lord Jesus, and his
meditation between us and God. Faith saith, <i>Blessed is he that
cometh.</i></p>
<p class="indent" id="John.xiii-p35">II. The posture Christ puts himself into
for receiving the respect that was paid him (<scripRef id="John.xiii-p35.1" osisRef="Bible:John.12.14" parsed="|John|12|14|0|0" passage="Joh 12:14"><i>v.</i> 14</scripRef>): <i>When he had found,</i> or
procured, <i>a young ass,</i> he <i>sat thereon.</i> It was but a
poor sort of figure he made, he alone upon an ass, and a crowd of
people about him shouting <i>Hosanna.</i> 1. This was much more of
state than he used to take; he used to travel on foot, but now was
mounted. Though his followers should be willing to take up with
mean things, and not affect any thing that looks like grandeur, yet
they are allowed to use the service of the inferior creatures,
according as God in his providence gives particular possession of
those things over which, by his covenant with Noah and his sons, he
has given to man a general dominion. 2. Yet it was much less of
state than the great ones of the world usually take. If he would
have made a public entry, according to the state of a man of high
degree, he should have rode in a chariot like that of Solomon's
(<scripRef id="John.xiii-p35.2" osisRef="Bible:Song.3.9-Song.3.10" parsed="|Song|3|9|3|10" passage="So 3:9,10">Cant. iii. 9, 10</scripRef>), with
<i>pillars of silver,</i> the <i>bottom of gold,</i> and the
<i>covering of purple;</i> but, if we judge according to the
fashion of this world, to be introduced thus was rather a
disparagement than any honour to the king of Israel, for it seemed
as if he would look great, and knew not how. His kingdom was not of
this world, and therefore came not with outward pomp. He was now
humbling himself, but in his exalted state John sees him in a
vision <i>on a white horse, with a bow and a crown.</i></p>
<p class="indent" id="John.xiii-p36">III. The fulfilling of the scripture in
this: <i>As it is written, Fear not, daughter of Sion,</i>
<scripRef id="John.xiii-p36.1" osisRef="Bible:John.12.15" parsed="|John|12|15|0|0" passage="Joh 12:15"><i>v.</i> 15</scripRef>. This is
quoted from <scripRef id="John.xiii-p36.2" osisRef="Bible:Zech.9.19" parsed="|Zech|9|19|0|0" passage="Zec 9:19">Zech. ix. 19</scripRef>.
To him bore all the prophets witness, and particularly to this
concerning him.</p>
<p class="indent" id="John.xiii-p37">1. It was foretold that Zion's king should
come, should come <i>thus, sitting on an ass's colt;</i> even this
minute circumstance was foretold, and Christ took care it should be
punctually fulfilled. Note, (1.) Christ is Zion's king; the holy
hill of Zion was of old destined to be the metropolis or royal city
of the Messiah. (2.) Zion's king does and will look after her, and
come to her; though for a short time he retires, in due time he
returns. (3.) Though he comes but slowly (an ass is slow-paced),
yet he comes surely, and with such expressions of humility and
condescension as greatly encourage the addresses and expectations
of his loyal subjects. Humble supplicants may reach to speak with
him. If this be a discouragement to Zion, that her king appears in
no greater state or strength, let her know that though he comes to
her riding on an ass's colt, yet he goes forth against her enemies
riding <i>on the heavens for her help,</i> <scripRef id="John.xiii-p37.1" osisRef="Bible:Deut.33.26" parsed="|Deut|33|26|0|0" passage="De 33:26">Deut. xxxiii. 26</scripRef>.</p>
<p class="indent" id="John.xiii-p38">2. The daughter of Zion is therefore called
upon to <i>behold her king,</i> to take notice of him and his
approaches; behold and wonder, for he comes with observation,
though not with outward show, <scripRef id="John.xiii-p38.1" osisRef="Bible:Song.3.11" parsed="|Song|3|11|0|0" passage="So 3:11">Cant.
iii. 11</scripRef>. <i>Fear not.</i> In the prophecy, Zion is told
to rejoice greatly, and to shout, but here it is rendered, <i>Fear
not.</i> Unbelieving fears are enemies to spiritual joys; if they
be cured, if they be conquered, joy will come of course; Christ
comes to his people to <i>silence</i> their fears. If the case be
so that we cannot reach to the exultations of joy, yet we should
labour to get from under the oppressions of fear. <i>Rejoice
greatly;</i> at least, <i>fear not.</i></p>
<p class="indent" id="John.xiii-p39">IV. The remark made by the evangelist
respecting the disciples (<scripRef id="John.xiii-p39.1" osisRef="Bible:John.12.16" parsed="|John|12|16|0|0" passage="Joh 12:16"><i>v.</i>
16</scripRef>): <i>They understood not at first</i> why Christ did
this, and how the scripture was fulfilled; but when <i>Jesus was
glorified,</i> and thereupon the Spirit poured out, then they
remembered that <i>these things were written of him</i> in the Old
Testament, and that they and others had, in pursuance thereof,
<i>done these things to him.</i></p>
<p class="indent" id="John.xiii-p40">1. See here the imperfection of the
disciples in their infant state; even <i>they understood not these
things at first.</i> They did not consider, when they fetched the
ass and set him thereon, that they were performing the ceremony of
the inauguration of Zion's king. Now observe, (1.) The scripture is
often fulfilled by the agency of those who have not themselves an
eye to the scripture in what they do, <scripRef id="John.xiii-p40.1" osisRef="Bible:Isa.45.4" parsed="|Isa|45|4|0|0" passage="Isa 45:4">Isa. xlv. 4</scripRef>. (2.) There are many excellent
things, both in the word and providence of God, which the disciples
themselves do not at first understand: not at their first
acquaintance with the things of God, while they <i>see men as trees
walking;</i> not at the first proposal of the things to their view
and consideration. That which afterwards is clear was at first dark
and doubtful. (3.) It well becomes the disciples of Christ, when
they are grown up to maturity in knowledge, frequently to reflect
upon the follies and weaknesses of their first beginning, that free
grace may have the glory of their proficiency, and they may have
compassion on the ignorant. <i>When I was a child, I spoke as a
child.</i></p>
<p class="indent" id="John.xiii-p41">2. See here the improvement of the
disciples in their adult state. Though they had been children, they
were not always so, but went on to perfection. Observe,</p>
<p class="indent" id="John.xiii-p42">(1.) When they understood it: <i>When Jesus
was glorified;</i> for, [1.] Till then they did not rightly
apprehend the nature of his kingdom, but expected it to appear in
external pomp and power, and therefore knew not how to apply the
scriptures which spoke of it to so mean an appearance. Note, The
right understanding of the spiritual nature of Christ's kingdom, of
its powers, glories, and victories, would prevent our
misinterpreting and misapplying the scriptures that speak of it.
[2.] Till then the Spirit was not poured out, who was to lead them
into all truth. Note, The disciples of Christ are enabled to
understand the scriptures by the same Spirit that indited the
scriptures. <i>The spirit of revelation is</i> to all the saints a
<i>spirit of wisdom,</i> <scripRef id="John.xiii-p42.1" osisRef="Bible:Eph.1.17-Eph.1.18" parsed="|Eph|1|17|1|18" passage="Eph 1:17,18">Eph. i.
17, 18</scripRef>.</p>
<p class="indent" id="John.xiii-p43">(2.) How they understood it; they compared
the prophecy with the event, and put them together, that they might
mutually receive light from each other, and so they came to
understand both: <i>Then remembered they that these things were
written of him</i> by the prophets, consonant to which they were
done to him. Note, 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. <i>As we have
heard, so have we seen.</i> The scripture is every day
fulfilling.</p>
<p class="indent" id="John.xiii-p44">V. The reason which induced the people to
pay this respect to our Lord Jesus upon his coming into Jerusalem,
though the government was so much set against him. It was because
of the illustrious miracle he had lately wrought in raising
Lazarus.</p>
<p class="indent" id="John.xiii-p45">1. See here what account and what assurance
they had of this miracle; no doubt, the city rang of it, the report
of it was in all people's mouths. But those who considered it as a
proof of Christ's mission, and a ground of their faith in him, that
they might be well satisfied of the matter of fact, traced the
report to those who were eye-witnesses of it, that they might
<i>know the certainty</i> of it by the utmost evidence the thing
was capable of: <i>The people therefore that</i> stood by <i>when
he called Lazarus</i> out of his grave, being found out and
examined, <i>bore record,</i> <scripRef id="John.xiii-p45.1" osisRef="Bible:John.12.17" parsed="|John|12|17|0|0" passage="Joh 12:17"><i>v.</i> 17</scripRef>. They unanimously averred the
thing to be true, beyond dispute or contradiction, and were ready,
if called to it, to depose it upon oath, for so much is implied in
the word <b><i>Emartyrei</i></b>. Note, The truth of Christ's
miracles was evidenced by incontestable proofs. It is probable that
those who had seen this miracle did not only assert it to those who
asked them, but published it unasked, that this might add to the
triumphs of this solemn day; and Christ's coming in now from
Bethany, where it was done, would put them in mind of it. Note,
Those who wish well to Christ's kingdom should be forward to
proclaim what they know that may redound to his honour.</p>
<p class="indent" id="John.xiii-p46">2. What improvement they made of it, and
what influence it had upon them (<scripRef id="John.xiii-p46.1" osisRef="Bible:John.12.18" parsed="|John|12|18|0|0" passage="Joh 12:18"><i>v.</i> 18</scripRef>): <i>For this cause,</i> as
much as any other, <i>the people met him.</i> (1.) Some, out of
curiosity, were desirous to see one that had done such a wonderful
work. Many a good sermon he had preached in Jerusalem, which drew
not such crowds after him as this one miracle did. But, (2.)
Others, out of conscience, studied to do him honour, as one sent of
God. This miracle was reserved for one of the last, that it might
confirm those which went before, and might gain him this honour
just before his sufferings; Christ's works were all not only
<i>well done</i> (<scripRef id="John.xiii-p46.2" osisRef="Bible:Mark.7.7" parsed="|Mark|7|7|0|0" passage="Mk 7:7">Mark vii.
7</scripRef>) but <i>well timed.</i></p>
<p class="indent" id="John.xiii-p47">VI. The indignation of the Pharisees at all
this; some of them, probably, saw, and they all soon heard of,
Christ's public entry. The committee appointed to find out
expedients to crush him thought they had gained their point when he
had retired unto privacy, and that he would soon be forgotten in
Jerusalem, but they now rage and fret when they see they imagined
but a <i>vain thing.</i> 1. They own that they had got no ground
against him; it was plainly to be perceived that they <i>prevailed
nothing.</i> They could not, with all their insinuations, alienate
the people's affections from him, nor with their menaces restrain
them from showing their affection to him. Note, Those who oppose
Christ, and fight against his kingdom, will be made to perceive
that they prevail nothing. God will accomplish his own purposes in
spite of them, and the little efforts of their impotent malice.
<i>You prevail nothing,</i> <b><i>ouk opheleite</i></b>—<i>you
profit nothing.</i> Note, There is nothing got by opposing Christ.
2. They own that he had got ground: <i>The world is gone after
him;</i> there is a vast crowd attending him, a <i>world of
people:</i> an hyperbole common in most languages. Yet here, like
Caiaphas, ere they were aware, they prophesied that <i>the world
would go after him;</i> some of all sorts, some from all parts;
nations shall be discipled. But to what intent was this said? (1.)
Thus they <i>express</i> their own vexation at the growth of his
interest; their envy makes them fret. If the <i>horn of the
righteous be exalted with honour, the wicked see it, and are
grieved</i> (<scripRef id="John.xiii-p47.1" osisRef="Bible:Ps.112.9-Ps.112.10" parsed="|Ps|112|9|112|10" passage="Ps 112:9,10">Ps. cxii. 9,
10</scripRef>); considering how great these Pharisees were, and
what abundance of respect was paid them, one would think they
needed not grudge Christ so inconsiderable a piece of honour as was
now done him; but proud men would monopolize honour, and have none
share with them, like Haman. (2.) Thus they excite themselves and
one another, to a more vigorous carrying on of the war against
Christ. As if they should say, "Dallying and delaying thus will
never do. We must take some other and more effectual course, to put
a stop to this infection; it is time to try our utmost skill and
force, before the grievance grows past redress." Thus the enemies
of religion are made more resolute and active by being baffled; and
shall its friends be disheartened with every disappointment, who
know its cause is righteous and will at last be victorious?</p>
</div><scripCom id="John.xiii-p47.2" osisRef="Bible:John.12.20-John.12.26" parsed="|John|12|20|12|26" passage="Joh 12:20-26" type="Commentary"/><div class="Commentary" id="Bible:John.12.20-John.12.26">
<h4 id="John.xiii-p47.3">Certain Greeks Desire to See Jesus; The
Recompence of Christ's Servants.</h4>
<p class="passage" id="John.xiii-p48">20 And there were certain Greeks among them that
came up to worship at the feast:   21 The same came therefore
to Philip, which was of Bethsaida of Galilee, and desired him,
saying, Sir, we would see Jesus.   22 Philip cometh and
telleth Andrew: and again Andrew and Philip tell Jesus.   23
And Jesus answered them, saying, The hour is come, that the Son of
man should be glorified.   24 Verily, verily, I say unto you,
Except a corn of wheat fall into the ground and die, it abideth
alone: but if it die, it bringeth forth much fruit.   25 He
that loveth his life shall lose it; and he that hateth his life in
this world shall keep it unto life eternal.   26 If any man
serve me, let him follow me; and where I am, there shall also my
servant be: if any man serve me, him will <i>my</i> Father
honour.</p>
<p class="indent" id="John.xiii-p49">Honour is here paid to Christ by certain
Greeks that enquired or him with respect. We are not told what day
of Christ's last week this was, probably not the same day he rode
into Jerusalem (for that day was taken up in public work), but a
day or two after.</p>
<p class="indent" id="John.xiii-p50">I. We are told who they were that paid this
honour to our Lord Jesus: <i>Certain Greeks among</i> the people
who <i>came up to worship at the feast,</i> <scripRef id="John.xiii-p50.1" osisRef="Bible:John.12.20" parsed="|John|12|20|0|0" passage="Joh 12:20"><i>v.</i> 20</scripRef>. Some think they were <i>Jews
of the dispersion,</i> some of the twelve tribes that were
scattered among the Gentiles, and were called <i>Greeks,</i>
Hellenist Jews; but others think they were Gentiles, those whom
they called <i>proselytes of the gate,</i> such as the eunuch and
Cornelius. Pure natural religion met with the best assistance among
the Jews, and therefore those among the Gentiles who were piously
inclined joined with them in their solemn meetings, as far as was
allowed them. There were devout worshippers of the true God even
among those that were strangers to the commonwealth of Israel. It
was in the latter ages of the Jewish church that there was this
flocking of the Gentiles to the temple at Jerusalem,—a happy
presage of the taking down of the partition-wall between Jews and
Gentiles. The forbidding of the priests to accept of any oblation
or sacrifice from a Gentile (which was done by Eleazar the son of
Ananias, the high priest), Josephus says, was one of those things
that brought the Romans upon them, <i>War</i> 2. 409-410. Though
these Greeks, if uncircumcised, were not admitted to eat the
passover, yet they came to <i>worship at the feast.</i> We must
thankfully use the privileges we have, though there may be others
from which we are shut out.</p>
<p class="indent" id="John.xiii-p51">II. What was the honour they paid him: they
desired to be acquainted with him, <scripRef id="John.xiii-p51.1" osisRef="Bible:John.12.21" parsed="|John|12|21|0|0" passage="Joh 12:21"><i>v.</i> 21</scripRef>. Having come to worship at the
feast, they desired to make the best use they could of their time,
and therefore applied to Philip, desiring that he would put them in
a way to get some personal converse with the Lord Jesus. 1. Having
a desire to see Christ, they were industrious in the use of proper
means. They did not conclude it impossible, because he was so much
crowded, to get to speak with him, nor rest in bare wishes, but
resolved to try what could be done. Note, Those that would have the
knowledge of Christ must seek it. 2. They made their application to
Philip, one of his disciples. Some think that they had acquaintance
with him formerly, and that they lived near Bethsaida in Galilee of
the Gentiles; and then it teaches us that we should improve our
acquaintance with good people, for our increase in the knowledge of
Christ. It is good to know those who know the Lord. But if these
Greeks had been near Galilee it is probable that they would have
attended Christ there, where he mostly resided; therefore I think
that they applied to him only because they saw him a close follower
of Christ, and he was the first they could get to speak with. It
was an instance of the veneration they had for Christ that they
made an interest with one of his disciples for an opportunity to
converse with him, a sign that they looked upon him as some great
one, though he appeared mean. Those that would see Jesus by faith
now that he is in heaven must apply to his ministers, whom he had
appointed for this purpose, to guide poor souls in their enquiries
after him. Paul must send for Ananias, and Cornelius for Peter. The
bringing of these Greeks to the knowledge of Christ by the means of
Philip signified the agency of the apostles, and the use made of
their ministry in the conversion of the Gentiles to the faith and
the discipling of the nations. 3. Their address to Philip was in
short this: <i>Sir, we would see Jesus.</i> They gave him a title
of respect, as one worthy of honour, because he was in relation to
Christ. Their business is, they would <i>see Jesus;</i> not only
see his face, that they might be able to say, when they came home,
they had seen one that was so much talked of (it is probable they
had seen him when he appeared publicly); but they would have some
free conversation with him, and be taught by him, for which it was
no easy thing to find him at leisure, his hands were so full of
public work. Now that they were come to worship at the feast, they
would see Jesus. Note, In our attendance upon holy ordinances, and
particularly the gospel passover, the great desire of our souls
should be to see Jesus; to have our acquaintance with him
increased, our dependence on him encouraged, our conformity to him
carried on; to see him as ours, to keep up communion with him, and
derive communications of grace from him: we miss of our end in
coming if we do not see Jesus. 4. Here is the report which Philip
made of this to his Master, <scripRef id="John.xiii-p51.2" osisRef="Bible:John.12.22" parsed="|John|12|22|0|0" passage="Joh 12:22"><i>v.</i>
22</scripRef>. He tells Andrew, who was of Bethsaida likewise, and
was a <i>senior fellow</i> in the college of the apostles,
contemporary with Peter, and consults him what was to be done,
whether he thought the motion would be acceptable or no, because
Christ had sometimes said that he was <i>not sent but to the house
of Israel.</i> They agree that it must be made; but then he would
have Andrew go along with him, remembering the favourable
acceptance Christ had promised them, in case <i>two of them should
agree touching any thing they should ask,</i> <scripRef id="John.xiii-p51.3" osisRef="Bible:Matt.18.19" parsed="|Matt|18|19|0|0" passage="Mt 18:19">Matt. xviii. 19</scripRef>. Note, Christ's ministers
should be helpful to one another and concur in helping souls to
Christ: <i>Two are better than one.</i> It should seem that Andrew
and Philip brought this message to Christ when he was teaching in
public, for we read (<scripRef id="John.xiii-p51.4" osisRef="Bible:John.12.29" parsed="|John|12|29|0|0" passage="Joh 12:29"><i>v.</i>
29</scripRef>) of the <i>people that stood by;</i> but he was
seldom alone.</p>
<p class="indent" id="John.xiii-p52">III. Christ's acceptance of this honour
paid him, signified by what he said to the people hereupon,
<scripRef id="John.xiii-p52.1" osisRef="Bible:John.12.23" parsed="|John|12|23|0|0" passage="Joh 12:23"><i>v.</i> 23</scripRef>, &amp;c.,
where he foretels both the honour which he himself should have in
being followed (<scripRef id="John.xiii-p52.2" osisRef="Bible:John.12.23-John.12.24" parsed="|John|12|23|12|24" passage="Joh 12:23,24"><i>v.</i> 23,
24</scripRef>) and the honour which those should have that followed
him, <scripRef id="John.xiii-p52.3" osisRef="Bible:John.12.25-John.12.26" parsed="|John|12|25|12|26" passage="Joh 12:25,26"><i>v.</i> 25, 26</scripRef>.
This was intended for the direction and encouragement of these
Greeks, and all others that desired acquaintance with him.</p>
<p class="indent" id="John.xiii-p53">1. He foresees that plentiful harvest, in
the conversion of the Gentiles, of which this was as it were the
first-fruits, <scripRef id="John.xiii-p53.1" osisRef="Bible:John.12.23" parsed="|John|12|23|0|0" passage="Joh 12:23"><i>v.</i>
23</scripRef>. Christ said to the two disciples who spoke a good
word for these Greeks, but doubted whether they should speed or no,
<i>The hour is come when the Son of Man shall be glorified,</i> by
the accession of the Gentiles to the church, and in order to that
he must be rejected of the Jews. Observe,</p>
<p class="indent" id="John.xiii-p54">(1.) The end designed hereby, and that is
the glorifying of the Redeemer: "And is it so? Do the Gentiles
begin to enquire after me? Does the morning-star appear to them?
and that blessed <i>say-spring,</i> which knows its place and time
too, does that begin to <i>take hold of the ends of the earth?</i>
Then the hour is come for the <i>glorifying of the Son of man.</i>"
This was no surprise to Christ, but a paradox to those about him.
Note, [1.] The calling, the effectual calling, of the Gentiles into
the church of God greatly redounded to the glory of the Son of man.
The multiplying of the redeemed was the magnifying of the Redeemer.
[2.] there was a time, a set time, an hour, a certain hour, for the
glorifying of the Son of man, which did come at last, when the days
of his humiliation were numbered and finished, and he speaks of the
approach of it with exultation and triumph: <i>The hour is
come.</i></p>
<p class="indent" id="John.xiii-p55">(2.) The strange way in which this end was
to be attained, and that was by the death of Christ, intimated in
that similitude (<scripRef id="John.xiii-p55.1" osisRef="Bible:John.12.24" parsed="|John|12|24|0|0" passage="Joh 12:24"><i>v.</i>
24</scripRef>): "<i>Verily, verily, I say unto you,</i> you to whom
I have spoken of my death and sufferings, <i>except a corn of
wheat</i> fall not only <i>to,</i> but <i>into, the ground,</i> and
<i>die,</i> and be buried and lost, it <i>abideth alone,</i> and
you never see any more of it; but <i>if it die</i> according to the
course of nature (otherwise it would be a miracle) it <i>bringeth
forth much fruit,</i> God giving to every seed its own body."
Christ is the corn of wheat, the most valuable and useful grain.
Now here is,</p>
<p class="indent" id="John.xiii-p56">[1.] The necessity of Christ's humiliation
intimated. He would never have been the living quickening head and
root of the church if he had not descended from heaven to this
accursed earth and ascended from earth to the accursed tree, and so
accomplished our redemption. He must <i>pour out his soul unto
death,</i> else he cannot <i>divide a portion with the great,</i>
<scripRef id="John.xiii-p56.1" osisRef="Bible:Isa.53.12" parsed="|Isa|53|12|0|0" passage="Isa 53:12">Isa. liii. 12</scripRef>. He shall
have a seed given him, but he must shed his blood to purchase them
and purify, must win them and wear them. It was necessary likewise
as a qualification for that glory which he was to have by the
accession of multitudes to his church; for if he had not by his
sufferings made satisfaction for sin, and so brought in an
everlasting righteousness, he would not have been sufficiently
provided for the entertainment of those that should come to him,
and therefore must <i>abide alone.</i></p>
<p class="indent" id="John.xiii-p57">[2.] The advantage of Christ's humiliation
illustrated. He <i>fell to the ground</i> in his incarnation,
seemed to be buried alive in this earth, so much was his glory
veiled; but this was not all: <i>he died.</i> This immortal seed
submitted to the laws of mortality, he lay in the grave like seed
under the clods; but as the seed comes up again green, and fresh,
and flourishing, and with a great increase, so one dying Christ
gathered to himself thousands of living Christians, and he became
their root. The salvation of souls hitherto, and henceforward to
the end of time, is all owing to the dying of this <i>corn of
wheat.</i> Hereby the Father and the Son are glorified, the church
is replenished, the mystical body is kept up, and will at length be
completed; and, when time shall be no more, the Captain of our
salvation, <i>bringing many sons to glory</i> by the virtue of his
death, and being so made perfect by sufferings, shall be celebrated
for ever with the admiring praises of saints and angels, <scripRef id="John.xiii-p57.1" osisRef="Bible:Heb.2.10 Bible:Heb.2.13" parsed="|Heb|2|10|0|0;|Heb|2|13|0|0" passage="Heb 2:10,13">Heb. ii. 10, 13</scripRef>.</p>
<p class="indent" id="John.xiii-p58">2. He foretels and promises an abundant
recompence to those who should cordially embrace him and his gospel
and interest, and should make it appear that they do so by their
faithfulness in suffering for him or in serving him.</p>
<p class="indent" id="John.xiii-p59">(1.) In suffering for him (<scripRef id="John.xiii-p59.1" osisRef="Bible:John.12.25" parsed="|John|12|25|0|0" passage="Joh 12:25"><i>v.</i> 25</scripRef>): <i>He that loves his
life</i> better than Christ <i>shall lose it;</i> but he that hates
<i>his life in this world,</i> and prefers the favour of God and an
interest in Christ before it, shall <i>keep it unto life
eternal.</i> This doctrine Christ much insisted on, it being the
great design of his religion to wean us from this world, by setting
before us another world.</p>
<p class="indent" id="John.xiii-p60">[1.] See here the fatal consequences of an
inordinate love of life; many a man hugs himself to death, and
loses his life by over-loving it. He that so loves his animal life
as to indulge his appetite, and make <i>provision for the flesh, to
fulfil the lusts thereof,</i> shall thereby shorten his days, shall
lose the life he is so fond of, and another infinitely better. He
that is so much in love with the life of the body, and the
ornaments and delights of it, as, for fear of exposing it or them,
to deny Christ, he shall lose it, that is, lose a real happiness in
the other world, while he thinks to secure an imaginary one in
this. <i>Skin for skin</i> a man may give for his life, and make a
good bargain, but he that gives his soul, his God, his heaven, for
it, buys life too dear, and is guilty of the folly of him who sold
a birth-right for a mess of pottage.</p>
<p class="indent" id="John.xiii-p61">[2.] See also the blessed recompence of a
holy contempt of life. He that so hates the life of the body as to
venture it for the preserving of the life of his soul shall find
both, with unspeakable advantage, in eternal life. Note,
<i>First,</i> It is required of the disciples of Christ that they
hate <i>their life in this world;</i> a life in this world supposes
a life in the other world, and this is hated when it is loved less
than that. Our life in this world includes all the enjoyments of
our present state, riches, honours, pleasures, and long life in the
possession of them; these we must hate, that is, despise them as
vain and insufficient to make us happy, dread the temptations that
are in them, and cheerfully part with them whenever they come in
competition with the service of Christ, <scripRef id="John.xiii-p61.1" osisRef="Bible:Acts.20.24 Bible:Acts.21.13 Bible:Rev.12.11" parsed="|Acts|20|24|0|0;|Acts|21|13|0|0;|Rev|12|11|0|0" passage="Ac 20:24,21:13,Re 12:11">Acts xx. 24; xxi. 13; Rev. xii.
11</scripRef>. See here much of the <i>power of godliness</i>—that
it conquers the strongest natural affections; and much of the
<i>mystery of godliness</i>—that it is the greatest wisdom, and
yet makes men hate their own lives. <i>Secondly,</i> Those who, in
love to Christ, hate their own lives in this world, shall be
abundantly recompensed in the resurrection of the just. <i>He that
hateth his life shall keep it;</i> he puts it into the hands of one
that will <i>keep it to life eternal,</i> and restore it with as
great an improvement as the heavenly life can make of the earthly
one.</p>
<p class="indent" id="John.xiii-p62">(2.) In serving him (<scripRef id="John.xiii-p62.1" osisRef="Bible:John.12.26" parsed="|John|12|26|0|0" passage="Joh 12:26"><i>v.</i> 26</scripRef>): <i>If any man</i> profess
<i>to serve me,</i> let him <i>follow me,</i> as a servant follows
his master; and <i>where I am,</i> <b><i>ekei kai ho diakonos ho
emos estai</i></b>—there <i>let my servant be;</i> so some read
it, as part of the duty, there let him be, to attend upon me; we
read it as part of the promise, <i>there shall he be</i> in
happiness with me. And, lest this should seem a small matter, he
adds, <i>If any man serve me, him will my Father honour;</i> and
that is enough, more than enough. The Greeks desired to see Jesus
(<scripRef id="John.xiii-p62.2" osisRef="Bible:John.12.21" parsed="|John|12|21|0|0" passage="Joh 12:21"><i>v.</i> 21</scripRef>), but Christ
lets them know that it was not enough to see him, they must
<i>serve him.</i> He did not come into the world, to be a show for
us to gaze at, but a king to be ruled by. And he says this for the
encouragement of those who enquired after him to become his
servants. In taking servants it is usual to fix both the work and
the wages; Christ does both here.</p>
<p class="indent" id="John.xiii-p63">[1.] Here is the work which Christ expects
from his servants; and it is very easy and reasonable, and such as
becomes them.</p>
<p class="indent" id="John.xiii-p64"><i>First,</i> Let them attend their
Master's movements: <i>If any man serve me, let him follow me.</i>
Christians must follow Christ, follow his methods and
prescriptions, <i>do the things that he says,</i> follow his
example and pattern, <i>walk as he also walked,</i> follow his
conduct by his providence and Spirit. We must go whither he leads
us, and in the way he leads us; must follow the Lamb whithersoever
he goes before us. "If any man serve me, if he put himself into
that relation to me, let him apply himself to the business of my
service, and be always ready at my call." Or, "If any man do indeed
serve me, let him make an open and public profession of his
relation to me, by following me, as the servant owns his Master by
following him in the streets."</p>
<p class="indent" id="John.xiii-p65"><i>Secondly,</i> Let them attend their
Master's repose: <i>Where I am, there let my servant be,</i> to
wait upon me. Christ is where his church is, in the assemblies of
his saints, where his ordinances are administered; and <i>there let
his servants be,</i> to present themselves before him, and receive
instructions from him. Or, "Where I am to be in heaven, whither I
am now going, there let the thoughts and affections of my servants
be, there let their conversation be, <i>where Christ sitteth.</i>"
<scripRef id="John.xiii-p65.1" osisRef="Bible:Col.3.1-Col.3.2" parsed="|Col|3|1|3|2" passage="Col 3:1,2">Col. iii. 1, 2</scripRef>.</p>
<p class="indent" id="John.xiii-p66">[2.] Here are the wages which Christ
promises to his servants; and they are very rich and noble.</p>
<p class="indent" id="John.xiii-p67"><i>First,</i> They shall be happy with him:
<i>Where I am, there shall also my servant be.</i> To be with him,
when he was here in poverty and disgrace, would seem but poor
preferment, and therefore, doubtless, he means being with him in
paradise, sitting with him at his table above, on his throne there;
it is the happiness of heaven to be with Christ there, <scripRef id="John.xiii-p67.1" osisRef="Bible:John.17.24" parsed="|John|17|24|0|0" passage="Joh 17:24"><i>ch.</i> xvii. 24</scripRef>. Christ speaks
of heaven's happiness as if he were already in it: Where <i>I
am;</i> because he was sure of it, and near to it, and it was still
<i>upon his heart,</i> and <i>in his eye.</i> And the same joy and
glory which he thought recompence enough for all his services and
sufferings are proposed to his servants as the recompence of
theirs. Those that follow him in the way shall be with him in the
end.</p>
<p class="indent" id="John.xiii-p68"><i>Secondly,</i> They shall be honoured by
his Father; he will make them amends for all their pains and loss,
by conferring an honour upon them, such as becomes a great God to
give, but far beyond what such worthless worms of the earth could
expect to receive. The rewarder is God himself, who takes the
services done to the Lord Jesus as done to himself. The reward is
honour, true lasting honour, the highest honour; it is the honour
that comes from God. It is said (<scripRef id="John.xiii-p68.1" osisRef="Bible:Prov.27.18" parsed="|Prov|27|18|0|0" passage="Pr 27:18">Prov.
xxvii. 18</scripRef>), <i>He that waits on his Master</i> (humbly
and diligently) <i>shall be honoured.</i> Those that wait on Christ
God will put honour upon, such as will be taken notice of another
day, though now under a veil. Those that serve Christ must humble
themselves, and are commonly vilified by the world, in recompence
of both which they shall be exalted in due time.</p>
<p class="indent" id="John.xiii-p69">Thus far Christ's discourse has reference
to those Greeks who desired to <i>see him,</i> encouraging them to
serve him. What became of those Greeks we are not told, but are
willing to hope that those who thus asked the way to heaven with
their faces thitherward, found it, and walked in it.</p>
</div><scripCom id="John.xiii-p69.1" osisRef="Bible:John.12.27-John.12.36" parsed="|John|12|27|12|36" passage="Joh 12:27-36" type="Commentary"/><div class="Commentary" id="Bible:John.12.27-John.12.36">
<h4 id="John.xiii-p69.2">The Divine Attestation to Christ; Christ's
Discourse with the People.</h4>
<p class="passage" id="John.xiii-p70">27 Now is my soul troubled; and what shall I
say? Father, save me from this hour: but for this cause came I unto
this hour.   28 Father, glorify thy name. Then came there a
voice from heaven, <i>saying,</i> I have both glorified <i>it,</i>
and will glorify <i>it</i> again.   29 The people therefore,
that stood by, and heard <i>it,</i> said that it thundered: others
said, An angel spake to him.   30 Jesus answered and said,
This voice came not because of me, but for your sakes.   31
Now is the judgment of this world: now shall the prince of this
world be cast out.   32 And I, if I be lifted up from the
earth, will draw all <i>men</i> unto me.   33 This he said,
signifying what death he should die.   34 The people answered
him, We have heard out of the law that Christ abideth for ever: and
how sayest thou, The Son of man must be lifted up? who is this Son
of man?   35 Then Jesus said unto them, Yet a little while is
the light with you. Walk while ye have the light, lest darkness
come upon you: for he that walketh in darkness knoweth not whither
he goeth.   36 While ye have light, believe in the light, that
ye may be the children of light. These things spake Jesus, and
departed, and did hide himself from them.</p>
<p class="indent" id="John.xiii-p71">Honour is here done to Christ by his Father
in a voice from heaven, occasioned by the following part of his
discourse, and which gave occasion to a further conference with the
people. In these verses we have,</p>
<p class="indent" id="John.xiii-p72">I. Christ's address to his Father, upon
occasion of the trouble which seized his spirit at this time:
<i>Now is my soul troubled,</i> <scripRef id="John.xiii-p72.1" osisRef="Bible:John.12.27" parsed="|John|12|27|0|0" passage="Joh 12:27"><i>v.</i> 27</scripRef>. A strange word to come from
Christ's mouth, and at this time surprising, for it comes in the
midst of divers pleasing prospects, in which, one would think, he
should have said, Now is my soul <i>pleased.</i> Note, Trouble of
soul sometimes follows after great enlargements of spirit. In this
world of mixture and change we must expect damps upon our joy, and
the highest degree of comfort to be the next degree to trouble.
When Paul had been in the third heavens, he had a <i>thorn in the
flesh.</i> Observe,</p>
<p class="indent" id="John.xiii-p73">1. Christ's dread of his approaching
sufferings: <i>Now is my soul troubled.</i> Now the black and
dismal scene began, now were the first throes of the travail of his
soul, now his agony began, his soul <i>began to be exceedingly
sorrowful.</i> Note, (1.) The sin of our soul was the trouble of
Christ's soul, when he undertook to redeem and save us, and to make
his soul an offering for our sin. (2.) The trouble of his soul was
designed to ease the trouble of our souls; for, after this, he said
to his disciples (<scripRef id="John.xiii-p73.1" osisRef="Bible:John.14.1" parsed="|John|14|1|0|0" passage="Joh 14:1"><i>ch.</i> xiv.
1</scripRef>), "<i>Let not your hearts be troubled;</i> why should
yours be troubled and mine too?" Our Lord Jesus went on cheerfully
in his work, in prospect of the joy set before him, and yet
submitted to a trouble of soul. Holy mourning is consistent with
spiritual joy, and the way to eternal joy. Christ was <i>now</i>
troubled, now in sorrow, now in fear, now for a season; but it
would not be so always, it would not be so long. The same is the
comfort of Christians in their troubles; they are but <i>for a
moment,</i> and will be turned into joy.</p>
<p class="indent" id="John.xiii-p74">2. The strait he seems to be in hereupon,
intimated in those words, <i>And what shall I say?</i> This does
not imply his consulting with any other, as if he needed advice,
but considering with himself what was fit to be said now. When our
souls are troubled we must take heed of speaking unadvisedly, but
debate with ourselves what we shall say. Christ speaks like one at
a loss, as if what he should choose he wot not. There was a
struggle between the work he had taken upon him, which required
sufferings, and the nature he had taken upon him, which dreaded
them; between these two he here pauses with, <i>What shall I
say?</i> He looked, and there was <i>none to help,</i> which put
him to a stand. Calvin observes this as a great instance of
Christ's humiliation, that he should speak thus like one at a loss.
<i>Quo se magis exinanivit gloriæ Dominus, eo luculentius habemus
erga nos amoris specimen—The more entirely the Lord of glory
emptied himself, the brighter is the proof of the love he bore
us.</i> Thus he was <i>in all points tempted like as we are,</i> to
encourage us, when we know not what to do, to direct our eyes to
him.</p>
<p class="indent" id="John.xiii-p75">3. His prayer to God in this strait:
<i>Father, save me from this hour,</i> <b><i>ek tes oras
tautes</i></b>—<i>out of this hour,</i> praying, not so much that
it might not come as that he might be brought through it. <i>Save
me from this hour;</i> this was the language of innocent nature,
and its feelings poured forth in prayer. Note, It is the duty and
interest of troubled souls to have recourse to God by faithful and
fervent prayer, and in prayer to eye him as a Father. Christ was
voluntary in his sufferings, and yet prayed to be saved from them.
Note, Prayer against a trouble may very well consist with patience
under it and submission to the will of God in it. Observe, He calls
his suffering <i>this hour,</i> meaning the expected events of the
time now at hand. Hereby he intimates that the time of his
suffering was, (1.) A set time, set to an hour, and he knew it. It
was said twice before that his hour was not yet come, but it was
now so near that he might say it was come. (2.) A short time. An
hour is soon over, so were Christ's sufferings; he could see
through them to the <i>joy set before him.</i></p>
<p class="indent" id="John.xiii-p76">4. His acquiescence in his Father's will,
notwithstanding. He presently corrects himself, and, as it were,
recalls what he had said: <i>But for this cause came I to this
hour.</i> Innocent nature got the first word, but divine wisdom and
love got the last. Note, those who would proceed regularly must go
upon second thoughts. The complainant speaks first; but, if we
would judge righteously, we must hear the other side. With the
second thought he checked himself: <i>For this cause came I to this
hour;</i> he does not silence himself with this, that he could not
avoid it, there was no remedy; but satisfies himself with this,
that he would not avoid it, for it was pursuant to his own
voluntary engagement, and was to be the crown of his whole
undertaking; should he now fly off, this would frustrate all that
had been done hitherto. Reference is here had to the divine
counsels concerning his sufferings, by virtue of which it behoved
him thus to submit and suffer. Note, This should reconcile us to
the darkest hours of our lives, that we were all along designed for
them; see <scripRef id="John.xiii-p76.1" osisRef="Bible:1Thess.3.3" parsed="|1Thess|3|3|0|0" passage="1Th 3:3">1 Thess. iii.
3</scripRef>.</p>
<p class="indent" id="John.xiii-p77">5. His regard to his Father's honour
herein. Upon the withdrawing of his former petition, he presents
another, which he will abide by: <i>Father, glorify thy name,</i>
to the same purport with <i>Father, thy will be done;</i> for God's
will is for his own glory. This expresses more than barely a
submission to the will of God; it is a consecration of his
sufferings to the glory of God. It was a mediatorial word, and was
spoken by him as our surety, who had undertaken to satisfy divine
justice for our sin. The wrong which by sin we have done to God is
in his glory, his declarative glory; for in nothing else are we
capable of doing him injury. We were never able to make him
satisfaction for this wrong done him, nor any creature for us;
nothing therefore remained but that God should get him honour upon
us in our utter ruin. Here therefore our Lord Jesus interposed,
undertook to satisfy God's injured honour, and he did it by his
humiliation; he denied himself in, and divested himself of, the
honours due to the Son of God incarnate, and submitted to the
greatest reproach. Now here he makes a tender of this satisfaction
as an equivalent: "<i>Father, glorify thy name;</i> let thy justice
be honoured upon the sacrifice, not upon the sinner; let the debt
be levied upon me, I am solvent, the principal is not." Thus he
<i>restored that which he took not away.</i></p>
<p class="indent" id="John.xiii-p78">II. The Father's answer to this address;
for he heard him always, and does still. Observe, 1. How this
answer was given. By a voice from heaven. The Jews speak much of a
<i>Bath-kôl—the daughter of a voice,</i> as one of those divers
manners by which God in time past spoke to the prophets; but we do
not find any instance of his speaking thus to any but to our Lord
Jesus; it was an honour reserved for him (<scripRef id="John.xiii-p78.1" osisRef="Bible:Matt.3.17 Bible:Matt.17.5" parsed="|Matt|3|17|0|0;|Matt|17|5|0|0" passage="Mt 3:17,17:5">Matt. iii. 17; xvii. 5</scripRef>), and here,
probably, this audible voice was introduced by some visible
appearance, either of light or darkness, for both have been used as
vehicles of the divine glory. 2. What the answer was. It was an
express return to that petition, <i>Father, glorify thy name: I
have glorified it</i> already, and <i>I will glorify it yet
again.</i> When we pray as we are taught, <i>Our Father, hallowed
be thy name,</i> this is a comfort to us, that is it an answered
prayer; answered to Christ here, and in him to all true believers.
(1.) The name of God had been glorified in the life of Christ, in
his doctrine and miracles, and all the examples he gave of holiness
and goodness. (2.) It should be further glorified in the death and
sufferings of Christ. His wisdom and power, his justice and
holiness, his truth and goodness, were greatly glorified; the
demands of a broken law were fully answered; the affront done to
God's government satisfied for; and God accepted the satisfaction,
and declared himself well pleased. What God has done for the
glorifying of his own name is an encouragement to us to expect what
he will yet further do. He that has secured the interests of his
own glory will still secure them.</p>
<p class="indent" id="John.xiii-p79">III. The opinion of the standers-by
concerning this voice, <scripRef id="John.xiii-p79.1" osisRef="Bible:John.12.29" parsed="|John|12|29|0|0" passage="Joh 12:29"><i>v.</i>
29</scripRef>. We may hope there were some among them whose minds
were so well prepared to receive a divine revelation that they
understood what was said and bore record of it. But notice is here
taken of the perverse suggestion of the multitude: some of them
said that <i>it thundered:</i> others, who took notice that there
was plainly an articulate intelligible voice, said that certainly
<i>an angel spoke to him.</i> Now this shows, 1. That it was a real
thing, even in the judgment of those that were not at all well
affected to him. 2. That they were loth to admit so plain a proof
of Christ's divine mission. They would rather say that it was this,
or that, or any thing, than that God spoke to him in answer to his
prayer; and yet, if it thundered with articulate sounds (as
<scripRef id="John.xiii-p79.2" osisRef="Bible:Rev.10.3-Rev.10.4" parsed="|Rev|10|3|10|4" passage="Re 10:3,4">Rev. x. 3, 4</scripRef>), was not
that God's voice? Or, if angels spoke to him, are not they God's
messengers? But thus <i>God speaks once, yea twice, and man
perceives it not.</i></p>
<p class="indent" id="John.xiii-p80">IV. The account which our Saviour himself
gives of this voice.</p>
<p class="indent" id="John.xiii-p81">1. Why it was sent (<scripRef id="John.xiii-p81.1" osisRef="Bible:John.12.30" parsed="|John|12|30|0|0" passage="Joh 12:30"><i>v.</i> 30</scripRef>): "It came <i>not because of
me,</i> not merely for my encouragement and satisfaction" (then it
might have been whispered in his ear privately), "<i>but for your
sakes.</i>" (1.) "That all you who heard it may <i>believe that the
Father hath sent me.</i>" What is said from heaven concerning our
Lord Jesus, and the glorifying of the Father in him, is said for
our sakes, that we may be brought to submit to him and rest upon
him. (2.) "That you my disciples, who are to follow me in
sufferings, may therein be comforted with the same comforts that
carry me on." Let this encourage them to part with life itself for
his sake, if they be called to it, that it will redound to the
honour of God. Note, The promises and supports granted to our Lord
Jesus in his sufferings were intended for our sakes. <i>For our
sakes</i> he <i>sanctified himself,</i> and <i>comforted
himself.</i></p>
<p class="indent" id="John.xiii-p82">2. What was the meaning of it. He that lay
in the Father's bosom knew his voice, and what was the meaning of
it; and two things God intended when he said that he would
<i>glorify his own name:</i>—</p>
<p class="indent" id="John.xiii-p83">(1.) That by the death of Christ Satan
should be conquered (<scripRef id="John.xiii-p83.1" osisRef="Bible:John.12.31" parsed="|John|12|31|0|0" passage="Joh 12:31"><i>v.</i>
31</scripRef>): <i>Now is the judgment.</i> He speaks with a divine
exultation and triumph. "Now the year of my redeemed is come, and
the time prefixed for breaking the serpent's head, and giving a
total rent to the powers of darkness; now for that glorious
achievement: <i>now, now,</i> that great work is to be done which
has been so long thought of in the divine counsels, so long talked
of in the written word, which has been so much the hope of saints
and the dread of devils." The matter of the triumph is, [1.] That
<i>now is the judgment of the world;</i> <b><i>krisis</i></b>, take
it as a medical term: "Now is the <i>crisis</i> of this world." The
sick and diseased world is now upon the turning point; this is the
critical day upon which the trembling scale will turn for life or
death, to all mankind; all that are not recovered by this will be
left helpless and hopeless. Or, rather, it is a law term, as we
take it: "Now, judgment is entered, in order to the taking out of
execution against the prince of this world." Note, The death of
Christ was the <i>judgment of this world. First,</i> It is a
judgment of discovery and distinction—<i>judicium
discretionis;</i> so Austin. Now is the trial of this world, for
men shall have their character according as the cross of Christ is
to them; to some it is foolishness and a stumbling-block, to others
it is the wisdom and power of God; of which there was a figure in
the two thieves that were crucified with him. By this men are
judged, what they think of the death of Christ. <i>Secondly,</i> It
is a judgment of favour and absolution to the chosen ones that are
in the world. Christ upon the cross interposed between a righteous
God and a guilty world as a sacrifice for sin and a surety for
sinners, so that when he was judged, and <i>iniquity laid upon
him,</i> and he was wounded for our transgressions, it was as it
were the judgment of this world, for an everlasting righteousness
was thereby brought in, not for Jews only, but the whole world,
<scripRef id="John.xiii-p83.2" osisRef="Bible:1John.2.1-1John.2.2 Bible:Dan.9.24" parsed="|1John|2|1|2|2;|Dan|9|24|0|0" passage="1Jo 2:1,2,Da 9:24">1 John ii. 1, 2; Dan. ix.
24</scripRef>. <i>Thirdly,</i> It is a judgment of condemnation
given against the powers of darkness; see <scripRef id="John.xiii-p83.3" osisRef="Bible:John.16.11" parsed="|John|16|11|0|0" passage="Joh 16:11"><i>ch.</i> xvi. 11</scripRef>. Judgment is put for
vindication and deliverance, the asserting of an invaded right. At
the death of Christ there was a famous trial between Christ and
Satan, the serpent and the promised seed; the trial was for the
world, and the lordship of it; the devil had long borne sway among
the children of men, time out of mind; he now pleads prescription,
grounding his claim also upon the forfeiture incurred by sin. We
find him willing to have come to a composition (<scripRef id="John.xiii-p83.4" osisRef="Bible:Luke.4.6-Luke.4.7" parsed="|Luke|4|6|4|7" passage="Lu 4:6,7">Luke iv. 6, 7</scripRef>); he would have given the
kingdoms of this world to Christ, provided he would hold them by,
from, and under him. But Christ would try it out with; by dying he
takes off the forfeiture to divine justice, and then fairly
disputes the title, and recovers it in the court of heaven. Satan's
dominion is declared to be a usurpation, and the world adjudged to
the Lord Jesus as his right, <scripRef id="John.xiii-p83.5" osisRef="Bible:Ps.2.6 Bible:Ps.2.8" parsed="|Ps|2|6|0|0;|Ps|2|8|0|0" passage="Ps 2:6,8">Ps. ii.
6, 8</scripRef>. The judgment of this world is, that it belongs to
Christ, and not to Satan; to Christ therefore let us all
<i>atturn</i> tenants. [2.] That <i>now is the prince of this world
cast out. First,</i> It is the devil that is here called the
<i>prince of this world,</i> because he rules over the men of the
world by the things of the world; he is the <i>ruler of the
darkness of this world,</i> that is, of this dark world, of those
in it that <i>walk in darkness,</i> <scripRef id="John.xiii-p83.6" osisRef="Bible:2Cor.4.4 Bible:Eph.4.12" parsed="|2Cor|4|4|0|0;|Eph|4|12|0|0" passage="2Co 4:4,Eph 4:12">2 Cor. iv. 4; Eph. iv. 12</scripRef>.
<i>Secondly,</i> He is said to be <i>cast out,</i> to be <i>now</i>
cast out; for, whatever had been done hitherto towards the
weakening of the devil's kingdom was done in the virtue of a Christ
to come, and therefore is said to be done <i>now.</i> 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, reducing
the world to God by the doctrine of his cross, broke the power of
sin, and cast out Satan as a deceiver. The bruising of his heel was
the breaking of the serpent's head, <scripRef id="John.xiii-p83.7" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15">Gen. iii. 15</scripRef>. When his oracles were silenced,
his temples forsaken, his idols famished, and the kingdoms of the
world became Christ's kingdoms, then was the <i>prince of the world
cast out,</i> as appears by comparing this with John's vision
(<scripRef id="John.xiii-p83.8" osisRef="Bible:Rev.12.8-Rev.12.11" parsed="|Rev|12|8|12|11" passage="Re 12:8-11">Rev. xii. 8-11</scripRef>), where
it is said to be done by the <i>blood of the Lamb.</i> Christ's
frequent casting of devils out of the bodies of people was an
indication of the great design of his whole undertaking. Observe,
With what assurance Christ here speaks of the victory over Satan;
it is as good as done, and even when he yields to death he triumphs
over it.</p>
<p class="indent" id="John.xiii-p84">(2.) That by the death of Christ souls
should be converted, and this would be the casting out of Satan
(<scripRef id="John.xiii-p84.1" osisRef="Bible:John.12.32" parsed="|John|12|32|0|0" passage="Joh 12:32"><i>v.</i> 32</scripRef>): <i>If I be
lifted up from the earth, I will draw all men unto me.</i> Here
observe two things:—</p>
<p class="indent" id="John.xiii-p85">[1.] The great design of our Lord Jesus,
which was to <i>draw all men to him,</i> not the Jews only, who had
been long in a profession a people <i>near to God,</i> but the
Gentiles also, who had been <i>afar off;</i> for he was to be the
<i>desire of all nations</i> (<scripRef id="John.xiii-p85.1" osisRef="Bible:Hag.2.7" parsed="|Hag|2|7|0|0" passage="Hag 2:7">Hag. ii.
7</scripRef>), and <i>to him must the gathering of the people
be.</i> That which his enemies dreaded was that the world would go
after him; and he would draw them to him, notwithstanding their
opposition. Observe here how Christ himself is all in all in the
conversion of a soul. <i>First,</i> It is Christ that draws: I
<i>will draw.</i> It is sometimes ascribed to the Father (<scripRef id="John.xiii-p85.2" osisRef="Bible:John.6.44" parsed="|John|6|44|0|0" passage="Joh 6:44"><i>ch.</i> vi. 44</scripRef>), but here to the
Son, who is the <i>arm of the Lord.</i> He does not drive by force,
but draws with the <i>cords of a man</i> (<scripRef id="John.xiii-p85.3" osisRef="Bible:Hos.11.4 Bible:Jer.31.3" parsed="|Hos|11|4|0|0;|Jer|31|3|0|0" passage="Ho 11:4,Jer 31:3">Hos. xi. 4; Jer. xxxi. 3</scripRef>), draws as
the loadstone; the soul is <i>made willing,</i> but it is in a
<i>day of power. Secondly,</i> It is to Christ that we are drawn:
"I will draw them to me as the centre of their unity." The soul
that was at a distance from Christ is brought into an acquaintance
with him, he that was shy and distrustful of him is brought to love
him and trust in him,—drawn up to his terms, into his arms. Christ
was now going to heaven, and he would draw men's hearts to him
thither.</p>
<p class="indent" id="John.xiii-p86">[2.] The strange method he took to
accomplish his design by <i>being lifted up from the earth.</i>
What he meant by this, to prevent mistake, we are told (<scripRef id="John.xiii-p86.1" osisRef="Bible:John.12.33" parsed="|John|12|33|0|0" passage="Joh 12:33"><i>v.</i> 33</scripRef>): <i>This he spoke
signifying by what death he should die,</i> the death of the cross,
though they had designed and attempted to stone him to death. He
that was crucified was first nailed to the cross, and then lifted
up upon it. He was <i>lifted up as a spectacle to the world;</i>
lifted up between heaven and earth, as unworthy of either; yet the
word here used signifies an honourable advancement, <b><i>ean
hypsotho</i></b>—<i>If I be exalted;</i> he reckoned his
sufferings his honour. Whatever death we die, if we die in Christ
we shall be lifted up out of this dungeon, this den of lions, into
the regions of light and love. We should learn of our Master to
speak of dying with a holy pleasantness, and to say, "We shall then
be lifted up." Now Christ's drawing all men to him followed his
being <i>lifted up from the earth. First,</i> It followed after it
in time. The great increase of the church was after the death of
Christ; while Christ lived, we read of thousands at a sermon
miraculously fed, but after his death we read of thousands at a
sermon added to the church. Israel began to multiply in Egypt after
the death of Joseph. <i>Secondly,</i> It followed upon it as a
blessed consequence of it. Note, There is a powerful virtue and
efficacy in the death of Christ to draw souls to him. The cross of
Christ, though to some a <i>stumbling-stone,</i> is to others a
<i>loadstone.</i> Some make it an allusion to the drawing of fish
into a net; the lifting up of Christ was as the spreading of the
net (<scripRef id="John.xiii-p86.2" osisRef="Bible:Matt.13.47-Matt.13.48" parsed="|Matt|13|47|13|48" passage="Mt 13:47,48">Matt. xiii. 47,
48</scripRef>); or to the setting up of a standard, which draws
soldiers together; or, rather, it refers to the lifting up of the
brazen serpent in the wilderness, which drew all those to it who
were stung with fiery serpents, as soon as ever it was known that
it was lifted up, and there was healing virtue in it. O what
flocking was there to it! So there was to Christ, when salvation
through him was preached to all nations; see <scripRef id="John.xiii-p86.3" osisRef="Bible:John.3.14-John.3.15" parsed="|John|3|14|3|15" passage="Joh 3:14,15"><i>ch.</i> iii. 14, 15</scripRef>. Perhaps it has
some reference to the posture in which Christ was crucified, with
his arms stretched out, to invite all to him, and embrace all that
come. Those that put Christ to that ignominious death thought
thereby to drive all men from him; but the devil was outshot in his
own bow. <i>Out of the eater came forth meat.</i></p>
<p class="indent" id="John.xiii-p87">V. The people's exception against what he
said, and their cavil at it, <scripRef id="John.xiii-p87.1" osisRef="Bible:John.12.34" parsed="|John|12|34|0|0" passage="Joh 12:34"><i>v.</i> 34</scripRef>. Though they had heard the
voice from heaven, and the gracious words that proceeded out of his
mouth, yet they object, and pick quarrels with him. Christ had
called himself the <i>Son of man</i> (<scripRef id="John.xiii-p87.2" osisRef="Bible:John.12.23" parsed="|John|12|23|0|0" passage="Joh 12:23"><i>v.</i> 23</scripRef>), which they knew to be one of
the titles of the Messiah, <scripRef id="John.xiii-p87.3" osisRef="Bible:Dan.7.13" parsed="|Dan|7|13|0|0" passage="Da 7:13">Dan. vii.
13</scripRef>. He had also said that the <i>Son of man must be
lifted up,</i> which they understood of his dying, and probably he
explained himself so, and some think he repeated what he said to
Nicodemus (<scripRef id="John.xiii-p87.4" osisRef="Bible:John.3.14" parsed="|John|3|14|0|0" passage="Joh 3:14"><i>ch.</i> iii.
14</scripRef>), <i>So must the Son of man be lifted up.</i> Now
against this,</p>
<p class="indent" id="John.xiii-p88">1. They alleged those scriptures of the Old
Testament which speak of the perpetuity of the Messiah, that he
should be so far from being cut off in the midst of his days that
he should be a <i>priest for ever</i> (<scripRef id="John.xiii-p88.1" osisRef="Bible:Ps.110.4" parsed="|Ps|110|4|0|0" passage="Ps 110:4">Ps. cx. 4</scripRef>), and a king <i>for ever</i>
(<scripRef id="John.xiii-p88.2" osisRef="Bible:Ps.89.29" parsed="|Ps|89|29|0|0" passage="Ps 89:29">Ps. lxxxix. 29</scripRef>, &amp;c.),
that he should have <i>length of days for ever and ever,</i> and
<i>his years as many generations</i> (<scripRef id="John.xiii-p88.3" osisRef="Bible:Ps.21.4 Bible:Ps.61.6" parsed="|Ps|21|4|0|0;|Ps|61|6|0|0" passage="Ps 21:4,61:6">Ps. xxi. 4; lxi. 6</scripRef>), from all which they
inferred that the Messiah should not die. Thus great knowledge in
the letter of the scripture, if the heart be unsanctified, is
capable of being abused to serve the cause of infidelity, and to
fight against Christianity with its own weapons. Their perverseness
in opposing this to what Jesus had said will appear if we consider,
(1.) That, when they vouched the scripture to prove that the
Messiah <i>abideth for ever,</i> they took no notice of those texts
which speak of the Messiah's death and sufferings: they had heard
out of the law that <i>Messiah abideth for ever;</i> and had they
never heard out of the law that Messiah should <i>be cut off</i>
(<scripRef id="John.xiii-p88.4" osisRef="Bible:Dan.9.26" parsed="|Dan|9|26|0|0" passage="Da 9:26">Dan. ix. 26</scripRef>), and that he
should <i>pour out his soul unto death</i> (<scripRef id="John.xiii-p88.5" osisRef="Bible:Isa.53.12" parsed="|Isa|53|12|0|0" passage="Isa 53:12">Isa. liii. 12</scripRef>), and particularly that his
<i>hands and feet</i> should be pierced? Why then do they make so
strange of the <i>lifting up of the Son of man?</i> Note, We often
run into great mistakes, and then defend them with scripture
arguments, by putting those things asunder which God in his word
has put together, and opposing one truth under pretence of
supporting another. We have heard out of the gospel that which
exalts free grace, we have heard also that which enjoins duty, and
we just cordially embrace both, and not separate them, nor set them
at variance. (2.) That, when they opposed what Christ said
concerning the sufferings of the Son of man, they took no notice of
what he had said concerning his glory and exaltation. They had
heard out of the law that <i>Christ abideth for ever;</i> and had
they not heard our Lord Jesus say that he should be glorified, that
he should bring forth much fruit, and draw all men to him? Had he
not just now promised immortal honours to his followers, which
supposed his abiding for ever? But this they overlooked. Thus
unfair disputants oppose some parts of the opinion of an adversary,
to which, if they would but take it entire, they could not but
subscribe; and in the doctrine of Christ there are paradoxes, which
to men of corrupt minds are stones of stumbling—as Christ
<i>crucified,</i> and yet <i>glorified; lifted up from the
earth,</i> and yet <i>drawing all men to him.</i></p>
<p class="indent" id="John.xiii-p89">2. They asked hereupon, <i>Who is the Son
of man?</i> This they asked, not with a desire to be instructed,
but tauntingly and insultingly, as if now they had baffled him, and
run him down. "Thou sayest, <i>The Son of man must die;</i> we have
proved the Messiah must not, and where is then thy Messiahship?
This Son of man, as thou callest thyself, cannot be the Messiah,
thou must therefore think of something else to pretend to." Now
that which prejudiced them against Christ was his meanness and
poverty; they would rather have no Christ than a suffering one.</p>
<p class="indent" id="John.xiii-p90">VI. What Christ said to this exception, or
rather what he said <i>upon it.</i> The objection was a perfect
cavil; they might, if they pleased, answer it themselves: man dies,
and yet is immortal, and abideth for ever, so the <i>Son of
man.</i> Therefore, instead of answering these fools according to
their folly, he gives them a serious caution to take heed of
trifling away the day of their opportunities in such vain and
fruitless cavils as these (<scripRef id="John.xiii-p90.1" osisRef="Bible:John.12.35-John.12.36" parsed="|John|12|35|12|36" passage="Joh 12:35,36"><i>v.</i> 35, 36</scripRef>): "<i>Yet a little
while,</i> and but a little while, <i>is the light with you;</i>
therefore be wise for yourselves, and <i>walk while you have the
light.</i>"</p>
<p class="indent" id="John.xiii-p91">1. In general, we may observe here, (1.)
The concern Christ has for the souls of men, and his desire of
their welfare. With what tenderness does he here admonish those to
look well to themselves who were contriving ill against him! Even
when he <i>endured the contradiction of sinners,</i> he sought
their conversion. See <scripRef id="John.xiii-p91.1" osisRef="Bible:Prov.29.10" parsed="|Prov|29|10|0|0" passage="Pr 29:10">Prov. xxix.
10</scripRef>. (2.) The method he takes with these objectors,
<i>with meekness instructing those that opposed themselves,</i>
<scripRef id="John.xiii-p91.2" osisRef="Bible:2Tim.2.25" parsed="|2Tim|2|25|0|0" passage="2Ti 2:25">2 Tim. ii. 25</scripRef>. Were but
men's consciences awakened with a due concern about their
everlasting state, and did they consider how little time they have
to spend, and none to spare, they would not waste precious thoughts
and time in trifling cavils.</p>
<p class="indent" id="John.xiii-p92">2. Particularly we have here,</p>
<p class="indent" id="John.xiii-p93">(1.) The advantage they enjoyed in having
Christ and his gospel among them, with the shortness and
uncertainty of their enjoyment of it: <i>Yet a little while is the
light with you.</i> Christ is this light; and some of the ancients
suggest that, in calling himself the light, he gives a tacit answer
to their objection. His dying upon the cross was as consistent with
his <i>abiding for ever</i> as the setting of the sun every night
is with his perpetuity. The duration of Christ's kingdom is
compared to that of the sun and moon, <scripRef id="John.xiii-p93.1" osisRef="Bible:Ps.72.17 Bible:Ps.89.36-Ps.89.37" parsed="|Ps|72|17|0|0;|Ps|89|36|89|37" passage="Ps 72:17,89:36,37">Ps. lxxii. 17; lxxxix. 36, 37</scripRef>. The
ordinances of heaven are unchangeably fixed, and yet the sun and
moon set and are eclipsed; so Christ the Sun of righteousness
abides for ever, and yet was eclipsed by his sufferings, and was
but a little while within our horizon. Now, [1.] The Jews at this
time had the <i>light with them;</i> they had Christ's bodily
presence, heard his preaching, saw his miracles. The scripture is
to us a light shining in a dark place. [2.] It was to be but a
little while with them; Christ would shortly leave them, their
visible church state would soon after be dissolved and the kingdom
of God taken from them, and blindness and hardness would happen
unto Israel. Note, It is good for us all to consider what a little
while we are to have the light with us. Time is short, and perhaps
opportunity not so long. The candlestick may be removed; at least,
we must be removed shortly. Yet a little while is the light of life
with us; yet a little while is the light of the gospel with us, the
day of grace, the means of grace, the Spirit of grace, yet a very
little while.</p>
<p class="indent" id="John.xiii-p94">(2.) The warning given them to make the
best of this privilege while they enjoyed it, because of the danger
they were in of losing it: <i>Walk while you have the light;</i> as
travellers who make the best of their way forward, that they may
not be benighted in their journey, because travelling in the night
is uncomfortable and unsafe. "Come," say they, "let us mend our
pace, and get forward, while we have day-light." Thus wise should
we be for our souls who are journeying towards eternity. Note, [1.]
It is our business to walk, to press forward towards heaven, and to
get nearer to it by being made fitter for it. Our life is but a
day, and we have a day's journey to go. [2.] The best time of
walking is while we have the light. The day is the proper season
for work, as the night is for rest. The proper time for getting
grace is when we have the word of grace preached to us, and the
Spirit of grace striving with us, and therefore then is the time to
be busy. [3.] We are highly concerned thus to improve our
opportunities, for fear lest our day be finished before we have
finished our day's work and our day's journey: "<i>Lest darkness
come upon you,</i> lest you lose your opportunities, and can
neither recover them nor despatch the business you have to do
without them." Then <i>darkness</i> comes, that is, such an utter
incapacity to make sure the great salvation as renders the state of
the careless sinner quite deplorable; so that, if his work be
undone then, it is likely to be undone for ever.</p>
<p class="indent" id="John.xiii-p95">(3.) The sad condition of those who have
sinned away the gospel, and are come to the period of their day of
grace. <i>They walk in darkness,</i> and know neither <i>where</i>
they go, nor <i>whither</i> they go; neither the way they are
walking in, nor the end they are walking towards. He that is
destitute of the light of the gospel, and is not acquainted with
its discoveries and directions, wanders endlessly in mistakes and
errors, and a thousand crooked paths, and is not aware of it. Set
aside the instructions of the Christian doctrine, and we know
little of the difference between good and evil. He is going to
destruction, and knows not his danger, for he is either sleeping or
dancing at the pit's brink.</p>
<p class="indent" id="John.xiii-p96">(4.) The great duty and interest of every
one of us inferred from all this (<scripRef id="John.xiii-p96.1" osisRef="Bible:John.12.36" parsed="|John|12|36|0|0" passage="Joh 12:36"><i>v.</i> 36</scripRef>): <i>While you have light,
believe in the light.</i> The Jews had now Christ's presence with
them, let them improve it; afterwards they had the first offers of
the gospel made to them by the apostles wherever they came; now
this is an admonition to them not to out-stand their market, but to
accept the offer when it was made to them: the same Christ saith to
all who enjoy the gospel. Note, [1.] It is the duty of every one of
us <i>to believe in the gospel light,</i> to receive it as a divine
light, to subscribe to the truths it discovers, for it is a light
to our eyes, and to follow its guidance, for it is a light to our
feet. Christ is the light, and we must believe in him as he is
revealed to us; as a true light that will not deceive us, a sure
light that will not misguide us. [2.] We are concerned to do this
while we have the light, to lay hold on Christ while we have the
gospel to show us the way to him and direct us in that way. [3.]
Those that believe in the light <i>shall be the children of
light;</i> they shall be owned as <i>Christians,</i> who are called
<i>children of light</i> (<scripRef id="John.xiii-p96.2" osisRef="Bible:Luke.16.8 Bible:Eph.5.8" parsed="|Luke|16|8|0|0;|Eph|5|8|0|0" passage="Lu 16:8,Eph 5:8">Luke
xvi. 8; Eph. v. 8</scripRef>) and of the day, <scripRef id="John.xiii-p96.3" osisRef="Bible:1Thess.5.5" parsed="|1Thess|5|5|0|0" passage="1Th 5:5">1 Thess. v. 5</scripRef>. Those that have God for their
Father are children of light, for God is light; they are born from
above, and heirs of heaven, and children of light, for heaven is
light.</p>
<p class="indent" id="John.xiii-p97">VII. Christ's retiring from them, hereupon:
<i>These things spoke Jesus,</i> and said no more at this time, but
left this to their consideration, <i>and departed, and did hide
himself from them.</i> And this he did, 1. For their conviction and
awakening. If they will not regard what he hath said, he will have
nothing more to say to them. They are joined to their infidelity,
as Ephraim to idols; <i>let them alone.</i> Note, Christ justly
removes the means of grace from those that quarrel with him, and
<i>hides his face</i> from <i>a froward generation,</i> <scripRef id="John.xiii-p97.1" osisRef="Bible:Deut.32.20" parsed="|Deut|32|20|0|0" passage="De 32:20">Deut. xxxii. 20</scripRef>. 2. For his own
preservation. He hid himself from their rage and fury, retreating,
it is probable, to Bethany, where he lodged. By this it appears
that what he said irritated and exasperated them, and they were
made worse by that which should have made them better.</p>
</div><scripCom id="John.xiii-p97.2" osisRef="Bible:John.12.37-John.12.41" parsed="|John|12|37|12|41" passage="Joh 12:37-41" type="Commentary"/><div class="Commentary" id="Bible:John.12.37-John.12.41">
<h4 id="John.xiii-p97.3">The Unbelief of the People.</h4>
<p class="passage" id="John.xiii-p98">37 But though he had done so many miracles
before them, yet they believed not on him:   38 That the
saying of Esaias the prophet might be fulfilled, which he spake,
Lord, who hath believed our report? and to whom hath the arm of the
Lord been revealed?   39 Therefore they could not believe,
because that Esaias said again,   40 He hath blinded their
eyes, and hardened their heart; that they should not see with
<i>their</i> eyes, nor understand with <i>their</i> heart, and be
converted, and I should heal them.   41 These things said
Esaias, when he saw his glory, and spake of him.</p>
<p class="indent" id="John.xiii-p99">We have here the honour done to our Lord
Jesus by the Old-Testament prophets, who foretold and lamented the
infidelity of the many that believed not on him. It was indeed a
dishonour and grief to Christ that his doctrine met with so little
acceptance and so much opposition; but <i>this</i> takes off the
wonder and reproach, makes the offence of it to cease, and made it
no disappointment to Christ, that herein the scriptures were
fulfilled. Two things are here said concerning this untractable
people, and both were foretold by the evangelical prophet Isaiah,
that they <i>did not</i> believe, and that they <i>could not</i>
believe.</p>
<p class="indent" id="John.xiii-p100">I. They did not believe (<scripRef id="John.xiii-p100.1" osisRef="Bible:John.12.37" parsed="|John|12|37|0|0" passage="Joh 12:37"><i>v.</i> 37</scripRef>): <i>Though he had done so many
miracles before them,</i> which, one would think, should have
convinced them, yet they believed not, but opposed him.
Observe,</p>
<p class="indent" id="John.xiii-p101">1. The abundance of the means of conviction
which Christ afforded them: He <i>did miracles, so many
miracles;</i> <b><i>tosauta semeia</i></b> signifying both so many
and so great. This refers to all the miracles he had wrought
formerly; nay, the blind and lame now came to him into the temple,
and he healed them, <scripRef id="John.xiii-p101.1" osisRef="Bible:Matt.21.14" parsed="|Matt|21|14|0|0" passage="Mt 21:14">Matt. xxi.
14</scripRef>. His miracles were the great proof of his mission,
and on the evidence of them he relied. Two things concerning them
he here insists upon:—(1.) The number of them; they were
<i>many,</i>—various and of divers kinds; numerous and often
repeated; and every new miracle confirmed the reality of all that
went before. The multitude of his miracles was not only a proof of
his unexhausted power, but gave the greater opportunity to examine
them; and, if there had been a cheat in them, it was morally
impossible but that in some or other of them it would have been
discovered; and, being all <i>miracles of mercy,</i> the more there
were the more good was done. (2.) The notoriety of them. He wrought
these miracles <i>before them,</i> not at a distance, not in a
corner, but before many witnesses, appearing to their own eyes.</p>
<p class="indent" id="John.xiii-p102">2. The inefficacy of these means: <i>Yet
they believed not on him.</i> They could not gainsay the premises,
and yet would not grant the conclusion. Note, The most plentiful
and powerful means of conviction will not of themselves work faith
in the depraved prejudiced hearts of men. These <i>saw,</i> and yet
<i>believed not.</i></p>
<p class="indent" id="John.xiii-p103">3. The fulfilling of the scripture in this
(<scripRef id="John.xiii-p103.1" osisRef="Bible:John.12.38" parsed="|John|12|38|0|0" passage="Joh 12:38"><i>v.</i> 38</scripRef>): <i>That
the saying of Esaias might be fulfilled.</i> Not that these infidel
Jews designed the fulfilling of the scripture (they rather fancied
those scriptures which speak of the church's best sons to be
fulfilled in themselves), but the event exactly answered the
prediction, <i>so that (ut for ita ut</i>) this saying of Esaias
was fulfilled. The more improbable any event is, the more does a
divine foresight appear in the prediction of it. One could not have
imagined that the kingdom of the Messiah, supported with such
pregnant proofs, should have met with so much opposition among the
Jews, and therefore their unbelief is called a <i>marvellous work,
and a wonder,</i> <scripRef id="John.xiii-p103.2" osisRef="Bible:Isa.29.14" parsed="|Isa|29|14|0|0" passage="Isa 29:14">Isa. xxix.
14</scripRef>. Christ himself <i>marvelled at it,</i> but it was
what Isaiah foretold (<scripRef id="John.xiii-p103.3" osisRef="Bible:Isa.53.1" parsed="|Isa|53|1|0|0" passage="Isa 53:1">Isa. liii.
1</scripRef>), and now it is accomplished. Observe, (1.) The gospel
is here called <i>their report: Who has believed,</i> <b><i>te akon
hemon</i></b>—<i>our hearing,</i> which we have heard from God,
and which you have heard from us. Our report is the report that we
bring, like the report of a matter of fact, or the report of a
solemn resolution in the senate. (2.) It is foretold that a few
comparatively of those to whom this report is brought will be
persuaded to give credit to it. Many hear it, but few heed it and
embrace it: <i>Who hath believed it?</i> Here and there one, but
none to speak of; not the wise, not the noble; it is to them but a
report which wants confirmation. (3.) It is spoken of as a thing to
be greatly lamented that so few believe the report of the gospel.
<i>Lord</i> is here prefixed from the LXX., but is not in the
Hebrew, and intimates a sorrowful account brought to God by the
messengers of the cold entertainment which they and their report
had; as <i>the servant came, and showed his lord all these
things,</i> <scripRef id="John.xiii-p103.4" osisRef="Bible:Luke.14.21" parsed="|Luke|14|21|0|0" passage="Lu 14:21">Luke xiv. 21</scripRef>.
(4.) The reason why men believe not the report of the gospel is
because <i>the arm of the Lord</i> is not <i>revealed</i> to them,
that is, because they do not acquaint themselves with, and submit
themselves to, the grace of God; they do not experimentally know
the virtue and fellowship of Christ's death and resurrection, in
which the arm of the Lord is revealed. They saw Christ's miracles,
but did not see the <i>arm of the Lord revealed in them.</i></p>
<p class="indent" id="John.xiii-p104">II. They could not believe, and
<i>therefore</i> they could not <i>because Esaias said, He hath
blinded their eyes.</i> This is a hard saying, who can explain it?
We are sure that God is infinitely just and merciful, and therefore
we cannot think there is in any such an impotency to good,
resulting from the counsels of God, as lays them under a fatal
necessity of being evil. God dams none by mere sovereignty; yet it
is said, <i>They could not believe.</i> St. Austin, coming in
course to the exposition of these words, expresses himself with a
holy fear of entering upon an enquiry into this mystery. <i>Justa
sunt judicia ejus, sed occulta—His judgments are just, but
hidden.</i></p>
<p class="indent" id="John.xiii-p105">1. They <i>could not</i> believe, that is,
they <i>would not;</i> they were obstinately resolved in their
infidelity; thus Chrysostom and Austin incline to understand it;
and the former gives divers instances of scripture of the putting
of an impotency to signify the invincible refusal of the will, as
<scripRef id="John.xiii-p105.1" osisRef="Bible:Gen.37.4" parsed="|Gen|37|4|0|0" passage="Ge 37:4">Gen. xxxvii. 4</scripRef>, <i>They
could not speak peaceably to him.</i> And <scripRef id="John.xiii-p105.2" osisRef="Bible:John.7.7" parsed="|John|7|7|0|0" passage="Joh 7:7"><i>ch.</i> vii. 7</scripRef>. This is a <i>moral</i>
impotency, like that of one that is accustomed to do evil,
<scripRef id="John.xiii-p105.3" osisRef="Bible:Jer.13.23" parsed="|Jer|13|23|0|0" passage="Jer 13:23">Jer. xiii. 23</scripRef>. But,</p>
<p class="indent" id="John.xiii-p106">2. They could not because Esaias had said,
<i>He hath blinded their eyes.</i> Here the difficulty increases;
it is certain that God is not the author of sin, and yet,</p>
<p class="indent" id="John.xiii-p107">(1.) There is a righteous hand of God
sometimes to be acknowledged in the blindness and obstinacy of
those who persist in impenitency and unbelief, by which they are
justly punished for their former resistance of the divine light and
rebellion against the divine law. If God withhold abused grace, and
give men over to indulged lusts,—if he permit the evil spirit to
do his work on those that resisted the good Spirit,—and if in his
providence he lay stumbling-blocks in the way of sinners, which
confirm their prejudices, then he <i>blinds their eyes,</i> and
<i>hardens their hearts,</i> and these are spiritual judgments,
like the giving up of idolatrous Gentiles to <i>vile
affections,</i> and degenerate Christians to <i>strong
delusions.</i> Observe the method of conversion implied here, and
the steps taken in it. [1.] Sinners are brought to <i>see with
their eyes,</i> to discern the reality of divine things and to have
some knowledge of them. [2.] To <i>understand with their heart,</i>
to apply these things to themselves; not only to assent and
approve, but to consent and accept. [3.] To <i>be converted,</i>
and effectually turned from sin to Christ, from the world and the
flesh to God, as their felicity and portion. [4.] Then God will
<i>heal</i> them, will justify and sanctify them; will
<i>pardon</i> their sins, which are as bleeding wounds, and mortify
their corruptions, which are as lurking diseases. Now when God
denies his grace nothing of this is done; the alienation of the
mind from, and its aversion to, God and the divine life, grow into
a rooted and invincible antipathy, and so the case becomes
desperate.</p>
<p class="indent" id="John.xiii-p108">(2.) Judicial blindness and hardness are in
the word of God threatened against those who wilfully persist in
wickedness, and were particularly foretold concerning the Jewish
church and nation. Known unto God are all his works, and all ours
too. Christ knew before who would betray him, and spoke of it,
<scripRef id="John.xiii-p108.1" osisRef="Bible:John.6.70" parsed="|John|6|70|0|0" passage="Joh 6:70"><i>ch.</i> vi. 70</scripRef>. This is
a confirmation of the truth of scripture prophecies, and thus even
the unbelief of the Jews may help to strengthen our faith. It is
also intended for caution to particular persons, to <i>beware lest
that come upon them which was spoken of in the prophets,</i>
<scripRef id="John.xiii-p108.2" osisRef="Bible:Acts.13.40" parsed="|Acts|13|40|0|0" passage="Ac 13:40">Acts xiii. 40</scripRef>.</p>
<p class="indent" id="John.xiii-p109">(3.) What God has foretold will certainly
come to pass, and so, by a necessary consequence, in order of
arguing, it might be said that <i>therefore</i> they <i>could not
believe,</i> because God by the prophets had foretold they would
not; for such is the knowledge of God that he cannot be deceived in
what he foresees, and such his truth that he cannot deceive in what
he foretels, so that the scripture cannot be broken. Yet be it
observed that the prophecy did not name particular persons; so that
it might not be said, "Therefore such a one and such a one could
not believe, because Esaias had said so and so;" but it pointed at
the body of the Jewish nation, which would persist in their
infidelity till their cities were wasted without inhabitants, as it
follows (<scripRef id="John.xiii-p109.1" osisRef="Bible:Isa.6.11-Isa.6.12" parsed="|Isa|6|11|6|12" passage="Isa 6:11,12">Isa. vi. 11,
12</scripRef>); yet still reserving a remnant (<scripRef id="John.xiii-p109.2" osisRef="Bible:John.12.13" parsed="|John|12|13|0|0" passage="Joh 12:13"><i>v.</i> 13</scripRef>, <i>in it shall be a
tenth</i>), which reserve was sufficient to keep a door of hope
open to particular persons; for each one might say, Why may not I
be of that remnant?</p>
<p class="indent" id="John.xiii-p110"><i>Lastly,</i> The evangelist, having
quoted the prophecy, shows (<scripRef id="John.xiii-p110.1" osisRef="Bible:John.12.41" parsed="|John|12|41|0|0" passage="Joh 12:41"><i>v.</i>
41</scripRef>) that it was intended to look further than the
prophet's own days, and that its principal reference was to the
days of the Messiah: <i>These things said Esaias when he saw his
glory, and spoke of him.</i> 1. We read in the prophecy that this
was said to Esaias, <scripRef id="John.xiii-p110.2" osisRef="Bible:Isa.6.8-Isa.6.9" parsed="|Isa|6|8|6|9" passage="Isa 6:8,9">Isa. vi. 8,
9</scripRef>. But here we are told that it was said <i>by him</i>
to the purpose. For nothing was said by him as a prophet which was
not first said to him; nor was any thing said to him which was not
afterwards said by him to those to whom he was sent. See <scripRef id="John.xiii-p110.3" osisRef="Bible:Isa.21.10" parsed="|Isa|21|10|0|0" passage="Isa 21:10">Isa. xxi. 10</scripRef>. 2. The vision which
the prophet there had of the <i>glory of God</i> is here said to be
his <i>seeing the glory</i> of Jesus Christ: He <i>saw his
glory.</i> Jesus Christ therefore is equal in power and glory with
the Father, and his praises are equally celebrated. Christ had a
glory <i>before the foundation of the world,</i> and Esaias saw
this. 3. It is said that the prophet there <i>spoke of him.</i> It
seems to have been spoken of the prophet himself (for to him the
commission and instructions were there given), and yet it is here
said to be spoken of Christ, for as all the prophets testified of
him so they all typified him. This they spoke of him, that as to
many his coming would be not only fruitless, but fatal, a savour of
death unto death. It might be objected against his doctrine, If it
was from heaven, why did not the Jews believe it? But this is an
answer to it; it was not for want of evidence, but because their
<i>heart was made fat,</i> and their <i>ears were heavy.</i> It was
spoken of Christ, that he should be glorified in the ruin of an
unbelieving multitude, as well as in the salvation of a
distinguished remnant.</p>
</div><scripCom id="John.xiii-p110.4" osisRef="Bible:John.12.42-John.12.43" parsed="|John|12|42|12|43" passage="Joh 12:42-43" type="Commentary"/><div class="Commentary" id="Bible:John.12.42-John.12.43">
<h4 id="John.xiii-p110.5">The Cowardice of the Rulers.</h4>
<p class="passage" id="John.xiii-p111">42 Nevertheless among the chief rulers also many
believed on him; but because of the Pharisees they did not confess
<i>him,</i> lest they should be put out of the synagogue:   43
For they loved the praise of men more than the praise of God.</p>
<p class="indent" id="John.xiii-p112">Some honour was done to Christ by these
rulers: for they <i>believed on him,</i> were convinced that he was
sent of God, and received his doctrine as divine; but they did not
do him honour enough, for they had not courage to own their faith
in him. Many professed more kindness for Christ than really they
had; these had more kindness for him than they were willing to
profess. See here what a struggle was in these rulers between their
convictions and their corruptions.</p>
<p class="indent" id="John.xiii-p113">I. See the power of the word in the
convictions that many of them were under, who did not wilfully shut
their eyes against the light. They <i>believed on him</i> as
Nicodemus, received him as a teacher come from God. Note, The truth
of the gospel has perhaps a better interest in the consciences of
men than we are aware of. Many cannot but approve of that in their
hearts which yet outwardly they are shy of. Perhaps these chief
rulers were <i>true</i> believers, though very weak, and their
faith like smoking flax. Note, It may be, there are more good
people than we think there are. Elijah thought he was left alone,
when God had seven thousand faithful worshippers in Israel. Some
are really better than they seem to be. Their faults are known, but
their repentance is not; a man's goodness may be concealed by a
<i>culpable</i> yet pardonable weakness, which he himself truly
repents of. The <i>kingdom of God comes not</i> in all <i>with</i>
a like <i>observation;</i> nor have all who are good the same
faculty of appearing to be so.</p>
<p class="indent" id="John.xiii-p114">II. See the power of the world in the
smothering of these convictions. They believed in Christ, but
because of the Pharisees, who had it in their power to do them a
diskindness, they durst not confess him for fear of being
excommunicated. Observe here, 1. Wherein they failed and were
defective; They did not <i>confess</i> Christ. Note, There is cause
to question the sincerity of that faith which is either afraid or
ashamed to show itself; for those who believe with the heart ought
to <i>confess with the mouth,</i> <scripRef id="John.xiii-p114.1" osisRef="Bible:Rom.10.9" parsed="|Rom|10|9|0|0" passage="Ro 10:9">Rom.
x. 9</scripRef>. 2. What they feared: being <i>put out of the
synagogue,</i> which they thought would be a disgrace and damage to
them; as if it would do them any harm to be expelled from a
synagogue that had made itself a synagogue of Satan, and from which
God was departing. 3. What was at the bottom of this fear: <i>They
loved the praise of men,</i> chose it as a more valuable good, and
pursued it as a more desirable end, than the <i>praise of God;</i>
which was an implicit idolatry, like that (<scripRef id="John.xiii-p114.2" osisRef="Bible:Rom.1.25" parsed="|Rom|1|25|0|0" passage="Ro 1:25">Rom. i. 25</scripRef>) of <i>worshipping and serving the
creature more than the Creator.</i> They set these two in the scale
one against the other, and, having weighed them, they proceeded
accordingly. (1.) They set the praise of men in one scale, and
considered how good it was to give praise to men, and to pay a
deference to the opinion of the Pharisees, and receive praise from
men, to be commended by the chief priests and applauded by the
people as good sons of the church, the Jewish church; and they
would not confess Christ, lest they should thereby derogate from
the reputation of the Pharisees, and forfeit their own, and thus
hinder their own preferment. And, besides, the followers of Christ
were put into an <i>ill name,</i> and were looked upon with
contempt, which those who had been used to honour could not bear.
Yet perhaps if they had known one another's minds they would have
had more courage; but each one thought that if he should declare
himself in favour of Christ he should stand alone, and have nobody
to back him; whereas, if any one had had resolution to <i>break the
ice,</i> he would have had more <i>seconds</i> than he thought of.
(2.) They put the praise of God in the other scale. They were
sensible that by confessing Christ they should both give praise to
God, and have praise from God, that he would be pleased with them,
and say, <i>Well done;</i> but, (3.) They gave the preference to
the praise of men, and this turned the scale; sense prevailed above
faith, and represented it as more desirable to stand right in the
opinion of the Pharisees than to be accepted of God. Note, Love of
the praise of men is a very great prejudice to the power and
practice of religion and godliness. Many come short of the glory of
God by having a regard to the applause of men, and a value for
that. 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, as here.
See <scripRef id="John.xiii-p114.3" osisRef="Bible:Rom.2.29" parsed="|Rom|2|29|0|0" passage="Ro 2:29">Rom. ii. 29</scripRef>.</p>
</div><scripCom id="John.xiii-p114.4" osisRef="Bible:John.12.44-John.12.50" parsed="|John|12|44|12|50" passage="Joh 12:44-50" type="Commentary"/><div class="Commentary" id="Bible:John.12.44-John.12.50">
<h4 id="John.xiii-p114.5">Christ's Last Discourse with the
Jews.</h4>
<p class="passage" id="John.xiii-p115">44 Jesus cried and said, He that believeth on
me, believeth not on me, but on him that sent me.   45 And he
that seeth me seeth him that sent me.   46 I am come a light
into the world, that whosoever believeth on me should not abide in
darkness.   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.   48 He that rejecteth me, and receiveth not my words,
hath one that judgeth him: the word that I have spoken, the same
shall judge him in the last day.   49 For I have not spoken of
myself; but the Father which sent me, he gave me a commandment,
what I should say, and what I should speak.   50 And I know
that his commandment is life everlasting: whatsoever I speak
therefore, even as the Father said unto me, so I speak.</p>
<p class="indent" id="John.xiii-p116">We have here the honour Christ not assumed,
but asserted, to himself, in the account he gave of his mission and
his errand into the world. Probably this discourse was not at the
same time with that before (for them <i>he departed,</i> <scripRef id="John.xiii-p116.1" osisRef="Bible:John.12.36" parsed="|John|12|36|0|0" passage="Joh 12:36"><i>v.</i> 36</scripRef>), but some time after,
when he made another public appearance; and, as this evangelist
records it, it was Christ's farewell sermon to the Jews, and his
last public discourse; all that follows was private with his
disciples. Now observe how our Lord Jesus delivered this parting
word: he <i>cried and said. Doth not wisdom cry</i> (<scripRef id="John.xiii-p116.2" osisRef="Bible:Prov.8.1" parsed="|Prov|8|1|0|0" passage="Pr 8:1">Prov. viii. 1</scripRef>), cry <i>without?</i>
<scripRef id="John.xiii-p116.3" osisRef="Bible:Prov.1.20" parsed="|Prov|1|20|0|0" passage="Pr 1:20">Prov. i. 20</scripRef>. The raising of
his voice and crying intimate, 1. His boldness in speaking. Though
they had not courage openly to profess faith in his doctrine, he
had courage openly to publish it; if they were ashamed of it, he
was not, but set his face as a flint, <scripRef id="John.xiii-p116.4" osisRef="Bible:Isa.50.7" parsed="|Isa|50|7|0|0" passage="Isa 50:7">Isa. l. 7</scripRef>. 2. His earnestness in speaking. He
cried as one that was serious and importunate, and in good earnest
in what he said, and was willing to impart to them, not only the
gospel of God, but <i>even his own soul.</i> 3. It denotes his
desire that all might take notice of it. This being the last time
of the publication of his gospel by himself in person, he makes
proclamation, "Whoever will hear me, let them come now." Now what
is the conclusion of the whole matter, this closing summary of all
Christ's discourses? It is much like that of Moses (<scripRef id="John.xiii-p116.5" osisRef="Bible:Deut.30.15" parsed="|Deut|30|15|0|0" passage="De 30:15">Deut. xxx. 15</scripRef>): <i>See, I have set
before you life and death.</i> So Christ here takes leave of the
temple, with a solemn declaration of three things:—</p>
<p class="indent" id="John.xiii-p117">I. The privileges and dignities of those
that believe; this gives great encouragement to us to believe in
Christ and to profess that faith. It is a thing of such a nature
that we need not be shy either of doing it or of owning it;
for,</p>
<p class="indent" id="John.xiii-p118">1. By believing in Christ we are brought
into an <i>honourable acquaintance with God</i> (<scripRef id="John.xiii-p118.1" osisRef="Bible:John.12.44-John.12.45" parsed="|John|12|44|12|45" passage="Joh 12:44,45"><i>v.</i> 44, 45</scripRef>): <i>He that believes on
me,</i> and so <i>sees me, believes on him that sent me,</i> and so
<i>sees him.</i> He that believes on Christ, (1.) He does not
believe in a mere man, such a one as he seemed to be, and was
generally taken to be, but he believes in one that is the Son of
God and equal in power and glory with the Father. Or rather, (2.)
His faith does not terminate in Christ, but through him it is
carried out to the Father, that sent him, to whom, as our end, we
come by Christ as our way. The doctrine of Christ is believed and
received as the truth of God. The rest of a believing soul is in
God through Christ as Mediator; for its resignation to Christ is in
order to being presented to God. Christianity is made up, not of
philosophy nor politics, but pure divinity. This is illustrated,
<scripRef id="John.xiii-p118.2" osisRef="Bible:John.12.45" parsed="|John|12|45|0|0" passage="Joh 12:45"><i>v.</i> 45</scripRef>. He that
<i>sees me</i> (which is the same with <i>believing</i> in him, for
faith is the eye of the soul) <i>sees him that sent me;</i> in
getting an acquaintance with Christ, we come to the knowledge of
God. For, [1.] God makes himself known in the face of Christ
(<scripRef id="John.xiii-p118.3" osisRef="Bible:2Cor.4.6" parsed="|2Cor|4|6|0|0" passage="2Co 4:6">2 Cor. iv. 6</scripRef>), who is the
express image of his person, <scripRef id="John.xiii-p118.4" osisRef="Bible:Heb.1.3" parsed="|Heb|1|3|0|0" passage="Heb 1:3">Heb. i.
3</scripRef>. [2.] All that have a believing sight of Christ are
led by him to the knowledge of God, whom Christ has revealed to us
by his word and Spirit. Christ, as God, was the image of his
Father's person; but Christ, as Mediator, was his Father's
representative in his relation to man, the divine light, law, and
love, being communicated to us in and through him; so that in
seeing him (that is, in eying him as our Saviour, Prince, and Lord,
in the right of redemption), we see and eye the Father as our
owner, ruler, and benefactor, in the right of creation: for God is
pleased to deal with fallen man by proxy.</p>
<p class="indent" id="John.xiii-p119">2. We are hereby brought into a comfortable
enjoyment of ourselves (<scripRef id="John.xiii-p119.1" osisRef="Bible:John.12.46" parsed="|John|12|46|0|0" passage="Joh 12:46"><i>v.</i>
46</scripRef>): <i>I am come a light into the world, that whoever
believes in me,</i> Jew or Gentile, <i>should not abide in
darkness.</i> Observe, (1.) The character of Christ: <i>I am come a
light into the world,</i> to be a light to it. This implies that he
had a being, and a being as light, before he came into the world,
as the sun is before it rises; the prophets and apostles were made
lights to the world, but it was Christ only that came a light into
this world, having before been a glorious light in the upper world,
<scripRef id="John.xiii-p119.2" osisRef="Bible:John.3.19" parsed="|John|3|19|0|0" passage="Joh 3:19"><i>ch.</i> iii. 19</scripRef>. (2.)
The comfort of Christians: They <i>do not abide in darkness.</i>
[1.] They do not continue in that dark condition in which they were
by nature; they are <i>light in the Lord.</i> They are without any
true comfort, or joy, or hope, but do not continue in that
condition; light is sown for them. [2.] Whatever darkness of
affliction, disquietment, or fear, they may afterwards be in,
provision is made that they may not long abide in it. [3.] They are
delivered from that darkness which is perpetual, and which
<i>abideth for ever,</i> that utter darkness where there is not the
least gleam of light nor hope of it.</p>
<p class="indent" id="John.xiii-p120">II. The peril and danger of those that
believe not, which gives fair warning to take heed of persisting in
unbelief (<scripRef id="John.xiii-p120.1" osisRef="Bible:John.12.47-John.12.48" parsed="|John|12|47|12|48" passage="Joh 12:47,48"><i>v.</i> 47,
48</scripRef>): "<i>If any man hear my words, and believe not, I
judge him not,</i> not I only, or not now, lest I should be looked
upon as unfair in being judge in my own cause; yet let not
infidelity think therefore to go unpunished, <i>though I judge him
not, there is one that judgeth him.</i>" So that we have here the
doom of unbelief. Observe,</p>
<p class="indent" id="John.xiii-p121">1. Who they are whose unbelief is here
condemned: those who <i>hear Christ's words</i> and yet <i>believe
them not.</i> Those shall not be condemned for their infidelity
that never had, nor could have, the gospel; every man shall be
judged according to the dispensation of light he was under:
<i>Those that have sinned without law shall be judged without
law.</i> But those that have heard, or might have heard, and would
not, lie open to this doom.</p>
<p class="indent" id="John.xiii-p122">2. What is the constructive malignity of
their unbelief: not receiving Christ's word; it is interpreted
(<scripRef id="John.xiii-p122.1" osisRef="Bible:John.12.48" parsed="|John|12|48|0|0" passage="Joh 12:48"><i>v.</i> 48</scripRef>) a
<i>rejecting</i> of Christ, <b><i>ho atheton eme</i></b>. It
denotes a rejection with scorn and contempt. Where the banner of
the gospel is displayed, no neutrality is admitted; every man is
either a subject or an enemy.</p>
<p class="indent" id="John.xiii-p123">3. The wonderful patience and forbearance
of our Lord Jesus, exercised towards those who slighted him when he
was come here upon earth: <i>I judge him not,</i> not now. Note,
Christ was not quick or hasty to take advantage against those who
refused the first offers of his grace, but continued waiting to be
gracious. He did not strike those dumb or dead who contradicted
him, never made intercession against Israel, as Elias did; though
he had authority to judge, he suspended the execution of it,
because he had work of another nature to do first, and that was to
<i>save the world.</i> (1.) To save effectually those that were
given him before he came to judge the degenerate body of mankind.
(2.) To offer salvation to all the world, and thus far to save them
that it is their own fault if they be not saved. He was to put away
sin by the sacrifice of himself. Now the executing of the power of
a judge was not congruous with that undertaking, <scripRef id="John.xiii-p123.1" osisRef="Bible:Acts.8.33" parsed="|Acts|8|33|0|0" passage="Ac 8:33">Acts viii. 33</scripRef>. <i>In his humiliation his
judgment was taken away,</i> it was suspended for a time.</p>
<p class="indent" id="John.xiii-p124">4. The certain and unavoidable judgment of
unbelievers at the great day, the day of the revelation of the
righteous judgment of God: unbelief will certainly be a damning
sin. Some think when Christ saith, <i>I judge no man,</i> he means
that they are <i>condemned already.</i> There needs no process,
they are <i>self-judged;</i> no execution, they are
<i>self-ruined;</i> judgment goes against them of course, <scripRef id="John.xiii-p124.1" osisRef="Bible:Heb.2.3" parsed="|Heb|2|3|0|0" passage="Heb 2:3">Heb. ii. 3</scripRef>. Christ needs not appear
against them as their accuser, they are miserable if he do not
appear for them as their advocate; however, he tells them plainly
when and where they will be reckoned with. (1.) There is <i>one
that judgeth them.</i> Nothing is more dreadful than abused
patience, and grace trampled on; though for awhile <i>mercy
rejoiceth against judgment,</i> yet there will be <i>judgment
without mercy.</i> (2.) Their final judgment is reserved to the
<i>last day;</i> to that day of judgment Christ here binds over all
unbelievers, to answer then for all the contempts they have put
upon him. Divine justice has <i>appointed a day,</i> and adjourns
the sentence to that day, as <scripRef id="John.xiii-p124.2" osisRef="Bible:Matt.26.64" parsed="|Matt|26|64|0|0" passage="Mt 26:64">Matt.
xxvi. 64</scripRef>. (3.) The word of Christ will judge them then:
<i>The words that I have spoken,</i> how light soever you have made
of them, <i>the same shall judge</i> the unbeliever <i>in the last
day;</i> as the apostles, the preachers of Christ's word, are said
to judge, <scripRef id="John.xiii-p124.3" osisRef="Bible:Luke.22.30" parsed="|Luke|22|30|0|0" passage="Lu 22:30">Luke xxii. 30</scripRef>.
Christ's words will judge unbelievers two ways:—[1.] As the
evidence of their crime, they will convict them. Every word Christ
spoke, every sermon, every argument, every kind offer, will be
produced as a testimony against those who slighted all he said.
[2.] As the rule of their doom, they will condemn them; they shall
be judged according to the tenour of that covenant which Christ
procured and published. That word of Christ, <i>He that believes
not shall be damned,</i> will judge all unbelievers to eternal
ruin; and there are <i>many such like words.</i></p>
<p class="indent" id="John.xiii-p125">III. A solemn declaration of the authority
Christ had to demand our faith, and require us to receive his
doctrine upon pain of damnation, <scripRef id="John.xiii-p125.1" osisRef="Bible:John.12.49-John.12.50" parsed="|John|12|49|12|50" passage="Joh 12:49,50"><i>v.</i> 49, 50</scripRef>, where observe,</p>
<p class="indent" id="John.xiii-p126">1. The commission which our Lord Jesus
received from the Father to deliver his doctrine to the world
(<scripRef id="John.xiii-p126.1" osisRef="Bible:John.12.49" parsed="|John|12|49|0|0" passage="Joh 12:49"><i>v.</i> 49</scripRef>): <i>I have
not spoken myself,</i> as a mere man, much less as a common man;
<i>but the Father gave me a commandment what I should say.</i> This
is the same with what he said <scripRef id="John.xiii-p126.2" osisRef="Bible:John.7.16" parsed="|John|7|16|0|0" passage="Joh 7:16"><i>ch.</i> vii. 16</scripRef>. <i>My doctrine is,</i>
(1.) <i>Not mine,</i> for <i>I have not spoken of myself.</i>
Christ, as <i>Son of man,</i> did not speak that which was of human
contrivance or composure; as Son of God, he did not act separately,
or by himself alone, but what he said was the result of the
counsels of peace; as Mediator, his coming into the world was
voluntary, and with his full consent, but not arbitrary, and of his
own head. But, (2.) It was his that sent him. God the Father gave
him, [1.] His commission. God sent him as his agent and
plenipotentiary, to concert matters between him and man, to set a
treaty of peace on foot, and to settle the articles. [2.] His
instructions, here called a <i>commandment,</i> for they were like
those given to an ambassador, directing him not only what he may
say, but what he must say. The messenger of the covenant was
entrusted with an errand which he must deliver. Note, Our Lord
Jesus learned obedience himself, before he taught it to us, though
he was a Son. <i>The Lord God commanded</i> the first Adam, and he
by his disobedience ruined us; he commanded the second Adam, and he
by his obedience saved us. God commanded him what he should
<i>say</i> and what he should <i>speak,</i> two words signifying
the same thing, to denote that every word was divine. The
Old-Testament prophets sometimes spoke of themselves; but Christ
spoke by the Spirit at all times. Some make this distinction: He
was directed what he should say in his set sermons, and what he
should speak in his familiar discourses. Others this: He was
directed what he should say in his preaching now, and what he
should speak in his judging at the last day; for he had commission
and instruction for both.</p>
<p class="indent" id="John.xiii-p127">2. The scope, design, and tendency of this
commission: <i>I know that his commandment is life everlasting,</i>
<scripRef id="John.xiii-p127.1" osisRef="Bible:John.12.50" parsed="|John|12|50|0|0" passage="Joh 12:50"><i>v.</i> 50</scripRef>. The
commission given to Christ had a reference to the everlasting state
of the children of men, and was in order to their everlasting life
and happiness in that state: the instructions given to Christ as a
prophet were to reveal eternal life (<scripRef id="John.xiii-p127.2" osisRef="Bible:1John.5.11" parsed="|1John|5|11|0|0" passage="1Jo 5:11">1
John v. 11</scripRef>); the power, given to Christ as a king was to
give eternal life, <scripRef id="John.xiii-p127.3" osisRef="Bible:John.17.2" parsed="|John|17|2|0|0" passage="Joh 17:2"><i>ch.</i> xvii.
2</scripRef>. Thus the command given him was life everlasting. This
Christ says he knew: "I know it is so," which intimates how
cheerfully and with what assurance Christ pursued his undertaking,
knowing very well that he went upon a good errand, and that which
would bring forth fruit unto life eternal. It intimates likewise
how justly those will perish who reject Christ and his word. Those
who disobey Christ despise everlasting life, and renounce it; so
that not only Christ's words will judge them, but even their own;
so shall their doom be, themselves have decided it; and who can
except against it?</p>
<p class="indent" id="John.xiii-p128">3. Christ's exact observance of the
commission and instructions given him, and his steady acting in
pursuance of them: <i>Whatsoever I speak,</i> it is <i>as the
Father said unto me.</i> Christ was intimately acquainted with the
counsels of God, and was faithful in discovering so much of them to
the children of men as it was agreed should be discovered, and
<i>kept back nothing that was profitable.</i> As the faithful
witness delivers souls, so did he, and spoke the truth, the whole
truth, and nothing but the truth. Note, (1.) This is a great
encouragement to faith; the sayings of Christ, rightly understood,
are what we may venture our souls upon. (2.) It is a great example
of obedience. Christ said as he was bidden, and so must we,
communicated what the Father had said to him, and so must we. See
<scripRef id="John.xiii-p128.1" osisRef="Bible:Acts.4.20" parsed="|Acts|4|20|0|0" passage="Ac 4:20">Acts iv. 20</scripRef>. In the midst of
all the respect paid to him, this is the honour he values himself
upon, that what the Father had said to him that he spoke, and in
the manner as he was directed so he spoke. This was his glory,
that, as a Son, he was faithful to him that appointed him; and, by
an unfeigned belief of every word of Christ, and an entire
subjection of soul to it, we must give him the glory due to his
name.</p>
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