{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.12.1-7.1","start":1,"end":7,"heading":"Homily LXV. John xi. 49, 50","excerpt":"Ch. xii. ver. 1, 2. “Then six days before the Passover He came to Bethany, where Lazarus was, and feasted with them; and Martha served, but Lazarus sat at meat.”\n\nThis was a proof of the genuineness of his resurrection, that after many days he both lived and ate. “And Martha ministered”; whence it is clear that the meal was in her house, for they received Jesus as loving and beloved. Some, however, say, that it took place in the house of another. Mary did not minister, for she was a disciple. Here again she acted in the more spiritual manner. For she did not minister as being invited, nor did she afford her services to all alike. But she directeth the honor to Him alone, and approacheth Him not as a man, but as a God. On this account she poured out the ointment, and wiped (His feet) with the hairs of her head, which was the action of one who did not entertain the same opinion concerning Him as did others; yet Judas rebuked her, under the pretense forsooth of carefulness. What then saith Christ? “She hath done a good work for My burying.” But why did He not expose the disciple in the case of the woman, nor say to him what the Evangelist hath declared, that on account of his own thieving he rebuked her? In His abundant longsuffering He wished to bring him to a better mind. For because He knew that he was a traitor, He from the beginning often rebuked him, saying, “Not all believe,” and, “One of you is a devil.” ( c. vi. 64.) He showed them that He knew him to be a traitor, yet He did not openly rebuke him, but bare with him, desiring to recall him. How then saith another Evangelist, that all the disciples used these words? ( Matt. xxvi. 70.) All used them, and so did he, but the others not with like purpose. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvii.html","locus":"65.2","cites":[{"at":1435,"text":"c. vi. 64","label":"John 6:64","href":"/jhn/6/#v64","status":"detected"},{"at":1651,"text":"Matt. xxvi. 70","label":"Matthew 26:70","href":"/mat/26/#v70","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:4","href":"/jhn/12/#v4-catena"}],"inFull":"/works/chrysostom/65/#iv.lxvii-p29"},{"id":"chrysostom.JHN.12.8.1","start":8,"end":8,"heading":"Homily LXV. John xi. 49, 50","excerpt":"Ver. 8. “But Me ye have not always.”\n\nBut none of these things turned back that savage madman; yet in truth Jesus said and did far more than this, He washed his feet that night, made him a sharer in the table and the salt, a thing which is wont to restrain even the souls of robbers, and spake other words, enough to melt a stone, and this, not long before, but on the very day, in order that not even time might cause it to be forgotten. But he stood out against all.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvii.html","locus":"65.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/65/#iv.lxvii-p39"},{"id":"chrysostom.JHN.12.9-11.1","start":9,"end":11,"heading":"Homily LXVI. John xii. 8","excerpt":"[1.] As wealth is wont to hurl into destruction those who are not heedful, so also is power; the first leads into covetousness, the second into pride. See, for instance, how the subject multitude of the Jews is sound, and their rulers corrupt; for that the first of these believed Christ, the Evangelists continually assert, saying, that “many of the multitude believed on Him” ( c. vii. 31, 48 ); but they who were of the rulers, believed not. And they themselves say, not the multitude, “Hath any of the rulers believed on Him?” But what saith one? “The multitude who know not God are accursed” ( c. vii. 49 ); the believers they call accursed, and themselves the slayers, wise. In this place also, having beheld the miracle, the many believed; but the rulers were not contented with their own evil deeds, they also attempted to kill Lazarus. Suppose they did attempt to slay Christ because He broke the Sabbath, because He made Himself equal to the Father, and because of the Romans whom ye allege, yet what charge had they against Lazarus, that they sought to kill him? Is the having received a benefit a crime? Seest thou how murderous is their will? Yet He had worked many miracles; but none exasperated them so much as this one, not the paralytic, not the blind. For this was more wonderful in its nature, and was wrought after many others, and it was a strange thing to see one, who had been dead four days, walking and speaking. An honorable action, in truth, for the feast, to mix up the solemn assembly with murders. Besides, in the one case they thought to charge Him concerning the Sabbath, and so to draw away the multitudes; but here, since they had no fault to find with Him, they make the attempt on the man who had been healed. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html","locus":"66.1","cites":[{"at":380,"text":"c. vii. 31, 48","label":"John 7:31","href":"/jhn/7/#v31","status":"detected"},{"at":599,"text":"c. vii. 49","label":"John 7:49","href":"/jhn/7/#v49","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:1–10","href":"/jhn/12/#v1-catena"}],"inFull":"/works/chrysostom/66/#iv.lxviii-p4"},{"id":"chrysostom.JHN.12.12-14.1","start":12,"end":14,"heading":"Homily LXVI. John xii. 8","excerpt":"But how, after not walking openly in Jewry, and retiring into the wilderness, doth He again enter openly? Having quenched their anger by retiring, He cometh to them when they were stilled. Moreover, the multitude which went before and which followed after was sufficient to cast them into an agony; for no sign so much attracted the people as that of Lazarus. And another Evangelist saith, that they strewed their garments under His feet ( Matt. xxi. 8 ), and that “the whole city was moved” ( Matt. xxi. 10 ); with so great honor did He enter. And this He did, figuring one prophecy and fulfilling another; and the same act was the beginning of the one and the end of the other. For the, “Rejoice, for thy King cometh unto thee meek” ( Zech. ix. 9 ), belonged to Him as fulfilling a prophecy, but the sitting upon an ass was the act of one prefiguring a future event, that He was about to have the impure race of the Gentiles subject to Him.\n\nBut how say the others, that He sent disciples, and said, “Loose the ass and the colt” ( Matt. xxi. 2 ), while John saith nothing of the kind, but that “having found a young ass, He sat upon it”? Because it is likely that both circumstances took place, and that He after the ass was loosed, while the disciples were bringing it, found (the colt), and sat upon it. And they took the small branches of palm trees and olives, and strewed their garments in the way, showing that they now had a higher opinion concerning Him than of a Prophet, and said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html","locus":"66.1","cites":[{"at":440,"text":"Matt. xxi. 8","label":"Matthew 21:8","href":"/mat/21/#v8","status":"detected"},{"at":494,"text":"Matt. xxi. 10","label":"Matthew 21:10","href":"/mat/21/#v10","status":"detected"},{"at":737,"text":"Zech. ix. 9","label":"Zechariah 9:9","href":"/zec/9/#v9","status":"detected"},{"at":1033,"text":"Matt. xxi. 2","label":"Matthew 21:2","href":"/mat/21/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/66/#iv.lxviii-p13"},{"id":"chrysostom.JHN.12.13-15.1","start":13,"end":15,"heading":"Homily LXVI. John xii. 8","excerpt":"Ver. 13. “Hosannah, blessed is He that cometh in the name of the Lord.”\n\nSeest thou that this most choked them, the persuasion which all men had that He was not an enemy of God? And this most divided the people, His saying that He came from the Father. But what meaneth,\n\nVer. 15. “Rejoice greatly, daughter of Zion”?\n\nBecause all their kings had for the most part been an unjust and covetous kind of men, and had given them over to their enemies, and had perverted the people, and made them subject to their foes; “Be of good courage,” It saith, “this is not such an one, but meek and gentle”; as is shown by the ass, for He entered not with an army in His train, but having an ass alone.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html","locus":"66.1","cites":[{"at":272,"text":"Ver. 15","label":"John 12:15","href":"/jhn/12/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/66/#iv.lxviii-p17"},{"id":"chrysostom.JHN.12.16.1","start":16,"end":16,"heading":"Homily LXVI. John xii. 8","excerpt":"Ver. 16. “But this,” saith the Evangelist, “the disciples knew not, that it was written of Him.”\n\n[2.] Seest thou that they were ignorant on most points, because He did not reveal to them? For when He said, “Destroy this Temple, and in three days I will raise it up” ( c. ii. 19 ), neither then did the disciples understand. And another Evangelist saith, that “the saying was hid from them” ( Luke xviii. 34 ), and they knew not that He should rise from the dead. Now this was with reason concealed from them, (wherefore another Evangelist saith, that as they heard it from time to time, they grieved and were dejected, and this because they understood not the saying concerning the Resurrection,) it was with reason concealed, as being too high for them: but why was not the matter of the ass revealed to them? Because this was a great thing also. But observe the wisdom of the Evangelist, how he is not ashamed to parade their former ignorance. That it was written they knew, that it was written of Him they knew not. For it would have offended them if He being a King were about to suffer such things, and be so betrayed. Besides, they could not at once have taken in the knowledge of the Kingdom of which He spake; for another Evangelist saith, that they thought the words were spoken of a kingdom of this world. ( Matt. xx. 21.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html","locus":"66.1","cites":[{"at":269,"text":"c. ii. 19","label":"John 2:19","href":"/jhn/2/#v19","status":"detected"},{"at":393,"text":"Luke xviii. 34","label":"Luke 18:34","href":"/luk/18/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/66/#iv.lxviii-p22"},{"id":"chrysostom.JHN.12.17-19.1","start":17,"end":19,"heading":"Homily LXVI. John xii. 8","excerpt":"Ver. 17. “But the multitude bare witness that He had raised Lazarus.”\n\nFor so many would not have been suddenly changed, unless they had believed in the miracle.\n\nVer. 19. “The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after Him.”\n\nNow this seems to me to be said by those who felt rightly, but had not courage to speak boldly, and who then would restrain the others by pointing to the result, as though they were attempting impossibilities. Here again they call the multitude “the world.” For Scripture is wont to call by the name “world” both the creation, and those who live in wickedness; the one, when It saith, “Who bringeth out His world by number” ( Isa. xl. 26 ); the other when It saith, “The world hateth not you, but Me it hateth.” ( c. vii. 7.) And these things it is necessary to know exactly, that we may not through the signification of words afford a handle to the heretics.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html","locus":"66.2","cites":[{"at":163,"text":"Ver. 19","label":"John 12:19","href":"/jhn/12/#v19","status":"detected"},{"at":721,"text":"Isa. xl. 26","label":"Isaiah 40:26","href":"/isa/40/#v26","status":"detected"},{"at":809,"text":"c. vii. 7","label":"John 7:7","href":"/jhn/7/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/66/#iv.lxviii-p27"},{"id":"chrysostom.JHN.12.20-22.1","start":20,"end":22,"heading":"Homily LXVI. John xii. 8","excerpt":"Ver. 20. “And there were certain of the Greeks that came up to worship at the Feast.”\n\nBeing now near to become proselytes, they were at the Feast. When therefore the report concerning Him was imparted to them, they say,\n\nVer. 21. “We would see Jesus.”\n\nPhilip gives place to Andrew as being before him, and communicates the matter to him. But neither doth he at once act with authority; for he had heard that saying, “Go not into the way of the Gentiles” ( Matt. x. 5 ): therefore having communicated with the disciple, he refers the matter to his Master. For they both spoke to Him. But what saith He?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html","locus":"66.2","cites":[{"at":222,"text":"Ver. 21","label":"John 12:21","href":"/jhn/12/#v21","status":"detected"},{"at":458,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:20–22","href":"/jhn/12/#v20-catena"}],"inFull":"/works/chrysostom/66/#iv.lxviii-p34"},{"id":"chrysostom.JHN.12.23.1","start":23,"end":23,"heading":"Homily LXVI. John xii. 8","excerpt":"Ver. 23, 24. “The hour is come, that the Son of Man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone.”\n\nWhat is, “The hour is come”? He had said, “Go not into the way of the Gentiles,” (thus cutting away all excuse of ignorance from the Jews,) and had restrained the disciples. When therefore the Jews continued disobedient, and the others desired to come to Him, “Now,” saith He, “it is time to proceed to My Passion, since all things are fulfilled. For if we were to continue to wait for those who are disobedient and not admit these who even desire to come, this would be unbefitting our tender care.” Since then He was about to allow the disciples to go to the Gentiles after the Crucifixion, and beheld them springing on before, He said, “It is time to proceed to the Cross.” For He would not allow them to go sooner, that it might be for a testimony unto them. Until that by their deeds the Jews rejected Him, until they crucified Him, He said not, “Go and make disciples of all nations” ( Matt. xxviii. 19 ), but, “Go not into the way of the Gentiles” ( Matt. x. 5 ), and, “I am not sent but unto the lost sheep of the house of Israel” ( Matt xv. 24 ), and, “It is not meet to take the children’s bread and give it unto dogs.” ( Matt. xv. 26.) But when they hated Him, and so hated as to kill Him, it was superfluous to persevere while they repulsed Him. For they refused Him, saying, “We have no king but Cæsar.” ( c. xix. 15.) So that at length He left them, when they had left Him. Therefore He saith, “How often would I have gathered your children together, and ye would not?” ( Matt. xxiii. 37.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html","locus":"66.2","cites":[{"at":1070,"text":"Matt. xxviii. 19","label":"Matthew 28:19","href":"/mat/28/#v19","status":"detected"},{"at":1135,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"},{"at":1219,"text":"Matt xv. 24","label":"Matthew 15:24","href":"/mat/15/#v24","status":"detected"},{"at":1310,"text":"Matt. xv. 26","label":"Matthew 15:26","href":"/mat/15/#v26","status":"detected"},{"at":1497,"text":"c. xix. 15","label":"John 19:15","href":"/jhn/19/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/66/#iv.lxviii-p40"},{"id":"chrysostom.JHN.12.24.1","start":24,"end":24,"heading":"Homily LXVI. John xii. 8","excerpt":"What is, “Except a grain of corn fall into the ground and die”? He speaketh of the Cross, for that they might not be confounded at seeing, that just when Greeks also came to Him, then He was slain, He saith to them, “This very thing specially causeth them to come, and shall increase the preaching of Me.” Then since He could not so well persuade them by words, He goeth about to prove this from actual experience, telling them that this is the case with corn; it beareth the more fruit when it hath died. “Now,” saith He, “if this be the case with seeds, much more with Me.” But the disciples understood not what was spoken. Wherefore the Evangelist continually putteth this, as making excuse for their flight afterwards. This same argument Paul also hath raised when speaking of the Resurrection.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html","locus":"66.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/66/#iv.lxviii-p43"},{"id":"chrysostom.JHN.12.25.1","start":25,"end":25,"heading":"Homily LXVII. John xii. 25, 26","excerpt":"[1.] Sweet is the present life, and full of much pleasure, yet not to all, but to those who are riveted to it. Since, if any one look to heaven and see the beauteous things there, he will soon despise this life, and make no account of it. Just as the beauty of an object is admired while none more beautiful is seen, but when a better appears, the former is despised. If then we would choose to look to that beauty, and observe the splendor of the kingdom there, we should soon free ourselves from our present chains; for a kind of chain it is, this sympathy with present things. And hear what Christ saith to bring us in to this, “He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal; if any man serve Me let him follow Me”; and, “Where I am, there is My servant also.” The words seem like a riddle, yet they are not so, but are full of much wisdom. But how shall “he that loveth his life, lose it”? When he doeth its unseemly desires, when he gratifies it where he ought not. Wherefore one exhorteth us, saying, “Walk not in the desires of thy soul” ( Ecclus. xviii. 30 ); for so wilt thou destroy it since it leadeth away from the path leading to virtue; just as, on the contrary, “he that hateth it in this world, shall save it.” But what meaneth, “He that hateth it”? He who yields not to it when it commands what is pernicious. And He said not, “he that yieldeth not to it,” but, “He that hateth it”; for as we cannot endure even to hear the voice of those we hate, nor to look upon them with pleasure, so from the soul also we must turn away with vehemence, when it commands things contrary to what is pleasing to God. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html","locus":"67.1","cites":[{"at":1114,"text":"Ecclus. xviii. 30","label":"Sirach 18:30","href":null,"status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:25","href":"/jhn/12/#v25-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:25–26","href":"/jhn/12/#v25-catena"}],"inFull":"/works/chrysostom/67/#iv.lxix-p4"},{"id":"chrysostom.JHN.12.26.1","start":26,"end":26,"heading":"Homily LXVII. John xii. 25, 26","excerpt":"“If any man serve Me, let him follow Me.”\n\nSpeaking of death, and requiring the following which is by works. For certainly he that serveth must follow him who is served. And observe at what time He said these things to them; not when they were persecuted, but when they were confident; when they thought they were in safety on account of the honor and attention of the many, when they might rouse themselves and hear, “Let him take up his cross, and follow Me” ( Matt. xvi. 24 ); that is, “Be ever,” He saith, “prepared against dangers, against death, against your departure hence.” Then after He had spoken what was hard to bear, He putteth also the prize. And of what kind was this? The following Him, and being where He is; showing that Resurrection shall succeed death. For, saith He,\n\n“Where I am, there is My servant also.”\n\nBut where is Christ? In heaven. Let us therefore even before the Resurrection remove thither in soul and mind.\n\n“If any man serve Me, the Father shall love him.”\n\nWhy said He not, “I”? Because they did not as yet hold a right opinion concerning Him, but held a higher opinion of the Father. For how could they imagine anything great concerning Him, who did not even know that He was to rise again? Wherefore He said to the sons of Zebedee, “It is not mine to give, but it shall be given to them for whom it is prepared by my Father” ( Mark x. 40 ), yet He it is that judgeth. But in this passage He also establisheth His genuine sonship. For as the servants of His own Son, so will the Father receive them.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html","locus":"67.1","cites":[{"at":463,"text":"Matt. xvi. 24","label":"Matthew 16:24","href":"/mat/16/#v24","status":"detected"},{"at":1366,"text":"Mark x. 40","label":"Mark 10:40","href":"/mrk/10/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/67/#iv.lxix-p7"},{"id":"chrysostom.JHN.12.27.1","start":27,"end":27,"heading":"Homily LXVII. John xii. 25, 26","excerpt":"Ver. 27. “Now is My soul troubled; and what shall I say? Father, save me from this hour.”\n\n“But surely this is not the expression of one urging them to go even to death.” Nay, it is that of one greatly so urging them. For lest they should say, that “He being exempt from mortal pains easily philosophizes on death, and exhorts us being himself in no danger,” He showeth, that although feeling its agony, on account of its profitableness He declineth it not. But these things belong to the Dispensation, not the Godhead. Wherefore He saith, “Now is My soul troubled”; since if this be not the case, What connection hath that which was spoken, and His saying, “Father, save Me from this hour”? And so troubled, that He even sought deliverance from death, if at least it were possible to escape. These were the infirmities of His human nature.\n\n[2.] “But,” He saith, “I have not what to say, when asking for deliverance.”\n\n“For for this cause came I unto this hour.”\n\nAs though He had said, “Though we be confounded, though we be troubled, let us not fly from death, since even now I though troubled do not speak of flying; for it behooveth to bear what is coming on. I say not, Deliver Me from this hour,” but what?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html","locus":"67.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/67/#iv.lxix-p17"},{"id":"chrysostom.JHN.12.28.1","start":28,"end":28,"heading":"Homily LXVII. John xii. 25, 26","excerpt":"Ver. 28. “Father, glorify Thy Name.”\n\n“Although My trouble urges Me to say this, yet I say the opposite, ‘Glorify Thy Name,’ that is, Lead Me henceforth to the Cross”; which greatly shows His humanity, and a nature unwilling to die, but clinging to the present life, proving that He was not exempt from human feelings. For as it is no blame to be hungry, or to sleep, so neither is it to desire the present life; and Christ indeed had a body pure from sin, yet not free from natural wants, for then it would not have been a body. By these words also He taught something else. Of what kind is that? That if ever we be in agony and dread, we even then start not back from that which is set before us; and by saying, “Glorify Thy Name” He showeth that He dieth for the truth calling the action, “glory to God.” And this fell out after the Crucifixion. The world was about to be converted, to acknowledge the Name of God, and to serve Him, not the Name of the Father only, but also that of the Son; yet still as to this He is silent.\n\n“There came therefore a Voice from Heaven, I have both glorified it, and will glorify it again.”\n\nWhen had He “glorified it”? By what had been done before; and “I will glorify it again” after the Cross. What then said Christ?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html","locus":"67.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/67/#iv.lxix-p24"},{"id":"chrysostom.JHN.12.29-30.1","start":29,"end":30,"heading":"Homily LXVII. John xii. 25, 26","excerpt":"Ver. 30. “This Voice came not because of Me, but for your sakes.”\n\nThey thought that it thundered, or that an Angel spake to Him. And how did they think this? Was not the voice clear and distinct? It was, but it quickly flew away from them as being of the grosser sort, carnal and slothful. And some of them caught the sound only, others knew that the voice was articulate, but what it meant, knew not. What saith Christ? “This Voice came not because of Me, but for your sakes.” Why said He this? He said it, setting Himself against what they continually asserted, that He was not of God. For He who was glorified by God, how was He not from that God whose name by Him was glorified? indeed for this purpose the Voice came. Wherefore He saith Himself, “This Voice came not because of Me, but for your sakes,” “not that I may learn by it anything of which I am ignorant, (for I know all that belongeth to the Father,) but for your sakes.” For when they said, “An Angel hath spoken unto Him,” or “It hath thundered,” and gave not heed to Him, He saith, “it was for your sakes,” that even so ye might be led to enquire what the words meant. But they, being excited, did not even so enquire, though they heard that the matter related to them. For to one who knew not wherefore it was uttered, the Voice naturally appeared indistinct. “The Voice came for your sakes.” Seest thou that these lowly circumstances take place on their account, not as though the Son needeth help?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html","locus":"67.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:28–30","href":"/jhn/12/#v28-catena"}],"inFull":"/works/chrysostom/67/#iv.lxix-p30"},{"id":"chrysostom.JHN.12.31.1","start":31,"end":31,"heading":"Homily LXVII. John xii. 25, 26","excerpt":"Ver. 31. “Now is the judgment of this world, now shall the prince of this world be cast down.”\n\nWhat connection hath this with, “I have glorified, and will glorify”? Much, and closely harmonizing. For when God saith, “I will glorify,” He showeth the manner of the glorifying. What is it? That one should be cast down. But what is, “the judgment of this world”? It is as though He said, “there shall be a tribunal and a retribution.” How and in what way? “He slew the first man, having found him guilty of sin, (for ‘by sin death entered’— Rom. v. 12 ;) but in Me this he found not. Why then did he spring upon Me and give Me over to death? Why did he put into the mind of Judas to destroy Me?” (Tell me not that it was God’s dispensation, for this belongeth not to the devil, but His wisdom; for the present let the disposition of that evil one be enquired into.) “How then is the world judged in Me?” It shall be said, as if a court of justice were sitting, to Satan, “Well, thou hast slain all men, because thou didst find them guilty of sin. But why didst thou slay Christ? Is it not clear that thou didst it wrongfully?” Therefore in Him the whole world shall be avenged. But, that this may be still more clear, I will make it plain by an exam ple. Suppose there is some cruel tyrant, bringing ten thousand evils on all those who fall into his hands. If such a one engaging with a king, or a king’s son, slay him unjustly, his death will have power to get revenge for the others also. Suppose there is one who demands payment of his debtors, that he beats them and casts them into prison; then from the same recklessness that he leads to the same dungeon one who owes him nothing: such a man shall suffer punishment for what he hath done to the others. For that one shall destroy him.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html","locus":"67.2","cites":[{"at":539,"text":"Rom. v. 12","label":"Romans 5:12","href":"/rom/5/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/67/#iv.lxix-p34"},{"id":"chrysostom.JHN.12.32-33.1","start":32,"end":33,"heading":"Homily LXVII. John xii. 25, 26","excerpt":"[3.] So also it is in the case of the Son; for of those things which the devil hath done against us, of these shall the penalty be required by means of what he hath dared against Christ. And to show that He implieth this, hear what He saith; “Now shall the prince of this world be cast down,” “by My Death.”\n\nVer. 32. “And I, if I be lifted up, will draw all men unto Me.”\n\nThat is, “even those of the Gentiles.” And that no one may ask, “How shall he be cast down, if he is stronger even than Thou art?” He saith, “He is not stronger; how can he be stronger than One who draweth others to Him?” And He speaketh not of the Resurrection, but of what is more than the Resurrection, “I will draw all men to Myself.” For had He said, “I shall rise again,” it was not yet clear that they would believe; but by His saying, “they shall believe,” both are proved at once, both this, and also that He must rise again. For had He continued dead, and been a mere man, no one would have believed. “I will draw all men to Myself.” ( c. vi. 44.) How then said He that the Father draweth? Because when the Son draweth, the Father draweth also. He saith, “I will draw them,” as though they were detained by a tyrant, and unable of themselves alone to approach Him, and to escape the hands of him who keepeth hold of them. In another place He calleth this “spoiling; no man can spoil a strong man’s goods, except he first bind the strong man, and then spoil his goods.” ( Matt. xii. 29.) This He said to prove His strength, and what there He calleth “spoiling,” He hath here called “drawing.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html","locus":"67.3","cites":[{"at":309,"text":"Ver. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":1020,"text":"c. vi. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":1455,"text":"Matt. xii. 29","label":"Matthew 12:29","href":"/mat/12/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/67/#iv.lxix-p39"},{"id":"chrysostom.JHN.12.34.1","start":34,"end":34,"heading":"Homily LXVIII. John xii. 34","excerpt":"[1.] Deceit is a thing easily detected, and weak, though it be daubed outside with ten thousand colors. For as those who whitewash decayed walls, cannot by the plastering make them sound, so too those who lie are easily found out, as in fact was the case here with the Jews. For when Christ said to them, “If I be lifted up I will draw all men unto Me; We have heard,” saith one of them, “out of the Law, that Christ remaineth forever; and how sayest thou, that the Son of Man must be lifted up? Who is this Son of Man?” Even they then knew that Christ was some Immortal One, and had life without end. And therefore they also knew what He meant; for often in Scripture the Passion and the Resurrection are mentioned in the same place. Thus Isaiah puts them together, saying, “He was led as a sheep to the slaughter” ( Isa. liii. 7 ), and all that follows. David also in the second Psalm, and in many other places, connects these two things. The Patriarch too after saying, “He lay down, He couched as a lion,” addeth, “And as a lion’s whelp, who shall raise Him up?” ( Gen. xlix. 9.) He showeth at once the Passion and the Resurrection. But these men when they thought to silence Him, and to show that He was not the Christ, confessed by this very circumstance that the Christ remaineth forever. And observe their evil dealing; they said not, “We have heard that Christ neither suffereth nor is crucified,” but that “He remaineth forever.” Yet even this which has been mentioned, would have been no real objection, for the Passion was no hindrance to His Immortality. Hence we may see that they understood many of the doubtful points, and deliberately went wrong. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html","locus":"68.1","cites":[{"at":818,"text":"Isa. liii. 7","label":"Isaiah 53:7","href":"/isa/53/#v7","status":"detected"},{"at":1069,"text":"Gen. xlix. 9","label":"Genesis 49:9","href":"/gen/49/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/68/#iv.lxx-p4"},{"id":"chrysostom.JHN.12.35.1","start":35,"end":35,"heading":"Homily LXVIII. John xii. 34","excerpt":"Ver. 35. “Yet a little while,” He saith, “is the light with you.”\n\nSignifying that His death was a removal; for the light of the sun is not destroyed, but having retired for a while appears again.\n\n“Walk while ye have the light.”\n\nOf what season doth He here speak? Of the whole present life, or of the time before the Crucifixion? I for my part think of both, for on account of His unspeakable lovingkindness, many even after the Crucifixion believed. And He speaketh these things to urge them on to the faith, as He also did before, saying, “Yet a little while I am with you.” ( c. vii. 33.)\n\n“He that walketh in darkness knoweth not whither he goeth.”\n\nHow many things, for instance, even now do the Jews, without knowing what they do, but walking as though they were in darkness? They think that they are going the right way, when they are taking the contrary; keeping the Sabbath, respecting the Law and the observances about meats, yet knowing not whither they walk. Wherefore He said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html","locus":"68.1","cites":[{"at":581,"text":"c. vii. 33","label":"John 7:33","href":"/jhn/7/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/68/#iv.lxx-p5"},{"id":"chrysostom.JHN.12.36.1","start":36,"end":36,"heading":"Homily LXVIII. John xii. 34","excerpt":"Ver. 36. “Walk in the light, that ye may become children of the light.”\n\nThat is, “My children.” Yet in the beginning the Evangelist saith, “Were born, not of bloods, nor of the will of the flesh, but of God” ( c. i. 13 ); that is, of the Father; while here Himself is said to beget them; that thou mayest understand that the operation of the Father and the Son is One. “Jesus having spoken these things,” departed from them, and did hide Himself.\n\nWhy doth He now “hide Himself”? They took not up stones against Him, nor did they blaspheme Him in any such manner as before; why then did He hide Himself? Walking in men’s hearts, He knew that their wrath was fierce, though they said nothing; He knew it boiling and murderous, and waited not till it issued into action, but hid Himself, to allay their ill-will. Observe how the Evangelist has alluded to this feeling; he has immediately added,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html","locus":"68.1","cites":[{"at":211,"text":"c. i. 13","label":"John 1:13","href":"/jhn/1/#v13","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:35–36","href":"/jhn/12/#v35-catena"}],"inFull":"/works/chrysostom/68/#iv.lxx-p14"},{"id":"chrysostom.JHN.12.37.1","start":37,"end":37,"heading":"Homily LXVIII. John xii. 34","excerpt":"Ver. 37. “Though He had done so many miracles, they believed not on Him.”\n\n[2.] What “so many”? So many as the Evangelist hath omitted. And this is clear also from what follows. For when He had retired, and given in, and had come to them again, He speaketh with them in a lowly manner, saying, “He that believeth on Me, believeth not on Me, but on Him that sent Me.” ( Ver. 44.) Observe what He doeth. He beginneth with humble and modest expressions, and betaketh Himself to the Father; then again He raiseth His language, and when He seeth that they are exasperated, He retireth; then He cometh to them again, and again beginneth with words of humility. And where hath He done this? Nay, where hath He not done it? See, for instance, what He saith at the beginning, “As I hear, I judge.” ( c. v. 30.) Then in a loftier tone, “As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will” ( c. v. 21 ); again, “I judge you not, there is another that judgeth.” Then again He retireth. Then coming to Galilee, “Labor not,” He saith, “for the meat that perisheth” ( c. vi. 27 ); and after having said great things of Himself, that He came down from Heaven, that He giveth eternal life, He again withdraweth Himself. And He cometh in the Feast of Tabernacles also, and doth the same. And one may see Him continually thus varying His teaching, by His presence, by His absence, by lowly, by high discourses. Which He also did here. “Though He had done so many miracles,” it saith, “they believed not on Him.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html","locus":"68.1","cites":[{"at":369,"text":"Ver. 44","label":"John 12:44","href":"/jhn/12/#v44","status":"detected"},{"at":791,"text":"c. v. 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"},{"at":926,"text":"c. v. 21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"},{"at":1098,"text":"c. vi. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/68/#iv.lxx-p20"},{"id":"chrysostom.JHN.12.38-39.1","start":38,"end":39,"heading":"Homily LXVIII. John xii. 34","excerpt":"Ver. 38. “That the saying of Esaias might be fulfilled which he spake, Lord, who hath believed our report, and to whom hath the arm of the Lord been revealed?” And again,\n\nVer. 39–41. “They could not believe,” it saith, “because that Esaias said, Ye shall hear with your ears, and not understand. These things he said, when he saw His glory, and spake of Him.”\n\nHere again observe, that the “because,” and “spake,” refer not to the cause of their unbelief, but to the event. For it was not “because” Isaiah spake, that they believed not; but because they were not about to believe, that he spake. Why then doth not the Evangelist express it so, instead of making the unbelief proceed from the prophecy, not the prophecy from the unbelief? And farther on he putteth this very thing more positively, saying, “Therefore they could not believe, because that Esaias said.” He desires hence to establish by many proofs the unerring truth of Scripture, and that what Isaiah foretold fell not out otherwise, but as he said. For lest any one should say, “Wherefore did Christ come? Knew he not that they would give no heed to him?” he introduces the Prophets, who knew this also. But He came that they might have no excuse for their sin; for what things the Prophet foretold, he foretold as certainly to be; since if they were not certainly to be, he could not have foretold them; and they were certainly to be, because these men were incurable.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html","locus":"68.2","cites":[{"at":172,"text":"Ver. 39–41","label":"John 12:39–41","href":"/jhn/12/#v39","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:38","href":"/jhn/12/#v38-catena"}],"inFull":"/works/chrysostom/68/#iv.lxx-p24"},{"id":"chrysostom.JHN.12.39-41.1","start":39,"end":41,"heading":"Homily LXVIII. John xii. 34","excerpt":"And if, “they could not,” is put, instead of, “they would not,” do not marvel, for He saith also in another place, “He that is able to receive it, let him receive it.” ( Matt. xix. 12.) So in many places He is wont to term choice, power. Again, “The world cannot hate you, but Me it hateth.” ( c. vii. 7.) This one may even see observed in common conversation; as when a man saith, “I cannot love this or that person,” calling the force of his will, power. And again, “this or that person cannot be a good man.” And what saith the Prophet? “If the Ethiopian shall change his skin, or the leopard his spots, this people also shall be able to do good, having learned evil.” ( Jer. xiii. 23 , LXX.) He saith not that the doing of virtue is impossible to them, but that because they will not, therefore they cannot. And by what he saith the Evangelist means, that it was impossible for the Prophet to lie; yet it was not on that account impossible that they should believe. For it was possible, even had they believed, that he should remain true; since he would not have prophesied these things if they had been about to believe. “Why then,” saith some one, “did he not say so?” Because Scripture hath certain idiomatic phrases of this kind, and it is needful to make allowance for its laws.\n\n“The seethings he spake when he saw His glory.” Whose? The Father’s. How then doth John speak of the Son? and Paul of the Spirit? Not as confounding the Persons, but as showing that the Dignity is one, they say it. For that which is the Father’s is the Son’s also, and that which is the Son’s is the Spirit’s. Yet many things God spake by Angels, and no one saith, “as the Angel spake,” but how? “as God spake.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html","locus":"68.2","cites":[{"at":170,"text":"Matt. xix. 12","label":"Matthew 19:12","href":"/mat/19/#v12","status":"detected"},{"at":294,"text":"c. vii. 7","label":"John 7:7","href":"/jhn/7/#v7","status":"detected"},{"at":674,"text":"Jer. xiii. 23","label":"Jeremiah 13:23","href":"/jer/13/#v23","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:40","href":"/jhn/12/#v40-catena"}],"inFull":"/works/chrysostom/68/#iv.lxx-p32"},{"id":"chrysostom.JHN.12.40.1","start":40,"end":40,"heading":"Homily LXVIII. John xii. 34","excerpt":"Ver. 40. “He hath blinded their eyes, and hardened their heart, lest they at any time should see with their eyes, and understand with their heart.”\n\nHere again is another question, but it is not so if we rightly consider it. For as the sun dazzles the eyes of the weak, not by reason of its proper nature, so it is with those who give not heed to the words of God. Thus, in the case of Pharaoh, He is said to have hardened his heart, and so it is with those who are at all contentious against the words of God. This is a peculiar mode of speech in Scripture, as also the, “He gave them over unto a reprobate mind” ( Rom. i. 28 ), and the, “He divided them to the nations,” that is, allowed, permitted them to go. For the writer doth not here introduce God as Himself working these things, but showeth that they took place through the wickedness of others. For, when we are abandoned by God, we are given up to the devil, and when so given up, we suffer ten thousand dreadful things. To terrify the hearer, therefore, the writer saith, “He hardened,” and “gave over.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html","locus":"68.2","cites":[{"at":616,"text":"Rom. i. 28","label":"Romans 1:28","href":"/rom/1/#v28","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:40","href":"/jhn/12/#v40-catena"}],"inFull":"/works/chrysostom/68/#iv.lxx-p38"},{"id":"chrysostom.JHN.12.41.1","start":41,"end":41,"heading":"Homily LXVIII. John xii. 34","excerpt":"“And spake of Him.” What spake he? “I saw the Lord sitting upon a high throne” ( Isa. vi. 1 ), and what follows. Therefore he there calleth “glory,” that vision, the smoke, the hearing unutterable Mysteries, the beholding the Seraphim, the lightning which leaped from the throne, against which those powers could not look. “And spake of Him.” What said he? That he heard a voice, saying, “Whom shall I send? who shall go? And I said, Here am I, send me. And He said, Ye shall hear with your ears, and shall not understand, and seeing ye shall see, and not perceive.” ( Isa. vi. 8, 10.) For,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html","locus":"68.2","cites":[{"at":81,"text":"Isa. vi. 1","label":"Isaiah 6:1","href":"/isa/6/#v1","status":"detected"},{"at":569,"text":"Isa. vi. 8, 10","label":"Isaiah 6:8","href":"/isa/6/#v8","status":"detected"},{"at":569,"text":"Isa. vi. 8, 10","label":"Isaiah 6:10","href":"/isa/6/#v10","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:40–41","href":"/jhn/12/#v40-catena"}],"inFull":"/works/chrysostom/68/#iv.lxx-p37"},{"id":"chrysostom.JHN.12.42-43.1","start":42,"end":43,"heading":"Homily LXIX. John xii. 42, 43","excerpt":"[1.] It is necessary for us to avoid alike all the passions which corrupt the soul, but most especially those, which from themselves generate numerous sins. I mean such as the love of money. It is in truth of itself a dreadful malady, but it becomes much more grievous, because it is the root and mother of all mischiefs. Such also is vainglory. See, for instance, how these men were broken off from the faith through their love of honor. “Many,” it saith, “of the chief rulers also believed on Him, but because of the Jews they did not confess Him, lest they should be put out of the synagogue.” As He said also to them before, “How can ye believe which receive honor one of another, and seek not the honor that cometh from God only?” ( c. v. 44.) So then they were not rulers, but slaves in the utmost slavery. However, this fear was afterwards done away, for nowhere during the time of the Apostles do we find them possessed by this feeling, since in their time both rulers and priests believed. The grace of the Spirit having come, made them all firmer than adamant. Since therefore this was what hindered them from believing at this time, hear what He saith.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxi.html","locus":"69.1","cites":[{"at":738,"text":"c. v. 44","label":"John 5:44","href":"/jhn/5/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/69/#iv.lxxi-p4"},{"id":"chrysostom.JHN.12.44.1","start":44,"end":44,"heading":"Homily LXIX. John xii. 42, 43","excerpt":"Ver. 44. “He that believeth on Me, believeth not on Me, but on Him that sent Me.”\n\nAs though He had said, “Why fear ye to believe on Me? Faith passeth to the Father through Me, as doth also unbelief.” See how in every way He showeth the unvaryingness of His Essence. He said not, He that believeth “Me,” lest any should assert that He spake concerning His words; this might have been said in the case of mere men, for he that believeth the Apostles, believeth not them, but God. But that thou mightest learn that He speaketh here of the belief on His Essence, He said not, “He that believeth My words,” but, “He that believeth on Me.” “And wherefore,” saith some one, “hath He nowhere said conversely, He that believeth on the Father, believeth not on the Father but on Me?” Because they would have replied, “Lo, we believe on the Father, but we believe not on thee.” Their disposition was as yet too infirm. Anyhow, conversing with the disciples, He did speak thus: “Ye believe on the Father, believe also on Me” ( c. xiv. 1 ); but seeing that these then were too weak to hear such words, He leadeth them in another way, showing that it is not possible to believe on the Father, without believing on Him. And that thou mayest not deem that the words are spoken as of man, He addeth,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxi.html","locus":"69.1","cites":[{"at":1016,"text":"c. xiv. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/69/#iv.lxxi-p6"},{"id":"chrysostom.JHN.12.45-46.1","start":45,"end":46,"heading":"Homily LXIX. John xii. 42, 43","excerpt":"Ver. 45. “He that seeth Me, seeth Him that sent Me.”\n\nWhat then! Is God a body? By no means. The “seeing” of which He here speaketh is that of the mind, thence showing the Consubstantiality. And what is, “He that believeth on Me”? It is as though one should say, “He that taketh water from the river, taketh it not from the river but from the fountain”; or rather this image is too weak, when compared with the matter before us.\n\nVer. 46. “I am come a light into the world.”\n\nFor since the Father is called by this name everywhere both in the Old (Testament) and in the New, Christ useth the same name also; therefore Paul also calleth Him, “Brightness” ( Heb. i. 3 ), having learnt to do so from this source. And He showeth here His close relationship with the Father, and that there is no separation between them, if so be that He saith that faith on Him is not on Him, but passeth on to the Father. And He called Himself “light,” because He delivereth from error, and dissolveth mental darkness.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxi.html","locus":"69.1","cites":[{"at":430,"text":"Ver. 46","label":"John 12:46","href":"/jhn/12/#v46","status":"detected"},{"at":656,"text":"Heb. i. 3","label":"Hebrews 1:3","href":"/heb/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/69/#iv.lxxi-p11"},{"id":"chrysostom.JHN.12.47.1","start":47,"end":47,"heading":"Homily LXIX. John xii. 42, 43","excerpt":"Ver. 47. “If any man hear not Me, and believe not, I judge him not, for I came not to judge the world, but to save the world.”\n\n[2.] For lest they should think, that for want of power He passed by the despisers, therefore spake He the, “I came not to judge the world.” Then, in order that they might not in this way be made more negligent, when they had learned that “he that believeth is saved, and he that disbelieveth is punished,” see how He hath also set before them a fearful court of judgment, by going on to say,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxi.html","locus":"69.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/69/#iv.lxxi-p17"},{"id":"chrysostom.JHN.12.48-49.1","start":48,"end":49,"heading":"Homily LXIX. John xii. 42, 43","excerpt":"Ver. 48. “He that rejecteth Me, and receiveth not My words, hath One to judge him.”\n\n“If the Father judgeth no man, and thou art not come to judge the world, who judgeth him?” “The word that I have spoken, the same shall judge him.” For since they said, “He is not from God,” He saith this, that, “they shall not then be able to say these things, but the words which I have spoken now, shall be in place of an accuser, convicting them, and cutting off all excuse.” “And the word which I have spoken.” What manner of word?\n\nVer. 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.” And other such like.\n\nSurely these things were said for their sakes, that they might have no pretense of excuse. Since if this were not the case, what shall He have more than Isaiah? for he too saith the very same thing, “The Lord God giveth me the tongue of the learned, that I should know when I ought to speak a word.” ( Isa. l. 4 , LXX.) What more than Jeremiah? for he too when he was sent was inspired. ( Jer. i. 9.) What then Ezekiel? for he too, after eating the roll, so spake. ( Ezek. iii. 1.) Otherwise also, they who were about to hear what He said shall be found to be causes of His knowledge. For if when He was sent, He then received commandment what He should say, thou wilt then argue that before He was sent He knew not. And what more impious than these assertions? if (that is) one take the words of Christ in this sense, and understand not the cause of their lowliness? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxi.html","locus":"69.2","cites":[{"at":523,"text":"Ver. 49","label":"John 12:49","href":"/jhn/12/#v49","status":"detected"},{"at":990,"text":"Isa. l. 4","label":"Isaiah 50:4","href":"/isa/50/#v4","status":"detected"},{"at":1077,"text":"Jer. i. 9","label":"Jeremiah 1:9","href":"/jer/1/#v9","status":"detected"},{"at":1155,"text":"Ezek. iii. 1","label":"Ezekiel 3:1","href":"/ezk/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/69/#iv.lxxi-p20"},{"id":"chrysostom.JHN.12.50.1","start":50,"end":50,"heading":"Homily LXIX. John xii. 42, 43","excerpt":"Ver. 50. “And I know that His commandment is life everlasting; whatsoever I speak therefore, even as the Father said unto Me, so I speak.”\n\nSeest thou the humility of the words? For he that hath received a commandment is not his own master. Yet He saith, “As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.” ( c. v. 21.) Hath He then power to quicken whom He will, and to say what He will hath He not power? What He intendeth then by the words is this; “The action hath not natural possibility, that He should speak one set of words, and I should utter another.” “And I know that His commandment is life everlasting.” He said this to those that called Him a deceiver, and asserted that He had come to do hurt. But when He saith, “I judge not,” He showeth that He is not the cause of the perdition of these men. By this He all but plainly testifies, when about to remove from, and to be no more with, them, that “I converse with you, speaking nothing as of Myself, but all as from the Father.” And for this cause He confined His discourse to them to humble expressions, that He might say, “Even until the end did I utter this, My last word, to them.” What word was that? “As the Father said unto Me, so I speak.” “Had I been opposed to God I should have said the contrary, that I speak nothing of what is pleasing to God, so as to attract the honor to Myself, but now I have so referred all things to Him, as to call nothing My own. Why then do ye not believe Me when I say that ‘I have received a commandment,’ and when I so vehemently remove your evil suspicion respecting rivalry? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxi.html","locus":"69.2","cites":[{"at":355,"text":"c. v. 21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/69/#iv.lxxi-p28"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.12.1-2.1","start":1,"end":2,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"5. “Then Jesus, six days before the passover, came to Bethany, where Lazarus was who had been dead, whom Jesus raised from the dead. And there they made Him a supper; and Martha served: but Lazarus was one of them that reclined at the table.” To prevent people thinking that the man had become a phantom, because he had risen from the dead, he was one of those who reclined at table; he was living, speaking, feasting: the truth was made manifest, and the unbelief of the Jews was confounded. The Lord, therefore, reclined at table with Lazarus and the others; and they were waited on by Martha, one of the sisters of Lazarus.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/50/#iii.li-p12"},{"id":"augustine.JHN.12.3.1","start":3,"end":3,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"6. But “Mary,” the other sister of Lazarus, “took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped His feet with her hair; and the house was filled with the odor of the ointment.” Such was the incident, let us look into the mystery it imported. Whatever soul of you wishes to be truly faithful, anoint like Mary the feet of the Lord with precious ointment. That ointment was righteousness, and therefore it was [exactly] a pound weight: but it was ointment of pure nard [nardi pistici], very precious. From his calling it “pistici,” we ought to infer that there was some locality from which it derived its preciousness: but this does not exhaust its meaning, and it harmonizes well with a sacramental symbol. The root of the word [“pure”] in the Greek is by us called “faith.” Thou wert seeking to work righteousness: the just shall live by faith. Anoint the feet of Jesus: follow by a good life the Lord’s footsteps. Wipe them with thy hair: what thou hast of superfluity, give to the poor, and thou hast wiped the feet of the Lord; for the hair seems to be the superfluous part of the body. Thou hast something to spare of thy abundance: it is superfluous to thee, but necessary for the feet of the Lord. Perhaps on this earth the Lord’s feet are still in need. For of whom but of His members is He yet to say in the end, “Inasmuch as ye did it to one of the least of mine, ye did it unto me”? Ye spent what was superfluous for yourselves, but ye have done what was grateful to my feet.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:3","href":"/jhn/12/#v3-catena"}],"inFull":"/works/augustine/50/#iii.li-p13"},{"id":"augustine.JHN.12.3.2","start":3,"end":3,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"7. “And the house was filled with the odor.” The world is filled with the fame of a good character: for a good character is as a pleasant odor. Those who live wickedly and bear the name of Christians, do injury to Christ: of such it is said, that through them “the name of the Lord is blasphemed.” If through such God’s name is blasphemed, through the good the name of the Lord is honored. Listen to the apostle, when he says, “We are a sweet savor of Christ in every place.” As it is said also in the Song of Songs, “Thy name is as ointment poured forth.” Attend again to the apostle: “We are a sweet savor,” he says, “of Christ in every place, both in them that are saved, and in them that perish. To the one we are the savor of life unto life, to the other the savor of death unto death: and who is sufficient for these things?” The lesson of the holy Gospel before us affords us the opportunity of so speaking of that savor, that we on our part may give worthy utterance, and you diligent heed, to what is thus expressed by the apostle himself, “And who is sufficient for these things?” But have we any reason to infer from these words that we are qualified to attempt speaking on such a subject, or you to hear? We, indeed, are not so; but He is sufficient, who is pleased to speak by us what it may be for your profit to hear. The apostle, you see, is, as he calls himself, “a sweet savor:” but that sweet savor is “to some the savor of life unto life, and to others the savor of death unto death;” and yet all the while “a sweet savor” in itself. For he does not say, does he, To some we are a sweet savor unto life, to others an evil savor unto death? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/50/#iii.li-p17"},{"id":"augustine.JHN.12.4-6.1","start":4,"end":6,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"9. And now, lastly, listen to what we have here, how this ointment was to some a sweet savor unto life, and to others a sweet savor unto death. When the pious Mary had rendered this grateful service to the Lord, straightway one of His disciples, Judas Iscariot, who was yet to betray Him, said, “Why was not this ointment sold for three hundred pence, and given to the poor?” Alas for thee, wretched man! the sweet savor hath slain thee. For the cause that led him so to speak is disclosed by the holy evangelist. But we, too, might have supposed, had not the real state of his mind been revealed in the Gospel, that the care of the poor might have induced him so to speak. Not so. What then? Hearken to a true witness: “This he said, not that he cared for the poor; but because he was a thief, and had the money bag, and bare what was put therein.” Did he bear it about, or bear it away? For the common service he bore it, as a thief he bore it away.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.9","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/50/#iii.li-p23"},{"id":"augustine.JHN.12.6.1","start":6,"end":6,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"11. Lay to heart our Lord’s example while living with man upon earth. Why had He a money bag, who was ministered unto by angels, save to intimate that His Church was destined thereafter to have her repository for money? Why gave He admission to a thief, save to teach His Church patiently to bear with thieves? But he who had formed the habit of abstracting money from the bag, did not hesitate for money received to sell the Lord Himself. But let us see what answer our Lord gave to such words. See, brethren: He does not say to him, Thou speakest so on account of thy thievishness. He knew him to be a thief, yet did not betray him, but rather endured him, and showed us an example of patience in tolerating the wicked in the Church. “Then said Jesus to him: Let her keep it against the day of my burial.” He announced that His own death was at hand.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.11","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/50/#iii.li-p28"},{"id":"augustine.JHN.12.7-8.1","start":7,"end":8,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"12. But what follows? “For the poor ye have always with you, but me ye will not have always.” We can certainly understand, “the poor ye have always;” what He has thus said is true. When were the poor wanting in the Church? “But me ye will not have always;” what does He mean by this? How are we to understand, “Me ye will not have always”? Don’t be alarmed: it was addressed to Judas. Why, then, did He not say, thou wilt have, but, ye will have? Because Judas is not here a unit. One wicked man represents the whole body of the wicked; in the same way as Peter, the whole body of the good, yea, the body of the Church, but in respect to the good. For if in Peter’s case there were no sacramental symbol of the Church, the Lord would not have said to him, “I will give unto thee the keys of the kingdom of heaven: whatsoever thou shalt loose on earth shall be loosed in heaven; and whatsoever thou shalt bind on earth shall be bound in heaven.” If this was said only to Peter, it gives no ground of action to the Church. But if such is the case also in the Church, that what is bound on earth is bound in heaven, and what is loosed on earth is loosed in heaven,—for when the Church excommunicates, the excommunicated person is bound in heaven; when one is reconciled by the Church, the person so reconciled is loosed in heaven:—if such, then, is the case in the Church, Peter, in receiving the keys, represented the holy Church. If, then, in the person of Peter were represented the good in the Church, and in Judas’ person were represented the bad in the Church, then to these latter was it said, “But me ye will not have always.” But what means the “not always;” and what, the “always”? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.12","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/50/#iii.li-p30"},{"id":"augustine.JHN.12.8.1","start":8,"end":8,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"13. It may be also understood in this way: “The poor ye will have always with you, but me ye will not have always.” The good may take it also as addressed to themselves, but not so as to be any source of anxiety; for He was speaking of His bodily presence. For in respect of His majesty, His providence, His ineffable and invisible grace, His own words are fulfilled, “Lo, I am with you alway, even to the end of the world.” But in respect of the flesh He assumed as the Word, in respect of that which He was as the son of the Virgin, of that wherein He was seized by the Jews, nailed to the tree, let down from the cross, enveloped in a shroud, laid in the sepulchre, and manifested in His resurrection, “ye will not have Him always.” And why? Because in respect of His bodily presence He associated for forty days with His disciples, and then, having brought them forth for the purpose of beholding and not of following Him, He ascended into heaven, and is no longer here. He is there, indeed, sitting at the right hand of the Father; and He is here also, having never withdrawn the presence of His glory. In other words, in respect of His divine presence we always have Christ; in respect of His presence in the flesh it was rightly said to the disciples, “Me ye will not have always.” In this respect the Church enjoyed His presence only for a few days: now it possesses Him by faith, without seeing Him with the eyes. In whichever way, then, it was said, “But me ye will not have always,” it can no longer, I suppose, after this twofold solution, remain as a subject of doubt.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.13","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/50/#iii.li-p33"},{"id":"augustine.JHN.12.9-11.1","start":9,"end":11,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"14. Let us listen to the other few points that remain: “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, whom He had raised from the dead.” They were drawn by curiosity, not by charity: they came and saw. Hearken to the strange scheming of human vanity. Having seen Lazarus as one raised from the dead,—for the fame of such a miracle of the Lord’s had been accompanied everywhere with so much evidence of its genuineness, and it had been so openly performed, that they could neither conceal nor deny what had been done,—only think of the plan they hit upon. “But the chief priests consulted that they might put Lazarus also to death; because that by reason of him many of the Jews went away, and believed on Jesus.” O foolish consultation and blinded rage! Could not Christ the Lord, who was able to raise the dead, raise also the slain? When you were preparing a violent death for Lazarus, were you at the same time denuding the Lord of His power? If you think a dead man one thing, a murdered man another, look you only to this, that the Lord made both, and raised Lazarus to life when dead, and Himself when slain.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.14","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:1–10","href":"/jhn/12/#v1-catena"}],"inFull":"/works/augustine/50/#iii.li-p36"},{"id":"augustine.JHN.12.12-13.1","start":12,"end":13,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"2. For the Gospel, the reading of which you have just been listening to, says: “On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went forth to meet Him, and cried, Hosanna: blessed is He that cometh in the name of the Lord as the King of Israel.” The branches of palm trees are laudatory emblems, significant of victory, because the Lord was about to overcome death by dying, and by the trophy of His cross to triumph over the devil, the prince of death. The exclamation used by the worshipping people is Hosanna, indicating, as some who know the Hebrew language affirm, rather a state of mind than having any positive significance; just as in our own tongue we have what are called interjections, as when in our grief we say, Alas! or in our joy, Ha! or in our admiration, O how fine! where O! expresses only the feeling of the admirer. Of the same class must we believe this word to be, as it has failed to find an interpretation both in Greek and Latin, like that other, “Whosoever shall say to his brother, Raca.” For this also is allowed to be an interjection, expressive of angry feelings.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:12–13","href":"/jhn/12/#v12-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 20:1–3","href":"/jhn/20/#v1-catena"}],"inFull":"/works/augustine/51/#iii.lii-p5"},{"id":"augustine.JHN.12.13.1","start":13,"end":13,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"3. But when it is said, “Blessed is He that cometh in the name of the Lord, [as] the King of Israel,” by “in the name of the Lord” we are rather to understand “in the name of God the Father,” although it might also be understood as in His own name, inasmuch as He is also Himself the Lord. As we find Scripture also saying in another place, “The Lord rained [upon Sodom fire] from the Lord.” But His own words are a better guide to our understanding, when He saith, “I am come in my Father’s name, and ye receive me not: another will come in his own name, and him ye will receive.” For the true teacher of humility is Christ, who humbled Himself, and became obedient unto death, even the death of the cross. But He does not lose His divinity in teaching us humility; in the one He is the Father’s equal, in the other He is assimilated to us. By that which made Him the equal of the Father, He called us into existence; and by that in which He is like unto us, He redeemed us from ruin.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/51/#iii.lii-p10"},{"id":"augustine.JHN.12.13.2","start":13,"end":13,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"4. These, then, were the words of praise addressed to Jesus by the multitude, “Hosanna: blessed is He that cometh in the name of the Lord, the King of Israel.” What a cross of mental suffering must the Jewish rulers have endured when they heard so great a multitude proclaiming Christ as their King! But what honor was it to the Lord to be King of Israel? What great thing was it to the King of eternity to become the King of men? For Christ’s kingship over Israel was not for the purpose of exacting tribute, of putting swords into His soldiers’ hands, of subduing His enemies by open warfare; but He was King of Israel in exercising kingly authority over their inward natures, in consulting for their eternal interests, in bringing into His heavenly kingdom those whose faith, and hope, and love were centred in Himself. Accordingly, for the Son of God, the Father’s equal, the Word by whom all things were made, in His good pleasure to be King of Israel, was an act of condescension and not of promotion; a token of compassion, and not any increase of power. For He who was called on earth the King of the Jews, is in the heavens the Lord of angels.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/51/#iii.lii-p14"},{"id":"augustine.JHN.12.14-15.1","start":14,"end":15,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"5. “And Jesus, when He had found a young ass, sat thereon.” Here the account is briefly given: for how it all happened may be found at full length in the other evangelists. But there is appended to the circumstance itself a testimony from the prophets, to make it evident that He in whom was fulfilled all they read in Scripture, was entirely misunderstood by the evil-minded rulers of the Jews. Jesus, then, “found a young ass, and sat thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass’s colt.” Among that people, then, was the daughter of Zion to be found; for Zion is the same as Jerusalem. Among that very people, I say, reprobate and blind as they were, was the daughter of Zion, to whom it was said, “Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass’s colt.” This daughter of Zion, who was thus divinely addressed, was amongst those sheep that were hearing the Shepherd’s voice, and in that multitude which was celebrating the Lord’s coming with such religious zeal, and accompanying Him in such warlike array. To her was it said, “Fear not:” acknowledge Him whom thou art now extolling, and give not way to fear when He comes to suffering; for by the shedding of His blood is thy guilt to be blotted out, and thy life restored. But by the ass’s colt, on which no man had ever sat (for so it is found recorded in the other evangelists), we are to understand the Gentile nations which had not received the law of the Lord; by the ass, on the other hand (for both animals were brought to the Lord), that people of His which came of the nation of Israel, and was already so far subdued as to recognize its Master’s crib.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:13–15","href":"/jhn/12/#v13-catena"}],"inFull":"/works/augustine/51/#iii.lii-p15"},{"id":"augustine.JHN.12.16.1","start":16,"end":16,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"6. “These things understood not His disciples at the first; but when Jesus was glorified,” that is, when He had manifested the power of His resurrection, “then remembered they that these things were written of Him, and they had done these things unto Him,” that is, they did nothing else but what had been written concerning Him. In short, mentally comparing with the contents of Scripture what was accomplished both prior to and in the course of our Lord’s passion, they found this also therein, that it was in accordance with the utterance of the prophets that He sat on an ass’s colt.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/51/#iii.lii-p17"},{"id":"augustine.JHN.12.17-19.1","start":17,"end":19,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"7. “The people, therefore, that was with Him when He called Lazarus out of his tomb, and raised him from the dead, bare record. For this cause the crowd also met Him, for that they heard that He had done this miracle. The Pharisees, therefore, said among themselves: Perceive ye that we prevail nothing? Behold, the whole world is gone after Him.” Mob set mob in motion. “But why art thou, blinded mob that thou art, filled with envy because the world has gone after its Maker?”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/51/#iii.lii-p18"},{"id":"augustine.JHN.12.20-23.1","start":20,"end":23,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"8. “And there were certain Gentiles among them that had come up to worship at the feast: the same came therefore to Philip, who was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.” Let us hearken to the Lord’s reply. See how the Jews wish to kill Him, the Gentiles to see Him; and yet those, too, were of the Jews who cried, “Blessed is He that cometh in the name of the Lord, the King of Israel.” Here, then, were they of the circumcision and they of the uncircumcision, like two house walls running from different directions and meeting together with the kiss of peace, in the one faith of Christ. Let us listen, then, to the voice of the Cornerstone: “And Jesus answered them, saying, The hour is come that the Son of man should be glorified.” Perhaps some one supposes here that He spake of Himself as glorified, because the Gentiles wished to see Him. Such is not the case. But He saw the Gentiles themselves in all nations coming to the faith after His own passion and resurrection, because, as the apostle says, “Blindness in part has happened to Israel, until the fullness of the Gentiles should be come in.” Taking occasion, therefore, from those Gentiles who desired to see Him, He announces the future fullness of the Gentile nations, and promises the near approach of the hour when He should be glorified Himself, and when, on its consummation in heaven, the Gentile nations should be brought to the faith. To this it is that the prediction pointed, “Be Thou exalted, O God, above the heavens, and Thy glory above all the earth.” Such is the fullness of the Gentiles, of which the apostle saith, “Blindness in part is happened to Israel, till the fullness of the Gentiles come in.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.8","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:20–22","href":"/jhn/12/#v20-catena"}],"inFull":"/works/augustine/51/#iii.lii-p20"},{"id":"augustine.JHN.12.24.1","start":24,"end":24,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"9. But the height of His glorification had to be preceded by the depth of His passion. Accordingly, He went on to add, “Verily, verily, I say unto you, except a grain of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.” But He spake of Himself. He Himself was the grain that had to die, and be multiplied; to suffer death through the unbelief of the Jews, and to be multiplied in the faith of many nations.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.9","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/51/#iii.lii-p23"},{"id":"augustine.JHN.12.25.1","start":25,"end":25,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"10. And now, by way of exhortation to follow in the path of His own passion, He adds, “He that loveth his life shall lose it,” which may be understood in two ways: “He that loveth shall lose,” that is, If thou lovest, be ready to lose; if thou wouldst possess life in Christ, be not afraid of death for Christ. Or otherwise, “He that loveth his life shall lose it.” Do not love for fear of losing; love it not here, lest thou lose it in eternity. But what I have said last seems better to correspond with the meaning of the Gospel, for there follow the words, “And he that hateth his life in this world shall keep it unto life eternal.” So that when it is said in the previous clause, “He that loveth,” there is to be understood in this world, he it is that shall lose it. “But he that hateth,” that is, in this world, is he that shall keep it unto life eternal. Surely a profound and strange declaration as to the measure of a man’s love for his own life that leads to its destruction, and of his hatred to it that secures its preservation! If in a sinful way thou lovest it, then dost thou really hate it; if in a way accordant with what is good thou hast hated it, then hast thou really loved it. Happy they who have so hated their life while keeping it, that their love shall not cause them to lose it. But beware of harboring the notion that thou mayest court self-destruction by any such understanding of thy duty to hate thy life in this world. For on such grounds it is that certain wrong-minded and perverted people, who, with regard to themselves, are murderers of a specially cruel and impious character, commit themselves to the flames, suffocate themselves in water, dash themselves against a precipice, and perish. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.10","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:25","href":"/jhn/12/#v25-catena"}],"inFull":"/works/augustine/51/#iii.lii-p24"},{"id":"augustine.JHN.12.26.1","start":26,"end":26,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"11. “If any man serve me, let him follow me.” What is that, “let him follow me,” but just, let him imitate me? “Because Christ suffered for us,” says the Apostle Peter, “leaving us an example that we should follow His steps.” Here you have the meaning of the words, “If any man serve me, let him follow me.” But with what result? what wages? what reward? “And where I am,” He says, “there shall also my servant be.” Let Him be freely loved, that so the reward of the service done Him may be to be with Him. For where will one be well apart from Him, or when will one come to feel himself in an evil case in company with Him? Hear it still more plainly: “If any man serve me, him will my Father honor.” And what will be the honor but to be with His Son? For of what He said before, “Where I am, there shall also my servant be,” we may understand Him as giving the explanation, when He says here, “him will my Father honor.” For what greater honor can await an adopted son than to be with the Only-begotten; not, indeed, as raised to the level of His Godhead, but made a partaker of His eternity?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.11","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/51/#iii.lii-p27"},{"id":"augustine.JHN.12.26.2","start":26,"end":26,"heading":"Tractate LI. Chapter XII. 12–26","excerpt":"13. Accordingly, brethren, when you hear the Lord saying, “Where I am, there shall also my servant be,” do not think merely of good bishops and clergymen. But be yourselves also in your own way serving Christ, by good lives, by giving alms, by preaching His name and doctrine as you can; and every father of a family also, be acknowledging in this name the affection he owes as a parent to his family. For Christ’s sake, and for the sake of life eternal, let him be warning, and teaching, and exhorting, and correcting all his household; let him show kindliness, and exercise discipline; and so in his own house he will be filling an ecclesiastical and kind of episcopal office, and serving Christ, that he may be with Him for ever. For even that noblest service of suffering has been rendered by many of your class; for many who were neither bishops nor clergy, but young men and virgins, those advanced in years with those who were not, many married persons both male and female, many fathers and mothers of families, have served Christ even to the laying down of their lives in martyrdom for His sake, and have been honored by the Father in receiving crowns of exceeding glory.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","locus":"51.13","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/51/#iii.lii-p38"},{"id":"augustine.JHN.12.27.1","start":27,"end":27,"heading":"Tractate LII. Chapter XII. 27–36","excerpt":"3. In a word, let the man who would follow learn the road by which he must travel. Perhaps an hour of terrible trial has come, and the choice is set before thee either to do iniquity or endure suffering; the weak soul is troubled, on whose behalf the invincible soul [of Jesus] was voluntarily troubled; set then the will of God before thine own. For notice what is immediately subjoined by thy Creator and thy Master, by Him who made thee, and became Himself for thy teaching that which He made; for He who made man was made man, but He remained still the unchangeable God, and transplanted manhood into a better condition. Listen, then, to what He adds to the words, “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. Father, glorify Thy name.” He has taught thee here what to think of, what to say, on whom to call, in whom to hope, and whose will, as sure and divine, to prefer to thine own, which is human and weak. Imagine Him not, therefore, as losing aught of His own exalted position in wishing thee to rise up out of the depths of thy ruin. For He thought it meet also to be tempted by the devil, by whom otherwise He would never have been tempted, just as, had He not been willing, He would never have suffered; and the answers He gave to the devil are such as thou also oughtest to use in times of temptation. And He, indeed, was tempted, but not endangered, that He might show thee, when in danger through temptation, how to answer the tempter, so as not to be carried away by the temptation, but to escape its danger. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html","locus":"52.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:27–28","href":"/jhn/12/#v27-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:27–28","href":"/jhn/12/#v27-catena"}],"inFull":"/works/augustine/52/#iii.liii-p7"},{"id":"augustine.JHN.12.28.1","start":28,"end":28,"heading":"Tractate LII. Chapter XII. 27–36","excerpt":"4. “Then came there a voice from heaven, [saying], I have both glorified it, and will glorify it again.” “I have both glorified it,” before I created the world, “and I will glorify it again,” when He shall rise from the dead and ascend into heaven. It may also be otherwise understood. “I have both glorified it,”—when He was born of the Virgin, when He exercised miraculous powers; when the Magi, guided by a star in the heavens, bowed in adoration before Him; when He was recognized by saints filled with the Holy Spirit; when He was openly proclaimed by the descent of the Spirit in the form of a dove, and pointed out by the voice that sounded from heaven; when He was transfigured on the mount; when He wrought many miracles, cured and cleansed multitudes, fed so vast a number with a very few loaves, commanded the winds and the waves, and raised the dead;—“and I will glorify it again;” when He shall rise from the dead; when death shall have no longer dominion over Him; and when He shall be exalted over the heavens as God, and His glory over all the earth.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html","locus":"52.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:28–30","href":"/jhn/12/#v28-catena"}],"inFull":"/works/augustine/52/#iii.liii-p11"},{"id":"augustine.JHN.12.29-30.1","start":29,"end":30,"heading":"Tractate LII. Chapter XII. 27–36","excerpt":"5. “The people therefore that stood by, and heard it, said that it thundered: others said, An angel spake to Him. Jesus answered and said, This voice came not because of me, but for your sakes.” He thereby showed that the voice made no intimation to Him of what He already knew, but to those who needed the information. And just as that voice was uttered by God, not on His account, but on that of others, so His soul was troubled, not on His own account, but voluntarily for the sake of others.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html","locus":"52.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/52/#iii.liii-p12"},{"id":"augustine.JHN.12.31.1","start":31,"end":31,"heading":"Tractate LII. Chapter XII. 27–36","excerpt":"6. Look at what follows: “Now,” He says, “is the judgment of the world.” What, then, are we to expect at the end of time? But the judgment that is looked for in the end will be the judging of the living and the dead, the awarding of eternal rewards and punishment. Of what sort, then, is the judgment now? I have already, in former lessons, as far as I could, put you in mind, beloved, that there is a judgment spoken of, not of condemnation, but of discrimination; as it is written, “Judge me, O God, and plead [discern, discriminate] my cause against an unholy nation.” And many are the judgments of God; as it is said in the psalm, “Thy judgments are a great deep.” And the apostle also says, “O the depth of the riches of the wisdom and the knowledge of God! how unsearchable are His judgments!” To such judgments does that spoken of here by the Lord also belong, “Now is the judgment of this world;” while that judgment in the end is reserved, when the living and the dead shall at last be judged. The devil, therefore, had possession of the human race, and held them by the written bond of their sins as criminals amenable to punishment; he ruled in the hearts of unbelievers, and, deceiving and enslaving them, seduced them to forsake the Creator and give worship to the creature; but by faith in Christ, which was confirmed by His death and resurrection, and, by His blood, which was shed for the remission of sins, thousands of believers are delivered from the dominion of the devil, are united to the body of Christ, and under this great head are made by His one Spirit to spring up into new life as His faithful members. This it was that He called the judgment, this righteous separation, this expulsion of the devil from His own redeemed.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html","locus":"52.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/52/#iii.liii-p13"},{"id":"augustine.JHN.12.32-33.1","start":32,"end":33,"heading":"Tractate LII. Chapter XII. 27–36","excerpt":"11. Accordingly, after saying, “Now shall the prince of this world be cast out,” He added, “And I, if I be lifted up from the earth, will draw all things after me.” And what “all” is that, but those out of which the other is ejected? But He did not say, All men, but “all things;” for all men have not faith. And, therefore, He did not allude to the totality of men, but to the creature in its personal integrity, that is, to spirit, and soul, and body; or all that which makes us the intelligent, living, visible, and palpable beings we are. For He who said, “Not a hair of your head shall perish,” is He who draweth all things after Him. Or if by “all things” it is men that are to be understood, we can speak of all things that are foreordained to salvation: of all which He declared, when previously speaking of His sheep, that not one of them would be lost. And of a certainty all classes of men, both of every language and every age, and all grades of rank, and all diversities of talents, and all the professions of lawful and useful arts, and all else that can be named in accordance with the innumerable differences by which men, save in sin alone, are mutually separated, from the highest to the lowest, and from the king to the beggar, “all,” He says, “will I draw after me;” that He may be their head, and they His members. But this will be, He adds, “if I be lifted up from the earth,” that is, when I am lifted up; for He has no doubt of the future accomplishment of that which He came to fulfill. He here alludes to what He said before: “But if the corn of wheat die, it bringeth forth much fruit.” For what else did He signify by His lifting up, than His suffering on the cross, an explanation which the evangelist himself has not omitted; for he has appended the words, “And this He said signifying what death He should die.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html","locus":"52.11","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:32–33","href":"/jhn/12/#v32-catena"}],"inFull":"/works/augustine/52/#iii.liii-p31"},{"id":"augustine.JHN.12.34.1","start":34,"end":34,"heading":"Tractate LII. Chapter XII. 27–36","excerpt":"12. “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? And who is this Son of man?” It had stuck to their memory that the Lord was constantly calling Himself the Son of man. For, in the passage before us, He does not say, If the Son of man be lifted up from the earth; but had called Himself so before, in the lesson which was read and expounded yesterday, when those Gentiles were announced who desired to see Him: “The hour is come that the Son of man should be glorified” (ver. 23). Retaining this, therefore, in their minds, and understanding what He now said, “When I am lifted up from the earth,” of the death of the cross, they inquired of Him, and said, “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?” For if it is Christ, He, they say, abideth for ever; and if He abideth for ever, how shall He be lifted up from the earth, that is, how shall He die through the suffering of the cross? For they understood Him to have spoken of what they themselves were meditating to do. And so He did not dissipate for them the obscurity of such words by imparting wisdom, but by stimulating their conscience.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html","locus":"52.12","cites":[{"at":565,"text":"ver. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:34–36","href":"/jhn/12/#v34-catena"}],"inFull":"/works/augustine/52/#iii.liii-p36"},{"id":"augustine.JHN.12.35-36.1","start":35,"end":36,"heading":"Tractate LII. Chapter XII. 27–36","excerpt":"13. “Then said Jesus unto them, Yet a little light is in you.” And by this it is you understand that Christ abideth for ever. “Walk, then, while ye have the light, lest darkness come upon you.” Walk, draw near, come to the full understanding that Christ shall both die and shall live for ever; that He shall shed His blood to redeem us, and ascend on high to carry His redeemed along with Him. But darkness will come upon you, if your belief in Christ’s eternity is of such a kind as to refuse to admit in His case the humiliation of death. “And he that walketh in darkness knoweth not whither he goeth.” So may he stumble on that stone of stumbling and rock of offence which the Lord Himself became to the blinded Jews: just as to those who believed, the stone which the builders despised was made the head of the corner. Hence, they thought Christ unworthy of their belief; because in their impiety they treated His dying with contempt, they ridiculed the idea of His being slain: and yet it was the very death of the grain of corn that was to lead to its own multiplication, and the lifting up of one who was drawing all things after Him. “While ye have the light,” He adds, “believe in the light, that ye may be the children of light.” While you have possession of some truth that you have heard, believe in the truth, that you may be born again in the truth.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html","locus":"52.13","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:34–35","href":"/jhn/12/#v34-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:35–36","href":"/jhn/12/#v35-catena"}],"inFull":"/works/augustine/52/#iii.liii-p37"},{"id":"augustine.JHN.12.36.1","start":36,"end":36,"heading":"Tractate LII. Chapter XII. 27–36","excerpt":"14. “These things spake Jesus, and departed, and did hide Himself from them.” Not from those who had begun to believe and to love Him, nor from those who had come to meet Him with branches of palm trees and songs of praise; but from those who saw and hated Him, for they saw Him not, but only stumbled on that stone in their blindness. But when Jesus hid Himself from those who desired to slay Him (as you need from forgetfulness to be often reminded), He had regard to our human weakness, but derogated not in aught from His own authority.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html","locus":"52.14","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/52/#iii.liii-p40"},{"id":"augustine.JHN.12.37-38.1","start":37,"end":38,"heading":"Tractate LIII. Chapter XII. 37–43","excerpt":"2. The evangelist thereafter brings forward what has formed the brief subject of to-day’s reading, and says, “But though He had done so many miracles before them, yet they believed not on Him: that the saying of Isaiah 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?” Where he makes it sufficiently plain that the Son of God is Himself the arm of the Lord; not that the person of God the Father is determined by the shape of human flesh, and that the Son is attached to Him as a member of His body; but because all things were made by Him, and therefore He is designated the arm of the Lord. For as it is with thine arm that thou workest, so the Word of God is styled His arm; because by the Word He elaborated the world. For why does a man, in order to do some work, stretch forth his arm, but because the doing of it does not straightway follow his word? And if he was endowed with such pre-eminent power that what he said was done without any movement of his body, then would his word be his arm. But the Lord Jesus, the only-begotten Son of God the Father, as He is no mere member of the Father’s body, so is He no mere thinkable, and audible, and transitory word; for, as all things were made by Him, He was the word of God.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liv.html","locus":"53.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/53/#iii.liv-p4"},{"id":"augustine.JHN.12.38.1","start":38,"end":38,"heading":"Tractate LIII. Chapter XII. 37–43","excerpt":"4. And here we meet with the second question, to treat of which, indeed, in any adequate manner, to investigate all its mysterious windings, and throw them open to the light in a befitting way, I think within the scope neither of my own powers, nor of the shortness of the time, nor of your capacity. Yet, as we cannot allow ourselves so far to disappoint your expectations as to pass on to other topics without saying something on this, take what we shall be able to offer you: and wherein we fail to satisfy your expectations, ask the increase of Him who appointed us to plant and to water; for, as the apostle saith, “Neither is he that planteth anything, nor he that watereth; but God that giveth the increase.” There are some, then, who mutter among themselves, and sometimes speak out when they can, and even break forth into turbulent debate, saying: What did the Jews do, or what fault was it of theirs, if it was a necessity “that the saying of Isaiah the prophet should be fulfilled, which he spake, Lord, who hath believed our report and to whom hath the arm of the Lord been revealed?” To whom our answer is, that the Lord, in His foreknowledge of the future, foretold by the prophet the unbelief of the Jews; He foretold it, but did not cause it. For God does not compel any one to sin simply because He knows already the future sins of men. For He foreknew sins that were theirs, not His own; sins that were referable to no one else, but to their own selves. Accordingly, if what He foreknew as theirs is not really theirs, then had He no true foreknowledge: but as His foreknowledge is infallible, it is doubtless no one else, but they themselves, whose sinfulness God foreknew, that are the sinners. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liv.html","locus":"53.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/53/#iii.liv-p6"},{"id":"augustine.JHN.12.39-40.1","start":39,"end":40,"heading":"Tractate LIII. Chapter XII. 37–43","excerpt":"5. But the words of the Gospel also, that follow, are still more pressing, and start a question of more profound import: for He goes on to say, “Therefore they could not believe, because that Isaiah said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.” For it is said to us: If they could not believe, what sin is it in man not to do what he cannot do and if they sinned in not believing, then they had the power to believe, and did not use it. If, then, they had the power, how says the Gospel, “Therefore they could not believe, because that Isaiah said again, He hath blinded their eyes, and hardened their heart;” so that (which is of grave import) to God Himself is referred the cause of their not believing, inasmuch as it is He who “hath blinded their eyes, and hardened their heart”? For what is thus testified to in the prophetical Scriptures, is at least not spoken of the devil, but of God. For were we to suppose it said of the devil, that he “hath blinded their eyes, and hardened their heart;” we have to undertake the task of being able to show what blame was theirs in not believing, of whom it is said, “they could not believe.” And then, what reply shall we give touching another testimony of this very prophet, which the Apostle Paul has adopted, when he says: “Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded, according as it is written, God hath given them the spirit of remorse, eyes that they should not see, and ears that they should not hear, unto this day”?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liv.html","locus":"53.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:38–40","href":"/jhn/12/#v38-catena"}],"inFull":"/works/augustine/53/#iii.liv-p8"},{"id":"augustine.JHN.12.40.1","start":40,"end":40,"heading":"Tractate LIII. Chapter XII. 37–43","excerpt":"6. Such, as you have just heard, brethren, is the question that comes before us, and you can perceive how profound it is; but we shall give what answer we can. “They could not believe,” because that Isaiah the prophet foretold it; and the prophet foretold it because God foreknew that such would be the case. But if I am asked why they could not, I reply at once, because they would not; for certainly their depraved will was foreseen by God, and foretold through the prophet by Him from whom nothing that is future can be hid. But the prophet, sayest thou, assigns another cause than that of their will. What cause does the prophet assign? That “God hath given them the spirit of remorse, eyes that they should not see, and ears that they should not hear; and hath blinded their eyes, and hardened their heart.” This also, I reply, their will deserved. For God thus blinds and hardens, simply by letting alone and withdrawing His aid: and God can do this by a judgment that is hidden, although not by one that is unrighteous. This is a doctrine which the piety of the God-fearing ought to preserve unshaken and inviolable in all its integrity: even as the apostle, when treating of the same intricate question, says, “What shall we say then? is there unrighteousness with God? God forbid.” If, then, we must be far from thinking that there is unrighteousness with God, this only can it be, that, when He giveth His aid, He acteth mercifully; and, when He withholdeth it, He acteth righteously: for in all He doeth, He acteth not rashly, but in accordance with judgment. And still further, if the judgments of the saints are righteous, how much more those of the sanctifying and justifying God? They are therefore righteous, although hidden. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liv.html","locus":"53.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:40","href":"/jhn/12/#v40-catena"}],"inFull":"/works/augustine/53/#iii.liv-p10"},{"id":"augustine.JHN.12.41.1","start":41,"end":41,"heading":"Tractate LIII. Chapter XII. 37–43","excerpt":"12. “These things said Isaiah, when he saw His glory, and spake of Him.” What Isaiah saw, and how it refers to Christ the Lord, are to be read and learned in his book. For he saw Him, not as He is, but in some symbolical way to suit the form that the vision of the prophet had itself to assume. For Moses likewise saw Him, and yet we find him saying to Him whom he saw, “If I have found grace in Thy sight, show me now Thyself, that I may clearly see Thee;” for he saw Him not as He is. But the time when this shall yet be our experience, that same Saint John the Evangelist tells us in his Epistle: “Dearly beloved, [now] are we the sons of God; and it hath not yet become manifest what we shall be: because we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.” He might have said “for we shall see Him,” without adding “as He is;” but because he knew that He was seen of some of the fathers and prophets, but not as He is, therefore after saying “we shall see Him,” he added “as He is.” And be not deceived, brethren, by any of those who assert that the Father is invisible, and the Son visible. This assertion is made by those who think that the latter is a creature, and whose understanding runs not in harmony with the words, “I and my Father one.” Accordingly, as respects the form of God wherein He is equal with the Father, the Son also is invisible: but, in order to be seen of men, He assumed the form of a servant, and being made in the likeness of men, became visible to man. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liv.html","locus":"53.12","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/53/#iii.liv-p38"},{"id":"augustine.JHN.12.42-43.1","start":42,"end":43,"heading":"Tractate LIII. Chapter XII. 37–43","excerpt":"13. “Nevertheless among the chief rulers also many believed on Him; but, because of the Pharisees, they did not confess Him, lest they should be put out of the synagogue: for they loved the glory of men more than the glory of God.” See how the evangelist marked and disapproved of some, who yet, he said, believed on Him: who, if ever they did advance though this gateway of faith, would thereby also overcome that love of human glory which had been overcome by the apostle, when he said, “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” For to this end also did the Lord Himself, when derided by the madness of human pride and impiety, fix His cross on the foreheads of those who believed on Him, on that which is in a manner the abode of modesty, that faith may learn not to blush at His name, and love the glory of God more than the glory of men.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liv.html","locus":"53.13","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/53/#iii.liv-p44"},{"id":"augustine.JHN.12.44-45.1","start":44,"end":45,"heading":"Tractate LIV. Chapter XII. 44–50","excerpt":"2. While matters were in this state, and His own passion was now at hand, “Jesus cried, and said,” as our lesson to-day commences, “He that believeth on me, believeth not on me, but on Him that sent me; and he that seeth me, seeth Him that sent me.” He had already said in a certain place, “My doctrine is not mine, but His that sent me.” Where we understood that He called His doctrine just what He is Himself, the Word of the Father; and in saying, “My doctrine is not mine, but His that sent me,” implied this, that He was not of Himself, but had His being from another. For He was God of God, the Son of the Father: but the Father is not God of God, but God, the Father of the Son. And now when He says, “He that believeth on me, believeth not on me, but on Him that sent me,” how else are we to understand it, but that He appeared as man to men, while He remained invisible as God? And that none might think that He was no more than what they saw of Him, He indicated His wish to be believed on, as equal in character and rank with the Father, when He said, “He that believeth on me, believeth not on me,” that is, merely on what he seeth of me, “but on Him that sent me,” that is, on the Father. But he that believeth on the Father, must believe that He is the Father; and he that believeth on Him as the Father, must believe that He has a Son; and in this way, he that believeth on the Father, must believe on the Son. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html","locus":"54.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/54/#iii.lv-p6"},{"id":"augustine.JHN.12.46.1","start":46,"end":46,"heading":"Tractate LIV. Chapter XII. 44–50","excerpt":"4. Attend to what follows: “I am come a light into the world, that whosoever believeth on me should not abide in darkness.” He said in a certain place to His disciples, “Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; that it may give light to all that are in the house: so let your light shine before men, that they may see your good works, and glorify your Father who is in heaven:” but He did not say to them, Ye are come a light into the world, that whosoever believeth on you should not abide in darkness. Such a statement, I maintain, can nowhere be met with. All the saints, therefore, are lights, but they are illuminated by Him through faith; and every one that becomes separated from Him will be enveloped in darkness. But that Light, which enlightens them, cannot become separated from itself; for it is altogether beyond the reach of change. We believe, then, the light that has thus been lit, as the prophet or apostle: but we believe him for this end, that we may not believe on that which is itself enlightened, but, with him, on that Light which has given him light; so that we, too, may be enlightened, not by him, but, along with him, by the same Light as he. And when He saith, “That whosoever believeth on me may not abide in darkness,” He makes it sufficiently manifest that all have been found by Him in a state of darkness: but that they may not abide in the darkness wherein they have been found, they ought to believe on that Light which hath come into the world, for thereby was the world created.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html","locus":"54.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 12:46–47","href":"/jhn/12/#v46-catena"}],"inFull":"/works/augustine/54/#iii.lv-p15"},{"id":"augustine.JHN.12.47.1","start":47,"end":47,"heading":"Tractate LIV. Chapter XII. 44–50","excerpt":"5. “And if any man,” He says, “hear my words, and keep them not, I judge him not.” Remember what I know you have heard in former lessons; and if any of you have forgotten, recall it: and those of you who were absent then, but are present now, hear how it is that the Son saith, “I judge him not,” while in another place He says, “The Father judgeth no man, but hath committed all judgment unto the Son;” namely, that thereby we are to understand, It is not now that I judge him. And why not now? Listen to the sequel: “For I am not come,” He says, “to judge the world, but to save the world;” that is, to bring the world into a state of salvation. Now, therefore, is the season of mercy, afterwards will be the time for judgment: for He says, “I will sing to Thee, O Lord, of mercy and judgment.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html","locus":"54.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/54/#iii.lv-p17"},{"id":"augustine.JHN.12.48.1","start":48,"end":48,"heading":"Tractate LIV. Chapter XII. 44–50","excerpt":"6. But see also what He says of that future judgment in the end: “He that despiseth 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.” He says not, He that despiseth me, and receiveth not my words, I judge him not at the last day; for had He said so, I do not see how it could have been else than contradictory of that other statement, when He says, “The Father judgeth no man, but hath committed all judgment unto the Son.” But when He said, “He that despiseth me, and receiveth not my words, hath one to judge him,” and, for the information of those who were waiting to hear who that one was, went on to add, “The word that I have spoken, the same shall judge him in the last day,” He made it sufficiently manifest that He Himself would then be the judge. For it was of Himself He spake, Himself He announced, and Himself He set forth as the gate whereby He entered as the Shepherd to His sheep. In one way, therefore, will those be judged who have never heard that word, in another way those who have heard and despised. “For as many as have sinned without law,” says the apostle, “shall also perish without law; and as many as have sinned in the law, shall be judged by the law.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html","locus":"54.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/54/#iii.lv-p20"},{"id":"augustine.JHN.12.49.1","start":49,"end":49,"heading":"Tractate LIV. Chapter XII. 44–50","excerpt":"7. “For I have not,” He says, “spoken of myself.” He says that He has not spoken of Himself, because He is not of Himself. Of this we have frequently discoursed already; so that now, without any more instruction, we have simply to remind you of it as a truth with which you are familiar. “But the Father who sent me, He gave me a commandment what I should say, and what I should speak.” We would not stay to elaborate this, did we know that we were now speaking with those with whom we have spoken on former occasions, and of these, not with all, but such only whose memories have retained what they heard: but because there are perhaps some now present who did not hear, and some in a similar condition who have forgotten what they heard, on their account let those who remember what they have heard bear with our delay. How giveth the Father a commandment to His only Son? With what words doth He speak to the Word, seeing that the Son Himself is the only-begotten Word? Could it be by an angel, seeing that by Him the angels were created? Was it by means of a cloud, which, when it gave forth its sound to the Son, gave it not on His account, as He Himself also tells us elsewhere, but for the sake of others who were needing to hear it (ver. 29)? Could it be by any sound issuing from the lips, where bodily form was wanting, and where there is no such local distance separating the Son from the Father as to admit of any intervening air, to give effect, by its percussion, to the voice, and render it audible? Let us put away all such unworthy notions of that incorporeal and ineffable subsistence. The only Son is the Word and the Wisdom of the Father, and therein are all the commandments of the Father. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html","locus":"54.7","cites":[{"at":1241,"text":"ver. 29","label":"John 12:29","href":"/jhn/12/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/54/#iii.lv-p22"},{"id":"augustine.JHN.12.50.1","start":50,"end":50,"heading":"Tractate LIV. Chapter XII. 44–50","excerpt":"8. There follow the words: “And I know that His commandment is life everlasting.” If, then, the Son Himself is eternal life, and the Father’s commandment the same, what else is expressed than this, I am the Father’s commandment? And in like manner, in what He proceeds to say, “Whatsoever I speak, even as the Father said unto me, so I speak,” let us not be taking the “said unto me” as if the Father used words in speaking to the only Word, or that the Word of God needed words from God. The Father spake to the Son in the same way as He gave life to the Son; not that He knew not the one, or had not the other, but just because He was the Son. What, then, do the words mean, “Even as He said unto me, so I speak;” but just, I speak the truth? So the former said as the Truthful One what the latter thus spake as the Truth. The Truthful begat the Truth. What, then, could He now say to the Truth? For the Truth had no imperfection to be supplied by additional truth. He spake, therefore, to the Truth, because He begat the Truth. And in like manner the Truth Himself speaks what has been said to Him; but only to those who have understanding, and who are taught by Him as the God-begotten Truth. But that men might believe what they had not yet capacity to understand, words that were audible issued from His human lips; sounds passing rapidly away broke on the ear, and speedily completed the little term of their duration: but the truths themselves, of which the sounds are but signs, passed, as it were, into the memory of those who heard them, and have come down to us also by means of written characters as signs addressed to the eye. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html","locus":"54.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/54/#iii.lv-p24"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.12.1-2.1","start":1,"end":2,"heading":"Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.","excerpt":"Alcuin. Mystically, that He came to Bethany six days before the passover, means, that He who made all things in six days, who created man on the sixth, in the sixth age of the world, the sixth day, the sixth hour, came to redeem mankind. The is the faith of the Church, working by love. Martha serveth, whenever a believing soul devotes itself to the worship of the Lord. Lazarus is one of them that sit at table, when those who have been raised from the death of sin, rejoice together with the righteous, who have been ever such, in the presence of truth, and are fed with the gifts of heavenly grace. The banquet is given in Bethany, which means, house of obedience, i. in the Church: for the Church is the house of obedience.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.1-3.1","start":1,"end":3,"heading":"Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.","excerpt":"Alcuin. As the time approached in which our Lord had resolved to suffer, He approached the place which He had chosen for the scene of His suffering: Then Jesus six days before the passover came to Bethany. First, He went to Bethany, then to Jerusalem; to Jerusalem to suffer, to Bethany to keep alive the recollection of the recent resurrection of Lazarus; Where Lazarus was, which had been dead, whom He raised from the dead. Theophyl. On the tenth day of the month they took the lamb which was to be sacrificed on the passover, and from that time began the preparation for the feast. Or rather the ninth day of the month, i. six days before the passover, was the commencement of the feast. They feasted abundantly on that day. Thus we find Jesus partook of a banquet at Bethany: There they made Him a supper, and Martha served. That Martha served, shews that the entertainment was in her house. See the fidelity of the woman: she does not leave the task of serving to the domestics, but takes it upon herself. The Evangelist adds, in order, it would seem, to settle Lazarus' resurrection beyond dispute, But Lazarus was one of them that sat at the table with Him. Aug. He lived, talked, feasted; the truth was established, the unbelief of the Jews confounded. Chrys. Mary did not take part in serving the guests generally, but gave all her attention to our Lord, treating Him not as mere man, but as God: Then took Mary a pound of spikenard, very costly, and anointed the feet of Jesus, and wiped His feet with her hair. Aug. The word pistici seems to be the name of some place, from which this precious ointment came.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.1-10.1","start":1,"end":10,"heading":"Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.","excerpt":"Theophyl. They wished to see with their own eyes him who had been raised from the dead, and thought that Lazarus might bring back a report of the regions below. Aug. When the news of this great miracle had spread every where, and was supported by such clear evidence, that they could neither suppress or deny the fact, then, The chief priests consulted that they might put Lazarus to death. O blind rage ! as if the Lord could raise Chr the dead, and not raise the slain. Lo, the Lord hath done both. He raised Lazarus, and He raised Himself. Chrys. No other miracle of Christ excited such rage as this. It was so public, and so wonderful, to see a man walking and talking after he had been dead four days. And the fact was so undeniable. In the case of some other miracles they had charged Him with breaking the sabbath, and so diverted people's minds: but here there was nothing to find fault with, and therefore they vent their anger upon Lazarus. They would have done the same to the blind man, had they not had the charge to make of breaking the sabbath. Then again the latter was a poor man, and they cast him out of the temple; but Lazarus was a man of rank, as is plain from the number who came to comfort his sisters. It vexed them to see all leaving the feast, which was now coming on, and going to Bethany.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 50, section 14","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html#iii.li-p36","status":"detected","href":"/jhn/12/#v9-augustine","ref":"John 12:9–11"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 66, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html#iv.lxviii-p4","status":"detected","href":"/jhn/12/#v9-chrysostom","ref":"John 12:9–11"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.3.1","start":3,"end":3,"heading":"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.","excerpt":"Aug. The ointment with which Mary anointed the feet of Jesus was justice. It was therefore a pound. It was ointment of spikenard (pistici) too, very precious. is Greek for faith. Dost thou seek to do justice? The just liveth by Heb faith. Anoint the feet of Jesus by good living, follow the Lord's footsteps: if thou hast a superfluity, give to the poor, and thou hast wiped the Lord's feet; for the hair is a superfluous part of the body. Alcuin. And observe, on the first occasion of her anointing, she anointed His feet only, but now she anoints both His feet and head. The former denotes the beginnings of penitence, the latter the righteousness of souls perfected. By the head of our Lord the loftiness of His Divine nature, by His feet the lowliness of His incarnation are signified; or by the head, Christ Himself, by the feet, the poor who are His members.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 50, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html#iii.li-p13","status":"detected","href":"/jhn/12/#v3-augustine","ref":"John 12:3"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.3-4.1","start":3,"end":4,"heading":"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.","excerpt":"Alcuin. Or pistici means genuine, She is the woman that was a sinner, who came to our Lord in Simon's house with the box of ointment. That she did this on another occasion in Bethany is not mentioned in Gospel, but is in the other three. Matthew and Mark say that the ointment was poured on the head, John says, on the feet. Why not suppose that it was poured both on the head, and on the feet? Matthew and introduce the supper and the ointment out of place in the of time. When they are some way farther on in their narration they go back to the sixth day before the passover. And the house was filled with the odour of the ointment. Aug. Remember the Apostle's words: To the one we are the savour of death unto death; and to the other the savour of life unto life. Aug. Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray Him, Why was not this ointment sold for three hundred pence, and given to the poor? In the other Gospels it is the disciples who murmured at the waste of the ointment. I think myself that Judas is put for the whole body of disciples; the singular for the plural. But at any rate we may supply for ourselves, that the other disciples said it, or thought it, or were persuaded by this very speech of Judas. The only difference is, that Matthew and Mark expressly mention the concurrence of the others, whereas John only mentions Judas, whose habit of thieving He takes occasion to notice: 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.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 50","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.4.1","start":4,"end":4,"heading":"Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,","excerpt":"Alcuin. He carried it as a servant, he took it out as a thief. Aug. Judas did not perish at the time when he received money from the Jews to betray our Lord. He was already a thief, already lost, and followed our Lord in body, not in heart; wherein we are taught the duty of tolerating wicked men, lest we divide the body of Christ. He who robs the Church of any thing may be compared to the lost Judas. Tolerate the wicked, thou that art good, that thou mayest receive the reward of the good, and not fall into the punishment of the wicked. Follow the example of our Lord's conversation upon earth. Wherefore had He bags, to Whom the Angels ministered, except because His Church should afterwards have bags? Why did He admit thieves, but to shew that His Church should tolerate thieves, while it suffered from them. It is not surprising that Judas, who was accustomed to steal money from the bags, should betray our Lord for money. Chrys. But why was a thief entrusted with the bags of the poor? Perhaps it was to give him no excuse of wanting money, for of this he had enough in the bag for all his desires. Theophyl. Some suppose that Judas had the keeping of the money, as being the lowest kind of service. For that the ministry of money matters ranks below the ministry of doctrine, we know from what the Apostle says in the is not reason that we should leave the word of God, and serve tables, Chrys. Christ, with great forbearance, does not rebuke Judas for his thieving, in order to deprive him of all excuse for betraying Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 50","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 65, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvii.html#iv.lxvii-p31","status":"detected","href":"/jhn/12/#v1-chrysostom","ref":"John 12:1–7"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.7-9.1","start":7,"end":9,"heading":"Then said Jesus, Let her alone : against the day of my burying hath she kept this.","excerpt":"Alcuin. Then said Jesus, Let her alone: against the day of My burying hath she kept this: meaning that He was about to die, and that this ointment was suitable for His burial. So to Mary who was not able to be present, though much wishing, at the anointing of the dead body, was it given to do Him this office in His lifetime. Again, as if to remind His betrayer, He alludes to His burial; For the poor ye have always with you, but ye have not always: as if He said, I am a burden, a trouble to thee; but wait a little, and I shall be gone. Aug. He was speaking of His bodily presence; for in respect of His majesty, providence, ineffable and invisible grace, those words are fulfilled, Lo, I am with you alway, even unto the end the world. Or thus: the person of Judas are represented the wicked in the Church; for if thou art a good man, thou hast Christ now by faith, and the Sacrament, and thou shalt have Him always, for when thou hast departed hence, thou shalt go to Him who said to the thief, To-day shalt thou be with Me in paradise. But if thou art wicked, thou seemest to have Christ, because thou art baptized with the baptism of Christ, because thou approachest to the altar of Christ: but by reason of thy wicked life, thou shalt not have Him alway. It is not thou hast, but ye have, the whole body of wicked men being addressed in Judas, 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. Curiosity brought them, not love.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 50","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.12-13.1","start":12,"end":13,"heading":"On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,","excerpt":"Chrys. The Law enjoined, that on the tenth day of the first month a lamb or a kid should be shut up in the house, and be kept to the fourteenth day of the same month, on the evening of which day it was sacrificed. In accordance with this law, the Elect Lamb, the Lamb without spot, when He went up to Jerusalem to be immolated for the sanctification of the people, went up five days before, i. on the tenth day. Aug. See how great was the fruit of His preaching-, iarge a flock of the lost sheep of the house of Israel heard the voice of their Shepherd: On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees. The branches of palms are songs of praise, for the victory which our Lord was about to obtain by His death over death, and His triumph over the devil, the prince of death, by the trophy of the cross.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 51, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html#iii.lii-p5","status":"detected","href":"/jhn/12/#v12-augustine","ref":"John 12:12–13"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.13.1","start":13,"end":13,"heading":"Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.","excerpt":"Chrys. They shewed now at last that they thought Him greater than a prophet: And went forth to meet Him, and cried, Hosanna! Blessed is the King of Israel, that cometh in the name of the Lord. Aug. Hosanna is a simple exclamation, rather indicating some excitement of the mind, than having any particular meaning; like many interjections that we have in Latin. It is a compound of two words; Host is shortened into save; Anna a mere exclamation, complete. Blessed is He that cometh in the name of the Lord. The name of the Lord here is the name of God the Father; though we may understand it as His own name; inasmuch as He also is the Lord. But the former sense agrees better with the text above, I am come My Father's name. He does not lose His divinity, when He teaches us humility. Chrys. This is what more than any thing made men believe in Christ, viz. the assurance, that He was not opposed to God, that He came from the Father. The words shew us the divinity of Christ. Hosanna is, Save us; and salvation in Scripture is attributed to God alone. And cometh, it is said, not is brought: the former befits a lord, the latter a servant. the name of the Lord, goes to prove the same thing. He does not come in the name of a servant, but in the name of the Lord.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 51","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.13-15.1","start":13,"end":15,"heading":"Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.","excerpt":"Aug. It were a small thing to the King eternal to be made a human king. Christ was not the King of Israel, to exact tribute, and command armies, but to direct souls, and bring them to the kingdom of heaven. For Christ then to be King of Israel, was a condescension, not an elevation, a sign of His pity, not an increase of His power. For He who was called on earth the King of the Jews, is in heaven the King of Angels. Theophyl. The Jews, when they called Him King of Israel, dreamed of an earthly king. They expected a king to arise, of more than human greatness, who would deliver them from the government of the Romans. But how did our Lord come? The next words tell us; And Jesus when He had found a young ass, sat thereon. A John relates the matter briefly, the other Evangelists are more full. The ass, we read in them, was the foal of an ass on which no man had sat: i. the Gentile world, who had not received our Lord. The other ass, which was brought, (not the foal, for there were two,) is the believing Jew. Chrys. He did this prophetically, to figure the unclean Gentiles being brought into subjection to the Gospel; and also as a fulfilment of prophecy. Aug. This act of our Lord's is pointed to in the Prophets, though the malignant rulers of the Jews did not see in it any fulfilment of prophecy: As it is written, Fear not, daughter of Sion, behold thy King cometh sitting on an ass's colt. Yea, in that nation though reprobate, though blind, there remained still the daughter of Sion; even Jerusalem. To her it is said, Fear not, acknowledge Him whom thou praisest, and tremble not when He suffers. That blood it is which shall wipe away thy sins, and redeem thy life.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 51","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 51, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html#iii.lii-p15","status":"detected","href":"/jhn/12/#v14-augustine","ref":"John 12:14–15"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.16.1","start":16,"end":16,"heading":"These things understood not his disciples at the first: but when Jesus was glorified, then remem- bered they that these things were written of him, and that they had done these things unto him.","excerpt":"... For He did not enter at the head of an army, but simply riding on an ass. And observe the philosophy the Evangelist, who is not ashamed of confessing his ignorance at the time of what these things meant: These things understood not the disciple at the first, but when Jesus was glorified. Aug. i. When He shewed the power of His resurrection, then they remembered that these things were written of Him, and that they had done these things unto Him, i. those things that were written of Him. Our Lord had not then revealed these things to them. Indeed it would have been a scandal to them had they known Him to be King at the time of His sufferings. Nor would they have understood the nature of His kingdom, but have mistaken it for a temporal one.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.17-19.1","start":17,"end":19,"heading":"The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.","excerpt":"Theophyl. See then consequences of our Lord's passion a. It was not to no purpose that He had reserved His greatest miracle for the last. For the resurrection of Lazarus it was that made the crowd believe in Him. The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met Him, for that they heard that He had done this miracle. Hence the spite and plotting of the Pharisees: The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold the world is gone after Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.19.1","start":19,"end":19,"heading":"The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.","excerpt":"Chrys. The world means here the crowd. This seems to be the speech of that part who were sound in their faith, but dared not profess it. They try to deter the rest by exposing the insuperable difficulties they would have to contend with. Theophyl. As if they said, The more you attack Him, the more will His power and reputation increase. What use then of these attempts?","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.20-22.1","start":20,"end":22,"heading":"And there were certain Greeks among them that came up to worship at the feast.","excerpt":"Bede. The temple at Jerusalem was so famous, that on the feast days, not only the people near, but many Gentiles from distant countries came to worship in it; as that eunuch of Candace, Queen of the Ethiopians, mentioned in the The Gentiles who were at Jerusalem now, had come up for this purpose: And there were certain Gentiles among them who came to worship at the feast. Chrys. The time being now near, when they would be made proselytes. They hear Christ talked of, and wish to see Him: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Aug. Lo ! the Jews wish to kill Him, the Gentiles to see Him. But they also were of the Jews who cried, Blessed is He that cometh in the name of the Lord. So behold them of the circumcision, and them of the uncircumcision, once so wide apart, coming together like two walls, and meeting in one faith of Christ by the kiss of peace. Philip cometh and telleth Andrew. Chrys. As being the elder disciple. He had heard our Saviour say, Go not into the way of the Gentiles; and therefore he communicates with his and they refer the matter to their Lord: And again Andrew and Philip tell Jesus.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 51, section 8","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html#iii.lii-p20","status":"detected","href":"/jhn/12/#v20-augustine","ref":"John 12:20–23"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 66, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxviii.html#iv.lxviii-p39","status":"detected","href":"/jhn/12/#v20-chrysostom","ref":"John 12:20–22"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.23-24.1","start":23,"end":24,"heading":"And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.","excerpt":"Aug. Listen we the voice of the corner stone: And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Did He think Himself glorified, because the Gentiles wished to see? No. But He saw that after His passion and resurrection, the Gentiles in all lands would believe on Him; and took occasion from this request of some Gentiles to see Him, to announce the approaching fulness of the Gentiles, for that the hour of His being glorified was now at hand, and that after He was glorified in the heavens, the Gentiles would believe; according to the passage the Psalm, Set up Thyself, O God, above the heavens, and and glory above all the earth. But it was necessary that His exaltation and glory should be preceded by His humiliation and passion; wherefore He says, 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. That corn was He; to be mortified in the unbelief of the Jews, to be multiplied in the faith of the Gentiles. He Himself, of the seed of the Patriarchs, was sown in the field of this world, that by dying, He might rise again with increase. He died alone; He rose again with many.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 51","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.25.1","start":25,"end":25,"heading":"He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal.","excerpt":"Chrys. He illustrates His discourse by an example from nature. A grain of corn produces fruit, after it has died. How much more then must the Son of God? The Gentiles were to be called after the Jews had finally offended; i. after His crucifixion. Now then that the Gentiles of their own accord offered their faith, He saw that His crucifixion could not be far off. And to console the sorrow of His disciples, which He foresaw would arise, He tells them that to bear patiently not only His death, but their own too, is the only way to good: He that loveth his life shall lose it. Aug. This may be Understood in two ways: If thou lovest it, lose it: if thou wouldest preserve thy life in Christ, fear not death for Christ. Do not love thy life here, lest thou lose it hereafter....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 51, section 10","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html#iii.lii-p24","status":"detected","href":"/jhn/12/#v25-augustine","ref":"John 12:25"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.25.2","start":25,"end":25,"heading":"He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal.","excerpt":"... Chrys. He loveth his life in this world, who indulges its inordinate desires; he hateth it, who resists them. It is not, who doth not yield to, but, who hateth. For as we cannot bear to hear the voice or see the face of them whom we hate; so when the soul invites us to things contrary to God, we should turn her away from them with all our might. Theophyl. It were harsh to say that a man should hate his soul; so He adds, in this world: i. for a particular time, not for ever. And we shall gain in the end by so doing: shall keep it unto life eternal.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 67, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html#iv.lxix-p4","status":"detected","href":"/jhn/12/#v25-chrysostom","ref":"John 12:25"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.25-26.1","start":25,"end":26,"heading":"He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal.","excerpt":"Aug. But think not for an instant, that by hating thy soul, is meant that thou mayest kill thyself. For wicked and perverse men have sometimes so mistaken it, and have burnt and strangled themselves, thrown themselves from precipices, and in other ways put an end to themselves. This did not Christ teach; nay, when the devil tempted Him to cast Himself down, He said, Get thee hence, Satan. But when no other choice is given thee; when the persecutor threatens death, and thou must either disobey God's law, or depart out of this life, then hate thy life in this world, that thou mayest keep it unto life eternal. Chrys. This present life is sweet to them who are given up to it. But he who looks heavenwards, and sees what good things are there, soon despises this life. When the better life appears, the worse is despised. This is Christ's meaning, when He says, If any man serve Me, let him follow Me, i. imitate Me, both This the second temptation in Matthew. Get thee hence, comes after all three. in My death, and life. For he who serves, should follow him whom he serves. Aug. But what is it to serve Christ? The very words explain. They serve Christ who seek not their own things, but the things of Jesus Christ, i. who follow Him, walk in His, not their own, ways, do all good works for Christ's sake, not only works of mercy to men's bodies, but all others, till at length they fulfil that great work of love, and lay down their lives for the brethren. But what fruit, what reward? you ask. The next words tell you: And where I am, there shall also My servant be. Love Him for His own sake, and think it a rich reward for thy service, to be with Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 51","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 67, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html#iv.lxix-p4","status":"detected","href":"/jhn/12/#v25-chrysostom","ref":"John 12:25"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 51, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lii.html#iii.lii-p29","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.26.1","start":26,"end":26,"heading":"If any man serve me, let him follow me; and where I am, there shall also my servant be : if any man serve me, him will my Father honour.","excerpt":"Chrys. So then death will be followed by resurrection. Where I am, He says; for Christ was in heaven before His resurrection. Thither let us ascend in heart and in mind. If any man serve Me, him will My Father honour. This must be understood as an explanation of the preceding. There also shall My servant be. For what greater honour can an adopted son receive than to be where the Only Son Chrys. He says, My Father will honour him, not, I will honour him; because they had not yet proper notions of His nature, and thought Him inferior to the Father.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.27.1","start":27,"end":27,"heading":"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.","excerpt":"Chrys. To our Lord's exhortation to His disciples to Chrys. endurance, they might have replied that it was easy for Him, ' Who was out of the reach of human pain, to talk philosophically about death, and to recommend others to bear what He is in no danger of having to bear Himself. So He lets them see that He is Himself in an agony, but that He does not intend to decline death, merely for the sake of relieving Himself: Now is soul troubled. Aug. hear Him say, He that hateth his life in this world, shall keep it unto life eternal; and I am ravished, I despise the world; the whole of this life, however long, is but a vapour in My sight; all temporal things are vile, in comparison with eternal. And again I hear Him say, Now is My soul troubled. Thou biddest my soul follow Thee; but I see Thy soul troubled. What foundation shall I seek, if the Rock gives way? Lord, I acknowledge Thy mercy. Thou of Thy love wast of Thine own will troubled, to console those who are troubled through the infirmity of nature; that the members of Thy body perish not in despair. The Head took upon Himself the affections of His members. He was not troubled by any thing, but, as was said above, He troubled Himself. Chrys. As He draws near to the Cross, His human nature appears, a nature that did not wish to die, but cleaved to this present life. He shews that He is not quite without human feelings. For the desire of this present life is not necessarily wrong, any more than hunger. Christ had a body free from sin, but not from natural infirmities. But these attach solely to the dispensation of His humanity, not to His divinity.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 52, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html#iii.liii-p6","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 67","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.27-28.1","start":27,"end":28,"heading":"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.","excerpt":"Aug. Lastly, let the man who would follow Him, hear at hour he should follow. A fearful hour has perhaps come: a choice is offered, either to do wrong, or suffer: the weak soul is troubled. Hear our Lord. What shall I say? Bede. i.e. What but something to confirm My followers? Father, save Me from this hour. Aug. He teaches thee Whom thou Aug. shouldest call on, whose will prefer to thine own. Let not seem to fall from His greatness, because He wishes thee to rise from thy meanness. He took upon, Him man's infirmity, that He might teach the afflicted to say, Not what I will , but what Thou wilt. Wherefore He adds, But for this cause came I unto this hour. Father, glorify Thy name: in My passion and resurrection. Chrys. As if He said, cannot say why I should ask to be saved from it; For for this cause came I unto this hour. However ye may be troubled and dejected at the thought of dying, do not run away from death. I am troubled, yet I ask not to be spared. do not say, Save Me from this hour, but the contrary, Glorify Thy name. To die for the truth was to glorify God, as the event shewed; for after His crucifixion the whole world was to be converted to the knowledge and worship of God, both the Father and the Son. But this He is silent about. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. Greg. When God speaks audibly, as He does here, but no visible appearance is seen, He speaks through the medium of a rational creature: i. by the voice of an Angel.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 52, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html#iii.liii-p7","status":"detected","href":"/jhn/12/#v27-augustine","ref":"John 12:27"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 52, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html#iii.liii-p7","status":"detected","href":"/jhn/12/#v27-augustine","ref":"John 12:27"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.28-30.1","start":28,"end":30,"heading":"Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.","excerpt":"Aug. 'glorified it, i. before I made the world; and will glorify it again, i. when Thou shalt rise from the dead. Or, have glorified it, when Thou wast born of a Virgin, didst work miracles, wast made manifest by the Holy Ghost descending in the shape of a dove; and will glorify it again, when Thou shalt rise from the dead, and, as God, be exalted above the heavens, and Thy glory above all the earth. The people therefore that stood by and heard it, said that thundered. Chrys. The voice though loud and distinct, soon passed off from their gross, carnal, and sluggish minds; only the sound remaining. Others perceived an articulate voice, but did not catch what it said: Others said, An Angel spake to Him. Jesus answered and said, This voice came not because of Me, but for your sakes. Aug. i. It did not come to tell Him whaVHeTknew already, but them what they ought to know. And as that voice did not come for His sake, but so His soul was not troubled for His sake, but for theirs.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 52, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html#iii.liii-p11","status":"detected","href":"/jhn/12/#v28-augustine","ref":"John 12:28"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 67, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxix.html#iv.lxix-p32","status":"detected","href":"/jhn/12/#v29-chrysostom","ref":"John 12:29–30"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.31.1","start":31,"end":31,"heading":"Now is the judgment of this world: now shall the prince of this world be cast out.","excerpt":"... For He must be from God, if He was glorified by God. It was not that He needed encouragement of such a voice Himself, but He condescended to receive it for the sake of those who were Now is the judgment of this world: this fits on to the shewing the mode of His being glorified. Aug. The judgment at the end of the world will be of Aug. eternal rewards and punishments. But there is another judgment, not of condemnation, but of selection, which is the one meant here; the selection of His own redeemed, and their deliverance from the power of the devil: Now shall the prince of this world be cast out. The devil is not called the prince of this world, in the sense of being lord over heaven and earth; God forbid. The world here stands for the wicked dispersed over all the world. In this sense the devil is the prince of the world, i. of all the wicked men who live in the world. The world also sometimes stands for the good dispersed throughout the world: God was in Christ reconciling the world unto Himself. These are they from whose? hearts the prince of this world shall be cast out. Our Lord foresaw that after His passion and glorifying, great nations all over the world would be converted, in whom the devil was then, but from whose hearts, on their truly renouncing him, he would be cast out. But was he not cast out of the hearts of righteous men of old? Why is it, Now shall be cast out?...","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 52","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.32.1","start":32,"end":32,"heading":"And I, if I be lifted up from the earth, will draw all men unto me.","excerpt":"... Because that which once took place in a very few persons, was now to take place in whole nations. What then, does the devil not tempt at all the minds of believers? Yea, he never ceases to tempt them. But it is one thing to reign within, another to lay siege from without. kind of judgment it is by which the devil is cast out, I explain by an example. A man demands payment from his debtors, beats them, and sends them to prison. He treats with the same insolence one who owes him nothing. The latter will take vengeance both for himself and the others too. This Christ does. He revenges what He has suffered at the devil's hands, and with Himself He revenges us too. But that none may say, How will he be cast out, if he overcome thee? He adds, if I be lifted up from the earth, will draw all men unto Me. How can He be overcome, who draws others unto Him? This is more than saying, I shall rise again. Had He said this, it would not have proved that He would draw all things unto Him; but, shall draw, includes the resurrection, and this besides. Aug. What is this all that He draweth, but that from which the devil is cast out? He does not say, All men, but, All things; for all men have not faith. He does not mean then all mankind, but the whole of a man, i. spirit, soul, and body; by which respectively we understand, and live, and are visible. Or, if all means all men, it means those who are predestined to salvation: or all kinds of men, all varieties of character, excepting in the article of sin.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.32-33.1","start":32,"end":33,"heading":"And I, if I be lifted up from the earth, will draw all men unto me.","excerpt":"Chrys. Why then did He say above, that the Father drew men? Because the Father draws, by the Son who draws. I shall draw, He says, as if men were in the grasp of some tyrant, from which they could not extricate themselves. Aug. be lifted up from the earth, He says, i. when I shall be lifted up. He does not doubt that the work will be accomplished which He came to do. By His being lifted up, He means His passion on the cross, as the Evangelist adds: This He said, signifying by what death He should die.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 52, section 11","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html#iii.liii-p31","status":"detected","href":"/jhn/12/#v32-augustine","ref":"John 12:32–33"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.34-35.1","start":34,"end":35,"heading":"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 ?","excerpt":"Chrys. And see how maliciously they put the question. They do not say, We have heard out of the law, that Christ doth not suffer; for in many places of Scripture His passion and resurrection are spoken of together, but, abideth for ever. And yet His immortality was not inconsistent with the fact of His suffering. They thought this proved however that He was not Christ. Then they ask, Who is this Son of man? another malicious question; as if to say, Do not charge us with putting this question out of hatred to Thee; for we simply ask for information. Christ shews them in His answer that His passion does not prevent Him from abiding for ever: Then Jesus said unto them, Yet a little while is the light with you: as if His death were but going away for a time, as the sun's light only sets to rise again. Aug. Yet a little while is the light with you. Hence it is that ye understand that Christ abideth for ever. Wherefore walk while ye have the light, approach, understand the whole, that Christ will both die, and live for ever: do this while ye have the light.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 52, section 13","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html#iii.liii-p37","status":"detected","href":"/jhn/12/#v35-augustine","ref":"John 12:35–36"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.34-36.1","start":34,"end":36,"heading":"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 ?","excerpt":"Aug. The Jews when they understood that our Lord spoke of His own death, asked how that could be: 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? Though our Lord did not call Himself the Son of man here, they remembered that He often called Himself so; as He had just before: The hour is come, that the Son of man should be glorified. They remember this, and ask, If Christ abideth for ever, how will He be lifted up from the earth; i. how will He die upon the cross? Chrys. Hence we see, that they understood many of the things that He spake in parables. As He had talked about death a little time before, they saw now what was meant by His being lifted up. Aug. Or they interpreted the word by their own intended act. It was not wisdom imparted, but conscience disturbed, which disclosed its meaning to them.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 52, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html#iii.liii-p36","status":"detected","href":"/jhn/12/#v34-augustine","ref":"John 12:34"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 68","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.35-36.1","start":35,"end":36,"heading":"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.","excerpt":"Chrys. He does not mean only the time before His crucifixion, but the whole of their lives. For many believed on Him after His crucifixion. Lest darkness come upon you. Aug. i. if ye so believe in the eternity of Christ, as to deny His humiliation and death. For he that walketh in darkness, knoweth not whither he goeth. Chrys. What things do the Jews now, and know not what they do; thinking, like men in the dark, that they. are going the right road, while they are taking directly the wrong one. Wherefore He adds, While ye have the light, believe in the light. Aug. i. While ye have any truth, believe in the truth, that ye may be born again of the truth: That ye may he the children of the light. Chrys. i.e. My children. In the beginning of the Gospel it is said, Born of God, i. of the Father. But here He Himself is the Begetter. The same act is the act both of Father and Son. These things spake Jesus, and departed, and did hide Himself from them.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 52, section 13","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liii.html#iii.liii-p37","status":"detected","href":"/jhn/12/#v35-augustine","ref":"John 12:35–36"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 68","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 68, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html#iv.lxx-p16","status":"detected","href":"/jhn/12/#v36-chrysostom","ref":"John 12:36"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.36.1","start":36,"end":36,"heading":"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.","excerpt":"Aug. Not from those which began to believe in and love Him, but from those who saw and envied Him. When He hid Himself, He consulted our weakness, He did not derogate from His own power. Chrys. But lxviTi wny Himself, when they neither took up stones to cast at Him, nor blasphemed? Because He saw into their hearts, and knew the fury they were in; and therefore did not wait till they broke out into act, but retired to give their envy time to subside.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.38.1","start":38,"end":38,"heading":"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 ?","excerpt":"Theophyl. He means the miracles related above. It was no small wickedness to disbelieve against such miracles as those. Chrys. But why then did Christ come? Did He not know that they would not believe in Him? Yes: the Prophets had prohibited this very unbelief, and He came that it might be made manifest, to their confusion and condemnation; 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?","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 68, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html#iv.lxx-p31","status":"detected","href":"/jhn/12/#v38-chrysostom","ref":"John 12:38–39"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.38.2","start":38,"end":38,"heading":"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 ?","excerpt":"Aug. It is evident here that the arm of the Lord is the Son of God Himself. Not that the Father has human fleshly form; He is called the arm of the Lord, because all things were made by Him. If a man had power of such a kind, as that without any motion of his body, what he said was forthwith done, the word of that man would be his arm. Here is no ground to justify, however, the error of those who say that the Godhead is one Person only, because the Son is the arm of the Father, and a man and his arm are not two persons, but one. These men do not understand, that the commonest things require to be explained often by applying language to them taken from other things in which there happens to be a likeness, that, when we are upon things incomprehensible, and which cannot be described as they actually are, this is much more necessary. Thus one man calls another man, whom he makes great use of, his. arm; and talks of having lost his arm, of having his arm taken away from him. But some mutter, and ask, What fault was it of the Jews, if it was necessary that the sayings of Esaias should be fulfilled? We answer, that God, foreseeing the future, predicted by the Prophet the unbelief of the Jews, but did not cause it. God does not compel men to sin, because He knows they will sin. He foreknows their sins, not His own. The Jews committed the sin, which He who knows all things foretold they would commit.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 53","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.38-40.1","start":38,"end":40,"heading":"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 ?","excerpt":"Chrys. That the saying of Esaias might be fulfilled: that here is expressive not of the cause, but of Refers to the last Chrysostom. Part in brackets not in Aqu. event. They did not disbelieve because Esaias said they would; but because they would disbelieve, Esaias said they would. Aug. But what follows involved a deeper question: Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. That they should not believe; but if so, what sin is there in a man doing what he cannot help doing? And what is a graver point still, the cause is assigned to God; since He it is who blinded their eyes, and hardened their heart. This is not said to be the devil's doing, but God's. Yet. if any ask why they could not believe, I answer, Because they would not. For as it is to the praise of the Divine will that God cannot deny Himself, so is it the fault of the human will that they could not believe.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 53, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liv.html#iii.liv-p8","status":"detected","href":"/jhn/12/#v39-augustine","ref":"John 12:39–40"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.40.1","start":40,"end":40,"heading":"He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.","excerpt":"Chrys. This is a common form of speech among ourselves. I cannot love such a man, meaning by this necessity only a vehement will. The Evangelist says could not, to shew that it was impossible that the Prophet should lie, not that it was impossible that they should believe. Aug. But the Prophet, you say, mentions another cause, not their will; viz. that God had blinded their eyes, and hardened their heart. But I answer, that they well deserved this. For God hardens and blinds a man, by forsaking and not supporting him; and this He may by a secret sentence, by an unjust one He cannot. Chrys. For He does not leave us, except we wish Him, as He saith in Hosea, Seeing thou hast forgotten the law of thy God, I will also forget thy children. Whereby it is plain that we begin to forsake first, and are the cause of our own perdition. For as it is not the fault of the sun, that it hurts weak eyes, so neither is God to blame for punishing those who do not attend to His words.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 68, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html#iv.lxx-p32","status":"detected","href":"/jhn/12/#v39-chrysostom","ref":"John 12:39–41"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 53, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liv.html#iii.liv-p10","status":"detected","href":"/jhn/12/#v40-augustine","ref":"John 12:40"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 68, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html#iv.lxx-p39","status":"detected","href":"/jhn/12/#v40-chrysostom","ref":"John 12:40"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.40-41.1","start":40,"end":41,"heading":"He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.","excerpt":"Aug. And be converted, and I should heal them. Is not to be understood here, from the beginning of the sentence — that they should not see with their eyes, nor understand with their hearts, nor be converted; conversion being the free gift of God? ord, shall we suppose that a heavenly remedy is meant; whereby those who wished to establish their own righteousness, were so far deserted and blinded, as to stumble on the stumbling stone, till, with confusion of face, they humbled themselves, and sought not their own righteousness which puffeth up the proud, but God's righteousness, which justifieth the ungodly. For many of those who put Christ to death, were afterward troubled with a sense of their guilt; which led to their believing in Him. These things said Esaias, when he saw His glory, and spake of Him. He saw Him not really, but figuratively, in prophetic vision. Be not deceived by those who say that the Father is invisible, the Son visible, making the Son a creature. For in the form of God, in which He is equal to the Father, the Son also is invisible; though He took upon Him the form of a servant, that He might be seen by men. Before His incarnation too, He made Himself visible at times to human eyes; but visible through the medium of created matter, not visible as He is. Chrys. His glory means the vision of Him sitting on His lofty throne: I saw the Lord sitting upon a throne Also I heard the voice of the Lord, saying, Whom shall send, and will go for as?","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 53","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.liv.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 68, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxx.html#iv.lxx-p37","status":"detected","href":"/jhn/12/#v41-chrysostom","ref":"John 12:41"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.42-43.1","start":42,"end":43,"heading":"Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue :","excerpt":"Alcuin. Nevertheless, among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue. For they loved the praise of men more than the praise of God. The praise of God is publicly to confess Christ: the praise of men is to glory in earthly things. Aug. As their faith grew, their love of human praise grew still more, and outstripped it.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.44.1","start":44,"end":44,"heading":"Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.","excerpt":"Chrys. Because the love of human praise prevented the chief rulers from believing, Jesus cried and said, He that believeth on Me, believeth not on Me, but on Him that sent Me: as if to say, Why are ye afraid to believe on Me? Your faith through Me passes to God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 69","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.44-45.1","start":44,"end":45,"heading":"Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.","excerpt":"Aug. He signifies to them that He is more than He appears to be, (for to men He appeared but a man; His Godhead was hid.) Such as the Father is, such am I in nature and in dignity; He that believeth on Me, believeth not on Me, i. on that which He not in sees, but on Him that sent Me, i. on the Father. He that believes in the Father must believe in Him as the Father, i. must believe that He has a Son; and reversely, he who believes in the Son thereby believes in the Father. And again, if any one thinks that God has sons by grace, but not a Son equal and coeternal with Himself, neither does he believe the Father, who sent the Son; because what he believes on is not the Father who sent Him. And to shew that He is not the Son, in the sense of one out of many, a son by grace, but the Only Son equal to the Father, He adds, And He that seeth Me, seeth Him that sent Me; so little difference is there between Me and Him that sent Me, that He that seeth Me, seeth Him. Our Lord sent His Apostles, yet none of them dared to say, He that believeth on Me. We believe an Apostle, but we do not believe on an Apostle. Whereas the Only Begotten says, He that believeth on Me, doth not believe on Me, but on Him that sent Me. Wherein He does not withdraw the believer's faith from Himself, but gives him a higher object than the form of a servant, for that faith.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 54, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html#iii.lv-p11","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.44-46.1","start":44,"end":46,"heading":"Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.","excerpt":"Chrys. He that believeth on Me, believeth not on Me, but on Him that sent Me: as if He said, He that taketh water from a stream, taketh the water not of the stream, but of the fountain. Then to shew that it is not possible to believe on the Father, if we do not believe on Him, He says, He that seeth Me, seeth Him that sent Me. What then? Is God a body? By no means; seeing here is the mind's vision. What follows still further shews His union with the Father. am come a light into the world. This is what the Father is called in many places. He calls Himself the light, because he delivers from error, and disperses the darkness of the understanding; that whosoever believeth in Me should not abide in darkness.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.46-47.1","start":46,"end":47,"heading":"I am come a light into the world, that whoso- ever believeth on me should not abide in darkness.","excerpt":"Aug. Whereby it is evident, that He found all in darkness. In which darkness if they wish not to remain, they must believe in the light which is come into the world. He says in one place to His disciples, Ye are the light of the world; but He did not say to them, Ye are come a light into the world, that whosoever believeth on you should not abide in darkness. All saints are lights, but they are so by faith, because they are enlightened by Him, from Whom to withdraw is darkness. Chrys. And to shew that He does not let His despisers go unpunished, from want of power, He adds, And if any hear My words and believe not, I judge him not. Aug i. I judge him not now. He does not say, I judge him not at the last day, for that would be contrary to the sentence above, The Father hath committed all judgment unto the Son. And the reason follows, why He does not judge now; For I came not to judge the world, but to save the world. Now is the time of mercy, afterward will be the time of judgment.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 54, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html#iii.lv-p15","status":"detected","href":"/jhn/12/#v46-augustine","ref":"John 12:46"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.48-49.1","start":48,"end":49,"heading":"He that rejecteth me, and receiveth not my words, hath one that judge th him : the word that I have spoken, the same shall judge him in the last day.","excerpt":"Aug. Mean time they waited to know who this one was; so He proceeds: The word that I have spoken, the same shall judge him at the last day. He makes it sufficiently clear that He Himself will judge at the last day. For the word that He speaks, is Himself. He speaks Himself, announces Himself. We gather too from these words that those who have not heard, will be judged differently from those who have heard and despised. Aug. judge him not; the word that I have spoken shall judge him: for have not spoken of Myself. The word which the Son speaks judges, because the Son did not speak of Himself: for I have not spoken of Myself: i. I was not born of Myself. I ask then how we shall understand this, will not judge, but the word which I have spoken will judge? Yet He Himself is the Word of the Father which speaketh. Is it thus? I will not judge by My human power, as the Son of man, but as the word of God, because am the Son of God. Or, I judge him not, i. I am not the cause of his destruction, but he is himself, by despising my words. The words that I have just said, shall be his accusers, and deprive him of all excuse; the word that I have spoken, the same shall judge him. And what word? This, viz. that I have not spoken of Myself, but the Father which sent Me gave Me a commandment what I should say, and what I should speak. All these things were said on their account, that they might have no excuse.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 54","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 54","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.12.49-50.1","start":49,"end":50,"heading":"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.","excerpt":"Aug. When the Father gave the Son a commandment, He did not give Him what He had not: for in the Wisdom of the Father, i. in the Word, are all the commandments of the Father. The commandment is said to be given, because it is not from him to whom it is said to be given. But to give the Son that which He never was without, is the same as to beget the Son who never was not. Theophyl. Since the Son is the Word of the Father, and reveals completely what is in the mind of the Father, He says He receives a commandment what He should say, and what He should speak: just as our word, if we say what we think, what is i our minds. And know that His commandment is life everlasting. If life everlasting is the Son Himself, and the commandment is life everlasting, what is this but saying, I am the commandment of the Father? And in the same way in the following; Whatsoever I speak therefore, even as the Father said unto Me, so I speak, we must not understand, said unto Me, as if words were spoken to the Only Word. The Father spoke to the Son, as He gave life to the Son; not that the Son knew not, or had not, but that He was the Son. What is meant by, as He said unto Me, so I speak, but that I am the Word who speaks. The Father is true, the Son is truth: the True, begat the Truth. What then could He say to the Truth, if was perfect from the beginning, and no new truth could be added to Him? That He spake to the Truth then, means that He begat the Truth.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 54","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.12.1.1","start":1,"end":1,"heading":"Jesus came to Bethany","excerpt":"1. Jesus came to Bethany. We see that they judged too rashly who thought that Christ would not come to the feast, (John 11:56;) and this, reminds us that we ought not to be so hasty as not to wait patiently and quietly, till the season arrive, which is unknown to us. Now Jesus came first to Bethany, that thence he might go three days afterwards to Jerusalem. Meanwhile, he intended to give Judas a fit time and place for betraying him, that he might present himself, ready to be sacrificed, at the appointed time; for he is not ignorant of what is to take place, but willingly comes forward to be sacrificed.\n\nHaving come to Bethany six days before the passover, he remained there four days; which may easily be inferred from Matthew and Mark. On what day the banquet was made for him, at which he was anointed by Mary, John does not state; but it seems probable that it took place not long after he had arrived. There are some who think that, the anointing mentioned by Matthew (Matthew 26:7) and Mark (Mark 14:3) is different from what is mentioned here; but they are mistaken. They have been led to adopt this view by a calculation of time, because the two Evangelists, (Matthew 26:2; Mark 14:1,) before relating that Christ was anointed, speak of two days as having elapsed. But the solution is easy, and may be given in two ways. For John does not say that Christ was anointed on the first day after his arrival; so that this might happen even when he was preparing to depart. Yet, as I have already said, there is another conjecture which is more probable, that he was anointed one day, at least, or two days, before his departure; for it is certain that Judas had made a bargain with the priests, before Christ sent two of his disciples to make ready the passover. Now, at the very least, one day must have intervened. The Evangelists add, that he\n\nsought a convenient opportunity for betraying Christ, (Matthew 26:16,)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[{"at":115,"text":"John 11:56","label":"John 11:56","href":"/jhn/11/#v56","status":"detected"},{"at":982,"text":"Matthew 26:7","label":"Matthew 26:7","href":"/mat/26/#v7","status":"detected"},{"at":1006,"text":"Mark 14:3","label":"Mark 14:3","href":"/mrk/14/#v3","status":"detected"},{"at":1176,"text":"Matthew 26:2","label":"Matthew 26:2","href":"/mat/26/#v2","status":"detected"},{"at":1190,"text":"Mark 14:1","label":"Mark 14:1","href":"/mrk/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.1.2","start":1,"end":1,"heading":"","excerpt":"after having received the bribe. When, therefore, after mentioning two days, they add the history of the anointing, they place last in the narrative what happened first. And the reason is, that after having related the words of Christ,\n\nYou know that after two days the Son of man shall be betrayed, (Matthew 26:2,)\n\nthey now add — what had been formerly omitted — in what manner and on what occasion he was betrayed by his disciple. There is thus a perfect agreement in the account of his having been anointed at Bethany.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[{"at":301,"text":"Matthew 26:2","label":"Matthew 26:2","href":"/mat/26/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.2.1","start":2,"end":2,"heading":"There therefore they made him a banquet","excerpt":"2. There therefore they made him a banquet. Matthew (Matthew 26:7) and Mark, (Mark 14:3) say that he then supped at the house of Simon the leper. John does not mention the house, but shows plainly enough, that it was in some other place than the house of Lazarus and Martha that he supped; for he says that Lazarus was one of those who sat at table with him, that is, one who had been invited along with Christ. Nor does it involve any contradiction, that Matthew and Mark relate that the head of Christ was anointed, while John relates that his feet were anointed. The usual practice was the anointing of the head, and on this account Pliny reckons it an instance of excessive luxury, that some anointed the ankles. The three Evangelists agree in this; that Mary did not anoint Christ sparingly, but poured on him a large quantity of ointment. What John speaks, about the feet, amounts to this, that the whole body of Christ, down to the feet, was anointed. There is an amplification in the word feet, which appears more fully from what follows, when he adds, that Mary wiped his feet with her hair","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[{"at":53,"text":"Matthew 26:7","label":"Matthew 26:7","href":"/mat/26/#v7","status":"detected"},{"at":78,"text":"Mark 14:3","label":"Mark 14:3","href":"/mrk/14/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.3.1","start":3,"end":3,"heading":"And the house was filled with the odor","excerpt":"3. And the house was filled with the odor of the ointment. It was not a simple liquor extracted from spikenard, but a compound of many odoriferous substances; and therefore it is not wonderful that the whole house was filled with the odor","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.4.1","start":4,"end":4,"heading":"One of his disciples, therefore, saith","excerpt":"4. One of his disciples, therefore, saith. Next follows the murmuring of Judas, which Matthew (Matthew 16:8) attributes to the disciples indiscriminately, and Mark (Mark 14:4) to some of them; but it is customary in Scripture to apply to many, by way of synecdoche, what belongs to one or to a few. Yet I think it is probable, that the murmuring proceeded from Judas alone, and that the rest were induced to give him their assent, as murmurings, by fanning a flame, easily kindle in us a variety of dispositions; and more especially, as we are too prone to form unfavorable judgments, slanders are readily embraced by us. But the credulity which the Spirit of God reproves in the Apostles is a warning to us not to be too easy and credulous in listening to calumnious statements.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[{"at":95,"text":"Matthew 16:8","label":"Matthew 16:8","href":"/mat/16/#v8","status":"detected"},{"at":165,"text":"Mark 14:4","label":"Mark 14:4","href":"/mrk/14/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.5.1","start":5,"end":5,"heading":"Why was not this ointment sold for three hundred denarii?","excerpt":"5. Why was not this ointment sold for three hundred denarii? A pound of ordinary ointment, Pliny tells us, cost not more than ten denarii; but the same Pliny says, that the highest price of the best ointment was three hundred and ten denarii. Now the Evangelists agree, that this was the most costly ointment, and Therefore Judas is correct in valuing a pound of it at three hundred denarii, — a sum which, according to the computation of Budaeus, amounts to fifty livres of French money. And as almost every kind of luxury involves excess and superfluity, the greater the waste of money, the more plausible reason had Judas for murmuring; as if he had said, “Had Mary spent little, there would have been some excuse for her; but now, since, in a matter of no importance, she has wasted a vast sum of money, has she not done an injury to the poor, who might have obtained from such a sum great relief? What she has done, therefore, admits of no apology.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.6.1","start":6,"end":6,"heading":"Because he was a thief","excerpt":"6. Because he was a thief. The rest of the Apostles, not from any bad disposition, but thoughtlessly, condemn Mary. But Judas resorts to a plausible pretext for his wickedness, when he brings forward the poor, though he cared nothing about them. We are taught by this instance what a frightful beast the desire of possessing is; the loss which Judas thinks that he has sustained, by the loss of an opportunity for stealing, excites him to such rage that he does not hesitate to betray Christ. And probably, in what he said about the poor having been defrauded, he did not only speak falsely to others, but likewise flattered himself inwardly, as hypocrites are wont to do; as if the act of betraying Christ were a trivial fault, by which he endeavored to obtain compensation for the loss which he had sustained. He had but one reason, indeed, for betraying Christ; and that was, to regain in some way the prey which had been snatched from his hands; for it was the indignation excited in him, by the gain which he had lost, that drove him to the design of betraying Christ.\n\nIt is wonderful that Christ should have chosen, as a steward, a person of this description, whom he knew to be a thief. For what else was it than to put into his hands a rope for strangling himself? Mortal man can give no other reply than this, that the judgments of God are a deep gulf. Yet the action of Christ ought not to be viewed as an ordinary rule, that we should commit the care of the poor, or any thing sacred, to a wicked and ungodly man. for God has laid down to us a law, who they are that ought to be called to the government of the Church, and to other offices; and this law we are not at liberty to violate. The case was otherwise with Christ, who, being the eternal Wisdom of God, furnished an opportunity for his secret predestination in the person of Judas.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.7.1","start":7,"end":7,"heading":"Let her alone","excerpt":"7. Let her alone. When Christ bids them let Mary alone, he shows that they act improperly and unjustly who disturb their neighbors without a good reason, and raise a disturbance about nothing. Christ’s reply, as given by the other Evangelists, is longer; but the meaning is the same. The anointing, which Judas finds fault with, is defended on this ground, that it will serve for his burial. Christ, therefore, does not approve of! it as an ordinary service, or one which ought to be commonly used in the Church; for if he had intended that an office of this sort should be performed daily, he could have said something else instead of speaking of it as connected with his burial. God certainly does not approve of outward display. Nay, more, perceiving that the mind of man is too prone to carnal observances, He frequently enjoins us to be sober and moderate in the use of them. Those persons, therefore, are absurd interpreters, who infer from Christ’s reply, that costly and magnificent worship is pleasing to God; for he rather excuses Mary on the ground of her having rendered to him an extraordinary service, which ought not to be regarded as a perpetual rule for the worship of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.7.2","start":7,"end":7,"heading":"For the day of my burial she hath kept it","excerpt":"For the day of my burial she hath kept it. When he says, that the ointment was kept, he means that it was not poured unseasonably, but with a due regard to the time when it occurred; for a thing is said to be kept, which is reserved in store to be brought cut at a fit time and place. It is certain that, if any person, at a former period, had burdened him with costly delicacies, he would not have endured it. But he affirms that Mary did not do this as a customary matter, but in order to discharge her last duty towards him. Besides, the anointing of bodies was not at that time a useless ceremony, but rather a spiritual symbol, to place before their eyes the hope of a resurrection. The promises were still obscure; Christ had not risen, who is justly designated the first-fruits of them that rise, (1 Corinthians 15:20.) Believers, therefore, needed such aids to direct them to Christ, who was still absent; and, accordingly, the anointing of Christ was not at that time superfluous, for he was soon to be buried, and he was anointed as if he were to be laid in the tomb. The disciples were not yet aware of this, and Mary unquestionably was suddenly moved to do, under the direction of the Spirit of God, what she had not previously intended. But Christ applies to the hope of his resurrection what they so greatly disapproved, in order that the usefulness, which he pointed out to them in this action, might lead them to renounce the fretful and wicked opinion which they had formed respecting it. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[{"at":805,"text":"1 Corinthians 15:20","label":"1 Corinthians 15:20","href":"/1co/15/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.7.3","start":7,"end":7,"heading":"","excerpt":"... As it was the will of God that the childhood of his ancient people should be guided by such exercises, so, in the present day, it would be foolish to attempt the same thing; nor could it be done without offering an insult to Christ, who has driven away such shadows by the brightness of his coming. But as his resurrection had not yet brought the fulfillment of the shadows of the Law, it was proper that his burial should be adorned by an outward ceremony. The odor of his resurrection has now sufficient efficacy, without spikenard and costly ointments, to quicken the whole world. But let us remember that, in judging of the actions of men, we ought to abide by the decision of Christ alone, at whose tribunal we must one day stand.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.8.1","start":8,"end":8,"heading":"For the poor you have always with you","excerpt":"8. For the poor you have always with you. We must observe what I have already pointed out, that a distinction is here drawn expressly between the extraordinary action of Mary, and the daily service which is due to Christ. Those persons, therefore, are apes, and not imitators, who are desirous to serve Christ by costly and splendid display; as if Christ approved of what was done once, and did not rather forbid that it should be done afterwards.\n\nBut me you have not always. When he says, that he will not always be with his disciples, this ought to be referred to that kind of presence to which carnal worship and costly honors are suitable. For as to his presence with us by the grace and power of his Spirit, his dwelling in us, and also feeding us with his flesh and blood, this has nothing to do with bodily observances. Of all the pompous ceremonies which the Papists have contrived for the worship of Christ, in vain do they tell us, that they have bestowed them upon him, for he openly rejects them. When he says, that the poor will always be with us, though, by this saying, he reproves the hypocrisy of the Jews, yet we may learn from it a profitable doctrine; namely, that alms, by which the wants of the poor are relieved, are sacrifices acceptable, and of sweet savor, to God, and that any other kind of expense in the worship of God is improperly bestowed.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.9.1","start":9,"end":9,"heading":"Then a great multitude of the Jews knew that he was there","excerpt":"9. Then a great multitude of the Jews knew that he was there. The more nearly the time of the death of Christ approached, it became the more necessary that his name should be universally celebrated, in order that it might be a preparation for stronger faith after his death. More especially, the Evangelist relates that the recent miracle of the resurrection of Lazarus had acquired great celebrity: and as Christ showed in it a remarkable proof of his Divinity, God intended that it should have many witnesses. When he says that they came not on account of Jesus only, but also for the sake of Lazarus, he does not mean that they came out of regard to Lazarus, as if they bestowed this mark of honor on him in particular, but that they might behold the astonishing display of the power of Christ in Lazarus.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.10.1","start":10,"end":10,"heading":"Now the chief priests consulted","excerpt":"10. Now the chief priests consulted. It certainly was worse than insane fury to endeavor to put to death one who had manifestly been raised from the dead by divine power. But such is the spirit of giddiness with which Satan torments the wicked, so that there is no end of their madness, even though God should bring heaven, and earth, and sea, to oppose them. For this wicked consultation is thus described, for the purpose of informing us that the enemies of Christ were led to so great obstinacy, not by mistake or folly, but by furious wickedness, so that they did not even shrink from making war against God; and also for the purpose of informing us that the power of God was not dimly seen in the resurrection of Lazarus, since ungodliness could contrive no other method of banishing it from remembrance than by perpetrating a base and shocking murder on an innocent man. Besides, since Satan labors with his utmost strength utterly to bury, or at least in some measure to obscure, the works of God, it is our duty to devote ourselves diligently to continual meditation on them.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.12.1","start":12,"end":12,"heading":"The next day, a great multitude","excerpt":"12. The next day, a great multitude. This entrance of Christ is more copiously related (Matthew 21:1; Mark 11:1; Luke 19:29) by the other Evangelists; but John here embraces the leading points. In the first place, we ought to remember Christ’s design, which was, that he came to Jerusalem of his own accord, to. offer himself to die; for it was necessary that his death should be voluntary, because the wrath of God could be appeased only by a sacrifice of obedience. And, indeed, he well knew what would be the result; but before he is dragged to the cross, he wishes to be solemnly acknowledged by the people as their King; nay, he openly declares that he commences his reign by advancing to death, but though his approach was celebrated by a vast crowd of people, still he remained unknown to his enemies until, by the fulfillment of prophecies, which we shall afterwards see in their own place, he proved that he was the true Messiah; for he wished to omit nothing that would contribute to the full confirmation of our faith.\n\nA great multitude, which came to the feast. Thus strangers were more ready to discharge the duty of paying respect to the Son of God than the citizens of Jerusalem, who ought rather to have been all example to all others. For they had sacrifices daily; the temple was always before their eyes, which ought to have: kindled in their hearts the desire of seeking God; these too were the highest teachers of the Church, and there was the sanctuary of the divine light. It is therefore a manifestation of excessively base ingratitude in them that, after they have been trained to such exercise from their earliest years, they reject or despise the Redeemer who had been promised to them. But this fault has prevailed in almost every age, that the more nearly and the more familiarly God approached to men, the more daringly did men despise God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ii.html","locus":null,"cites":[{"at":88,"text":"Matthew 21:1","label":"Matthew 21:1","href":"/mat/21/#v1","status":"detected"},{"at":102,"text":"Mark 11:1","label":"Mark 11:1","href":"/mrk/11/#v1","status":"detected"},{"at":113,"text":"Luke 19:29","label":"Luke 19:29","href":"/luk/19/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.12.2","start":12,"end":12,"heading":"","excerpt":"In other men who, having left their homes, assembled to celebrate the feast, we observe much greater ardor, so that they eagerly inquire about Christ; and when they hear that he is coming into the city, they go out to meet and congratulate him. And yet it cannot be doubted that they were aroused by a secret movement of the Spirit to meet him. We do not read that this was done on any former occasion. But as earthly princes summon their subjects by the sound of a trumpet or by the public crier, when they go to take possession of their kingdom, so Christ, by a movement of his Spirit, assembled this people, that they might hail him as their king. When the multitudes wished to make him a king, while he was in the wilderness, (John 6:15,) he withdrew secretly into the mountain; for at that time they dreamed of no other kingdom than one under which they might be well fattened, in the same manner as cattle. Christ could not therefore grant and comply with their foolish and absurd wish, without denying himself, and renouncing the office which the Father had bestowed upon him. But now he claims for himself such a kingdom as he had received from the Father. I readily acknowledge that the people who went out to meet him were not well acquainted with the nature of this kingdom; but Christ looked to the future. Meanwhile, he permitted nothing to be done that was not suitable to his spiritual kingdom.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ii.html","locus":null,"cites":[{"at":731,"text":"John 6:15","label":"John 6:15","href":"/jhn/6/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.13.1","start":13,"end":13,"heading":"Took branches of palm-trees","excerpt":"13. Took branches of palm-trees. The palm was the emblem of victory and peace among the ancients; but they were wont to employ branches of palm-trees, when they bestowed kingly power on any one, or when they humbly supplicated the favor of a conqueror. But those persons appear to have taken into their hands branches of palm-trees, as a token of gladness and rejoicing at receiving a new king.\n\nShouted, Hosanna. By this phrase they testified that they acknowledged Jesus Christ to be the Messiah, who had anciently been promised to the fathers, and from whom redemption and salvation were to be expected. For the Psalm 118:25 from which that exclamation is taken was composed in reference to the Messiah for this purpose, that all the saints might continually desire and ardently long for his coming, and might receive him with the utmost reverence, when he was manifested. It is therefore probable, or rather it may be inferred with certainty, that this prayer was frequently used by the Jews, and, consequently, was in every man’s mouth; so that the Spirit of God put words into the mouths, of those men, when they wished a prosperous arrival to the Lord Jesus; and they were chosen by him as heralds to attest that Christ was come.\n\nThe word Hosanna is composed of two Hebrew words, and means, Save, I beseech you. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ii.html","locus":null,"cites":[{"at":615,"text":"Psalm 118:25","label":"Psalms 118:25","href":"/psa/118/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.13.2","start":13,"end":13,"heading":"","excerpt":"... Yet the Evangelists, though they wrote in Greek, purposely retained the Hebrew word, in order to express more fully that the multitude employed the ordinary form of prayer, which was first employed by David, and afterwards throughout an uninterrupted succession of ages, received by the people of God, and peculiarly consecrated for the purpose of blessing the kingdom of the Messiah. To the same purpose are the words which immediately follow, Blessed be the King of Israel, who cometh in the name of the Lord; for this is also a joyful prayer for the happy and prosperous success of that kingdom, on which the restoration and prosperity of the Church of God depended.\n\nBut as David appears to speak of himself rather than of Christ in that psalm, we must first of all solve this difficulty; nor will the task be hard. We know for what purpose the kingdom was established in the hand of David and of his posterity; and that purpose was, that it might be a sort of prelude of the everlasting kingdom which was to be manifested at the proper time. And, indeed, it was not necessary that David should confine his attention to himself; and the Lord, by the prophets, frequently commands all the godly to turn their eyes to a different person from David. So then all that David sung about himself is justly referred to that king who, according to the promise, was to arise from the seed of David to be the redeemer.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.13.3","start":13,"end":13,"heading":"","excerpt":"But we ought to derive from it a profitable admonition; for if we are members of the Church, the Lord calls upon us to cherish the same desire which he wished believers to cherish under the Law; that is, that we should wish with our whole heart that the kingdom of Christ should flourish and prosper; and not only so, but that we should demonstrate this by our prayers. In order To give us greater courage in prayer, we ought to observe that he prescribes to us the words. Woe then to our slothfulness, if we extinguish by our coldness, or quench by indifference, that ardor which God excites. Yet let us know that the prayers which we offer by the direction and authority of God will not be in vain. Provided that we be not indolent or grow weary in praying, He will be a faithful guardian of his kingdom, to defend it by his invincible power and protection. True, indeed, though we remain drowsy and inactive, the majesty of his kingdom will be firm and sure; but when — as is frequently the ease — it is less prosperous than it ought to be, or rather falls into decay, as we perceive it to be, at the present day, fearfully scattered and wasted, this unquestionably arises through our fault. And when but a small restoration, or almost none, is to be seen, or when at least it advances slowly, let us ascribe it to our indifference. We daily ask from God that his kingdom may come, (Matthew 6:10,) but scarcely one man in a hundred earnestly desires it. Justly, therefore, are we deprived of the blessing of God, which we are weary of asking.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ii.html","locus":null,"cites":[{"at":1386,"text":"Matthew 6:10","label":"Matthew 6:10","href":"/mat/6/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.14.1","start":14,"end":14,"heading":"And Jesus having found a young ass","excerpt":"14. And Jesus having found a young ass. This part of the history is more minutely related by the other Evangelists, who tell us, that Christ sent two of his disciples to bring an ass, (Matthew 21:1; Mark 11:1; Luke 19:29.) John, who was the latest writer of all the Evangelists, reckoned it enough to notice briefly the substance of what had been stated by the rest; and, on this account, he leaves out many circumstances. An apparent contradiction, by which many persons are perplexed, is very easily removed. When Matthew says, that Christ sat upon a she-ass and her colt, we ought to view it as a synecdoche. Some imagine that he sat first on the she-ass, and afterwards on her colt; and out of this conjecture they frame an allegory, that he first sat on the Jewish people, who had been long accustomed to bear the yoke of the Law, and afterwards. subdued the Gentiles, like an untrained young ass which had never carried a rider. But the plain truth is, that Christ rode on an ass which had been brought along with its mother; and to this agree the words of the Prophet, who, by a repetition very frequent among the Hebrews, expresses the same thing twice by different words. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ii.html","locus":null,"cites":[{"at":185,"text":"Matthew 21:1","label":"Matthew 21:1","href":"/mat/21/#v1","status":"detected"},{"at":199,"text":"Mark 11:1","label":"Mark 11:1","href":"/mrk/11/#v1","status":"detected"},{"at":210,"text":"Luke 19:29","label":"Luke 19:29","href":"/luk/19/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.14.2","start":14,"end":14,"heading":"","excerpt":"The Jews themselves are constrained to expound the prediction of Zechariah 9:9, which was at that time fulfilled, as referring to the Messiah; but, at the same time, they ridiculed us for being led astray by the shadow of an ass, a so as to give the honor of the Messiah to the son of Mary. But far different are the testimonies on which our faith rests. And, indeed, when we say that Jesus is the Messiah, we do not begin by saying, that he entered into Jerusalem sitting on an ass; for there was displayed in him a glory, such as belonged to the Son of God, as we have seen under the first chapter of this Gospel; and it was chiefly in his resurrection that his Divine power was illustriously displayed. But we ought not to despise this confirmation, that God, by his wonderful Providence, exhibited on that entrance, as on a public stage, the fulfillment of that which Zechariah had foretold.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ii.html","locus":null,"cites":[{"at":65,"text":"Zechariah 9:9","label":"Zechariah 9:9","href":"/zec/9/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.14.3","start":14,"end":14,"heading":"Fear not","excerpt":"Fear not. In these words of the Prophet, as the Evangelist quotes them, we ought to observe, first, that never is tranquillity restored to our minds, or fear and trembling banished from them, except by knowing that Christ reigns amongst us. The words of the Prophet, indeed, are different; for he exhorts believers to gladness and rejoicing. But the Evangelist has here described the manner in which our hearts exult with true joy. It is, when that fear is removed, with which all must be tormented, until, being reconciled to God, they obtain that peace which springs from faith, (Romans 5:1.) This benefit, therefore, comes to us through Christ, that, freed from the tyranny of Satan, the yoke of sin being broken, guilt canceled, and death abolished, we freely boast, relying on the protection of our King, since they who are placed under his guardianship ought not to fear any danger. Not that we are free From fear, so long as we live in the world, but because confidence, founded on Christ, rises superior to all than. Though Christ was still at a distance, yet the Prophet exhorted the godly men of that age to be glad and joyful, because Christ was to come. Behold, said he, thy King will come; therefore fear not. Now that he is come, in order that we may enjoy his presence, we ought more vigorously to contend with fear, that, freed from our enemies, we may peacefully and joyfully honor our King.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ii.html","locus":null,"cites":[{"at":582,"text":"Romans 5:1","label":"Romans 5:1","href":"/rom/5/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.16.1","start":16,"end":16,"heading":"These things his disciples did not understand at first","excerpt":"16. These things his disciples did not understand at first. As the seed does not spring up as soon as it is thrown into the earth, so the result of the works of God is not immediately seen. The Apostles are the servants of God to fulfill the prophecy, but they do not understand what they are doing. They hear the shout of the multitude, which was no confused noise, but a distinct salutation of Christ as King; but they do not perceive what is the object of it, or what it means. To them, therefore, it is an unmeaning exhibition, until the Lord, after his glorious resurrection, opens their eyes.\n\nWhen it is said, that they at length remembered that these things had been written concerning him, the Evangelist points out the cause of such gross ignorance, by which their knowledge was preceded. It was because they had not the Scripture at that time as their guide and instructor, to direct their minds to just and accurate views; for we are blind, unless the word of God go before,, our steps, and it is not even enough that the word of God shine on us, if the Spirit do not also enlighten our eyes, which otherwise would be blind amidst the clearest light. This grace Christ bestowed on his disciples after his resurrection, because the full time, when the Spirit should bestow his riches in great abundance, was not come, until he was received into the heavenly glory, as we have seen under John 7:39\n\nTaught by this example, let us learn to form our judgment of every thing that relates to Christ, not by our own carnal feelings, but by the Scripture. Besides, let us remember that it is a special favor of the Holy Spirit to instruct us in a gradual manner, that we may not be stupid in considering the works of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iii.html","locus":null,"cites":[{"at":1398,"text":"John 7:39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.16.2","start":16,"end":16,"heading":"That these things had been written concerning him, and that they had done these things to him","excerpt":"That these things had been written concerning him, and that they had done these things to him. I interpret that clause in this manner: “Then, for the first time, did it occur to the disciples that Christ did not do these things rashly, and that those men were not employed in idle amusement; but that the whole of this transaction had been regulated by the providence of God, because those things which had been written must necessarily be fulfilled;” so that the words may be thus arranged: “They did these things to him, as they had been written concerning him.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.17.1","start":17,"end":17,"heading":"The multitude gave their testimony","excerpt":"17. The multitude gave their testimony. He again repeats what he had said, that many persons, aroused by the report of so great a miracle, came to meet Christ. The reason why they go out in crowds is, that the rumor, respecting Lazarus who had been restored to life, was widely spread. They had good reason, therefore, for ascribing to the son of Mary the honor of the Messiah, since he was known to possess such extraordinary power.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.19.1","start":19,"end":19,"heading":"Do you not see that you gain nothing?","excerpt":"19. Do you not see that you gain nothing? By these words they urge themselves to greater rage; for it may be regarded as a reproach of their slothfulness, as if they had said, that the reason why the people revolted and followed Christ was their own excessive indolence and cowardice. This is the way in which desperate men are wont to talk, when they are making themselves ready for attempting any extreme measures. And if the enemies of God persevere so obstinately in what is evil, we ought to be far more steady in a just undertaking.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.20.1","start":20,"end":20,"heading":"Now there were some Greeks","excerpt":"20. Now there were some Greeks. I do not think that they were Gentiles or uncircumcised, because immediately afterwards it follows that they came to worship. Now it was strictly prohibited by the Roman laws, and severely punished by the Proconsuls and other magistrates, if any person was discovered to have left the worship of his native country and passed over to, the Jewish religion. But Jews, who were scattered throughout Asia and Greece, were allowed to cross the sea for the purpose of offering sacrifices in the temple. Besides, the Jews were not permitted to associate with them in the solemn worship of God, because they thought that the temple, and the sacrifices, and themselves, would in that way be polluted. But though they were the descendants of Jews, yet as they resided at a great distance beyond the sea, we need not wonder that the Evangelist introduces them as strangers and unacquainted with the occurrences which took place at that time in Jerusalem and in places adjacent. The meaning therefore is, that Christ was received as King, not only by the inhabitants of Judea, who had come from villages and towns to the feast, but that the report had also reached men who lived beyond the sea, and who had come from distant countries.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.20.2","start":20,"end":20,"heading":"To worship","excerpt":"To worship. They might have done this also in their own country; but John describes here solemn worship, which was accompanied by sacrifices. For though religion and the fear of God were not confined to the temple, yet in no other place were they permitted to offer sacrifices to God, nor had they any where else the Ark of the Testimony, which was the token of the presence of God. Every man worshipped God daily at his own house in a spiritual manner; but the saints under the Law were likewise bound to make profession of outward worship and obedience, such as was prescribed by Moses, by appearing in the temple in the presence of God. Such was the design for which the feasts were appointed. And if those men undertook so long a journey at great expense, with great inconvenience, and not without personal risk, that they might not treat with indifference the external profession of their piety, what apology can we now offer, if we do not testify, in our own houses, that we worship the true God? The worship which belonged to the Law has indeed come to an end; but the Lord has left to his Church Baptism, the Lord’s Supper, and public prayer, that in those exercises believers may be employed. If we despise them, therefore. it proves that our desire of godliness is excessively cold.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.21.1","start":21,"end":21,"heading":"These men therefore went to Philip","excerpt":"21. These men therefore went to Philip. It is an indication of reverence, that they do not address Christ, but are desirous to obtain access through Philip; for reverence always begets modesty. The inference which the Papists draw from this, that we ought to call on departed saints, that they may be our advocates with Christ and with the Father, is so ridiculous that it does not need refutation. The Greeks address Philip, while he is present; and, pray, where is the resemblance to those who address their prayers to departed saints, from whom they are separated? But such are the fruits of human presumption, when it has once permitted itself to go beyond the limits of the word of God. Invocation of the saints has been rashly fabricated by the Papists out of their own brain; and now, in order to shelter themselves under a false pretense borrowed from the word of God, they corrupt the Scripture, and tear it to pieces, and do not scruple to expose it to shameful taunts.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.23.1","start":23,"end":23,"heading":"The hour is come","excerpt":"23. The hour is come. Many explain this as referring to the death of Christ, because by it the glory of Christ was manifested; so that, in their opinion, Christ now declares that the time of his death is at hand. But I rather view it as referring to the publication of the gospel; as if he had said, that the knowledge of him would soon be spread through every region of the world. Thus he wished to meet the astonishment which his death might excite in his disciples; for he shows that there is no reason why their courage should fail, because the doctrine of the’ gospel will nevertheless be proclaimed throughout the whole world. Again, that this contemplation of his glow may not soon afterwards vanish, when he shall be condemned to death, hung on the cross, and finally buried. he gives them early information and warning that the ignominy of his death is no obstruction to his glory. For this purpose he employs a most appropriate comparison.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.24.1","start":24,"end":24,"heading":"Unless a grain of wheat having fallen into the ground, die, it remaineth alone. If a grain of wheat do not die","excerpt":"24. Unless a grain of wheat having fallen into the ground, die, it remaineth alone. If a grain of wheat do not die or putrefy, it continues to be dry and unfruitful; but the death of the seed has the beneficial effect of quickening it, that it may yield fruit. In short, Christ compares his death to sowing, which appears to tend to the destruction of the wheat, but yet is the cause of far more abundant increase. Though this admonition was especially necessary at that time, yet it is of continual use in the Church. And, first, we ought to begin with the Head. That dreadful appearance of disgrace and cursing, which appears in the death of Christ, not only obscures his glory, but removes it altogether from our view. We must not, therefore, confine our attention to his death alone, but must likewise consider the fruit which has been yielded by his glorious resurrection. Thus there will be nothing to prevent his glory from being every where displayed. From him we must next come to the members; for not only do we think that we perish in death, but our life also is a sort of continual death, (Colossians 3:3.) We shall therefore be undone, unless we be supported by that consolation which Paul holds out:\n\nif our outward man decays, the inward man is renewed from day to day, (2 Corinthians 4:16.)\n\nWhen, therefore, the godly are distressed by various afflictions, when they are pressed hard by the difficulties of their situation, when they suffer hunger, or nakedness, or disease, when they are assailed by reproaches, when it appears as if they would every hour be almost overwhelmed by death, let them unceasingly consider that this is a sowing which, in due time, will yield fruit.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iv.html","locus":null,"cites":[{"at":1102,"text":"Colossians 3:3","label":"Colossians 3:3","href":"/col/3/#v3","status":"detected"},{"at":1286,"text":"2 Corinthians 4:16","label":"2 Corinthians 4:16","href":"/2co/4/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.25.1","start":25,"end":25,"heading":"He who loveth his soul shall destroy it","excerpt":"25. He who loveth his soul shall destroy it. To doctrine Christ joins exhortation; for if we must die in order that we may bring forth fruit, we ought patiently to permit God to mortify us. But as he draws a contrast between the love of life and the hatred of lit, we ought to understand what it is to love and hate life. He who, under the influence of immoderate desire of the present life, cannot leave the world but by constraint, is said to love life; but he who, despising life, advances courageously to death, is said to hate life. Not that we ought absolutely to hate life, which is justly reckoned to be one of the highest of God’s blessings; but because believers ought cheerfully to lay it down, when it retards them from approaching to Christ; just as a man, when he wishes to make haste in any matter, would shake off from his shoulders a heavy and disagreeable burden. In short, to love this life is not in itself wrong, provided that we only pass through it as pilgrims, keeping our eyes always fixed on our object. For the true limit of loving life, is, when we continue in it as long as it pleases God, and when we are prepared to leave it as soon as he shall order us, or — to express it in a single word — when we carry it, as it were, in our hands, and offer it to God as a sacrifice. Whoever carries his attachment to the present life beyond this limit, destroys his life; that is, he consigns it to everlasting ruin. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.25.2","start":25,"end":25,"heading":"","excerpt":"... Some consider it as denoting, in this passage, the seat of the affections; as if Christ had said, “tie who too much indulges the (desires of his flesh destroys his soul.” But that is a forced interpretation, and the other is more natural, that he who disregards his own life takes the best method of enjoying it eternally.\n\nIn this world. To make the meaning still more clear, the phrase in this world, which is but once expressed, ought to be twice repeated, so that the meaning may be, “They do not take the proper method of preserving their life who love it in this world, but, on the other hand, they truly know how to preserve their life who despise it in this world.” And, indeed, whoever is attached to the world does, of his own accord, deprive himself of the heavenly life, of which we cannot be heirs in any other way than by being strangers and foreigners in the world. The consequence is, that the more anxious any person is about his own safety, the farther does he remove himself from the kingdom of God, that is, from the true life.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.25.3","start":25,"end":25,"heading":"He who hateth his soul","excerpt":"He who hateth his soul I have already suggested that this expression is used comparatively; because we ought to despise life, so far as it hinders us from living to God; for if meditation on the heavenly life were the prevailing sentiment in our hearts:. the world would have no influence in detaining us. Hence, too, we obtain a reply to an objection that might be urged. “Many persons, through despair, or for other reasons, and chiefly from weariness of life, kill themselves; and yet we will not say that such persons provide for their own safety, while others are hurried to death by ambition, who also rush down to ruin.” But here Christ speaks expressly of that hatred or contempt of this fading life, which believers derive: from the contemplation of a better life. Consequently, whoever does not look to heaven, has not yet learned in what way life must be preserved. Besides, this latter clause was added by Christ, in order to strike terror into those who are too desirous of the earthly life; for if we are overwhelmed by the love of the world, so that we cannot easily forget it, it is impossible for us to go to heaven. But since the Son of God arouses us so violently, it would be the height of folly to sleep a mortal sleep.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.26.1","start":26,"end":26,"heading":"If any, man serve me","excerpt":"26. If any, man serve me. That death may not be exceedingly bitter and disagreeable to us, Christ invites us by his example to submit to it cheerfully; and certainly we shall be ashamed to refuse the honor of being his disciples. But on no other condition does he admit us into their number, except that we follow the path which he points out. He leads the way to us to suffer death. The bitterness of death is therefore mitigated, and is in some measure rendered agreeable, when we have in common with the Son of God the condition of submitting to it. So far is it from being proper that we should shrink from Christ on account of the cross, that we ought rather to desire death for his sake. To the same purpose. pose is the statement which immediately follows:\n\nAnd where I am, there shall also my servant be. For he demands that his servants should not refuse to submit to death, to which they see him go before them as an example; for it is not right that; the servant should have any thing separate from his lord.. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.26.2","start":26,"end":26,"heading":"","excerpt":"... Others regard it as a consolation, as if Christ promised to those who should not be unwilling to die along with him, that they would be partakers of his resurrection. But the former view, as I have said, is more probable; for he afterwards adds the consolation, that the Father will not leave without reward the servants of Christ who shall have been his companions both in life and in death.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.27.1","start":27,"end":27,"heading":"Now is my soul troubled","excerpt":"27. Now is my soul troubled. This statement appears at first to differ widely from the preceding discourse. He had displayed extraordinary courage and magnanimity by exhorting his disciples not only to suffer death, but willingly and cheerfully to desire it, whenever it is necessary; and now, by shrinking from death, he confesses his cowardice. Yet there is nothing in this passage that is not in perfect harmony, as every believer knows by his own experience. If scornful men laugh at it, we need not wonder; for it cannot be understood but by practice.\n\nBesides, it was highly useful, and even necessary for our salvation, that the Son of God should have experience of such feelings, In his death we ought chiefly to consider his atonement, by which he appeased the wrath and curse of God, which he could not have done, without taking upon himself our guilt. The death which he underwent must therefore have been full of horror, because he could not render satisfaction for us, without feeling, in his own experience, the dreadful judgment of God; and hence we come to know more fully the enormity of sin, for which the Heavenly Father exacted so dreadful a punishment from his only-begotten Son. Let us therefore know, that death was not a sport and amusement to Christ, but that he endured the severest torments on our account.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.27.2","start":27,"end":27,"heading":"","excerpt":"Nor was it unsuitable that the Son of God should be troubled in this manner; for the Divine nature, being concealed, and not exerting its force, may be said to have reposed, in order to give an opportunity of making expiation. But Christ himself was clothed, not only with our flesh, but with human feelings. In him, no doubt, those feelings were voluntary; for he feared, not through constraint, but because he had, of his own accord, subjected himself to fear. And yet we ought to believe, that it was not in pretense, but in reality, that he feared; though he differed from other men in this respect, that he had all his feelings regulated in obedience to the righteousness of God, as we have said elsewhere.\n\nThere is also another advantage which it yields to us. If the dread of death had occasioned no uneasiness to the Son of God, which of us would have thought that his example was applicable to our case? For it has not been given to us to die without, feeling of regret; but when we learn that He had not within him a hardness like stone or iron, we summon courage to follow him, and the weakness of the flesh, which makes us tremble at death, does not hinder us from becoming the companions of our General in struggling with it.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.27.3","start":27,"end":27,"heading":"And what shall I, say?","excerpt":"And what shall I, say? Here we see, as it were, before our eyes, how much our salvation cost the Son of God, when he was reduced to such extremity of distress, that he found neither words to express the intensity of his sorrow, nor yet resolution as man. He betakes himself to prayer, which is his only remaining resource, and asks to be delivered from death. Again, perceiving also that, by the eternal purpose of God, he has been appointed to be a sacrifice for sins, he suddenly corrects that wish which his prodigious sorrow had wrung from him, and puts forth his hand, as it were, to pull himself back, that he may entirely acquiesce in the will of his Father.\n\nIn this passage we ought to observe five steps. For, first, there is the complaint, which breaks out from vehement sorrow. Secondly, he feels that he needs a remedy, and, in order that he may not be overwhelmed with fear, he puts the question to himself, what he ought to do. Thirdly, he goes to the Father, and entreats him to deliver him. Fourthly, he recalls the wish which he knows to be inconsistent with his calling, and chooses rather to suffer anything than not to fulfill what his Father has enjoined upon him. Lastly, he is satisfied with the glory of God alone, forgets all things else, and reckons them of no value.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.28.1","start":28,"end":28,"heading":"Father, glorify thy name","excerpt":"28. Father, glorify thy name. By these words he testifies, that he prefers the glory of the Father to all things else, and even neglects and disregards his own life. And the true regulation of all our desires is, to seek the glory of God in such a manner that all other things shall give way to it; for it ought to be reckoned by us an abundant recompense, leading us to endure patiently all that is vexatious or irksome.\n\nI have both glorified it. It is as if he had said, I will finish what I have begun; for God never leaveth the work of his hands imperfect as it is said, Psalm 138:8. But as it is the purpose of God to prevent the offense of the cross, he not only promises that the death of Christ will be glorious, but also mentions with commendation the numerous ornaments with which he had already adorned it.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.v.html","locus":null,"cites":[{"at":576,"text":"Psalm 138:8","label":"Psalms 138:8","href":"/psa/138/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.29.1","start":29,"end":29,"heading":"That it thundered","excerpt":"29. That it thundered. It was truly monstrous, that the assembled multitude were unmoved by so evident a miracle. Some are so deaf, that they hear as a confused sound what God had distinctly pronounced. Others are less dull of caring, but yet take away much from the majesty of the Divine voice, by pretending that it was an angel who spoke. But the same thing is practiced every day; for God speaks plainly enough in the Gospel, in which is also displayed the power and energy of the Spirit, which ought to shake heaven and earth; but many are as little affected by the doctrine, as if it only proceeded from a mortal man, and others consider the word of God to be confused and barbarous, as if it were nothing else than thunder.\n\nBut a question arises: Did that voice sound from heaven without any profit or advantage? I reply, what the Evangelist here ascribes to the multitude belongs only to a part of them; for there were some besides the Apostles who did not interpret it so badly. But the Evangelist intended to point out briefly what is commonly done in the world; and that is, that the greater part of men, while they hear God, do not hear him though he speak plainly and distinctly.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.30.1","start":30,"end":30,"heading":"This voice came not for my sake","excerpt":"30. This voice came not for my sake. Had Christ no need of being strengthened, or did the Father care less for him than for us? But we must attend to this principle. As it was on our account that Christ clothed himself with flesh, so all the blessings which he received from the Father were bestowed on our account. Again, it is also true, that the voice came from heaven for the sake of the people; for he had no need of an outward miracle. Besides, there is here an indirect reproof, that the Jews are deaf like stones to the voice of God; for since God speaks for their sake, there can be no excuse for their ingratitude, when they do not lend their ears.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.31.1","start":31,"end":31,"heading":"Now is the judgment of this world","excerpt":"31. Now is the judgment of this world. The Lord now, as if he had already succeeded in the contest, boasts of having obtained a victory not only over fear, but over death; for he describes, in lofty terms, the advantage of his death, which might have struck his disciples with consternation. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.31.2","start":31,"end":31,"heading":"","excerpt":"... Now we know, that out of Christ there is nothing but confusion in the world; and though Christ had already begun to erect the kingdom of God, yet his death was the commencement of a well-regulated condition, and the full restoration of the world.\n\nYet it must also be observed, that this proper arrangement cannot be established in the world, until the kingdom of Satan be first destroyed, until the flesh, and every thing opposed to the righteousness of God, be reduced to nothing. Lastly, the renovation of the world must be preceded by mortification. Accordingly, Christ declares:\n\nNow shall the prince of this world be cast out; for the confusion and deformity arise from this, that while Satan usurps tyrannical dominion, iniquity everywhere abounds. When Satan has been cast out, therefore, the world is brought back from its revolt, and placed under obedience to the government of God. It may be asked, how was Satan cast out by the death of Christ, since he does not cease to make war continually? I reply, this casting out must not be limited to any short period of time, but is a description of that remarkable effect of the death of Christ which is daily manifested.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.32.1","start":32,"end":32,"heading":"If I be lifted up","excerpt":"32. If I be lifted up. Next follows the method by which the judgment shall be conducted; namely, Christ, being lifted up on the cross, shall gather all men to himself, in order that he may raise them from earth to heaven. The Evangelist says, that Christ pointed out the manner of his death; and, therefore, the meaning undoubtedly is, that the cross will be, as it were, a chariot, by which he shall raise all men, along with himself, to his Father. It might have been thought, that at that time he was carried away from the earth, so as no longer to have any interests in common with men; but he declares, that he will go in a very different manner, so as to draw upwards to himself those who were fixed on the earth. Now, though he alludes to the form of his death, yet he means generally, that his death will not be a division to separate him from men, but that it will be an additional means of drawing earth upwards towards heaven.\n\nI will draw all men to myself. The word all, which he employs, must be understood to refer to the children of God, who belong to his flock. Yet I agree with Chrysostom, who says that Christ used the universal term, all, because the Church was to be gathered equally from among Gentiles and Jews, according to that saying,\n\nThere shall be one shepherd, and one sheepfold, (John 10:16.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.34.1","start":34,"end":34,"heading":"We have heard from the law","excerpt":"34. We have heard from the law. Their intention undoubtedly was, to carp malignantly at the words of Christ; and therefore their malice blinds them, so that they perceive nothing amidst the clearest light. They say that Jesus ought not to be regarded as the Christ, because he said that he would die, while the Law ascribes perpetuity to the Messiah; as if both statements had not been expressly made in the Law that Christ will die, and that afterwards his kingdom will flourish to the end of the world. But they seize on the second clause, and make it a ground of calumny. The origin of their error was, that they judged of the splendor of Messiah’s kingdom according to their carnal views; in consequence of which, they reject Christ because he does not correspond to their foolish notion. Under the term the Law they embrace also the Prophets, and the present tense — remaineth — -is used, agreeably to the Hebrew idiom, instead of the future tense, will remain\n\nWho is that Son of man? This is a reproachful question, as if that short refutation vanquished Christ so completely that he had nothing more to say. This shows how haughty their ignorance was; for it is as if they had said, “Go now, and boast that thou art the Christ, since thine own confession proves that thou hast nothing to do with the Messiah.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.35.1","start":35,"end":35,"heading":"Yet a little while the light is with you","excerpt":"35. Yet a little while the light is with you. Though in this reply the Lord gently admonishes them, yet at the same time he reproves them sharply; for he charges them with shutting their eyes against the light, and at the same time threatens that ere long the light will be taken away from them. When he says that yet a little while there is some remaining light, he confirms what he had already said about his death; for though by the light he does not mean his bodily presence, but his Gospel, yet he alludes to his departure; as if he had said, When I shall have gone away, I will not cease to be the light, and thus my glory will not be diminished through your darkness. When he says that the light is with them, he indirectly reproves them for closing their eyes and shutting out the light; and thus he declares that they do not deserve an answer to their objection, because of their own accord they seek an opportunity of falling into error.\n\nWalk while you have the light lest darkness overtake you. This statement, that the light does not continue to shine on them but for a little while, Applies equally to all unbelievers; for Scripture promises that to the children of God the Sun of righteousness (Malachi 4:2) will rise, and will never go down.\n\nThe sun shall no longer be your light by day, nor the moon by night, but the Lord shall be your everlasting light, (Isaiah 60:19.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vi.html","locus":null,"cites":[{"at":1210,"text":"Malachi 4:2","label":"Malachi 4:2","href":"https://openwordbible.org/mal/4/","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.35.2","start":35,"end":35,"heading":"","excerpt":"But all ought to walk cautiously, because contempt of the light is followed by darkness. This, too, is the reason why night so thick and dark sat down on the world for many centuries. It was because there were few who deigned to walk in the brightness of heavenly wisdom; for Christ enlightens us by his Gospel, in order that we may follow the way of salvation, which he points out to us. For this reason, they who do not avail themselves of the grace of God extinguish, as far as lies in their power, the light which is offered to them.\n\nAnd he who walketh in darkness knoweth not where he goeth. To strike them with still deeper alarm, he reminds them how wretched is the condition of those who, being destitute of light, do nothing but wander throughout the whole course of, their life. For they cannot move a step without the risk of falling or even of destruction. But now Christ declares that we are in darkness, unless he shine upon us. Hence infer what is the value of the sagacity of the human mind, when it is the sole guide and instructor, apart from Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.36.1","start":36,"end":36,"heading":"Believe in the light","excerpt":"36. Believe in the light. He exhorts them to retain by faith the possession of the light, for he gives the appellation, children of light, to those who, like true heirs, enjoy it to the end.\n\nThese things spoke Jesus. We might have wondered why he withdrew himself from them, when they were so eager to receive him; but from the other Evangelists it may easily be inferred that what is here said relates to adversaries, who burned with envy on account of the godly zeal of good and sincere disciples. For the strangers, who had gone out to meet Christ, followed him even to the temple, where he met with the saints and with the multitude of the inhabitants of the town.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.37.1","start":37,"end":37,"heading":"And though he had done so many signs","excerpt":"37. And though he had done so many signs. That no man may be disturbed or perplexed at seeing that Christ was despised by the Jews, the Evangelist removes this offense, by showing that he was supported by clear and undoubted testimonies, which proved that credit was due to him and to his doctrine; but that the blind did not behold the glory and power of God, which were openly displayed in his miracles. First, therefore, we ought to believe that it was not owing to Christ that the Jews did not place confidence in him, because by many miracles he abundantly testified who he was, and that it was therefore unjust and highly unreasonable that their unbelief should diminish his authority. But as this very circumstance might lead many persons to anxious and perplexing inquiry how the Jews came to be so stupid, that the power of God, though visible, produced no effect upon them, John proceeds further, and shows that faith does not proceed from the ordinary faculties of men, but is an uncommon and extraordinary gift of God, and that this was anciently predicted concerning Christ, that very few would believe the Gospel.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.38.1","start":38,"end":38,"heading":"That the saying of Isaiah the prophet might be fulfilled","excerpt":"38. That the saying of Isaiah the prophet might be fulfilled. John does not mean that the prediction laid a necessity on the Jews; for Isaiah (Isaiah 53:1; Romans 10:16) uttered nothing but what the Lord revealed to him from the secret treasures of his purpose. Indeed, it must have happened, though the prophet had not spoken of it; but as men would not have known what should take place, if God had not testified by the mouth of the prophet, the Evangelist places before our eyes in the prediction, as in a mirror, what would otherwise have appeared to men obscure and almost incredible.\n\nLord, who hath believed? This sentence contains two clauses. In the former, Isaiah, having begun to speak of Christ, fore-seeing that all that he proclaims concerning Christ, and all that shall afterwards be made known by the Apostles, will be generally rejected by the Jews, exclaims, as if in astonishment at something strange and monstrous, Lord, who shall believe our report, or, our speech?","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vii.html","locus":null,"cites":[{"at":143,"text":"Isaiah 53:1","label":"Isaiah 53:1","href":"/isa/53/#v1","status":"detected"},{"at":156,"text":"Romans 10:16","label":"Romans 10:16","href":"/rom/10/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.38.2","start":38,"end":38,"heading":"To whom hath the arm of the Lord been revealed?","excerpt":"To whom hath the arm of the Lord been revealed? In this second clause he assigns the reason why they are few; and that reason is, that men do not attain it by their own strength, and God does not illuminate all without distinction, but bestows the grace of his Holy Spirit on very few, And if among the Jews the obstinate unbelief of many ought not to have been an obstacle to believers, though they were few in number, the same argument ought to persuade us, at the present day, not to be ashamed of the Gospel, though it has few disciples. But we ought first to observe the reason which is added, that what makes men believers is not their own sagacity, but the revelation of God. The word arm, it is well known, denotes power. The prophet declares that the arm of God, which is contained in the doctrine of the Gospel, lies hid until it is revealed, and at the same time testifies that all are not indiscriminately partakers of this revelation. Hence it follows, that many are left in their blindness destitute of inward light, because hearing they do not hear, (Matthew 13:13.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.39.1","start":39,"end":39,"heading":"Therefore they could not believe","excerpt":"39. Therefore they could not believe. This is somewhat more harsh; because, if the words be taken in their natural meaning, the way was shut up against the Jews, and the power of believing was taken from them, because the prediction of the prophet adjudged them to blindness, before they determined what choice they should make. I reply, there is no absurdity in this, if nothing could happen different from what God had foreseen. But it ought to be observed, that the mere foreknowledge of God is not in itself the cause of events; though, in this passage, we ought to consider not so much the foreknowledge of God as his justice and vengeance. For God declares not what he beholds from heaven that men will do, but what He himself will do; and that is, that he will strike wicked men with giddiness and stupidity, and thus will take vengeance on their obstinate wickedness. In this passage he points out the nearer and inferior cause why God intends that his word, which is in its own nature salutary and quickening, shall be destructive and deadly to the Jews. It is because they deserved it by their obstinate wickedness.\n\nThis punishment it was impossible for them to escape, because God had once decreed to give them over to a reprobate mind, and to change the light of his word, so as to make it darkness to them. For this latter prediction differs from the former in this respect, that in the former passage the prophet testifies that none believe but those whom God, of his free grace, enlightens for his own good pleasure, the reason of which does not appear; for since all are equally ruined, God, of his mere good pleasure, distinguishes from others those whom he thinks fit to distinguish. But, in the latter passage, he speaks of the hardness by which God has punished the wickedness of an ungrateful people. They who do not attend to these steps mistake and confound passages of Scripture, which are quite different from each other.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.40.1","start":40,"end":40,"heading":"He hath blinded their eyes, and hardened their heart","excerpt":"40. He hath blinded their eyes, and hardened their heart. The passage is taken from Isaiah 6:9, where the Lord forewarns the prophet, that the labor which he spends in instructing will lead to no other result than to make the people worse. First then he says, Go, and tell this people, Hearing, hear and do not hear; as if he had said, “I send thee to speak to the deaf.” He afterwards adds, Harden the heart of this people, &c. By these words he means, that he intends to make his word a punishment to the reprobate, that it may render them more thoroughly blind, and that their blindness may be plunged in deeper darkness. It is indeed a dreadful judgment of God, when He overwhelms men by the light of doctrine, in such a manner as to deprive them of all understanding; and when, even by means of that which is their only light, he brings darkness upon them.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vii.html","locus":null,"cites":[{"at":84,"text":"Isaiah 6:9","label":"Isaiah 6:9","href":"/isa/6/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.40.2","start":40,"end":40,"heading":"","excerpt":"But it ought to be observed, that it is accidental to the word of God, that it blinds men; for nothing can be more inconsistent than that there should be no difference between truth and falsehood, that the bread of life should become a deadly poison, and that medicine should aggravate a disease. But this must be ascribed to the wickedness of men, which turns life into death. It ought also to be observed, that sometimes the Lord, by himself, blinds the minds of men, by depriving them of judgment and understanding; sometimes by Satan and false prophets, when he maddens them by their impostures; sometimes. too by his ministers, when the doctrine of salvation is injurious and deadly to them. But provided that prophets labor faithfully in the work of instruction, and commit to the Lord the result of their labor, though they may not succeed to their wish, they ought not to give way or despond. Let them rather be satisfied with knowing that God approves of their labor, though it be useless to men’ and that even the savor of doctrine, which wicked men render deadly to themselves elves, is good and pleasant to God, as Paul testifies, (2 Corinthians 2:15.)\n\nThe heart is sometimes in Scripture put for the seat of the affections; but here, as in many other passages, it denotes what is called the intellectual part of the soul. To the same purpose Moses speaks:\n\nGod hath not given you a heart to understand, (Deuteronomy 29:4.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vii.html","locus":null,"cites":[{"at":1144,"text":"2 Corinthians 2:15","label":"2 Corinthians 2:15","href":"/2co/2/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.40.3","start":40,"end":40,"heading":"Lest they should see with their eyes","excerpt":"Lest they should see with their eyes. Let us remember that the prophet speaks of unbelievers who had already rejected the grace of God. It is certain that all would continue to be such by nature, if The Lord did not form to obedience to him those whom he has elected. At first, therefore, the condition of men is equal and alike, but when reprobate men have, of their own accord, and by their own wickedness, rebelled against God, they subject themselves to this vengeance, by which, being given up to a reprobate mind, they continually rush forward more and more to their own destruction. It is their own fault, therefore, if God does not choose to convert them, because they were the cause of their own despair. We are briefly instructed also, by these words of the prophet, what is the beginning of our conversion to God. It is when he enlightens the hearts, which must have been turned away from him, so long as they were held by the darkness of Satan; but, on the contrary, such is the power of Divine light, that it attracts us to itself, and forms us to the image of God.\n\nAnd I should heal them. He next adds the fruit of conversion, that is, healing. By this word the prophet means the blessing of God and a prosperous condition, and likewise deliverance from all the miseries which spring from the wrath of God. Now, if this happens to the reprobate, contrary to the nature of the word, we ought to attend to the contrast implied in the, opposite use of it; namely, that the purpose for which the word of God is preached is, to enlighten us in the true knowledge of God, to turn us to God, and reconcile us to him, that we may be happy and blessed.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.41.1","start":41,"end":41,"heading":"These things spoke Jesus","excerpt":"41. These things spoke Jesus. Lest readers should think that this prediction was inappropriately quoted, John expressly states, that the prophet was not sent as a teacher to a single age, but, on the contrary, that the glory of Christ was exhibited to him, that he might be a witness of those things which should take place under his reign. Now the Evangelist takes for granted, that Isaiah saw the glory of Christ; and hence he infers, that Isaiah accommodates his instruction to the future state of Christ’s kingdom.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.42.1","start":42,"end":42,"heading":"","excerpt":"Nevertheless, many even of the rulers believed on Him. The murmuring and fierceness of the Jews, in rejecting Christ, having risen to such a height of insolence, it might have been thought that all the people, without exception, conspired against him. But the Evangelist says that, amidst the general madness of the nation, there were many who were of a sound mind. A striking instance, truly, of the grace of God; for, when ungodliness has once prevailed, it is a sort of universal plague, which infects with its contagion every part of the body. It is therefore a remarkable gift, and special grace of God, when, amidst a people so corrupt, there are some who remain untainted. And yet we now perceive in the world the same grace of God; for though ungodliness and contempt of God abound everywhere, and though a vast multitude of men make furious attempts to exterminate utterly the doctrine of the Gospel, yet it always finds some places of retreat; and thus faith has — what may be called — its harbors or places of refuge, that it may not be entirely banished from the world.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.42.2","start":42,"end":42,"heading":"","excerpt":"The word even is emphatic; for in the order of the rulers, there existed so deep and inveterate a hatred of the Gospel, that it could scarcely be believed that a single believer could be found amongst them. So much the greater admiration was due to the power of the Spirit of God, which entered where no opening was made; though it was not a vice, peculiar to a single age, that rulers were rebellious and disobedient to Christ; for honor, and wealth, and high rank, are usually accompanied by pride. The consequence is, that they who, swelled with arrogance, scarcely acknowledge themselves to be men, are not easily subdued by voluntary humility. Whoever, then, holds a high station in the world, will, if he is wise, look with suspicion on his rank, that it may not stand in his way. When the Evangelist says that there were many, this must not be understood as if they were the majority or the half; for, as compared with others who were vastly numerous, they were few, but yet they were many, when viewed in themselves.\n\nOn account of the Pharisees. It may be thought that he speaks incorrectly, when he separates faith from confession; for\n\nwith the heart we believe to righteousness, and with the mouth confession is made unto salvation, (Romans 10:10)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.42.3","start":42,"end":42,"heading":"","excerpt":"and it is impossible that the faith, which has been kindled in the heart, shall not put forth its flame. I reply, he points out here how weak was the faith of those men who were so lukewarm, or rather cold. In short, John means that they embraced the doctrine of Christ, because they knew that it had come from God, but that they have not a lively faith, or a faith so vigorous as it ought to have been; for Christ does not grant to his followers a spirit of fear, but of firmness, that they may boldly and fearlessly confess what they have learned from him. Yet I do not think that they were altogether silent; but as their confession was not sufficiently open, the Evangelist, in my opinion, simply declares that they did not make profession of their faith; for the proper kind of profession was, openly to declare that they were the disciples of Christ. Let no man, therefore, flatter himself who, in any respect, conceals or dissembles his faith for fear of incurring the hatred of men; for however hateful the name of Christ may be, that cowardice which compels us to turn aside, in the smallest degree, from the confession of him, admits of no excuse.\n\nIt must also be observed, that rulers have less rigor and firmness, because ambition almost always reigns in them, which is the most slavish of all dispositions; and, to express it in a single word, earthly honors may be said to be golden fetters, which bind a man, so that he cannot perform his duty with freedom. On this account, persons who are placed in a low and mean condition ought to bear their lot with the greater patience, for they are, at least, delivered from many very bad snares. Yet the great and noble ought to struggle against their high rank, that it may not hinder them from submitting to Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.43.1","start":43,"end":43,"heading":"For they loved the glory of men","excerpt":"43. For they loved the glory of men. The Evangelist expressly states that those men were not guided by any superstition, but only endeavored to avoid disgrace among men; for if ambition had greater influence over them than the fear of God, it follows, that it was no vain scruple of conscience that gave them uneasiness. Now, let the reader observe how great ignominy is incurred before God, by the cowardice of those who, from the fear of being hated, dissemble their faith before men. Can any thing be more foolish, or rather, can any thing be more beastly, than to prefer the silly applause of men to the judgment of God? But he declares that all who shrink from the hatred of men, when the pure faith ought to be confessed, are seized with this kind of madness. And justly; for the apostle, in applauding the unshaken steadiness of Moses, says that\n\nhe remained firm, as if he had seen him who is invisible, (Hebrews 11:27.)\n\nBy these words he means that, when any person has fixed his eyes on God, his heart will be invincible, and utterly incapable of being moved.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.viii.html","locus":null,"cites":[{"at":913,"text":"Hebrews 11:27","label":"Hebrews 11:27","href":"/heb/11/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.43.2","start":43,"end":43,"heading":"","excerpt":"Whence, therefore, comes the effeminacy , which causes us to give way to treacherous hypocrisy, but because, at the sight of the world, all our senses grow dull? For a true sight of God would instantly chase away all the mists of wealth and honors. Away with those who look upon an indirect denial of Christ as some trivial offense, or, as they call it, a venial sin! For, on the contrary, the Holy Spirit declares that it is more base and monstrous than if heaven and earth were mingled.\n\nTo love the glory of men means, in this passage, to desire to enjoy reputation among men. The Evangelist, therefore, means, that those men were so much devoted to the world, that they were more desirous to please men than to please God. Besides, when he accuses of this crime those who denied Christ, he, at the same time, shows that the excommunication, which the priests abused, contrary to all that was right and lawful, had no value or efficacy. Let us know, therefore, that all the excommunications which the Pope now mutters against us are mere bugbears to frighten children, since we are fully convinced, in our own consciences, that he aims at nothing else than to lead us away from Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.44.1","start":44,"end":44,"heading":"And Jesus cried","excerpt":"44. And Jesus cried. The object of Christ, in this statement, is to encourage his followers to a proper and unshaken steadfastness of faith; but it contains also an implied reproof, by which he intended to correct that perverse fear. The cry is expressive of vehemence; for it is not a simple doctrine, but an exhortation intended to excite them more powerfully. The statement amounts to this, that faith in Christ does not rely on any mortal man, but on God; for it finds in Christ nothing but what is divine, or rather, it beholds God in his face. Hence he infers, that it is foolish and unreasonable for faith to be wavering or doubtful; for it is impossible to offer a greater insult to God, than not to rely on his truth. Who is it then that has duly profited by the Gospel? It is he who, relying or this confidence, that he does not believe men but God, quietly and steadily contends against all the machinations of Satan. If, then, we would render to God the honor due to him, we must learn to remain firm in faith, not only though the world were shaken, but even though Satan should disturb and overturn all that is under heaven.\n\nHe that believeth on me believeth not on me, but on him that sent me. Believers are said not to believe on Christ, when they do not fix their whole attention on his human countenance. Comparing himself with the Father, he bids us look at the power of God; for the weakness of the flesh has no firmness in\n\nitself. When we shall, afterwards, find him exhorting the disciples to believe on him, it will be in a different sense; for, in that passage, God is not contrasted with man, but Christ is brought forward with all his gifts and graces which ought to be sufficient for upholding our faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.45.1","start":45,"end":45,"heading":"And he who seeth me","excerpt":"45. And he who seeth me. The word see is here taken for knowledge; for, in order to give true and thorough tranquillity to our consciences, which would otherwise have been constantly liable to various agitations, he sends us to the Father. The reason why the stability of faith is firm and secure is, that it is stronger than the world, and is above the world. Now, when Christ is truly known, the glory of God shines in him, that we may be fully persuaded that the faith which we have in him does not depend on man, but that it is founded on the eternal God; for it rises from the flesh of Christ to his Divinity. And, if it be so, not only must it be fixed perpetually in our hearts, but it must likewise show itself boldly in the tongue, when it is necessary.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.46.1","start":46,"end":46,"heading":"I am come into the world as a light","excerpt":"46. I am come into the world as a light. In order to render his disciples more bold and persevering, he proceeds still farther in maintaining the certainty of faith. And, first, he testifies that he came into the world to be a light, by which men might be delivered from darkness and errors; and, at the same time, he points out the means of obtaining so great a benefit, when he says, that whosoever believeth in me may not remain in darkness. Besides, he accuses of ingratitude all who, after having been taught by the Gospel, do not separate themselves from unbelievers; for the higher the excellence of this benefit, of being called from darkness to light, the less excusable are they who, through their indolence or carelessness, quench the light that had been kindled in them.\n\nThe words, I am come into the world as a light, are highly emphatic; for though Christ was a light from the beginning, yet there is a good reason why he adorns himself with this title, that he has come to perform the part of a light. That we may perceive distinctly the various steps, he shows, first, that he is a light to others rather than to himself; secondly, that he is a light, not only to angels, but also to men; thirdly, that he was manifested in the flesh, in order that he might shine with full brightness.\n\nThe term, whosoever, appears to have been added on purpose, partly, that all believers, without exception, may enjoy this benefit ill common, and partly, to show that the reason why unbelievers perish in darkness is, that, of their own accord, they forsake the light. Now, if the whole wisdom of the world were collected into one mass, not a single ray of the true light would be found in that vast heap; but, contrary, it will be a confused chaos; for it belongs to Christ alone to deliver us from darkness.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.47.1","start":47,"end":47,"heading":"If any man hear my words","excerpt":"47. If any man hear my words. After having spoken concerning his grace, and exhorted his disciples to steady faith, he now begins to strike the rebellious, though even here he mitigates the severity due to the wickedness of those who deliberately — as it were — reject God; for he delays to pronounce judgment on them, because, on the contrary, he has come for the salvation of all. In the first place, we ought to understand that he does not speak here of all unbelievers without distinction, but of those who, knowingly and willingly, reject the doctrine of the Gospel which has been exhibited to them. Why then does Christ not choose to condemn them? It is because he lays aside for a time the office of a judge, and offers salvation to all without reserve, and stretches out his arms to embrace all, that all may be the more encouraged to repent. And yet there is a circumstance of no small moment, by which he points out the aggravation of the crime, if they reject an invitation so kind and gracious, for it is as if he had said, “Lo, I am here to invite all, and, forgetting the character of a judge, I have this as my single object, to persuade all, and to rescue from destruction those who are already twice ruined.” No man, therefore, is condemned on account of having despised the Gospel, except he who, disdaining the lovely message of salvation, has chosen of his own accord to draw down destruction on himself.\n\nThe word judge, as is evident from the word save, which is contrasted with it, here signifies to condemn. Now this ought to be understood as referring to the office which properly and naturally belongs to Christ; for that unbelievers are not more severely condemned on account of the Gospel is accidental, and does not arise from its nature, as we have said on former occasions.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.48.1","start":48,"end":48,"heading":"He who rejecteth me","excerpt":"48. He who rejecteth me. That wicked men may not flatter themselves as if their unbounded disobedience to Christ would pass unpunished, he, adds here a dreadful threatening, that though he were to do nothing in this matter, yet his doctrine alone would be sufficient to condemn them, as he says elsewhere, that there would be no need of any other judge than Moses, in whom they boasted, (John 5:45.) The meaning, therefore, is: “Burning with ardent desire to promote your salvation, I do indeed abstain from exercising my right to condemn you, and am entirely employed in saving what is lost; but do not think that you have escaped out of the hands of God; for though I should altogether hold my peace, the word alone, which you have despised, is sufficient to judge you.”\n\nAnd receiveth not my words. This latter clause is an explanation of the former; for since hypocrisy is natural to men, nothing is easier for them than to boast in words that they are ready to receive Christ; and we see how common this boasting is even amongst the most wicked men. We must therefore attend to this definition, that Christ is rejected when we do not embrace the pure doctrine of the Gospel.\n\nLoudly do the Papists, indeed, proclaim this word which Christ uttered; but as soon as his pure truth is brought forward, nothing is more hateful to them. Such persons kiss Christ in the same manner as Judas kissed him, (Matthew 26:49.) Let us therefore learn to receive him along with his word, and to render to him that homage and obedience which he demands as his sole right.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ix.html","locus":null,"cites":[{"at":388,"text":"John 5:45","label":"John 5:45","href":"/jhn/5/#v45","status":"detected"},{"at":1402,"text":"Matthew 26:49","label":"Matthew 26:49","href":"/mat/26/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.48.2","start":48,"end":48,"heading":"The word which I speak shall judge you at the last day","excerpt":"The word which I speak shall judge you at the last day. It is impossible to give a nobler or more magnificent title to the Gospel than to, ascribe to it the power of judging; for, according to these words, the last judgment shall be nothing else than an approbation or ratification of the doctrine of the Gospel. Christ himself will indeed ascend the tribunal, but he declares that he will pronounce the sentence according to the word which is now preached. This threatening ought to strike deep? terror into the ungodly, since they cannot escape the judgment of that doctrine which they now so haughtily disdain.\n\nBut when Christ mentions the last judgment, he means that they are now destitute of understanding; for he reminds them that the punishment which they now treat with mockery will then be openly displayed. On the other hand, it yields to the godly an invaluable consolation, that to whatever extent. they may be now condemned by the world, still they do not doubt that they are already acquitted in heaven; for, wherever the faith of the Gospel has its seat, the tribunal of God is erected to save. Relying on this right, we need not trouble ourselves about Papists or their absurd decisions; for our faith rises even above angels.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.49.1","start":49,"end":49,"heading":"For I do not speak from myself","excerpt":"49. For I do not speak from myself. That the outward appearance of man may not lessen the majesty of God, Christ frequently sends us to the Father. This is the reason why he so often mentions the Father; and, indeed, since it would be unlawful to transfer to another a single spark of the Divine glory, the word, to which judgment is ascribed, must have proceeded from God. Now Christ here distinguishes himself from the Father, not simply as to his Divine Person, but rather as to his flesh; lest the doctrine should be judged after the manner of men, and, therefore, should have less weight. But if consciences were subject to the laws and doctrine of men, this argument of Christ would not apply, “My word (he says) will judge, because it has not proceeded from man;” according to that saying,\n\nThere is one lawgiver, who is able to save and to destroy, (James 4:12.)\n\nWe may likewise infer from it, how monstrous, is the sacrilege of the Pope in daring to bind souls by his inventions; for in this way he claims more for himself than the Son of God does, who declares that he does not speak but by the commandment of his Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ix.html","locus":null,"cites":[{"at":858,"text":"James 4:12","label":"James 4:12","href":"/jas/4/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.12.50.1","start":50,"end":50,"heading":"And I know that his commandment is eternal life","excerpt":"50. And I know that his commandment is eternal life. He again applauds the fruit of his doctrine, that all may more willingly yield to it; and it is reasonable that wicked men should feel the vengeance of God, whom they now refuse to have as the Author of life.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.12.1.1","start":1,"end":1,"heading":"The kind visit our Lord Jesus paid to his friends at Bethany","excerpt":"I. The kind visit our Lord Jesus paid to his friends at Bethany, v. 1. He came up out of the country, six days before the passover, 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 raised from the dead. His coming to Bethany now may be considered,\n\n1. As a preface to the passover he intended to celebrate, to which reference is made in assigning the date of his coming: Six days before the passover. Devout men set time apart before, to prepare themselves for that solemnity, and thus it became our Lord Jesus to fulfil all righteousness. Thus he has set us an example of solemn self-sequestration, before the solemnities of the gospel passover; let us hear the voice crying, Prepare ye the way of the Lord.\n\n2. 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 forced from him, but resigned: Lo, I come. 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 went bound in the Spirit to Jerusalem.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":65,"text":"v. 1","label":"John 12:1","href":"/jhn/12/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.1.2","start":1,"end":1,"heading":"","excerpt":"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 where Lazarus was, whom he raised from the dead. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.2.1","start":2,"end":2,"heading":"The kind entertainment which his friends there gave him","excerpt":"II. The kind entertainment which his friends there gave him: They made him a supper (v. 2), a great supper, a feast. It is queried whether this was the same with that which is recorded, Matt. xxiv. 6, &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 two days before the passover, whereas this was done six days 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 both with this token of her respect; and what she left of her ointment this first time, when she spent but a pound of it (v. 3), she used that second time, when she poured it all out, Mark xiv. 3. Let us see the account of this entertainment. 1. They made him a supper; 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 friendship; and that they might have an opportunity of free and pleasant conversation with him, for a feast is made for fellowship. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":85,"text":"v. 2","label":"John 12:2","href":"/jhn/12/#v2","status":"detected"},{"at":186,"text":"Matt. xxiv. 6","label":"Matthew 24:6","href":"/mat/24/#v6","status":"detected"},{"at":1023,"text":"v. 3","label":"John 12:3","href":"/jhn/12/#v3","status":"detected"},{"at":1085,"text":"Mark xiv. 3","label":"Mark 14:3","href":"/mrk/14/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.2.2","start":2,"end":2,"heading":"","excerpt":"... 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 sup with them, Rev. iii. 20. 2. Martha served; 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 serve, 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 troubled with much serving. 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 served; not as then at a distance, but within hearing 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 waiter at Christ's table than a guest at the table of a prince. 3. Lazarus was one of those that sat at meat. It proved the truth of his resurrection, as it did of Christ's, that there were those who did eat and drink with him, Acts x. 41. Lazarus did not retire into a wilderness 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 sat at meat, as a monument of the miracle Christ had wrought. Those whom Christ has raised up to a spiritual life are made to sit together with him. See Eph. ii. 5, 6.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":202,"text":"Rev. iii. 20","label":"Revelation 3:20","href":"/rev/3/#v20","status":"detected"},{"at":1193,"text":"Acts x. 41","label":"Acts 10:41","href":"/act/10/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.3.1","start":3,"end":3,"heading":"","excerpt":"III. The particular respect which Mary showed him, above the rest, in anointing his feet with sweet ointment, v. 3. She had a pound of ointment of spikenard, very costly, 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 anointed the feet of Jesus, and, as a further token of her reverence for him and negligence of herself, she wiped them with her hair, and this was taken notice of by all that were present, for the house was filled with the odour of the ointment. See Prov. xxvii. 16.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":110,"text":"v. 3","label":"John 12:3","href":"/jhn/12/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.3.2","start":3,"end":3,"heading":"","excerpt":"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 generous love; so far from sparing necessary charges in his service, she is as ingenious to create 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 condescending 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 head with it, but his feet. 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 really be glorified. (3.) A believing 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, God's Anointed should be our Anointed. Has God poured on him the oil of gladness above his fellows? Let us pour on him the ointment of our best affections above all competitors. By consenting to Christ as our king, we must comply with God's designs, appointing him our head whom he has appointed, Hos. i. 11.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.3.3","start":3,"end":3,"heading":"The filling of the house with the pleasant odour of the ointment may intimate to us","excerpt":"2. The filling of the house with the pleasant odour of the ointment 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 perfume which rejoice the heart. (2.) Honours done to Christ are comforts to all his friends and followers; they are to God and good men an offering of a sweet-smelling savour.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.4-5.1","start":4,"end":5,"heading":"Judas's dislike of Mary's compliment, or token of her respect to Christ","excerpt":"IV. Judas's dislike of Mary's compliment, or token of her respect to Christ, v. 4, 5, where observe,\n\n1. The person that carped at it was Judas, one of his disciples; 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 betray Christ. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":77,"text":"v. 4, 5","label":"John 12:4–5","href":"/jhn/12/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.5.1","start":5,"end":5,"heading":"The pretence with which he covered his dislike","excerpt":"2. The pretence with which he covered his dislike (v. 5): \"Why was not this ointment, since it was designed for a pious use, sold for three hundred pence\" (8l. 10s. of our money), \"and given to the poor?\" (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 secular policy, and undervalue others for their serious piety, 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 laying out in charity under pretence of laying up for charity: whereas, if the clouds be full of rain, they will empty themselves. Judas asked, Why was it not given to the poor? 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":51,"text":"v. 5","label":"John 12:5","href":"/jhn/12/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.6.1","start":6,"end":6,"heading":"The detection and discovery of Judas's hypocrisy herein","excerpt":"3. The detection and discovery of Judas's hypocrisy herein, v. 6. Here is the evangelist's remark upon it, by the direction of him who searches the heart: This he said, not that he cared for the poor, as he pretended, but because he was a thief, and had the bag.\n\n(1.) It did not come from a principle of charity: Not that he cared for the poor. 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 power of the church, as others for its purity, when perhaps it may be said, Not that they care for the church; it is all one to them whether its true interest sink or swim, but under the pretence of this they are advancing themselves. Simeon and Levi pretended zeal for circumcision, not that they cared for the seal of the covenant, any more than Jehu for the Lord of hosts, when he said, Come see my zeal.\n\n(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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":60,"text":"v. 6","label":"John 12:6","href":"/jhn/12/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.6.2","start":6,"end":6,"heading":"Judas was treasurer of Christ's household, whence some think he was called Iscariot, the bag-bearer","excerpt":"[1.] Judas was treasurer of Christ's household, whence some think he was called Iscariot, the bag-bearer. First, See what estate Jesus and his disciples had to live upon. It was but little; they had neither farms nor merchandise, neither barns nor storehouses, only a bag; or, as some think the word signifies, a box, or coffer, 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. Omnia mea mecum porto—I carry all my property about me. This bag was supplied by the contributions of good people, and the Master and his disciples had all in common; 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 became poor. Secondly, See who was the steward 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 1 Cor. vi. 4. The prime-ministers of state in Christ's kingdom refused to be concerned in the revenue, Acts vi. 2. 2. Because he was desirous of the place. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":1425,"text":"1 Cor. vi. 4","label":"1 Corinthians 6:4","href":"/1co/6/#v4","status":"detected"},{"at":1528,"text":"Acts vi. 2","label":"Acts 6:2","href":"/act/6/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.6.3","start":6,"end":6,"heading":"","excerpt":"... 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. The prosperity of fools destroys them.\n\n[2.] Being trusted with the bag, he was a thief, that is, he had a thievish disposition. The reigning love of money is heart-theft as much as anger and revenge are heart-murder. 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 thieving, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.7-8.1","start":7,"end":8,"heading":"Christ's justification of what Mary did","excerpt":"V. Christ's justification of what Mary did (v. 7, 8): Let her alone. 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: Pardon her, 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, Rom. xiv. 3. Though we would not do as they do, yet let them alone. For Mary's justification,\n\n1. Christ puts a favourable construction upon what she did, which those that condemned it were not aware of: Against the day of my burying she has kept this. Or, She has reserved this for the day of my embalming; 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 intended, or at least may be so interpreted; for the day of my burying is now at hand, and she has anointed a body that is already as good as dead.\" 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 seasonable, and more beautiful, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":44,"text":"v. 7, 8","label":"John 12:7–8","href":"/jhn/12/#v7","status":"detected"},{"at":596,"text":"Rom. xiv. 3","label":"Romans 14:3","href":"/rom/14/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.8.1","start":8,"end":8,"heading":"He gives a sufficient answer to Judas's objection","excerpt":"2. He gives a sufficient answer to Judas's objection, v. 8. (1.) It is so ordered in the kingdom of Providence that the poor we have always with us, some or other that are proper objects of charity (Deut. xv. 11); 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: \"Me you have not always, 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 at any time ought to give way to that which cannot be done but just now.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":54,"text":"v. 8","label":"John 12:8","href":"/jhn/12/#v8","status":"detected"},{"at":199,"text":"Deut. xv. 11","label":"Deuteronomy 15:11","href":"/deu/15/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.9.1","start":9,"end":9,"heading":"The public notice which was taken of our Lord Jesus here at this supper in Bethany","excerpt":"VI. The public notice which was taken of our Lord Jesus here at this supper in Bethany (v. 9): Much people of the Jews knew that he was there, for he was the talk of the town, and they came 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 gathering of the people be, Luke xvii. 37. 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 show, these holy-days, to those who, like the Athenians, spent their time in telling and hearing new things. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":88,"text":"v. 9","label":"John 12:9","href":"/jhn/12/#v9","status":"detected"},{"at":1054,"text":"Luke xvii. 37","label":"Luke 17:37","href":"/luk/17/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.9.2","start":9,"end":9,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.10-11.1","start":10,"end":11,"heading":"","excerpt":"VII. The indignation of the chief priests at the growing interest of our Lord Jesus, and their plot to crush it (v. 10, 11): They consulted (or decreed) how they might put Lazarus also to death, because that by reason of him (of what was done to him, not of any thing he said or did) many of the Jews went away, and believed on Jesus. Here observe,\n\n1. 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 went away from the interest and party of the priests, went off from obedience to their tyranny, and believed on Jesus; 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?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":113,"text":"v. 10, 11","label":"John 12:10–11","href":"/jhn/12/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.10-11.2","start":10,"end":11,"heading":"How absurd and unreasonable this day's vote was","excerpt":"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 wild bull in a net, full of fury, and laying about them without any consideration. It was a sign that they neither feared God nor regarded man. 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, Away with such a fellow, it is not fit he should live, when God had so lately sent him back to the earth, declaring it highly fit he should live; what was this but walking contrary to God? 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? 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!—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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.10-11.3","start":10,"end":11,"heading":"","excerpt":"... 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 blinded their minds. (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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.12-13.1","start":12,"end":13,"heading":"The respect that was paid to our Lord Jesus by the common people","excerpt":"I. The respect that was paid to our Lord Jesus by the common people, v. 12, 13, where we are told,\n\n1. Who they were that paid him this respect: much people, ochlos polys—a great crowd 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 came up to the feast. (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 devout Jews 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 (1 Cor. i. 27), 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":69,"text":"v. 12, 13","label":"John 12:12–13","href":"/jhn/12/#v12","status":"detected"},{"at":1457,"text":"1 Cor. i. 27","label":"1 Corinthians 1:27","href":"/1co/1/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.12-13.2","start":12,"end":13,"heading":"On what occasion they did it","excerpt":"2. On what occasion they did it: They heard that Jesus was coming to Jerusalem. They had enquired for him (ch. xi. 55, 56): Will he not come up to the feast? 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 their God (Amos iv. 12), and the virgins to meet the bridegroom.\n\n3. 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 before the throne, and before the Lamb, Rev. vii. 9, 10. 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":107,"text":"ch. xi. 55, 56","label":"John 11:55–56","href":"/jhn/11/#v55","status":"detected"},{"at":513,"text":"Amos iv. 12","label":"Amos 4:12","href":"/amo/4/#v12","status":"detected"},{"at":928,"text":"Rev. vii. 9, 10","label":"Revelation 7:9–10","href":"/rev/7/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.12-13.3","start":12,"end":13,"heading":"That they had palms in their hands, and so had these branches of palm-trees","excerpt":"(1.) That they had palms in their hands, and so had these branches of palm-trees. The palm-tree has ever been an emblem of victory and triumph; Cicero calls one that had won many prizes plurimarum palmarum homo—a man of many palms. 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 (Lev. xxiii. 40; Neh. viii. 15), 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, Zech. xiv. 16.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":575,"text":"Lev. xxiii. 40","label":"Leviticus 23:40","href":"/lev/23/#v40","status":"detected"},{"at":591,"text":"Neh. viii. 15","label":"Nehemiah 8:15","href":"/neh/8/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.12-13.4","start":12,"end":13,"heading":"That they cried with a loud voice, saying, Salvation to our God","excerpt":"(2.) That they cried with a loud voice, saying, Salvation to our God (Rev. vii. 10); so did these here, they shouted before him, as is usual in popular welcomes, Hosanna, blessed is the king of Israel, that comes in the name of the Lord; and hosanna signifies salvation. It is quoted from Ps. cxviii. 25, 26. 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 in the name of the Lord. 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, First, A rightful king, coming in the name of the Lord (Ps. ii. 6), sent of God, not only as a prophet, but as a king. Secondly, The promised and long-expected king, Messiah the prince, for he is king of Israel. 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, God save king Solomon, 1 Kings i. 39. In crying hosanna they prayed for three things:—First, That his kingdom might come, in the light and knowledge of it, and in the power and efficacy of it. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":70,"text":"Rev. vii. 10","label":"Revelation 7:10","href":"/rev/7/#v10","status":"detected"},{"at":289,"text":"Ps. cxviii. 25, 26","label":"Psalms 118:25–26","href":"/psa/118/#v25","status":"detected"},{"at":960,"text":"Ps. ii. 6","label":"Psalms 2:6","href":"/psa/2/#v6","status":"detected"},{"at":1466,"text":"1 Kings i. 39","label":"1 Kings 1:39","href":"/1ki/1/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.14.1","start":14,"end":14,"heading":"The posture Christ puts himself into for receiving the respect that was paid him","excerpt":"II. The posture Christ puts himself into for receiving the respect that was paid him (v. 14): When he had found, or procured, a young ass, he sat thereon. It was but a poor sort of figure he made, he alone upon an ass, and a crowd of people about him shouting Hosanna. 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 (Cant. iii. 9, 10), with pillars of silver, the bottom of gold, and the covering of purple; 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 on a white horse, with a bow and a crown.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":86,"text":"v. 14","label":"John 12:14","href":"/jhn/12/#v14","status":"detected"},{"at":950,"text":"Cant. iii. 9, 10","label":"Song of Songs 3:9–10","href":"/sng/3/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.15.1","start":15,"end":15,"heading":"The fulfilling of the scripture in this","excerpt":"III. The fulfilling of the scripture in this: As it is written, Fear not, daughter of Sion, v. 15. This is quoted from Zech. ix. 19. To him bore all the prophets witness, and particularly to this concerning him.\n\n1. It was foretold that Zion's king should come, should come thus, sitting on an ass's colt; 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 on the heavens for her help, Deut. xxxiii. 26.\n\n2. The daughter of Zion is therefore called upon to behold her king, to take notice of him and his approaches; behold and wonder, for he comes with observation, though not with outward show, Cant. iii. 11. Fear not. In the prophecy, Zion is told to rejoice greatly, and to shout, but here it is rendered, Fear not. 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 silence 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. Rejoice greatly; at least, fear not.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":92,"text":"v. 15","label":"John 12:15","href":"/jhn/12/#v15","status":"detected"},{"at":119,"text":"Zech. ix. 19","label":"Zechariah 9:19","href":"/zec/9/#v19","status":"detected"},{"at":1145,"text":"Deut. xxxiii. 26","label":"Deuteronomy 33:26","href":"/deu/33/#v26","status":"detected"},{"at":1355,"text":"Cant. iii. 11","label":"Song of Songs 3:11","href":"/sng/3/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.16.1","start":16,"end":16,"heading":"The remark made by the evangelist respecting the disciples","excerpt":"IV. The remark made by the evangelist respecting the disciples (v. 16): They understood not at first why Christ did this, and how the scripture was fulfilled; but when Jesus was glorified, and thereupon the Spirit poured out, then they remembered that these things were written of him in the Old Testament, and that they and others had, in pursuance thereof, done these things to him.\n\n1. See here the imperfection of the disciples in their infant state; even they understood not these things at first. 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, Isa. xlv. 4. (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 see men as trees walking; 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. When I was a child, I spoke as a child.\n\n2. 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":64,"text":"v. 16","label":"John 12:16","href":"/jhn/12/#v16","status":"detected"},{"at":787,"text":"Isa. xlv. 4","label":"Isaiah 45:4","href":"/isa/45/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.16.2","start":16,"end":16,"heading":"When they understood it","excerpt":"(1.) When they understood it: When Jesus was glorified; 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. The spirit of revelation is to all the saints a spirit of wisdom, Eph. i. 17, 18.\n\n(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: Then remembered they that these things were written of him 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. As we have heard, so have we seen. The scripture is every day fulfilling.\n\nV. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":748,"text":"Eph. i. 17, 18","label":"Ephesians 1:17–18","href":"/eph/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.17.1","start":17,"end":17,"heading":"See here what account and what assurance they had of this miracle","excerpt":"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 know the certainty of it by the utmost evidence the thing was capable of: The people therefore that stood by when he called Lazarus out of his grave, being found out and examined, bore record, v. 17. 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 Emartyrei. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":565,"text":"v. 17","label":"John 12:17","href":"/jhn/12/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.18.1","start":18,"end":18,"heading":"What improvement they made of it, and what influence it had upon them","excerpt":"2. What improvement they made of it, and what influence it had upon them (v. 18): For this cause, as much as any other, the people met him. (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 well done (Mark vii. 7) but well timed.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":74,"text":"v. 18","label":"John 12:18","href":"/jhn/12/#v18","status":"detected"},{"at":622,"text":"Mark vii. 7","label":"Mark 7:7","href":"/mrk/7/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.19.1","start":19,"end":19,"heading":"The indignation of the Pharisees at all this","excerpt":"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 vain thing. 1. They own that they had got no ground against him; it was plainly to be perceived that they prevailed nothing. 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. You prevail nothing, ouk opheleite—you profit nothing. Note, There is nothing got by opposing Christ. 2. They own that he had got ground: The world is gone after him; there is a vast crowd attending him, a world of people: an hyperbole common in most languages. Yet here, like Caiaphas, ere they were aware, they prophesied that the world would go after him; some of all sorts, some from all parts; nations shall be discipled. But to what intent was this said? (1.) Thus they express their own vexation at the growth of his interest; their envy makes them fret. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.19.2","start":19,"end":19,"heading":"","excerpt":"... If the horn of the righteous be exalted with honour, the wicked see it, and are grieved (Ps. cxii. 9, 10); 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?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":93,"text":"Ps. cxii. 9, 10","label":"Psalms 112:9–10","href":"/psa/112/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.20.1","start":20,"end":20,"heading":"We are told who they were that paid this honour to our Lord Jesus","excerpt":"I. We are told who they were that paid this honour to our Lord Jesus: Certain Greeks among the people who came up to worship at the feast, v. 20. Some think they were Jews of the dispersion, some of the twelve tribes that were scattered among the Gentiles, and were called Greeks, Hellenist Jews; but others think they were Gentiles, those whom they called proselytes of the gate, 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, War 2. 409-410. Though these Greeks, if uncircumcised, were not admitted to eat the passover, yet they came to worship at the feast. We must thankfully use the privileges we have, though there may be others from which we are shut out.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":139,"text":"v. 20","label":"John 12:20","href":"/jhn/12/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.21.1","start":21,"end":21,"heading":"What was the honour they paid him","excerpt":"II. What was the honour they paid him: they desired to be acquainted with him, v. 21. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":79,"text":"v. 21","label":"John 12:21","href":"/jhn/12/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.21.2","start":21,"end":21,"heading":"","excerpt":"... 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: Sir, we would see Jesus. They gave him a title of respect, as one worthy of honour, because he was in relation to Christ. Their business is, they would see Jesus; 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, v. 22. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.22.1","start":22,"end":22,"heading":"","excerpt":"... He tells Andrew, who was of Bethsaida likewise, and was a senior fellow 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 not sent but to the house of Israel. 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 two of them should agree touching any thing they should ask, Matt. xviii. 19. Note, Christ's ministers should be helpful to one another and concur in helping souls to Christ: Two are better than one. It should seem that Andrew and Philip brought this message to Christ when he was teaching in public, for we read (v. 29) of the people that stood by; but he was seldom alone.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":526,"text":"Matt. xviii. 19","label":"Matthew 18:19","href":"/mat/18/#v19","status":"detected"},{"at":779,"text":"v. 29","label":"John 12:29","href":"/jhn/12/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.23.1","start":23,"end":23,"heading":"Christ's acceptance of this honour paid him, signified by what he said to the people hereupon","excerpt":"III. Christ's acceptance of this honour paid him, signified by what he said to the people hereupon, v. 23, &c., where he foretels both the honour which he himself should have in being followed (v. 23, 24) and the honour which those should have that followed him, v. 25, 26. This was intended for the direction and encouragement of these Greeks, and all others that desired acquaintance with him.\n\n1. He foresees that plentiful harvest, in the conversion of the Gentiles, of which this was as it were the first-fruits, v. 23. Christ said to the two disciples who spoke a good word for these Greeks, but doubted whether they should speed or no, The hour is come when the Son of Man shall be glorified, by the accession of the Gentiles to the church, and in order to that he must be rejected of the Jews. Observe,\n\n(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 say-spring, which knows its place and time too, does that begin to take hold of the ends of the earth? Then the hour is come for the glorifying of the Son of man.\" 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: The hour is come.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":100,"text":"v. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":194,"text":"v. 23, 24","label":"John 12:23–24","href":"/jhn/12/#v23","status":"detected"},{"at":263,"text":"v. 25, 26","label":"John 12:25–26","href":"/jhn/12/#v25","status":"detected"},{"at":518,"text":"v. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.24.1","start":24,"end":24,"heading":"","excerpt":"(2.) The strange way in which this end was to be attained, and that was by the death of Christ, intimated in that similitude (v. 24): \"Verily, verily, I say unto you, you to whom I have spoken of my death and sufferings, except a corn of wheat fall not only to, but into, the ground, and die, and be buried and lost, it abideth alone, and you never see any more of it; but if it die according to the course of nature (otherwise it would be a miracle) it bringeth forth much fruit, God giving to every seed its own body.\" Christ is the corn of wheat, the most valuable and useful grain. Now here is,\n\n[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 pour out his soul unto death, else he cannot divide a portion with the great, Isa. liii. 12. 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 abide alone.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":126,"text":"v. 24","label":"John 12:24","href":"/jhn/12/#v24","status":"detected"},{"at":956,"text":"Isa. liii. 12","label":"Isaiah 53:12","href":"/isa/53/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.24.2","start":24,"end":24,"heading":"The advantage of Christ's humiliation illustrated","excerpt":"[2.] The advantage of Christ's humiliation illustrated. He fell to the ground in his incarnation, seemed to be buried alive in this earth, so much was his glory veiled; but this was not all: he died. 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 corn of wheat. 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, bringing many sons to glory 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, Heb. ii. 10, 13.\n\n2. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":984,"text":"Heb. ii. 10, 13","label":"Hebrews 2:10","href":"/heb/2/#v10","status":"detected"},{"at":984,"text":"Heb. ii. 10, 13","label":"Hebrews 2:13","href":"/heb/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.25.1","start":25,"end":25,"heading":"In suffering for him","excerpt":"(1.) In suffering for him (v. 25): He that loves his life better than Christ shall lose it; but he that hates his life in this world, and prefers the favour of God and an interest in Christ before it, shall keep it unto life eternal. 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.\n\n[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 provision for the flesh, to fulfil the lusts thereof, 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. Skin for skin 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":27,"text":"v. 25","label":"John 12:25","href":"/jhn/12/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.25.2","start":25,"end":25,"heading":"See also the blessed recompence of a holy contempt of life","excerpt":"[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, First, It is required of the disciples of Christ that they hate their life in this world; 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, Acts xx. 24; xxi. 13; Rev. xii. 11. See here much of the power of godliness—that it conquers the strongest natural affections; and much of the mystery of godliness—that it is the greatest wisdom, and yet makes men hate their own lives. Secondly, Those who, in love to Christ, hate their own lives in this world, shall be abundantly recompensed in the resurrection of the just. He that hateth his life shall keep it; he puts it into the hands of one that will keep it to life eternal, and restore it with as great an improvement as the heavenly life can make of the earthly one.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":788,"text":"Acts xx. 24","label":"Acts 20:24","href":"/act/20/#v24","status":"detected"},{"at":801,"text":"xxi. 13","label":"Acts 21:13","href":"/act/21/#v13","status":"detected"},{"at":810,"text":"Rev. xii. 11","label":"Revelation 12:11","href":"/rev/12/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.26.1","start":26,"end":26,"heading":"In serving him","excerpt":"(2.) In serving him (v. 26): If any man profess to serve me, let him follow me, as a servant follows his master; and where I am, ekei kai ho diakonos ho emos estai—there let my servant be; 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, there shall he be in happiness with me. And, lest this should seem a small matter, he adds, If any man serve me, him will my Father honour; and that is enough, more than enough. The Greeks desired to see Jesus (v. 21), but Christ lets them know that it was not enough to see him, they must serve him. 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.\n\n[1.] Here is the work which Christ expects from his servants; and it is very easy and reasonable, and such as becomes them.\n\nFirst, Let them attend their Master's movements: If any man serve me, let him follow me. Christians must follow Christ, follow his methods and prescriptions, do the things that he says, follow his example and pattern, walk as he also walked, 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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":21,"text":"v. 26","label":"John 12:26","href":"/jhn/12/#v26","status":"detected"},{"at":510,"text":"v. 21","label":"John 12:21","href":"/jhn/12/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.26.2","start":26,"end":26,"heading":"Let them attend their Master's repose","excerpt":"Secondly, Let them attend their Master's repose: Where I am, there let my servant be, to wait upon me. Christ is where his church is, in the assemblies of his saints, where his ordinances are administered; and there let his servants be, 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, where Christ sitteth.\" Col. iii. 1, 2.\n\n[2.] Here are the wages which Christ promises to his servants; and they are very rich and noble.\n\nFirst, They shall be happy with him: Where I am, there shall also my servant be. 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, ch. xvii. 24. Christ speaks of heaven's happiness as if he were already in it: Where I am; because he was sure of it, and near to it, and it was still upon his heart, and in his eye. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":476,"text":"Col. iii. 1, 2","label":"Colossians 3:1–2","href":"/col/3/#v1","status":"detected"},{"at":938,"text":"ch. xvii. 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.26.3","start":26,"end":26,"heading":"They shall be honoured by his Father","excerpt":"Secondly, 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 (Prov. xxvii. 18), He that waits on his Master (humbly and diligently) shall be honoured. 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.\n\nThus far Christ's discourse has reference to those Greeks who desired to see him, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":462,"text":"Prov. xxvii. 18","label":"Proverbs 27:18","href":"/pro/27/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.27.1","start":27,"end":27,"heading":"","excerpt":"I. Christ's address to his Father, upon occasion of the trouble which seized his spirit at this time: Now is my soul troubled, v. 27. 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 pleased. 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 thorn in the flesh. Observe,\n\n1. Christ's dread of his approaching sufferings: Now is my soul troubled. Now the black and dismal scene began, now were the first throes of the travail of his soul, now his agony began, his soul began to be exceedingly sorrowful. 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 (ch. xiv. 1), \"Let not your hearts be troubled; 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 now 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 for a moment, and will be turned into joy.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":127,"text":"v. 27","label":"John 12:27","href":"/jhn/12/#v27","status":"detected"},{"at":1132,"text":"ch. xiv. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.27.2","start":27,"end":27,"heading":"","excerpt":"2. The strait he seems to be in hereupon, intimated in those words, And what shall I say? 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, What shall I say? He looked, and there was none to help, 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. 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. Thus he was in all points tempted like as we are, to encourage us, when we know not what to do, to direct our eyes to him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.27.3","start":27,"end":27,"heading":"His prayer to God in this strait","excerpt":"3. His prayer to God in this strait: Father, save me from this hour, ek tes oras tautes—out of this hour, praying, not so much that it might not come as that he might be brought through it. Save me from this hour; 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 this hour, 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 joy set before him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.27.4","start":27,"end":27,"heading":"His acquiescence in his Father's will, notwithstanding","excerpt":"4. His acquiescence in his Father's will, notwithstanding. He presently corrects himself, and, as it were, recalls what he had said: But for this cause came I to this hour. 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: For this cause came I to this hour; 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 1 Thess. iii. 3.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.28.1","start":28,"end":28,"heading":"His regard to his Father's honour herein","excerpt":"5. His regard to his Father's honour herein. Upon the withdrawing of his former petition, he presents another, which he will abide by: Father, glorify thy name, to the same purport with Father, thy will be done; 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: \"Father, glorify thy name; 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 restored that which he took not away.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.28.2","start":28,"end":28,"heading":"The Father's answer to this address","excerpt":"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 Bath-kôl—the daughter of a voice, 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 (Matt. iii. 17; xvii. 5), 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, Father, glorify thy name: I have glorified it already, and I will glorify it yet again. When we pray as we are taught, Our Father, hallowed be thy name, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":402,"text":"Matt. iii. 17","label":"Matthew 3:17","href":"/mat/3/#v17","status":"detected"},{"at":417,"text":"xvii. 5","label":"Matthew 17:5","href":"/mat/17/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.29.1","start":29,"end":29,"heading":"The opinion of the standers-by concerning this voice","excerpt":"III. The opinion of the standers-by concerning this voice, v. 29. 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 it thundered: others, who took notice that there was plainly an articulate intelligible voice, said that certainly an angel spoke to him. 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 Rev. x. 3, 4), was not that God's voice? Or, if angels spoke to him, are not they God's messengers? But thus God speaks once, yea twice, and man perceives it not.\n\nIV. The account which our Saviour himself gives of this voice.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":59,"text":"v. 29","label":"John 12:29","href":"/jhn/12/#v29","status":"detected"},{"at":821,"text":"Rev. x. 3, 4","label":"Revelation 10:3–4","href":"/rev/10/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.30.1","start":30,"end":30,"heading":"Why it was sent","excerpt":"1. Why it was sent (v. 30): \"It came not because of me, not merely for my encouragement and satisfaction\" (then it might have been whispered in his ear privately), \"but for your sakes.\" (1.) \"That all you who heard it may believe that the Father hath sent me.\" 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. For our sakes he sanctified himself, and comforted himself.\n\n2. 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 glorify his own name:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":20,"text":"v. 30","label":"John 12:30","href":"/jhn/12/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.31.1","start":31,"end":31,"heading":"That by the death of Christ Satan should be conquered","excerpt":"(1.) That by the death of Christ Satan should be conquered (v. 31): Now is the judgment. 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: now, now, 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 now is the judgment of the world; krisis, take it as a medical term: \"Now is the crisis 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 judgment of this world. First, It is a judgment of discovery and distinction—judicium discretionis; 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":60,"text":"v. 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.31.2","start":31,"end":31,"heading":"","excerpt":"... Secondly, 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 iniquity laid upon him, 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, 1 John ii. 1, 2; Dan. ix. 24. Thirdly, It is a judgment of condemnation given against the powers of darkness; see ch. xvi. 11. 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 (Luke iv. 6, 7); 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, Ps. ii. 6, 8. The judgment of this world is, that it belongs to Christ, and not to Satan; to Christ therefore let us all atturn tenants. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":465,"text":"1 John ii. 1, 2","label":"1 John 2:1–2","href":"/1jn/2/#v1","status":"detected"},{"at":482,"text":"Dan. ix. 24","label":"Daniel 9:24","href":"/dan/9/#v24","status":"detected"},{"at":579,"text":"ch. xvi. 11","label":"John 16:11","href":"/jhn/16/#v11","status":"detected"},{"at":1054,"text":"Luke iv. 6, 7","label":"Luke 4:6–7","href":"/luk/4/#v6","status":"detected"},{"at":1451,"text":"Ps. ii. 6, 8","label":"Psalms 2:6","href":"/psa/2/#v6","status":"detected"},{"at":1451,"text":"Ps. ii. 6, 8","label":"Psalms 2:8","href":"/psa/2/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.31.3","start":31,"end":31,"heading":"","excerpt":"... [2.] That now is the prince of this world cast out. First, It is the devil that is here called the prince of this world, because he rules over the men of the world by the things of the world; he is the ruler of the darkness of this world, that is, of this dark world, of those in it that walk in darkness, 2 Cor. iv. 4; Eph. iv. 12. Secondly, He is said to be cast out, to be now 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 now. 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, Gen. iii. 15. When his oracles were silenced, his temples forsaken, his idols famished, and the kingdoms of the world became Christ's kingdoms, then was the prince of the world cast out, as appears by comparing this with John's vision (Rev. xii. 8-11), where it is said to be done by the blood of the Lamb. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":310,"text":"2 Cor. iv. 4","label":"2 Corinthians 4:4","href":"/2co/4/#v4","status":"detected"},{"at":324,"text":"Eph. iv. 12","label":"Ephesians 4:12","href":"/eph/4/#v12","status":"detected"},{"at":870,"text":"Gen. iii. 15","label":"Genesis 3:15","href":"/gen/3/#v15","status":"detected"},{"at":1106,"text":"Rev. xii. 8-11","label":"Revelation 12:8–11","href":"/rev/12/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.32.1","start":32,"end":32,"heading":"","excerpt":"(2.) That by the death of Christ souls should be converted, and this would be the casting out of Satan (v. 32): If I be lifted up from the earth, I will draw all men unto me. Here observe two things:—\n\n[1.] The great design of our Lord Jesus, which was to draw all men to him, not the Jews only, who had been long in a profession a people near to God, but the Gentiles also, who had been afar off; for he was to be the desire of all nations (Hag. ii. 7), and to him must the gathering of the people be. 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. First, It is Christ that draws: I will draw. It is sometimes ascribed to the Father (ch. vi. 44), but here to the Son, who is the arm of the Lord. He does not drive by force, but draws with the cords of a man (Hos. xi. 4; Jer. xxxi. 3), draws as the loadstone; the soul is made willing, but it is in a day of power. Secondly, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":104,"text":"v. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":442,"text":"Hag. ii. 7","label":"Haggai 2:7","href":"/hag/2/#v7","status":"detected"},{"at":798,"text":"ch. vi. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":923,"text":"Hos. xi. 4","label":"Hosea 11:4","href":"/hos/11/#v4","status":"detected"},{"at":935,"text":"Jer. xxxi. 3","label":"Jeremiah 31:3","href":"/jer/31/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.33.1","start":33,"end":33,"heading":"The strange method he took to accomplish his design by being lifted up from the earth","excerpt":"[2.] The strange method he took to accomplish his design by being lifted up from the earth. What he meant by this, to prevent mistake, we are told (v. 33): This he spoke signifying by what death he should die, 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 lifted up as a spectacle to the world; lifted up between heaven and earth, as unworthy of either; yet the word here used signifies an honourable advancement, ean hypsotho—If I be exalted; 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 lifted up from the earth. First, 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. Secondly, 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 stumbling-stone, is to others a loadstone. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":148,"text":"v. 33","label":"John 12:33","href":"/jhn/12/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.33.2","start":33,"end":33,"heading":"","excerpt":"... 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 (Matt. xiii. 47, 48); 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 ch. iii. 14, 15. 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. Out of the eater came forth meat.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":122,"text":"Matt. xiii. 47, 48","label":"Matthew 13:47–48","href":"/mat/13/#v47","status":"detected"},{"at":559,"text":"ch. iii. 14, 15","label":"John 3:14–15","href":"/jhn/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.34.1","start":34,"end":34,"heading":"The people's exception against what he said, and their cavil at it","excerpt":"V. The people's exception against what he said, and their cavil at it, v. 34. 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 Son of man (v. 23), which they knew to be one of the titles of the Messiah, Dan. vii. 13. He had also said that the Son of man must be lifted up, which they understood of his dying, and probably he explained himself so, and some think he repeated what he said to Nicodemus (ch. iii. 14), So must the Son of man be lifted up. Now against this,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":71,"text":"v. 34","label":"John 12:34","href":"/jhn/12/#v34","status":"detected"},{"at":266,"text":"v. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":330,"text":"Dan. vii. 13","label":"Daniel 7:13","href":"/dan/7/#v13","status":"detected"},{"at":528,"text":"ch. iii. 14","label":"John 3:14","href":"/jhn/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.34.2","start":34,"end":34,"heading":"","excerpt":"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 priest for ever (Ps. cx. 4), and a king for ever (Ps. lxxxix. 29, &c.), that he should have length of days for ever and ever, and his years as many generations (Ps. xxi. 4; lxi. 6), 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 abideth for ever, they took no notice of those texts which speak of the Messiah's death and sufferings: they had heard out of the law that Messiah abideth for ever; and had they never heard out of the law that Messiah should be cut off (Dan. ix. 26), and that he should pour out his soul unto death (Isa. liii. 12), and particularly that his hands and feet should be pierced? Why then do they make so strange of the lifting up of the Son of man? 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":206,"text":"Ps. cx. 4","label":"Psalms 110:4","href":"/psa/110/#v4","status":"detected"},{"at":239,"text":"Ps. lxxxix. 29","label":"Psalms 89:29","href":"/psa/89/#v29","status":"detected"},{"at":350,"text":"Ps. xxi. 4","label":"Psalms 21:4","href":"/psa/21/#v4","status":"detected"},{"at":362,"text":"lxi. 6","label":"Psalms 61:6","href":"/psa/61/#v6","status":"detected"},{"at":1026,"text":"Dan. ix. 26","label":"Daniel 9:26","href":"/dan/9/#v26","status":"detected"},{"at":1089,"text":"Isa. liii. 12","label":"Isaiah 53:12","href":"/isa/53/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.34.3","start":34,"end":34,"heading":"","excerpt":"... 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 Christ abideth for ever; 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 crucified, and yet glorified; lifted up from the earth, and yet drawing all men to him.\n\n2. They asked hereupon, Who is the Son of man? 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, The Son of man must die; 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.34.4","start":34,"end":34,"heading":"","excerpt":"(1.) The advantage they enjoyed in having Christ and his gospel among them, with the shortness and uncertainty of their enjoyment of it: Yet a little while is the light with you. 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 abiding for ever 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, Ps. lxxii. 17; lxxxix. 36, 37. 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 light with them; 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":519,"text":"Ps. lxxii. 17","label":"Psalms 72:17","href":"/psa/72/#v17","status":"detected"},{"at":534,"text":"lxxxix. 36, 37","label":"Psalms 89:36–37","href":"/psa/89/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.35.1","start":35,"end":35,"heading":"What Christ said to this exception, or rather what he said upon it","excerpt":"VI. What Christ said to this exception, or rather what he said upon it. 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 Son of man. 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 (v. 35, 36): \"Yet a little while, and but a little while, is the light with you; therefore be wise for yourselves, and walk while you have the light.\"\n\n1. 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 endured the contradiction of sinners, he sought their conversion. See Prov. xxix. 10. (2.) The method he takes with these objectors, with meekness instructing those that opposed themselves, 2 Tim. ii. 25. 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.\n\n2. Particularly we have here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":437,"text":"v. 35, 36","label":"John 12:35–36","href":"/jhn/12/#v35","status":"detected"},{"at":903,"text":"Prov. xxix. 10","label":"Proverbs 29:10","href":"/pro/29/#v10","status":"detected"},{"at":1023,"text":"2 Tim. ii. 25","label":"2 Timothy 2:25","href":"/2ti/2/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.36.1","start":36,"end":36,"heading":"The great duty and interest of every one of us inferred from all this","excerpt":"(4.) The great duty and interest of every one of us inferred from all this (v. 36): While you have light, believe in the light. 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 to believe in the gospel light, 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 shall be the children of light; they shall be owned as Christians, who are called children of light (Luke xvi. 8; Eph. v. 8) and of the day, 1 Thess. v. 5. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":76,"text":"v. 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"},{"at":1153,"text":"Luke xvi. 8","label":"Luke 16:8","href":"/luk/16/#v8","status":"detected"},{"at":1166,"text":"Eph. v. 8","label":"Ephesians 5:8","href":"/eph/5/#v8","status":"detected"},{"at":1193,"text":"1 Thess. v. 5","label":"1 Thessalonians 5:5","href":"/1th/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.36.2","start":36,"end":36,"heading":"Christ's retiring from them, hereupon","excerpt":"VII. Christ's retiring from them, hereupon: These things spoke Jesus, and said no more at this time, but left this to their consideration, and departed, and did hide himself from them. 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; let them alone. Note, Christ justly removes the means of grace from those that quarrel with him, and hides his face from a froward generation, Deut. xxxii. 20. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":527,"text":"Deut. xxxii. 20","label":"Deuteronomy 32:20","href":"/deu/32/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.37.1","start":37,"end":37,"heading":"They did not believe","excerpt":"I. They did not believe (v. 37): Though he had done so many miracles before them, which, one would think, should have convinced them, yet they believed not, but opposed him. Observe,\n\n1. The abundance of the means of conviction which Christ afforded them: He did miracles, so many miracles; tosauta semeia 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, Matt. xxi. 14. 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 many,—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 miracles of mercy, the more there were the more good was done. (2.) The notoriety of them. He wrought these miracles before them, not at a distance, not in a corner, but before many witnesses, appearing to their own eyes.\n\n2. The inefficacy of these means: Yet they believed not on him. 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 saw, and yet believed not.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":25,"text":"v. 37","label":"John 12:37","href":"/jhn/12/#v37","status":"detected"},{"at":478,"text":"Matt. xxi. 14","label":"Matthew 21:14","href":"/mat/21/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.38.1","start":38,"end":38,"heading":"The fulfilling of the scripture in this","excerpt":"3. The fulfilling of the scripture in this (v. 38): That the saying of Esaias might be fulfilled. 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, so that (ut for ita ut) 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 marvellous work, and a wonder, Isa. xxix. 14. Christ himself marvelled at it, but it was what Isaiah foretold (Isa. liii. 1), and now it is accomplished. Observe, (1.) The gospel is here called their report: Who has believed, te akon hemon—our hearing, 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: Who hath believed it? 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":44,"text":"v. 38","label":"John 12:38","href":"/jhn/12/#v38","status":"detected"},{"at":708,"text":"Isa. xxix. 14","label":"Isaiah 29:14","href":"/isa/29/#v14","status":"detected"},{"at":788,"text":"Isa. liii. 1","label":"Isaiah 53:1","href":"/isa/53/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.38.2","start":38,"end":38,"heading":"","excerpt":"... Lord 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 the servant came, and showed his lord all these things, Luke xiv. 21. (4.) The reason why men believe not the report of the gospel is because the arm of the Lord is not revealed 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 arm of the Lord revealed in them.\n\nII. They could not believe, and therefore they could not because Esaias said, He hath blinded their eyes. 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, They could not believe. 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. Justa sunt judicia ejus, sed occulta—His judgments are just, but hidden.\n\n1. They could not believe, that is, they would not; 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 Gen. xxxvii. 4, They could not speak peaceably to him. And ch. vii. 7. This is a moral impotency, like that of one that is accustomed to do evil, Jer. xiii. 23. But,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":252,"text":"Luke xiv. 21","label":"Luke 14:21","href":"/luk/14/#v21","status":"detected"},{"at":1648,"text":"Gen. xxxvii. 4","label":"Genesis 37:4","href":"/gen/37/#v4","status":"detected"},{"at":1707,"text":"ch. vii. 7","label":"John 7:7","href":"/jhn/7/#v7","status":"detected"},{"at":1794,"text":"Jer. xiii. 23","label":"Jeremiah 13:23","href":"/jer/13/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.39-40.1","start":39,"end":40,"heading":"They could not because Esaias had said, He hath blinded their eyes","excerpt":"2. They could not because Esaias had said, He hath blinded their eyes. Here the difficulty increases; it is certain that God is not the author of sin, and yet,\n\n(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 blinds their eyes, and hardens their hearts, and these are spiritual judgments, like the giving up of idolatrous Gentiles to vile affections, and degenerate Christians to strong delusions. Observe the method of conversion implied here, and the steps taken in it. [1.] Sinners are brought to see with their eyes, to discern the reality of divine things and to have some knowledge of them. [2.] To understand with their heart, to apply these things to themselves; not only to assent and approve, but to consent and accept. [3.] To be converted, and effectually turned from sin to Christ, from the world and the flesh to God, as their felicity and portion. [4.] Then God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lurking diseases. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.39-40.2","start":39,"end":40,"heading":"","excerpt":"(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, ch. vi. 70. 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 beware lest that come upon them which was spoken of in the prophets, Acts xiii. 40.\n\n(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 therefore they could not believe, 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 (Isa. vi. 11, 12); yet still reserving a remnant (v. 13, in it shall be a tenth), 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?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":303,"text":"ch. vi. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"},{"at":576,"text":"Acts xiii. 40","label":"Acts 13:40","href":"/act/13/#v40","status":"detected"},{"at":1349,"text":"Isa. vi. 11, 12","label":"Isaiah 6:11–12","href":"/isa/6/#v11","status":"detected"},{"at":1398,"text":"v. 13","label":"John 12:13","href":"/jhn/12/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.41.1","start":41,"end":41,"heading":"The evangelist, having quoted the prophecy, shows","excerpt":"Lastly, The evangelist, having quoted the prophecy, shows (v. 41) 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: These things said Esaias when he saw his glory, and spoke of him. 1. We read in the prophecy that this was said to Esaias, Isa. vi. 8, 9. But here we are told that it was said by him 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 Isa. xxi. 10. 2. The vision which the prophet there had of the glory of God is here said to be his seeing the glory of Jesus Christ: He saw his glory. Jesus Christ therefore is equal in power and glory with the Father, and his praises are equally celebrated. Christ had a glory before the foundation of the world, and Esaias saw this. 3. It is said that the prophet there spoke of him. 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 heart was made fat, and their ears were heavy. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":59,"text":"v. 41","label":"John 12:41","href":"/jhn/12/#v41","status":"detected"},{"at":320,"text":"Isa. vi. 8, 9","label":"Isaiah 6:8–9","href":"/isa/6/#v8","status":"detected"},{"at":571,"text":"Isa. xxi. 10","label":"Isaiah 21:10","href":"/isa/21/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.42-43.1","start":42,"end":43,"heading":"","excerpt":"Some honour was done to Christ by these rulers: for they believed on him, 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.\n\nI. 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 believed on him 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 true 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 culpable yet pardonable weakness, which he himself truly repents of. The kingdom of God comes not in all with a like observation; nor have all who are good the same faculty of appearing to be so.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.42-43.2","start":42,"end":43,"heading":"See the power of the world in the smothering of these convictions","excerpt":"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 confess 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 confess with the mouth, Rom. x. 9. 2. What they feared: being put out of the synagogue, 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: They loved the praise of men, chose it as a more valuable good, and pursued it as a more desirable end, than the praise of God; which was an implicit idolatry, like that (Rom. i. 25) of worshipping and serving the creature more than the Creator. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":506,"text":"Rom. x. 9","label":"Romans 10:9","href":"/rom/10/#v9","status":"detected"},{"at":981,"text":"Rom. i. 25","label":"Romans 1:25","href":"/rom/1/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.42-43.3","start":42,"end":43,"heading":"","excerpt":"... And, besides, the followers of Christ were put into an ill name, 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 break the ice, he would have had more seconds 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, Well done; 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 Rom. ii. 29.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.44-45.1","start":44,"end":45,"heading":"By believing in Christ we are brought into an honourable acquaintance with God","excerpt":"1. By believing in Christ we are brought into an honourable acquaintance with God (v. 44, 45): He that believes on me, and so sees me, believes on him that sent me, and so sees him. 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, v. 45. He that sees me (which is the same with believing in him, for faith is the eye of the soul) sees him that sent me; in getting an acquaintance with Christ, we come to the knowledge of God. For, [1.] God makes himself known in the face of Christ (2 Cor. iv. 6), who is the express image of his person, Heb. i. 3. [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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":83,"text":"v. 44, 45","label":"John 12:44–45","href":"/jhn/12/#v44","status":"detected"},{"at":877,"text":"v. 45","label":"John 12:45","href":"/jhn/12/#v45","status":"detected"},{"at":1129,"text":"2 Cor. iv. 6","label":"2 Corinthians 4:6","href":"/2co/4/#v6","status":"detected"},{"at":1184,"text":"Heb. i. 3","label":"Hebrews 1:3","href":"/heb/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.44-45.2","start":44,"end":45,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.46.1","start":46,"end":46,"heading":"We are hereby brought into a comfortable enjoyment of ourselves","excerpt":"2. We are hereby brought into a comfortable enjoyment of ourselves (v. 46): I am come a light into the world, that whoever believes in me, Jew or Gentile, should not abide in darkness. Observe, (1.) The character of Christ: I am come a light into the world, 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, ch. iii. 19. (2.) The comfort of Christians: They do not abide in darkness. [1.] They do not continue in that dark condition in which they were by nature; they are light in the Lord. 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 abideth for ever, that utter darkness where there is not the least gleam of light nor hope of it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":68,"text":"v. 46","label":"John 12:46","href":"/jhn/12/#v46","status":"detected"},{"at":568,"text":"ch. iii. 19","label":"John 3:19","href":"/jhn/3/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.47-48.1","start":47,"end":48,"heading":"","excerpt":"II. The peril and danger of those that believe not, which gives fair warning to take heed of persisting in unbelief (v. 47, 48): \"If any man hear my words, and believe not, I judge him not, 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, though I judge him not, there is one that judgeth him.\" So that we have here the doom of unbelief. Observe,\n\n1. Who they are whose unbelief is here condemned: those who hear Christ's words and yet believe them not. 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: Those that have sinned without law shall be judged without law. But those that have heard, or might have heard, and would not, lie open to this doom.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":117,"text":"v. 47, 48","label":"John 12:47–48","href":"/jhn/12/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.48.1","start":48,"end":48,"heading":"What is the constructive malignity of their unbelief","excerpt":"2. What is the constructive malignity of their unbelief: not receiving Christ's word; it is interpreted (v. 48) a rejecting of Christ, ho atheton eme. 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.\n\n3. The wonderful patience and forbearance of our Lord Jesus, exercised towards those who slighted him when he was come here upon earth: I judge him not, 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 save the world. (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, Acts viii. 33. In his humiliation his judgment was taken away, it was suspended for a time.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":105,"text":"v. 48","label":"John 12:48","href":"/jhn/12/#v48","status":"detected"},{"at":1249,"text":"Acts viii. 33","label":"Acts 8:33","href":"/act/8/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.48.2","start":48,"end":48,"heading":"","excerpt":"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 judge no man, he means that they are condemned already. There needs no process, they are self-judged; no execution, they are self-ruined; judgment goes against them of course, Heb. ii. 3. 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 one that judgeth them. Nothing is more dreadful than abused patience, and grace trampled on; though for awhile mercy rejoiceth against judgment, yet there will be judgment without mercy. (2.) Their final judgment is reserved to the last day; 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 appointed a day, and adjourns the sentence to that day, as Matt. xxvi. 64. (3.) The word of Christ will judge them then: The words that I have spoken, how light soever you have made of them, the same shall judge the unbeliever in the last day; as the apostles, the preachers of Christ's word, are said to judge, Luke xxii. 30. 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, He that believes not shall be damned, will judge all unbelievers to eternal ruin; and there are many such like words.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":383,"text":"Heb. ii. 3","label":"Hebrews 2:3","href":"/heb/2/#v3","status":"detected"},{"at":1050,"text":"Matt. xxvi. 64","label":"Matthew 26:64","href":"/mat/26/#v64","status":"detected"},{"at":1303,"text":"Luke xxii. 30","label":"Luke 22:30","href":"/luk/22/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.49.1","start":49,"end":49,"heading":"","excerpt":"1. The commission which our Lord Jesus received from the Father to deliver his doctrine to the world (v. 49): I have not spoken myself, as a mere man, much less as a common man; but the Father gave me a commandment what I should say. This is the same with what he said ch. vii. 16. My doctrine is, (1.) Not mine, for I have not spoken of myself. Christ, as Son of man, 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 commandment, 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. The Lord God commanded 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 say and what he should speak, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":102,"text":"v. 49","label":"John 12:49","href":"/jhn/12/#v49","status":"detected"},{"at":269,"text":"ch. vii. 16","label":"John 7:16","href":"/jhn/7/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.50.1","start":50,"end":50,"heading":"The scope, design, and tendency of this commission","excerpt":"2. The scope, design, and tendency of this commission: I know that his commandment is life everlasting, v. 50. 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 (1 John v. 11); the power, given to Christ as a king was to give eternal life, ch. xvii. 2. 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?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":104,"text":"v. 50","label":"John 12:50","href":"/jhn/12/#v50","status":"detected"},{"at":354,"text":"1 John v. 11","label":"1 John 5:11","href":"/1jn/5/#v11","status":"detected"},{"at":432,"text":"ch. xvii. 2","label":"John 17:2","href":"/jhn/17/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.12.50.2","start":50,"end":50,"heading":"","excerpt":"3. Christ's exact observance of the commission and instructions given him, and his steady acting in pursuance of them: Whatsoever I speak, it is as the Father said unto me. 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 kept back nothing that was profitable. 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 Acts iv. 20. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiii.html","locus":null,"cites":[{"at":788,"text":"Acts iv. 20","label":"Acts 4:20","href":"/act/4/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.12.1.1","start":1,"end":1,"heading":"","excerpt":"Six days before the Passover took place. ... [two years before the earthquake,—three months before the ... Amos i. 1, iv. 7. Add 2 Macc. xv. (36) 37. The day before had been the Sabbath ;! and that was called by the Jews the great Sabbath, an ... : as the Greeks distinguish the subsequent week and the several days of it by an epithet expressive of greatness. ... to Bethany) For He had departed from it after having raised up Lazarus: ch. xi. 54, “Jesus—went thence—into Ephraim.” [ After the Saviour had passed the night in this place (Bethany ... , on the following day He left Bethany and came to ... which was nearer Jerusalem; and, having procured the ass and foal from a village in that quarter, He rode into the city in solemn state.— Harm., p. 440.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":107,"text":"Amos i. 1","label":"Amos 1:1","href":"/amo/1/#v1","status":"detected"},{"at":118,"text":"iv. 7","label":"Amos 4:7","href":"/amo/4/#v7","status":"detected"},{"at":441,"text":"xi. 54","label":"John 11:54","href":"/jhn/11/#v54","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.2.1","start":2,"end":2,"heading":"","excerpt":"they made) the people of Bethany. ... for Him) in His honour. ... a supper) a solemn [festive] one. The banquet, at which Lazarus was present after his being raised to life, may be compared with the heavenly banquet, at which hereafter there shall be present the dead saints, when they shall have risen again.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.3.1","start":3,"end":3,"heading":"","excerpt":"the odour) It was at this very odour that Judas took offence. ... for three hundred denarii [pence]) Fifty or sixty florins. G. ... not because) It is hypocrisy when one thing ... said, whilst another thing is cared for [is the real object of solicitude]. Avarice makes the poor its pretext, and that in serious earnest at times: for it hates even genuine munificence. ... a thief) It is a more saddening expression a disciple ... a thief, which results from comparing this verse with ver. 4 [“ one of His disciples, Judas” ... than if it were simply said a thief: and so a brother, a fornicator [1 Cor. v. 11], and such like expressions. ... 2 Chron. xxiv. 8, 10, etc., and in cod. Alex. 2 Sam. vi. 11. It seems to me desirable, in this place in particular, to observe the nature of the apostolic style. The sacred writers were not solicitous as to whether fastidious ears were likely to judge each particular word to be Attic or a barbarism: a fact which may be established sufficiently even by this one argument, that of the terms which the ... examine [as dubious in point of good style], a considerable part occur in the New Testament. ... be looked into as to the term ... 3 with which word compare this passage, and Rev. xxii 14 [of ... 3 So that they seem to have enriched their collections [of forms not. pure Attic] out of the New Testament itself Moreover the Sacred writers most exactly observe the proper [strict] signification of words: for instance, John i. 1, 17, notes ;? inasmuch as accuracy in this latter respect, not in respect to the former [purity of Attic style], was conducive to making the Divine mind known.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":485,"text":"ver. 4","label":"John 12:4","href":"/jhn/12/#v4","status":"detected"},{"at":597,"text":"1 Cor. v. 11","label":"1 Corinthians 5:11","href":"/1co/5/#v11","status":"detected"},{"at":643,"text":"2 Chron. xxiv. 8, 10","label":"2 Chronicles 24:10","href":"/2ch/24/#v10","status":"detected"},{"at":643,"text":"2 Chron. xxiv. 8, 10","label":"2 Chronicles 24:8","href":"/2ch/24/#v8","status":"detected"},{"at":689,"text":"2 Sam. vi. 11","label":"2 Samuel 6:11","href":"/2sa/6/#v11","status":"detected"},{"at":1465,"text":"John i. 1, 17","label":"John 1:1","href":"/jhn/1/#v1","status":"detected"},{"at":1465,"text":"John i. 1, 17","label":"John 1:17","href":"/jhn/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.5.1","start":5,"end":5,"heading":"","excerpt":"which were contributed to it [what was put therein]) Jesus was poor and needy. ... he was carrying) for the ordinary necessities of the Saviour’s bodily sustenance.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.7.1","start":7,"end":7,"heading":"","excerpt":"said) Jesus does not openly reprove the mind of Judas : He rather marks [stigmatises] the thing itself. ... This very day [not “against the day of My burying,” as if it were future]: at that time was the day ;' Matt. xxvi. 12, notes. His death, and the burial itself, was in six days after (comp. ver. 1) about to follow this present ... preparation for the sepulchre. See Ord. Temp. p. 268, etc. [Ed. ii. ... Understand, this has been done. Let her alone: this has been done, that she might keep it, etc. ... ra tpya rod Ocot]. The dsar/, why, which had been started as an objection by Judas, is aptly repelled [by this iva ... and at the same time Judas is warned; for his treachery waxed stronger and stronger until it eventuated in the Saviour’s death. ... that she might keep it) So there was no ‘waste. She had been previously prepared to contribute it to the poor, if it should be needed; but she was guided by the Divine counsel, that she should keep it for the object for which it was needed, although she herself was unconscious of it.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":211,"text":"Matt. xxvi. 12","label":"Matthew 26:12","href":"/mat/26/#v12","status":"detected"},{"at":297,"text":"ver. 1","label":"John 12:1","href":"/jhn/12/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.9-10.1","start":9,"end":10,"heading":"","excerpt":"knew) The odour of the ointment, and the fame of the anointing, might have supplied them with the information [that He was there]. ... Lazarus) Who is there that would not seek Bethany for the sake of seeing him ? ... might put to death) To recall to life was something; but what is it to put to death? 'There was one doctrine, and one miracle, which especially occasioned their killing Jesus: the doctrine was that of Jesus being the Son of God; the miracle, the raising again of Lazarus. [To such a pitch does the bitterness of the mind that is destitute of faith advance, where there is left no way of escaping the unwelcome truth.—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.11-13.1","start":11,"end":13,"heading":"","excerpt":"went away) to Bethany. ... coming [that were come]) They must therefore have been Galileans, rather than inhabitants of Jerusalem. ... hearing [when they heard]) The less that Jesus’ coming had been expected, the more in proportion was it now eagerly welcomed. ... took) not, caring for that ‘commandment,’ as to which ch. xi. 57 speaks, “The chief priests and Pharisees had given a commandment, that if any man knew where He was, he should show it, that they might take Him.” ... branches of palms) The use of the palm was frequent in Judea. Ley. xxiii. 40, “ Ye shall take you on the first day—of the feast of tabernacles, on the fifteenth day of the seventh month, when for seven days they dwelt in booths—branches of palm trees.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":323,"text":"xi. 57","label":"John 11:57","href":"/jhn/11/#v57","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.14-15.1","start":14,"end":15,"heading":"","excerpt":"having obtained [when He had found]) He was poor [and therefore had not one of His own]. ... a diminutive, is not so much opposed in this passage to the ass [of ordinary size], as to the fiery horse, which our Lord did not use.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.16.1","start":16,"end":16,"heading":"","excerpt":"these things) This His entry, of so momentous importance, and His prediction. ... understood not) The reason of the Divine proceedings and words is generally hidden from us at the beginning. Therefore accordingly we ought to believe and obey, and commit ourselves to the Divine governance [guidance] : ch. xiii. 7, “ What I do (washing their feet) thou knowest not now, but thou shalt know hereafter ;” ver. 36, [Jesus to Simon] “ Whither I go thou canst not follow Me now, but thou shalt follow Me afterwards ;” xvi. 4, “These things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you in the beginning;” ii. 22, “When therefore He was risen from the dead, His disciples remembered that He had said this unto them (Destroy this temple, and in three days I will raise it up), and they believed.” The whole work of faith is to embrace those things which we do not yet comprehend, but which hereafter we shall perceive.—r? ... even death, provided that a large number might be brought over thereby, and won to faith in Christ. ... During the time of their discipleship, before that the Lord was glorified. ... was glorified) by His resurrection and ascension. For there were many things which at a subsequent time they understood. ... then) That afterwards in a remarkable degree confirmed their faith. ... xa) raira, these things, and these things) A sweet repetition, expressing the consonance between the prophecy and the event. At xa/, and, understand ... For the force of the verb, they remembered, falls more properly on “ that they had done,” than upon “ that these things were written.’ ... had done) namely, both the disciples themselves, and the people: ver. 12.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":306,"text":"xiii. 7","label":"John 13:7","href":"/jhn/13/#v7","status":"detected"},{"at":403,"text":"ver. 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"},{"at":1736,"text":"ver. 12","label":"John 12:12","href":"/jhn/12/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.17.1","start":17,"end":17,"heading":"","excerpt":"bare record) as to the miracle, at which they were present. ... called out of the tomb) The greatness of the miracle, and the ease with which it was performed, are most skilfully expressed. The style of Scripture is easy, when treating of the greatest things, therein surpassing in sublimity every sample of the sublime in oratory. The raising up of Lazarus is the crowning triumph of Christ’s miracles: the order of which latter may be compared with the order observed in the restoration of the human race. Let the expression, [God] said, Gen. i., be compared with the verb, called, here.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.18.1","start":18,"end":18,"heading":"","excerpt":"the people) The people who were hearers, being taught [informed] by the people that were spectators. Matthew [xxi. 9] and Mark call the former, those that went before ; the latter, those that followed. One may infer from thence, that some of the spectators, entering the city, published the miracle, and so, accompanied by several more, came to meet the Lord; whilst others of them, constituting the larger number, tarried outside the gate, and afterwards followed the Lord when making His entry.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.19.1","start":19,"end":19,"heading":"","excerpt":"The indicative without an interrogation [Engl. Vers. makes it an interrogation, Perceive ye?]. Comp. ... “ Thow perceivest, brother, how many,” ... They approve of the counsel of Caiaphas. ... See App. Crit., Ed. ii., on this passage.’ ... is well, when matters come to that (that the enemies of the truth cannot prevail against it) ... the world) An hyperbole resulting from indignation. If the whole world, say they, were ours, it would desert 1 Bengel’s authority for ... “that one man should die for the people;” and xix. 19, etc., [Pilate’s unwitting testimony of Jesus’ kingship of the Jews, in the inscription on the Cross ; an inscription, which he was providentially overruled not to withdraw, when requested to substitute] “that He said, I am King of the Jews.” ... is gone) away from us. How shall we retain the world ?","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.20.1","start":20,"end":20,"heading":"","excerpt":"Greeks) A prelude herein is given of the kingdom of God being about to pass over from the Jews (ver. 37, “Though He had done so many miracles before them, yet they believed not on Him”) to the Gentiles. It is not clear that they were circumcised: certainly, at least, they were worshippers of the One God of Israel. ... of those who were wont to go up [to worship ... in the feast) That feast, of which ch. xi. 55 speaks [the Passover].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":96,"text":"ver. 37","label":"John 12:37","href":"/jhn/12/#v37","status":"detected"},{"at":407,"text":"xi. 55","label":"John 11:55","href":"/jhn/11/#v55","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.21.1","start":21,"end":21,"heading":"","excerpt":"Bethsaida) It was there, perhaps, that those Greeks had been wont to lodge on their journey to Jerusalem. Or else they were aware that the Galileans were likely to serve them in their object, rather than the Jews. [Or else, when, unacquainted with the true state of the case, they had, at Jerusalem, fallen in with the adversaries of Christ, they had been warned by these not to go to the Lord Himself.—Harm., p. ... Sir) They address him thus, as being almost unknown to them; comp. ch. xx. 15 [Mary Magdalene, after the resurrection, not knowing Jesus, addresses Him, ‘ Sir’]; but not without therein implying some degree of respect. Acquaintances were usually addressed by name. ... we wish) Here is exhibited an effect and specimen of those things of which ver. 31, etc., treat, “ Now shall the prince of this world be cast out,—I, if I be lifted up from the earth, will draw all men unto Me.” [This desire of theirs was superior to Herod’s desire; Luke xxiii. 8, “ He was desirous to see Him of a long season, because he had heard many things of Him, and he hoped to have seen some miracle done by Him.”—V. ... The article has a demonstrative force. ... to see) A modest request. It was not as yet time that Jesus should speak much with them. They had either seen Jesus even previously at Jerusalem, or they had heard concerning Him. Jesus was then engaged in the inner part of the temple, to which an entrance was not open to the Greeks.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":488,"text":"xx. 15","label":"John 20:15","href":"/jhn/20/#v15","status":"detected"},{"at":761,"text":"ver. 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"},{"at":953,"text":"Luke xxiii. 8","label":"Luke 23:8","href":"/luk/23/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.22-23.1","start":22,"end":23,"heading":"","excerpt":"and telleth) Philip, from a feeling of reverence, feared alone [by himself] to introduce the Greeks: in company with a friend, he ventures to do so. [He deemed it a matter worthy of being well-weighed.—V. ... the hour) Of this hour there is frequent subsequent mention : ver. 27, “ Father save Me from this hour,” xiii. 1, “ When Jesus knew that His hour was come, that He should depart out of this world unto the Father,” xvi. 32, “Behold the hour cometh, yea, is now come, that ye shall be scattered,” xvii. 1, “ Father, the hour is come: glorify Thy Son.”—ia ... with the Father: John xvii. 5, “And now, O Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was,” and in the sight of every creature. The glorification of Christ and the conversion of the Gentiles fall upon one and the same time.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":271,"text":"ver. 27","label":"John 12:27","href":"/jhn/12/#v27","status":"detected"},{"at":583,"text":"John xvii. 5","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.24.1","start":24,"end":24,"heading":"","excerpt":"by itself alone) Christ, even though He had not died for us, yet could have been by [in] Himself the same that He now ... fruit) This passage contains a previous specimen of both [His death-sufferings—and the fruit], ver. 27 and 32. The many ages since portray and exhibit the much fruit. [So also, even among those who live in our time, there are some little grains of this kind. Tt is happy for him, who can with truth reckon himself among the number.—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":217,"text":"ver. 27","label":"John 12:27","href":"/jhn/12/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.25.1","start":25,"end":25,"heading":"","excerpt":"his life) that is, ... shall lose at) unto eternity. ... he who hateth) The soul attains to this hatred, when it is imbued with a feeling of the words of Christ, which occur at ver. 24.. ... in this world, which is the object of mere sight, and is vain, perishing, and evil. This is not expressed in the preceding sentence [He that loveth his life] ; for this world of itself draws us to the love of life; but to hate life in this world, is the great thing’ [a great attainment].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":177,"text":"ver. 24","label":"John 12:24","href":"/jhn/12/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.26.1","start":26,"end":26,"heading":"","excerpt":"let him follow) on that road, which has been set before Me. ‘The imperative here promises, and invites by a most immediate perception of glory close at hand. ... shall be) The promise. Comp. Rev. xiv. 4, “These are they which follow the ... : whithersoever He goeth—the redeemed from among men.” ... of Christ, of itself, leads the servant to the same place where — His Master dwells. But by wandering from Him to this or that side, the servant fails in reaching the wished-for end—V. ... will honour) A comprehensive expression, corresponding with ... should be glorified, ver. 23. [Such a one truly is distinguished by greater honour than what can be devised by the greatest of great men, throughout the wide world s extent, or can be bestowed on the most deserving person, whether living or dead, in war or ... kim) as fellow-heir of the Son. Rom. vii. 29, “That He (the Son) might be the first-born among many brethren.” oh 7. ... now) Jesus had various foretastes of ‘His passion, by which He prepared Himself for it. This now, x, has great weight: a second new occurs, ver. 31, “ Now is the judgment of this world.” [Se also ch. xii. 31, “ Now is the Sen of man glorified.” In both instances there follows after the ‘now, etc., a declaration of the shortness of the time yet left to Him; in this passage, at ver. 35, “ Yet a little while is the light with you :” in the other passage (ch. xii. 31), at ver. 35, “ Yet a little while I am with you.”—V. ... is troubled) A becoming declaration. The horror of death, and the ardour of His obedience, were meeting together.’","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":191,"text":"Rev. xiv. 4","label":"Revelation 14:4","href":"/rev/14/#v4","status":"detected"},{"at":574,"text":"ver. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":846,"text":"Rom. vii. 29","label":"Romans 7:29","href":"/rom/7/#v29","status":"detected"},{"at":1075,"text":"ver. 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"},{"at":1135,"text":"xii. 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"},{"at":1314,"text":"ver. 35","label":"John 12:35","href":"/jhn/12/#v35","status":"detected"},{"at":1395,"text":"xii. 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"},{"at":1408,"text":"ver. 35","label":"John 12:35","href":"/jhn/12/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.26.2","start":26,"end":26,"heading":"","excerpt":"save Me) The expression, Let this cup pass [Matt. xxvi. 39], is akin to the expression here. ... from this hour of suffering. or the soul of Jesus was vividly realizing to itself this [hour of suffering], ver. 23. ... but however) Akin to this is that expression, ... “nevertheless, not as I will, but as Thou wilt” [Matt. xxvi. 39]. ... for this cause) came I to this hour, that I might come to this hour, and drain its cup of suffering to the dregs. An elliptical Ploce. [See Appendix. This figure is, when the same expression is put twice, once.in the simple sense of the word itself, and once to express an attribute of it.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":44,"text":"Matt. xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"},{"at":205,"text":"ver. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":317,"text":"Matt. xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.28.1","start":28,"end":28,"heading":"","excerpt":"Father) This appellation, lovingly repeated, agrees with the change in the subject of address to Him. ... glorify, at any cost whatever to Me. The Father presently after accepts this petition ; ... Thy name of Father, which is in Me, as tee Thy only-begotten Son: Exod. xxiii. 21, “ My name is in Him :” evil which comp. Matt. ii. 17, [At His baptism ... “This is My beloved Son, in whom I am well pleased,” xvii. 5, [At the transfiguration, the same testimony of the Father]. ... the voice from heaven thrice proclaimed the Son of God. ... I both have glorified) My name. See ch. xvii. 5. ... [will again glorify it) See the same passage, ch. xvii. 5, 1. By the verb, I have glorified, the entrance of Christ upon that hour is accepted [as also His entrance into the world, His sojourn in it being simultaneously implied.—V. ... by the verb, I will glorify, there is promised the glorification of the Father’s name through the glorification of Christ owing to His passion [suffering]. To the twofold speech of Jesus the twofold reply of the Father corresponds.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":264,"text":"Exod. xxiii. 21","label":"Exodus 23:21","href":"/exo/23/#v21","status":"detected"},{"at":321,"text":"Matt. ii. 17","label":"Matthew 2:17","href":"/mat/2/#v17","status":"detected"},{"at":581,"text":"xvii. 5","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"},{"at":644,"text":"xvii. 5, 1","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.29-30.1","start":29,"end":30,"heading":"","excerpt":"having heard it) They had heard the sound, not the words. In the greatest revelations there remains something whereby faith may be exercised. ... thunder) It was spring.\" ... not on account of Me) Himself and the Father are one; wherefore He needs not external testimonies whereby His Divine mission may be confirmed. It is probable that, at the time of Jesus’ retirements, there were no miracles wrought in secrecy. So also, in the case of bright examples of a happy departure from life, the incidents which occur do not occur for the sake of the departing, but for the sake of the survivors. ... for your sakes) glad for your sakes that I was not there (with Lazarus at Bethany), to the intent ye may believe,” 42, “I knew that Thou hearest me always ; but because of the people which stand by, I said it, that they may believe that Thou hast sent Me.” [This was truly a remarkable testimony, not inferior to those which were perceived (heard) at Jordan and ... holy mount (of transfiguration). —V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.31.1","start":31,"end":31,"heading":"","excerpt":"now) Now, at this moment. This viv, now, is to be taken in the precise sense, in antithesis to the lifting up from the earth [ver. 32], which followed a few days subsequently. From this point of time Jesus, with the sweet toil [efforts] of His soul, strove [pressed forward] towards the glorifying of Himself more than heretofore : ch, xiii. 31, xiv. 30, “ Hereafter I will not talk much with you; for the prince of this world cometh, and hath nothing in Me;” xvii. 1, “ Father, the hour is come; glorify Thy Son, ie thy Son also may glorify Thee.” ... now, by a new step in advance, Rev. xii. 10 ... Now is come salvation, and power, and the kingdom, ... of the world) not, by the world ; not, into the world. It is the Genitive of the object : the judgment concerning this world, is as to who is hereafter about to be rightful possessor of the world. Comp. ch. xiii. 3, “ Jesus knowing that the Father had given all things into His hands,” xvi. 11, “The prince of this world is judged ;” Col. 1. 15, “ Having spoiled principalities and powers, He made a show of them openly, triumphing over them in it (the cross) ;’ Heb. ii. 14, “ Himself likewise took part of the same (flesh), that through death He might destroy him that had the power of death, that is, the devil.”. ... the prince of this world) This appellation is referred to at ch. xiv. 30, xvi. 11, and occurs nowhere else. Comp. 2 Cor. iv. 4, “The god of this world hath blinded the minds of them that believe not.” He had been rather the adversary of this world through sin and through death.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":126,"text":"ver. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":584,"text":"Rev. xii. 10","label":"Revelation 12:10","href":"/rev/12/#v10","status":"detected"},{"at":863,"text":"xiii. 3","label":"John 13:3","href":"/jhn/13/#v3","status":"detected"},{"at":990,"text":"Col. 1. 15","label":"Colossians 1:15","href":"/col/1/#v15","status":"detected"},{"at":1119,"text":"Heb. ii. 14","label":"Hebrews 2:14","href":"/heb/2/#v14","status":"detected"},{"at":1342,"text":"xiv. 30","label":"John 14:30","href":"/jhn/14/#v30","status":"detected"},{"at":1391,"text":"2 Cor. iv. 4","label":"2 Corinthians 4:4","href":"/2co/4/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.31.2","start":31,"end":31,"heading":"","excerpt":"shall be cast out) An abbreviated expression : i.e. he shall be judged [taken out of “ Now is the judgment,” etc.] and condemned, and cast out from his former possession as one tried and found guilty. Afterwards, being led in triumph, he is cast out as an accuser: ... “ Satan was cast out into the earth ... of our brethren is cast down.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.32.1","start":32,"end":32,"heading":"","excerpt":"I shall have been lifted up) See ver. 33, and ch. iii. 14, “ As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.” ... from the earth. Comp. Acts viii. 33, “ His life is taken from the earth.” In the very cross there was Already something that tended towards glory. ... all) even the Gentiles, ver. 30 [the Greeks, for instance, who applied to Philip, wishing to see Jesus]. Satan shall not be able to retain them; and himself shall give way. Here the answer is given to the request mentioned at ver. 21, “We would see Jesus.” ... I will draw) from earth, upwards. By this word a power is indicated in opposition to the prince of the world, who shall no longer detain his captives.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":33,"text":"ver. 33","label":"John 12:33","href":"/jhn/12/#v33","status":"detected"},{"at":50,"text":"iii. 14","label":"John 3:14","href":"/jhn/3/#v14","status":"detected"},{"at":180,"text":"Acts viii. 33","label":"Acts 8:33","href":"/act/8/#v33","status":"detected"},{"at":333,"text":"ver. 30","label":"John 12:30","href":"/jhn/12/#v30","status":"detected"},{"at":535,"text":"ver. 21","label":"John 12:21","href":"/jhn/12/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.34.1","start":34,"end":34,"heading":"","excerpt":"we) This word has in it something of irony in this passage.' ... out of the Law, under which are comprehended the prophets and psalms. ... abideth) Ps. xvi. 10, “ Neither wilt Thou suffer Thine Holy One to see corruption ;” xlv. 7 [62], “ Thy throne, O God, is for ever and ever ;” lxxii. ... who) They ask a double question : concerning His being lifted up, from ver. 32; concerning His being the Son of man, from ver. 23, “The hour is come, that the Son of man should be glorified” [with which comp. ch. viii. 28, “ When ye have lifted up the Son of man, then shall ye know that I am He”]. ... Who is, say they, the Son of man, if the Christ be not? And yet Thou sayest, that the Son of man is about to be lifted up; whereas the Christ does not die: ... who, of what nature and character.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":148,"text":"Ps. xvi. 10","label":"Psalms 16:10","href":"/psa/16/#v10","status":"detected"},{"at":364,"text":"ver. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":415,"text":"ver. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":506,"text":"viii. 28","label":"John 8:28","href":"/jhn/8/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.35.1","start":35,"end":35,"heading":"","excerpt":"as yet) Jesus does not reply to their objection, but subjoins truths which are most necessary for them. ... a little while) The antithetic words are, for ever, ver. 34. ... were supposing that the Christ, when once He came, would never be but with them [would always remain with them ... among [with] you) The Light itself remains, but not always among [with] you. ... among them, ch. xv. 24. ’Ev is for the Hebrew 3. ... walk) with onward progress. What is required of us is, to walk, not to dispute. Faith is not indolent, but active in [using] the light, ver. 36. ... and [for]) The conjunction for the relative; in which darkness he who walketh, etc. ... and, is used, Luke xxiv. 18, “ Art thou only a stranger in Jerusalem, and (who therefore) hast not known the things?”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":160,"text":"ver. 34","label":"John 12:34","href":"/jhn/12/#v34","status":"detected"},{"at":385,"text":"xv. 24","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"},{"at":558,"text":"ver. 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"},{"at":673,"text":"Luke xxiv. 18","label":"Luke 24:18","href":"/luk/24/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.36.1","start":36,"end":36,"heading":"","excerpt":"light) who remain always attached to the light, ch. viii. 35, “ The ... abideth not in the house for ever : but the Son abideth ever.” ... that ye may become [not be, as Engl. ... inasmuch as ye are not so of yourselves. ... He departed and hid Himself) By this very act He intimated what would afterwards befal them [He would hide Himself from them]; Matt. xxiii. 39, “Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":52,"text":"viii. 35","label":"John 8:35","href":"/jhn/8/#v35","status":"detected"},{"at":352,"text":"Matt. xxiii. 39","label":"Matthew 23:39","href":"/mat/23/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.37-38.1","start":37,"end":38,"heading":"","excerpt":"so great) So many. A general Epicrisis [See Append. A statement added to a speech or sentence to make the subject in hand more intelligible]. ... before them) so that they perceived them with their eyes. ... they did not believe) There follows something Se they could not believe, ver. 39. ... which he spake) Not only are the things prophetical which the Lord spake to the prophets, and they in His words, but also what the prophets spake to the Lord in their very own words. av asvess, Thou sayest) We have them therefore confessing, that Jesus presented Himself to them, so as to be known and acknowledged as the Christ.— Vege ... Isa. liii. 1. So expressly write the Lxx. ... In comparing with this the following verse of the passage, The arm of the Lord may be taken for the ... axon, the faculty of hearing; thence that which is heard, i.e. a report, a testimony: its correlative is faith [taken out of ‘believed’ ... our) of us prophets. ... the arm of the Lord, put forth in miracles and in the work of redemption, and preached in the Gospel; Isa. lii. 10, “The Lord hath made bare His holy arm in the eyes of all file nations ; and all the ends of the earth shall see the salvation of our God;” Ps. xcviii. 1, 2, “ His right hand and His holy arm hath gotten Him the victory. The Lord hath made known His salvation.” ... to whom hath been revealed?) In itself it has been put forth ; but the blind did not see it. Who is a believer? ' Ans. He is such a one, to ... the arm of the Lord has been revealed.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":281,"text":"ver. 39","label":"John 12:39","href":"/jhn/12/#v39","status":"detected"},{"at":634,"text":"Isa. liii. 1","label":"Isaiah 53:1","href":"/isa/53/#v1","status":"detected"},{"at":1051,"text":"Isa. lii. 10","label":"Isaiah 52:10","href":"/isa/52/#v10","status":"detected"},{"at":1204,"text":"Ps. xcviii. 1, 2","label":"Psalms 98:1–2","href":"/psa/98/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.39-40.1","start":39,"end":40,"heading":"","excerpt":"hath blinded) God, by a just judgment on them. There follows, with a change of. person, I the Messiah should heal them. ... hardness of heart, and understanding. Comp. 2 Cor. iii. 14, “ Their minds were blinded; for until this day remaineth the same veil ... even to that degree that not. Comp. iva, ch. v. 20, “ He will show Him (the Son) greater works than these, iva (with the effect that, to that degree that) duet ... and understand with their heart, and be converted) These two clauses have a nearer connection with one another than with the rest, as is shown by the Hebrew, accents in Isaiah.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":168,"text":"2 Cor. iii. 14","label":"2 Corinthians 3:14","href":"/2co/3/#v14","status":"detected"},{"at":304,"text":"v. 20","label":"John 5:20","href":"/jhn/5/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.41.1","start":41,"end":41,"heading":"","excerpt":"when he saw His glory) Instead of airov, one or two copies write rod ... from ver. 43; but with this reading the application of Isaiah’s inspired declaration to the times of Christ would be weakened.’ Isaiah, ch. vi. 1 [In the year that king ... died, I saw also the Lord sitting upon a throne], saw the divine glory of Jesus : John, i. 14, “ We beheld His glory, the glory of the Only-begotten of the Father,” xvii. 1, etc., in such a way, moreover, as it was about to be revealed in the New Testament, and as the Jews were not about to recognise it. ... and spake) There is to be understood ... when, as 671, that, is understood at ver. 16. What is pointed to is that speech of the prophet, which is mentioned conjointly with the vision which he saw: Isa. vi. 5, “ Then said I, Woe is me! for ... undone; because I am aman of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":78,"text":"ver. 43","label":"John 12:43","href":"/jhn/12/#v43","status":"detected"},{"at":213,"text":"vi. 1","label":"John 6:1","href":"/jhn/6/#v1","status":"detected"},{"at":634,"text":"ver. 16","label":"John 12:16","href":"/jhn/12/#v16","status":"detected"},{"at":753,"text":"Isa. vi. 5","label":"Isaiah 6:5","href":"/isa/6/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.42.1","start":42,"end":42,"heading":"","excerpt":"also) not merely from among the common people. ... the Pharisees) These were most bitter, and formidable to the chief rulers themselves. ... seems, they were aiming at the greatest degree of power, actuated by a perverse zeal; especially those who were in the discharge of any public office.—V. ... they did not confess Him) although their mind, convinced through belief, was urging them to confess Him. Not to confess, and to deny Him, differ.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.43.1","start":43,"end":43,"heading":"","excerpt":"they loved) the Gospel demands, and produces [works] in men, a renunciation of human things. ... the glory [praise] of men) such as is communion in the synagogue. ... He who shrinks from ignominy [incurred for Christ’s sake] already loves the glory [praise] of men. ... the glory [praise] of God) Glory from God falls to the portion of those, who believe and speak out: ver. 26, “If any man serve Me, him will My Father honour ;” ch. i. 12, “ As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":370,"text":"ver. 26","label":"John 12:26","href":"/jhn/12/#v26","status":"detected"},{"at":434,"text":"i. 12","label":"John 1:12","href":"/jhn/1/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.44.1","start":44,"end":44,"heading":"","excerpt":"Jesus) This is the epilogue and recapitulation, given in the Gospel of John, of the public discourses of Christ. On this account He says in ver. 48, 49, I have spoken, as of a thing past. ... cried) eagerly desiring the salvation of men. [The words from ver. 44 to 50, “ He that believeth on Me,” etc., He spake in the very act of departure (ver. 36, ‘ departed’), when He was now by this time removed from the men by a considerable interval : wherefore ABLX, the Memph. and Theb. ... Dabe Vulg. however support the ... He is said to have cried, no doubt in order that those very persons, with whom He had spoken, might hear, not excluding the rest, who were then standing in the temple. John mentioned His hiding Himself previously (though really subsequent to ver. 44-50), ver. 36, inasmuch as referring to the words, “ Yet a little while,” etc, ver. 35, 36, “ While ye have light, believe in the light.”—Harm., p. 450.] ... he does not believe [merely] on Me) His belief is not directed to Me alone: 1 Pet. i. 21, “ Who by Him do believe in God, that raised Him up from the dead, and gave Him glory, that your faith and hope might be in God.” Christ refers and delegates all things to the Father.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":140,"text":"ver. 48, 49","label":"John 12:48–49","href":"/jhn/12/#v48","status":"detected"},{"at":254,"text":"ver. 44","label":"John 12:44","href":"/jhn/12/#v44","status":"detected"},{"at":342,"text":"ver. 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"},{"at":762,"text":"ver. 44-50","label":"John 12:44–50","href":"/jhn/12/#v44","status":"detected"},{"at":775,"text":"ver. 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"},{"at":848,"text":"ver. 35, 36","label":"John 12:35–36","href":"/jhn/12/#v35","status":"detected"},{"at":1003,"text":"1 Pet. i. 21","label":"1 Peter 1:21","href":"/1pe/1/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.45.1","start":45,"end":45,"heading":"","excerpt":"he that seeth) with that vision which faith accompanies: ch. vi. 40, “ This is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":61,"text":"vi. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.46-47.1","start":46,"end":47,"heading":"","excerpt":"a light) The idea of the discourse is continued from ver. 36, “ While ye have light, believe in the light,” ... should not abide) We were therefore in darkness. ... I judge him not) This is limited in a threefold way : (1) I, alone [not I alone, but also, etc.] ; and (2) in the present, I do not judge [now ; but hereafter I shall] ; and (3) causally, ... is not I who judge him, but he who does not believe, himself rushes into judgment by the fact of not believing in My word. ... that I may save) Words in the same tense. Observe : the unbeliever is a portion of that world, for the sake of saving which Christ came. This is clearly evident from the connection of the words.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":53,"text":"ver. 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.48.1","start":48,"end":48,"heading":"","excerpt":"My words) Inasmuch as the Jews were rejecting Christ Himself, for this reason they received not His words: ch. viii. 43, “ Why do ye not understand My speech? Even because ye cannot hear My word.” ... that word) This pronoun looks a long way forward. ... in the last day) ch. vi. 39, “This is the Father’s will—that of all which He hath given Me I should lose nothing, but should raise it up again at the last day.” Both the resurrection and the judgment shall be on the one day. The mention of the last day has great force both as regards believers and as regards unbelievers.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":111,"text":"viii. 43","label":"John 8:43","href":"/jhn/8/#v43","status":"detected"},{"at":276,"text":"vi. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.12.49-50.1","start":49,"end":50,"heading":"","excerpt":"This is the reason why the word shall judge the unbeliever ; for it is the word of the Father: ch. xiv. 24, “The word which ye hear is not Mine, but the Father’s, which sent Me.” ... AaAB is said of a speech copious, and with but one side (one-sided, ... Era, of a speech brief, and relating to both sides [reciprocal ; ... life everlasting) Wherefore he who despises the words of Christ, despises life everlasting. For life everlasting rests upon the experimental knowledge of the Father and the Son: ch. xvii. 3, “ This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":99,"text":"xiv. 24","label":"John 14:24","href":"/jhn/14/#v24","status":"detected"},{"at":506,"text":"xvii. 3","label":"John 17:3","href":"/jhn/17/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.12.1.1","start":1,"end":1,"heading":"Then Jesus six days...passover...Bethany","excerpt":"Every intelligent reader of the Gospel will see that John purposely omits at this point certain events which are recorded by Matthew, Mark, and Luke. He passes at once from our Lord's retirement to the city called Ephraim to His return to Bethany for the last time. In this interval will be found the things related in Matthew x. 17 — 34; Mark x. 32 — 52; Luke xviii. 31, to xix. 1— 28. In whatever part of Palestine this city Ephraim was, it is almost certain that between it and Bethany Jesus passed through Jericho, healed two blind men there, converted the publican Zaccheus, and spoke the parable of the nobleman who went into a far country, after giving to his ten servants ten pounds.\n\nWhy St. John did not record these facts we do not know, and it is mere waste of time to inquire. A reverent mind will be content to remember that John wrote by inspiration of God, and was guided by infallible direction, both as to what he recorded and what he did not record. Reason and common sense, moreover, tell us that if the four Evangelists had all narrated exactly the same things, their value as independent witnesses would have been greatly damaged. Their variations and diversities are a strong indirect proof of their credibility. Too close an agreement would raise a suspicion of collusion, and look like an attempt to deceive.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":319,"text":"Matthew x. 17","label":"Matthew 10:17","href":"/mat/10/#v17","status":"detected"},{"at":339,"text":"Mark x. 32","label":"Mark 10:32","href":"/mrk/10/#v32","status":"detected"},{"at":356,"text":"Luke xviii. 31","label":"Luke 18:31","href":"/luk/18/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.1.2","start":1,"end":1,"heading":"","excerpt":"The expression, \" six days before the passover,\" is remarkable, because at first sight it seems to contradict Mark's narrative of the anointing, which Mark expressly says was \" two days before the passover.\" (Mark xiv. 1.) Hence some maintain that the Greek words should be translated, u Before the six days of the passover feast,\" leaving the precise day indefinite and uncertain. To this, however, it is reasonably objected that the passover feast was more than six days, and that the proposed translation is not a probable rendering of the Greek words. — To this I must add, that in my opinion there seems no necessity for departing from the English version. It is not only possible, but probable, as Lightfoot maintains, that there were two distinct anointings of our Lord, one six days before the passover, and the other two days before. [The reader is requested to refer back to the notes on John ii. 2, where he will find this point fully discussed.]\n\nThe passover was slain on the Thursday evening. At this rate our Lord must have arrived at Bethany on Friday, the afternoon or evening before the Sabbath. Thus he must have spent His last earthly Sabbath with Mary, Martha, and Lazarus, at Bethany.\n\nThat the disciples must have journeyed to Bethany with a full impression that a great crisis was at hand, and the end of their Master's ministry approaching, one can hardly doubt, after reading the plain warnings recorded in Matthew, Mark, and Luke. But whether they really thought their Master would be put to death, or whether they did not secretly expect He would soon manifest His Divine power, take His kingdom and reign, is more than questionable.\n\nA more deliberate, voluntary, calm walking up to death than our Lord's last journey into Judaea, it is impossible to conceive.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":209,"text":"Mark xiv. 1","label":"Mark 14:1","href":"/mrk/14/#v1","status":"detected"},{"at":898,"text":"John ii. 2","label":"John 2:2","href":"/jhn/2/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.1.3","start":1,"end":1,"heading":"where Lazarus...been dead...raised from the dead","excerpt":"These words seem to show that Lazarus lived at Bethany, and was not merely a visitor or lodger there. They also show the immense importance of the miracle wrought on him. Within two miles of Jerusalem and the temple, there lived for weeks, if not for months, a man well known to many Jews, who had been actually raised from his grave after being four days buried. He had not been raised only, and then disappeared from public notice, but he lived where He was raised.\n\nLightfoot draws out the following interesting scheme of our Lord's disposal of time during the last six days before His crucifixion : (1) On Saturday He supped with Lazarus. (2) On Sunday He rode into Jerusalem publicly on an ass. This was the day when the Jews used to take out a lamb from the flock, for each family, and to keep it separate for the passover. On this day the Lamb of God publicly presented Himself in Zion. (3) On Monday He went to Jerusalem again, and cursed the barren fig-tree on the way. (4) On Tuesday He went again to Jerusalem, and spoke for the last time to the people. Returning, He sat on the Mount of Olives and delivered the famous prophecy of Matthew xxiv. and xxv., and supped that night with Simon the leper. (5) On Wednesday He tarried in Bethany. (6) On Thursday He went to Jerusalem, ate the passover, appointed the Lord's Supper, and the same night was taken before the priests as a prisoner. (7) On Friday He was crucified.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.1-11.1","start":1,"end":11,"heading":"JOHN XII. 1—11.","excerpt":"We see, for one thing, in this passage, what abounding proofs exist of the truth of our Lord's greatest miracles.\n\nWe read of a supper at Bethany, where Lazarus \" sat at the table \" among the guests, — Lazarus, who had been publicly raised from the dead, after lying four days in the grave. No one could pretend to say that his resurrection was a mere optical delusion, and that the eyes of the bystanders must have been deceived by a ghost or vision. Here was the very same Lazarus, after several weeks, sitting among his fellow-men with a real material body, and eating and drinking real material food. It is hard to understand what stronger evidence of a fact could be supplied. He that is not convinced by such evidence as this may as well say that he is determined to believe nothing at all.\n\nIt is a comfortable thought, that the very same proofs which exist about the resurrection of Lazarus are the proofs which surround that still mightier fact, the resurrection of Christ from the dead. Was Lazarus seen for several weeks by the people of Bethany, going in and coming out among them? So was the Lord Jesus seen by His disciples. — Did Lazarus take material food before the eyes of his friends? So did the Lord Jesus eat and drink before His ascension. — No one, in his sober senses, who saw Jesus take \" broiled fish and a honeycomb,\" and eat it before several witnesses, would doubt that He had a real body. (Luke xxiv. 42.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1420,"text":"Luke xxiv. 42","label":"Luke 24:42","href":"/luk/24/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.2.1","start":2,"end":2,"heading":"There they made him a supper","excerpt":"These words show the joyful hospitality with which the Master was received by the disciples. The expression, \" they,\" may perhaps be used indefinitely, according to a common Hebraism. (Compare Matthew v. 15; x. 10; xiii. 48, and John xv. 6.) It then simply means, \" a supper was made.\" If not so used, it evidently can apply to none but Mary, Martha, and Lazarus. — Whether the supper was on Friday evening, when our Lord arrived, after the Sabbath began, or on the Saturday, or the Sabbath Day, is immaterial. It is evident that hospitality was thought no breach of the Sabbath among the Jews.\n\nLightfoot says the feast of the Jews, on this particular day, six days before the passover, was always peculiarly liberal and sumptuous.\n\nHutcheson observes : \" It is not unlawful at some times to enjoy the liberal use of the creatures in a sober manner. Christ doth not decline this supper; sometimes He went to the feasts of Pharisees, and sometimes of Publicans.\" (Luke vii. 36 ; Matt. ix. 11.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":193,"text":"Matthew v. 15","label":"Matthew 5:15","href":"/mat/5/#v15","status":"detected"},{"at":208,"text":"x. 10","label":"Matthew 10:10","href":"/mat/10/#v10","status":"detected"},{"at":215,"text":"xiii. 48","label":"Matthew 13:48","href":"/mat/13/#v48","status":"detected"},{"at":229,"text":"John xv. 6","label":"John 15:6","href":"/jhn/15/#v6","status":"detected"},{"at":964,"text":"Luke vii. 36","label":"Luke 7:36","href":"/luk/7/#v36","status":"detected"},{"at":979,"text":"Matt. ix. 11","label":"Matthew 9:11","href":"/mat/9/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.2.2","start":2,"end":2,"heading":"and Martha served","excerpt":"The natural temperament of this good woman comes out here as elsewhere. She could not sit still and do nothing while her Lord was in her house. She must be actively stirring and trying to do something. Grace does not take away our peculiar characteristics.\n\n[But Lazarus. ..sat at the table with him.] This appears to most commentators, from Chrysostom downwards, to be purposely mentioned, in order to show the reality of Lazarus' resurrection. He was not a ghost or a spirit. He had really been raised to life with a real body, and flesh and bones, and all the wants and conditions of a body. Thus we are practically taught that though a man's body dies, it may yet live again.\n\nIs not this feast a faint type of the Marriage Supper of the Lamb? Jesus Christ will be there; those believers who died and are raised again at His second advent will be there ; and those who never died, but are found alive and believing when He comes, will be there. Then the number of guests will be complete.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.3.1","start":3,"end":3,"heading":"Then took Mary...ointment...anointed...feet...Jesus, &c.","excerpt":"This remarkable action of Mary, which, according to our Lord's saying in Matthew and Mark, is related all over the world, deserves our special consideration.\n\nThe action itself was not an uncommon one in Eastern countries, where the heat is very great, and the feet exposed to it by wearing sandals are liable to suffer much from dryness and scorching. There was nothing, moreover, out of the common way in a woman doing this service. To \" wash the saints' feet,\" St. Paul names among the good works of a Christian widow. (1 Tim. v. 10.)\n\nThe motive of Mary, in doing what she did, was evidently strong and grateful love to her Lord and Saviour. Not only from what she had learned from Him for her own spiritual benefit, but also for what He had done for her brother Lazarus, she felt there was nothing too great or too good to do for Him. Her feelings made her anxious to do her Master the highest honour, regardless of expense, and indifferent to any remark that witnesses might make.\n\nThe extent of her gratitude is shown by the lavish profuseness with which she used the ointment on this occasion, although it was very costly. This seems indicated by her \" wiping our Lord's feet with her hair,\" having poured on them so much ointment that they needed wiping; and also by the \"house being filled with the odour of the ointment.\" She poured out so much ointment that the scent of it filled the whole apartment and the whole house where the guests were. Any one who knows the powerful odour of otto of roses, in the present day, will easily understand this.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":523,"text":"1 Tim. v. 10","label":"1 Timothy 5:10","href":"/1ti/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.3.2","start":3,"end":3,"heading":"","excerpt":"What this \" ointment of spikenard \" was has puzzled the commentators in every age, as the Greek word throws no certain light on the question. Some think that it means \" potable \" ointment, that might be drunk ; some that it means perfectly \" pure \" ointment, that might be trusted as genuine and unadulterated. Augustine thinks that the expression denotes the place from which the ointment came. The question is of no importance, and must be left unexplained for want of materials to explain it. Enough for us to know that it was something very valuable and costly. How costly an ointment might be, any one can guess who knows the value of pure otto of roses.\n\nI can only repeat the opinion already expressed, that this anointing was certainly not the anointing which is described in Luke vii. ; and most probably was not the anointing of Mark xiv. The anointing in Mark was two days before the passover, while this was six. In Mark the ointment was poured on the head, and here it was poured on the feet. In Matthew and Mark several \"disciples\" murmured, but here only Judas is named. These discrepancies, in my judgment, are insuperable, and make it necessary to believe that there were two distinct anointings at Bethany during the last six days preceding the crucifixion. I grant that it is a choice between difficulties, and that there are difficulties in the view I maintain. But I do not think them so weighty as those of the other view. At any late, I am supported by the great authority of Chrysostom, Chemnitius, and Lightfoot, as well as of Whitby and Henry.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.3.3","start":3,"end":3,"heading":"","excerpt":"What the significance of Mary's wiping our Lord's feet with the hairs of her head may be, is a difficult question. Perhaps, from our ignorance of Eastern customs in the days of our Lord's earthly ministry, we are hardly qualified to give an opinion about it now. On points like these, where we are ignorant, it is wisest not to conjecture.\n\nCalvin says : \" The usual practice was to anoint the head, and on this account Pliny reckons it an instance of excessive luxury that some anointed the ankles. What John says about the feet amounts to this, that the whole body of Christ, down to the feet, was anointed.\"\n\nRollock observes that at this time Mary seems to have had a deeper and more intimate perception of what there was in Christ, and of the real dignity of His person, than any of His disciples.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.4.1","start":4,"end":4,"heading":"Then saith...Judas Iscariot, Simon’s son","excerpt":"We know nothing of this Simon, who he was, or why he is specially mentioned here. It is worth notice, that hardly any name occurs so frequently in the New Testament as this. We have the following:—\n\n1. The Apostle Simon, called also Peter.\n\n2. The Apostle Simon, called also Zelotes, and the Canaanite.\n\n3. Simon the brother of our Lord, mentioned with James and Joses. (Matt. xiii. 55.)\n\n4. Simon the leper, in whose house the anointing took place. (Matt. xxvi. 6.)\n\n5. Simon the Cyrenian, who carried the cross. (Matt, xxvii. 32.)\n\n6. Simon the Pharisee. (Luke vii. 40.)\n\n7. Simon the sorcerer at Samaria. (Acts viii. 9.)\n\n8. Simon the tanner. (Acts ix. 43.)\n\nIt would, of course, be interesting to know if Judas Iscariot was son of any of these, But we have no clue to guide us.\n\nWordsworth sees in the mention of Judas by name a strong internal evidence of the late date of St. John's Gospel. Compare with this the fact that John alone mentions Peter and Malchus by name. (John xviii. 10.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":371,"text":"Matt. xiii. 55","label":"Matthew 13:55","href":"/mat/13/#v55","status":"detected"},{"at":451,"text":"Matt. xxvi. 6","label":"Matthew 26:6","href":"/mat/26/#v6","status":"detected"},{"at":558,"text":"Luke vii. 40","label":"Luke 7:40","href":"/luk/7/#v40","status":"detected"},{"at":609,"text":"Acts viii. 9","label":"Acts 8:9","href":"/act/8/#v9","status":"detected"},{"at":647,"text":"Acts ix. 43","label":"Acts 9:43","href":"/act/9/#v43","status":"detected"},{"at":977,"text":"John xviii. 10","label":"John 18:10","href":"/jhn/18/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.4.2","start":4,"end":4,"heading":"which should betray him","excerpt":"These words would be more literally rendered, \" the one who was about to betray Him.\"\n\nOn the occasion of the anointing related in Matt. xxvi. and Mark xiv., it is worth noticing that \"some of the disciples,\" and not Judas only, found fault with the action. It rather adds probability to the theory that there were two anointings at Bethany.\n\nChrysostom remarks, that Jesus knew from the beginning that Judas was a traitor, and often rebuked him with such words as, \" One of you is a devil.\" (John vi. 64.) Augustine also remarks that we must not suppose Judas never fell till he received money from the Jews. He was false from the beginning. He also says that he was present at the institution of the Lord's Supper, and was a communicant.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":493,"text":"John vi. 64","label":"John 6:64","href":"/jhn/6/#v64","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.5.1","start":5,"end":5,"heading":"Why was not this ointment sold for three hundred pence...poor","excerpt":"This carping question is a specimen of the way in which wicked men often try to depreciate a good action, and specially in the matter of giving money. When the deed is done they do not say downright that it ought not to have been done, but suggest that something better might have been done ! Those who do good must be prepared to find their actions carped at and their motives depreciated, and themselves charged with neglecting one class of duties in over-zeal for doing others. If we do nothing until everybody commends and praises us, we shall never do any good in the world.\n\n\"We may learn from this verse the costly nature of Mary's ointment. If workmen's wages were \"a penny a day,\" (Matt. xx. 2,) about 7^cl. of our money, this holy woman must have poured on our Lord's feet what was worth between £9 and £10 of our money, according to the estimate of Judas. But allowances must perhaps be made for an exaggerated statement being made by an envious and wicked man.\n\nWe may note here that giving to the poor was evidently assumed to be a part of every Christian's duty. Compare this with Gal. ii. 10. In a country like England, where there is a poor law, Christians are sadly apt to forget this. The duty of \" giving to the poor,\" and not merely paying rates in obedience to law, is just as obligatory now as it was 1800 years ago.\n\nEcolampadius remarks that the more wicked and graceless people are, the more ready they are to find fault with and blame others, and to see no beauty in what they do.\n\nQuesnel remarks, that Judas made a great ado about 300 pence, — viz., £10, and a little ointment, when he was about to sell the Son of God for 30 pieces of silver, — viz., £3 15s.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":691,"text":"Matt. xx. 2","label":"Matthew 20:2","href":"/mat/20/#v2","status":"detected"},{"at":1095,"text":"Gal. ii. 10","label":"Galatians 2:10","href":"/gal/2/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.5.2","start":5,"end":5,"heading":"","excerpt":"Henry observe, \" Coldness of love to Christ, and a secret contempt of serious piety, when they appear in professors of religion, are sad presages of final apostasy.\"\n\nStier remarks : \" We have in the words of Judas an example of those judgments which have their foundation in the favourite principles of utilitarianism, and which may too often be applied falsely, to the wounding of pious hearts.\" — \" This lays bare the root of that suspicion with which missionary offerings for the extension of Christ's kingdom are looked at, because of the poor whom we have at home.\" — \" We have here, furthermore, an example of all cold judgments passed on the virtuous emotions of warm hearts, of all more or less conscious or unconscious censures of the artless outgoings and acts of honest feelings, and of all narrow-hearted criticism of others according to our own mind and temper.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.6.1","start":6,"end":6,"heading":"This he said, not...cared for the poor","excerpt":"This is one of those parenthetical explanations or glosses, which are so frequent in St. John's Gospel. The Evangelist tells us the true character of Judas, and the reason he said what he did. He did not really care about the poor, but put their interest forward as a special and plausible argument for depreciating Mary's action, and discouraging such actions in others.\n\nThere is something very instructive in this. The argument of Judas is frequently reproduced in the present day. Hundreds of people excuse themselves from one class of duties by pretended zeal for others, and compensate for neglecting Christ's cause by affecting great concern for the poor. Yet in reality they care nothing for the poor, and only want to save their own money, and to be spared contributing to religious objects.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.6.2","start":6,"end":6,"heading":"","excerpt":"Some, for instance, will never give money to benefit the souls of their fellow-countrymen, and tell us we must first relieve their property and feed their bodies.— Some again will give nothing to help missions abroad, and tell us we must first mind the poor at home. — Even the shareholders of some great joint stock companies have been known to express great concern for the poor and working-classes, as an excuse for carrying on their business on Sundays.— The language of St. John about Judas Iscariot shows us that this apparent zeal for the poor should always be regarded with suspicion, and submitted to close analysis and cross-examination. He talked brave words about the poor, as if he cared more for them than any one ! Yet there is not the slightest proof in the Gospels that he cared more for them than others. Above all, the conclusion of the verse lets out the truth, and the unerring pen of inspiration reveals the man's true motives. These things are written for our learning. There are few greater impostors in the world than some of those who are pretending perpetually to care about the poor. The truest and best friends of the working-classes and the poor, the people who give most and do most for them, will always be found among those who do most for Christ. It is the successors of Mary of Bethany, and not of Judas Iscariot, who really \" care for the poor.\" But they do not talk about it. While others talk and profess, they act.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.6.3","start":6,"end":6,"heading":"but because he was a thief","excerpt":"This is strong language, and a very heavy accusation. It seems to indicate that this was the habitual character of Judas. He always had been, and always was, a dishonest man. So says an inspired Apostle. In the face of this expression, it appears to me impossible to prove that Judas ever had the grace of God at any time, and that he only fell away at last. He was inwardly wrong at heart all the way through. Again, I find it impossible to believe that Judas was a highsouled and noble-minded, though greatly erring man, and that his motive in betraying his Lord was to hasten His kingdom, and to cut short the period of his humiliation. I cannot reconcile this with the word \"thief.\"\n\nLet us note here how far a man may go in Christian profession without any inward grace. There is no evidence that Judas up to this time was unlike other Apostles. Like them he had seen all Christ's miracles, heard Christ's teaching, lived in Christ's company, and had himself preached the kingdom of God. Yet he was at bottom a graceless man. Privileges alone convert nobody.\n\nFerus remarks : \" Let us never put confidence in man, or in any sanctity of position, office, or dress. If apostleship did not make Judas a saint, neither will position, office, or dress make thee a saint. In fact, unless you first have inward holiness, and have sought it from God, it may be that your office may render you more wicked.\"\n\nLet us note the amazing power of the love of money. No besetting sin seems so thoroughly to wither up and blight and harden the heart. No wonder it is called \"the root of all evil.\" (1 Tim. vi. 10.) However many the faults and infirmities recorded of saints in the Bible, we have not a single example of one that was covetous.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1588,"text":"1 Tim. vi. 10","label":"1 Timothy 6:10","href":"/1ti/6/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.7.1","start":7,"end":7,"heading":"Then said Jesus, Let her alone","excerpt":"This is unquestionably a rebuke to Judas, and a somewhat sharp one. It shows how jealously our Lord regards any attempt to hinder, check, or discourage the zeal of His own people. Even now, when some of His weak disciples undertake work which calls forth enmity and opposition, He can make all difficulties vanish, and say, \" Let them alone.\"\n\n[Against the day... burying... kept this.\"] The first word here would be more literally rendered, \"for\" the day. I believe we must not interpret this sentence as if our Lord meant that Mary really knew that our Lord's burial was at hand. I think it rather signifies, \" The ointment which Mary has poured on my feet, though she meant it only as a mark of honour, happens to be a most suitable thing, as my death and burial are approaching. She little knew, in doing what she did, the nearness of my death ; but, as it happens, her action is most seasonable.\"\n\nSome, as Chrysostom, think that our Lord intended to prick the conscience and soften the feelings of Judas by talking of His \" burial,\" and by the language of the next verse, \" Me ye have not always.\" It may possibly be so. But I rather think that in both instances He intended to direct the minds of all around Him, as He had evidently been doing for some weeks, to His approaching death and the conclusion of His ministry. He brings that conclusion in at every turn now.\n\nSome think that the word \" kept \" refers to the ointment having been originally got by Mary for her brother Lazarus, and that there had been a long hoarding up of it from the day when Lazarus died, and that Judas blamed Mary for having \"kept\" it so long, and not having sold it. But this is purely conjectural.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.7.2","start":7,"end":7,"heading":"","excerpt":"May we not learn, from our Lord's words here, that Christians do not always know the full meaning of what they do? God uses them as His instruments, without their being aware of it at the time. (Compare John xii. 16.)\n\nCalvin says : \" Those are absurd interpreters who infer from Christ's reply, that costly and magnificent worship is pleasing to God. He rather excuses Mary, on the ground of her having rendered an extraordinary service, which ought not to be regarded as a perpetual rule for the worship of God.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":203,"text":"John xii. 16","label":"John 12:16","href":"/jhn/12/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.8.1","start":8,"end":8,"heading":"For the poor always...with you","excerpt":"It is clear from these words that poverty will always exist; and we need not wonder. So long as human nature is what it is, some will always be rich and some poor, because some are diligent and some idle, some are strong and some weak, some are wise and some foolish. We need never dream that by any arrangement, either civil or ecclesiastical, poverty can ever be entirely prevented. The existence of pauperism is no proof whatever that States are ill governed, or that churches are not doing their duty.\n\nEcolampadius thinks that our Lord here refers to the poor as being His members, and that there is a latent reference to the language of the twenty -fifth chapter of Matthew, about works of mercy being regarded as works done to Christ's brethren and to Christ Himself. (Matt. xxv. 40.)\n\nIt is noteworthy that Jesus in this sentence passes from a singular verb to a plural one, and seems to address not Judas only, but all present.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":776,"text":"Matt. xxv. 40","label":"Matthew 25:40","href":"/mat/25/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.8.2","start":8,"end":8,"heading":"but me ye have not always","excerpt":"These words show, for one thing, that our Lord's bodily presence on earth was a great and miraculous event, and as such deserved to be marked with peculiar honour; and for another thing, that His departure was at hand, so that the opportunities for doing Him honour were becoming very few. Moreover, if words mean anything, the sentence completely overthrows the whole theory of Christ's body being present under the forms of bread and wine, in the Lord's Supper. That favourite Romish doctrine can never be reconciled with \" Me ye have not always.\"\n\nWe may surely learn, from this verse, that relieving the poor, however good a work, is not so important a work as doing honour to Christ. In times like these it is well to remember this. Not a few seem to think all religion consists in giving temporal help to the poor. Yet there are evidently occasions when the relief of the poor must not be allowed to supersede the direct work of honouring Christ. Doubtless it is well to feed, and clothe, and nurse the poor; but it is never to be forgotten, that to glorify Christ among them is far better. Moreover, it is much easier to give temporal than spiritual help, for we have our reward in thanks, and gratitude, and the praise of man. To honour Christ is far harder, and gets us no praise at all.\n\nAugustine remarks: \"In respect of the presence of His Majesty, we have Christ always; in respect to the presence of the flesh, it was rightly said, 'Me ye will not have always.' The Church had Him in respect of the flesh for a few days; now by faith it holds, not with eyes beholds Him.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.8.3","start":8,"end":8,"heading":"","excerpt":"Zwingle observes that this sentence \"excludes Christ's corporal presence from the Lord's Supper. According to His Divine nature, Christ is always present with His people. According to His human nature, He is in one place in heaven, at the right hand of God.\" Most of the other reformers make the same comment.\n\nRollock remarks, that our Lord's defence of Mary in this passage must not be alleged as a warrant for extravagant and profuse expenditure in the public worship of Christians. Jesus Himself points out that the occasion was extraordinary and singular; viz., on the eve almost of His burial, an occasion which could only happen once. This seems to imply that on ordinary occasions such an expenditure as that of Mary would not have been justifiable.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.9.1","start":9,"end":9,"heading":"Much people...knew...there","excerpt":"We need not doubt that the news of our Lord's arrival at Bethany would soon spread, like lightning, partly because Bethany was so near Jerusalem, partly because of the recent miracle wrought there, partly because of the order of the rulers to give information where Christ was, partly because of the approach of the Passover, and the crowds assembling all around Jerusalem.\n\n[They come... not... Jesus' sake. ..see Lazarus... dead, .] This sentence is a genuine exhibition of human nature. Curiosity is one of the most common and powerful motives in man. The love of seeing something sensational and out of the common way is almost universal. When people could see at once both the subject of the miracle and Him that worked the miracle, we need not wonder that they resorted in crowds to Bethany. Yet within ten days a far greater miracle was to take place, viz., our Lord's own resurection.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.10.1","start":10,"end":10,"heading":"But the chief priests consulted","excerpt":"It admits of doubt whether the word rendered \" consulted \" would not be better rendered \"purposed\" or \"determined,\" as in Acts xv. 37; xxvii. 39 ; 2 Cor. i. 17. This is the view of Schleusner and Parkhurst.\n\n[That they might put Lazarus... death.] It is difficult to conceive a greater proof of hardened and incorrigible wickedness of heart than this sentence exhibits. The chief priests could not possibly deny the fact of Lazarus having been raised, or explain it away. He was a witness whose testimony against their unbelief was overwhelming. They must therefore stop his mouth by killing him. And these were the chief ecclesiastical leaders of Israel ! — Moreover Lazarus had done them no harm. Though a disciple, there is no proof that he was a leading follower of Christ, much less a preacher of the Gospel. But he was an inconvenient standing evidence, and so he must be removed !","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":122,"text":"Acts xv. 37","label":"Acts 15:37","href":"/act/15/#v37","status":"detected"},{"at":135,"text":"xxvii. 39","label":"Acts 27:39","href":"/act/27/#v39","status":"detected"},{"at":147,"text":"2 Cor. i. 17","label":"2 Corinthians 1:17","href":"/2co/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.11.1","start":11,"end":11,"heading":"Because...many...Jews went away","excerpt":"This sentence shows the immense effect that the raising of Lazarus had on the public mind, in spite of all the priests could do to prevent it. In every age people will think for themselves, when God's truth comes into a land. Prisons and threats and penalties cannot prevent men thinking. Mind and thought cannot be chained. When ecclesiastical tyrants burn martyrs, and destroy Bibles, and silence preachers, they forget there is one thing they cannot do. They cannot stop the inward machinery of people's thoughts.\n\nThe expression, \" went away,\" will hardly bear the sense put on it by Pearce, of \" withdrawing themselves from the service of the synagogue.\" It probably only means \" went to Bethany.\" Bloomfield says, \" it denotes their ceasing to pay that regard to the teaching of the Scribes, which they formerly had done.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.11.2","start":11,"end":11,"heading":"and believed on Jesus","excerpt":"I dare not think that this \" believing \" means more than intellectual conviction that Jesus must be the Messiah. I see no evidence that it means the faith of the heart. Yet it is probable this was exactly the state of mind in which many hundreds or thousands of Jews were before the crucifixion, the resurrection, and the day of Pentecost, convinced but not converted, persuaded that Jesus was the Christ of God, but afraid to confess Him. Hence on the day of Pentecost we cannot doubt that many hundreds of Peter's hearers were prepared to believe. The stony ground of prejudice and ignorant adhesion to Judaism had been broken to pieces, and the seed fell into soil prepared for it.\n\nPoole thinks that Lazarus after his marvellous resurrection, \"possibly spake of it, to the honour and glory of God,\" and that this excited the special anger of the priests.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.12.1","start":12,"end":12,"heading":"On the next day","excerpt":"This day must have been the Sunday before Easter, which is commonly known in England as \" Palm Sunday,\" from the circumstance here related.\n\n[Much people... come to the feast.'] This must include many of the Jews who had come up to the passover from Galilee, and were doubtless well acquainted with our Lord's ministry and the numerous miracles He had wrought in Galilee. Some of them in all human probability had formed part of the multitude whom He fed with a few loaves in the wilderness.\n\n[When they heard that Jesus was coming to Jerusalem.'] We must suppose that by some means our Lord's intention of coming to Jerusalem must have become known, either by Himself communicating it, or by His disciples learning it and telling others. This information would be carried back to the city by those who came from thence to Bethany on Saturday. Bethany, however, was on the direct road from Jericho to Jerusalem, and the tidings of our Lord's approach may have travelled before Him for some days.\n\nRollock thinks this multitude must have been chiefly composed of Jews not residing in Jerusalem. The Jerusalem Jews, he thinks, are an instance of the old proverb, which he quotes, \"The nearer the Church the further from God.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.12-19.1","start":12,"end":19,"heading":"JOHN XII. 12—19.","excerpt":"A careful reader of the Gospels can hardly fail to observe that our Lord Jesus Christ's conduct, at this stage of His earthly ministry, is very peculiar. It is unlike any thing else recorded of Him in the New Testament. Hitherto we have seen Him withdrawing as much as possible from public notice, retiring into the wilderness, and checking those who would have brought Him forward and made Him a king. As a rule He did not court popular attention. He did not \" cry or strive, or cause His voice to be heard in the streets.\" (Matt. xii. 19.) Here, on the contrary, we see Him making a public entry into Jerusalem, attended by an immense crowd of people, and causing even the Pharisees to say, \" Behold, the world has gone after Him.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":526,"text":"Matt. xii. 19","label":"Matthew 12:19","href":"/mat/12/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.13.1","start":13,"end":13,"heading":"Took branches of palm trees, and went...meet him","excerpt":"The precise motive of this action we are left to conjecture. Palm branches were carried by processions attending kings or victorious generals on public occasions. The triumphant host in heaven, which John saw in vision, was composed of persons having \"palms in their hands.\" (Rev. vii. 9.) It may be that some of the crowd on this occasion believed that Jesus was the Messiah. Others, we may be sure, did what the rest did, without any special motive at all. At most we can only suppose that the multitude had a vague idea that Jesus was somebody very remarkable, a prophet, or some one raised up by God, and as such did Him honour.\n\nRollock thinks the custom of carrying branches at the feast of tabernacles, as the expression of joy, was the motive of the crowd here.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":276,"text":"Rev. vii. 9","label":"Revelation 7:9","href":"/rev/7/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.13.2","start":13,"end":13,"heading":"and cried, Hosanna","excerpt":"This Hebrew word is taken from Psalm cxviii. 25, and signifies \" Save now, we beseech thee.\"\n\nCalvin thinks this phrase testified that they acknowledged Christ to be the Messiah, and considers that the cxviii. Psalm had special reference to Messiah's coming.\n\n[Blessed.. .King of Israel that cometh... name. ..Lord.'] This sentence would be more literally rendered \"Blessed is He that cometh in the name of the Lord, the king of Israel.\" It is partly taken from Psalm cxviii. 26 ; but there the words are simply \"Blessed be He that cometh in the name of the Lord,\" and no mention is made of \" the king.\" — We can only conjecture that some of the multitude had a vague idea that Jesus had come to be a temporal King, and a conquering Messiah, who would set Israel free from all foreign dominion. These few caught up the words of the Psalm, and their cry was taken up by the many around them, perhaps without knowing distinctly what they did or said. Nothing is so soon caught up as a popular cry. From \"Hosanna \" to \" Crucify Him \" there was only an interval of a very few days! Nothing is so worthless as popular applause.\n\nTheophylact holds decidedly that the multitude honoured our Lord as God. But I cannot think it.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":31,"text":"Psalm cxviii. 25","label":"Psalms 118:25","href":"/psa/118/#v25","status":"detected"},{"at":462,"text":"Psalm cxviii. 26","label":"Psalms 118:26","href":"/psa/118/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.14.1","start":14,"end":14,"heading":"And Jesus...found...ass, sat thereon","excerpt":"That there was no chance or accident in the ass being found, we know from St. Matthew's Gospel, where we read that the disciples were sent to get the ass ready. (Matt. xxi. 7.) Every step of this triumphal progress into Jerusalem was prearranged.\n\nTo ride upon an ass, we must always remember, was not so low and ignominious a mode of travelling as it may seem to us. The Eastern ass is a very different creature to the English ass, larger, stronger, and far more valuable. Asses are specially named as part of the wealth of Abraham, Jacob, and Job. (Gen. xii. 16; xxx. 43; Job xlii. 12.) Solomon had an officer specially over the asses. (1 Chron. xxvii. 30.) Abraham, Balaam, Achsah, Abigail, and the Shunamite rich woman, all rode on asses. To ride on white asses was a mark of great men in the days of the Judges. (Judges v. 10.) The idea therefore of anything degrading in riding on an ass must be entirely dismissed from our minds.\n\nOn the other hand, it is undeniable that the ass is not the animal that a king or ruler, in any age, has ever chosen to use, on public occasions, in heading a procession. The horse has always been preferred. The use of an ass, we cannot doubt, was meant to show that our Lord's kingdom was utterly unlike the kingdoms of this world. No Roman soldier in the garrison of Jerusalem, who, standing at his post or sitting in his barrack-window, saw our Lord riding on an ass, could report to his centurion that He looked like one who came to wrest the kingdom of Judaea out of the hand of the Romans, drive out Pontius Pilate and his legions from the tower of Antonia, and achieve independence for the Jews with the sword !","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":162,"text":"Matt. xxi. 7","label":"Matthew 21:7","href":"/mat/21/#v7","status":"detected"},{"at":551,"text":"Gen. xii. 16","label":"Genesis 12:16","href":"/gen/12/#v16","status":"detected"},{"at":565,"text":"xxx. 43","label":"Genesis 30:43","href":"/gen/30/#v43","status":"detected"},{"at":574,"text":"Job xlii. 12","label":"Job 42:12","href":"/job/42/#v12","status":"detected"},{"at":639,"text":"1 Chron. xxvii. 30","label":"1 Chronicles 27:30","href":"/1ch/27/#v30","status":"detected"},{"at":818,"text":"Judges v. 10","label":"Judges 5:10","href":"/jdg/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.14.2","start":14,"end":14,"heading":"","excerpt":"The Greek word rendered \"young ass\" here, is a diminutive, and seems used intentionally to show that it was a very young or small ass.\n\n[As it is written.'] By riding on an ass our Lord had fulfilled the prophecy of Zechariah, in which, 500 years before, the prophet had foretold that the King of Zion would one clay appear \" riding upon an ass.\" At the time when he prophesied this, there were no kings in Jerusalem. The kingdom had ceased at the captivity. We cannot doubt that this prophecy was well known among the Scribes and Pharisees, and taken together with the fact that Daniel's 70 weeks were expiring, our Lord's entry into Jerusalem in this fashion must have raised many thoughts in their hearts.\n\nLet it be noted that many like events in our Lord's earthly ministry were foreknown and foretold long before they happened, and with increasing minuteness and particularity as the roll of prophecy drew near to an end.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.15.1","start":15,"end":15,"heading":"Fear not, daughter of Sion, &c.","excerpt":"It will be observed, of course, that John does not quote literally and exactly all that Zechariah said. He omits several words. The explanation is simple.\n\nlie did not quote from memory only, and so forget part; but he purposely only quoted that part of the prediction which was now especially fulfilled; viz., \"the riding on the ass.\" The object of the prophecy, when it was first delivered, was to comfort the Jews in their low and decayed state, after their return from Babylon, by a promise of Messiah. Therefore Zechariah was taught by the Holy Ghost to say things which may be paraphrased as follows: \"Fear not; be not cast down or depressed, O daughter of Sion, or inhabitants of Jerusalem. Low and depressed as your condition may be now, there will be a day when you shall have a King again. There shall come One who will ride on a certain public occasion into thy gates, — a King on an ass's colt, not as a warrior, with a sword in hand, but as a peaceful Prince, a just and holy King, better even than David, Solomon, Hezekiah, or Josiah, and bringing with Him salvation for souls. Therefore think not thyself \"forsaken, because thou art poor now, and hast no king. Look forward to thy coming King.\"\n\nLet it be noted that Christ's coming, first or second, is always the great topic of comfort in prophetical writings.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.16.1","start":16,"end":16,"heading":"These things understood not...disciples...first","excerpt":"It is clear from this and other kindred passages, that our Lord's own immediate followers had a very imperfect knowledge of our Lord's Person and work, and of the fulfilment of Scripture which was going on around them. Brought up amidst Jewish notions of a glorious temporal Messiah, they failed to see the full meaning of many of our Lord's doings.\n\nLet us never forget that men may be true Christians, and right hearted, and yet be very ignorant on some points. \"Faith,\" says Zwingle, on this verse, \"admits of degrees and increase.\" In estimating others, we must make great allowance for early training and associations.\n\n[But when Jesus was glorified.] This must mean, as Theophylact says, our Lord's ascension. After that time, and the day of Pentecost, the minds of the disciples were greatly enlightened. Compare John vii. 39 : \" The Holy Ghost was not yet given, because Jesus was not yet glorified.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":820,"text":"John vii. 39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.16.2","start":16,"end":16,"heading":"then remembered...These things...written of him","excerpt":"The power of memory to see things, long after they happen, in a new light, and then to recollect them vividly, is very remarkable. In no case does it appear more curiously than in the rising again in our minds of texts and sermons heard long ago, which at the time apparently left no impression on us. Preachers and teachers may take comfort in tais. All is not lost that they say, although their hearers and scholars may seem at the time to pay no attention. Their words in many cases shall have a resurrection. One great cause of this is, that it is part of the Holy Ghost's office \"to bring things to remembrance.\" (John xiv. 26.)\n\nI And... they... done these things... him.'] The disciples found, long after the triumphant entry into Jerusalem, that they had been unconscious actors in a mighty accomplishment of Scripture. This is a thought for us all. We have not the least idea, during the greater part of our lives, how much of God's great purposes on earth are being carried on through us and by us, without our being conscious of it. The full extent to which they are carried on we shall never know till we wake up in another world. We shall then discern with wonder and amazement the full meaning of many a thing in which we were unconscious agents during our lives.\n\nCalvin remarks : \" Then, after the ascension, did it occur to the disciples that Christ did not do these things rashly, and that these men were not employed in idle amusement, but that the whole transaction had been regulated by the providence of God.\"\n\nPoole observes, that here St. John \" confesseth his own ignorance.\" He was present, and saw all that was done, but did not understand it at the time.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":619,"text":"John xiv. 26","label":"John 14:26","href":"/jhn/14/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.17.1","start":17,"end":17,"heading":"The people therefore...Lazarus...bare record","excerpt":"I feel no doubt that this verse describes one part of the multitude which met our Lord, and the following verse describes another part. One part, and of course a small one, consisted of those who had seen the raising of Lazarus. The other, and a much larger one, consisted of those who had only heard the report.\n\nThat there must have been a very large number of persons present at the miracle of Bethany is, I think, indirectly proved by the expression here used, \" people that were with Him.\"\n\nThe words, \" bare record,\" must mean that they testified that a great miracle really had been wrought, and that this same Jesus, now riding on an ass before the eyes of the people, was that very Person who had wrought it. I do not see that we can possibly get more out of the expression, and I cannot suppose that these people testified their belief in Christ's Messiahship.\n\nThe double expression, \" called out of his grave,\" and \" raised from the dead,\" deserves notice. It is doubtless meant to keep before our minds the mighty simplicity of the means used by our Lord. He spoke, and it was done. He \"called\" to Lazarus to come forth, and he was \" raised \" at once.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.18.1","start":18,"end":18,"heading":"For this cause...people also met him, &c.","excerpt":"This verse describes the state of mind of the larger part of the multitude which surrounded our Lord at His entry into Jerusalem. It consisted of those who had heard the report of His raising Lazarus, — a story magnified, no doubt, in the telling. Strong curiosity to see the Person who had done such a miracle would call forth an immense crowd in any city. But among Jews, familiar with Old Testament miracles, assembled in enormous numbers for the Passover, excited by the rumour of Messiah coming,— among such we may well believe that the report of Jesus coming in from Bethany would draw together many myriads of spectators to meet Him.\n\nThe Greek words, \" for this cause,\" here seem to refer forward to the latter part of the verse, and not backward to the preceding verse. Compare x. 17, where the same form of language is used.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.19.1","start":19,"end":19,"heading":"The Pharisees...said...prevail nothing","excerpt":"This is the language of men baffled, angry, and at their wits' end from vexation, to see their plans defeated. Instead of finding people willing to lay hands on Jesus as a malefactor, and to deliver Him up into their power, they beheld a large multitude surrounding Him with joyful acclamations, and saluting Him as a King! Of course they could do nothing but sit still and see it. The least attempt to use violence against our Lord would have raised a tumult, and endangered their own lives. So that they were obliged to see their most hated enemy entering Jerusalem in triumph, like Mordecai led by Haman. (Esther vi. 11.)\n\n\"Perceive ye,\" I believe, should be taken as an imperative, and not as an interrogative indicative. It sounds like the language of men looking on from the city walls or the temple courts, as the huge procession wound slowly through the gates of the city. \" Behold this sight! Behold how you do nothing effectual to stop this fellow's course ! Your order to denounce Him, and have Him apprehended, is utterly useless and unprofitable.\"\n\nChrysostom and Theophylact think that those who said this had some faith and felt rightly, but had not courage enough to confess Christ. But I cannot agree with them. Calvin and other reformers think, on the contrary, that it was the language of Christ's enemies.\n\nBullinger observes that wicked men show their wickedness especially by their dislike of true religion, and their annoyance when, as in the case before us, it seems to enjoy a temporary popularity. For neglect and contempt of religion they show no concern at all.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":609,"text":"Esther vi. 11","label":"Esther 6:11","href":"/est/6/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.19.2","start":19,"end":19,"heading":"behold...world...gone after him","excerpt":"Some allowance of course must be made for the exaggerated language which angry and disappointed men use under the influence of passion. Nevertheless the word \"world\" may not be really so extravagant as it appears at first, when we consider the immense number of Jews who attended the passover feast. According to a computation made by Josephus there were nearly three millions of people assembled on such occasions at Jerusalem. At this rate we can understand that the crowd drawn together by our Lord's public entry might well be so large as to warrant the saying, \" The world is gone after him.\" Most of the crowd, it may be remembered, were not dwellers in Jerusalem, but strangers, who were only visitors or sojourners, absent from home, and would materially swell a crowd.\n\nIn leaving this passage it is impossible not to feel that there must have been an overruling, constraining influence on the minds of the Jewish people on the occasion of our Lord's triumphant entry into Jerusalem. This, no doubt, was an influence miraculously exercised by our Lord in order to draw all men's attention to Himself, and to make His approaching Sacrifice on the cross as public an event as possible.\n\nRollock observes : \"A secret power of royal authority stirred up the minds of the multitude to receive Christ as a king.\" He also observes that it is the same power which Christ will put forth when He comes at the last day to judge the world.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.20.1","start":20,"end":20,"heading":"And there were certain Greeks, &c.","excerpt":"Who these GreeKs were has exercised the conjectural ingenuity of commentators. They were not downright heathens, it is clear, from the expression that they were of those \" that came to worship \" at the feast. No heathen would be admitted to the passover. — They were not in my judgment Jews who had lived among Greeks until they were more Grecian than Jewish in their language. The word we have rendered \" Greeks\" seems to me to make that impossible. — I believe they were men who were by birth heathens, but had become proselytes to Judaism, and as such were regular attendants on the Jewish feasts. That there were many such proselytes wherever Jews lived, is a simple matter of fact. So in Acts xvii. 4, we read of \" devout \" or \" worshipping \" Greeks. The leavening influence of Judaism, in every part of the heathen world where the scattered Jews dwelt, before the coming of Christ, was probably very considerable. It is worth notice that as Gentiles, the wise men from the East, were among the first to honour our Lord when He was born, so Gentiles were among the first to show interest in Him just before His crucifixion.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":693,"text":"Acts xvii. 4","label":"Acts 17:4","href":"/act/17/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.20.2","start":20,"end":20,"heading":"","excerpt":"Whether the circumstance recorded in the passage before us took place the same day that our Lord rode in triumph into Jerusalem, or whether there was not a break or interval of a day or two, admits of question. Judging from the inquiry of the Greeks, \"We would see Jesus,\" it seems unlikely that it happened the same day. It stands to reason that our Lord, at a time when He was riding into Jerusalem on an ass, and was the object of popular enthusiasm, would easily have been distinguished and recognized by the Greeks. Moreover, one cannot suppose that the words spoken in the following verse, and the miracle of the voice from heaven, belong to a time of noise, shouting, and popular acclamation, such as there must have been during the procession. For these reasons I incline to the opinion that we must suppose an interval of a day or two between this verse and the preceding one.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.20-26.1","start":20,"end":26,"heading":"JOHN XII. 20—26.","excerpt":"We learn, for one thing, from our Lord's words in this passage, that death is the way to spiritual life and glory. \" Except a corn of wheat fall into the ground, it abideth alone ; but if it die, it bringeth forth much fruit.\"\n\nThis sentence was primarily meant to teach the wondering Greeks the true nature of Messiah's kingdom. If they thought to see a King like the kings of this world, they were greatly mistaken. Our Lord would have them know that He came to carry a cross, and not to wear a crown. He came not to live a life of honour, ease, and magnificence, but to die a shameful and dishonoured death. The kingdom He came to set up was to begin with a crucifixion, and not with a coronation. Its glory was to take its rise not from victories won by the sword, and from accumulated treasures of gold and silver, but from the death of its King.\n\nBut this sentence was also meant to teach a wider and broader lesson still. It revealed, under a striking figure, the mighty foundation truth, that Christ's death was to be the source of spiritual life to the world. From His cross and passions was to spring up a mighty harvest of benefit to all mankind. His death, like a grain of seed-corn, was to be the root of blessings and mercies to countless millions of immortal souls. In short, the great principle of the Gospel was once more exhibited, — that Christ's vicarious death (not His life, or miracles, or teaching, but His death) was to bring forth fruit to the praise of God, and to provide redemption for a lost world.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.21.1","start":21,"end":21,"heading":"The same came...Philip...Bethsaida...Galilee","excerpt":"Why the Greeks came to Philip more than any other disciple we do not know. It is conjectured that Philip, being an inhabitant of a town in North Galilee, was more likely than the other disciples to be acquainted with Greeks, from being near Tyre and Sidon. But this reason applies quite as much to Andrew, Peter, James, and John, who were all Galileans, as it does to Philip. — Is it not worth noticing that Philip's name is a more purely Greek name than that of any of the apostles? Does not this indicate that he probably had Greek relatives and connections?\n\nThe mention of Bethsaida accounts for Philip speaking to Andrew, in the next verse. Bethsaida was the native place of Andrew and Peter, and Philip therefore was their fellow-townsman.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.21.2","start":21,"end":21,"heading":"and desired him, saying, Sir","excerpt":"The Greek word rendered \"desired \" is more frequently translated, \"asked,\" \" besought,\" \" prayed.\" It implies the desire of an inquirer who expresses a wish for a thing, and asks whether it is possible for him to have it.\n\nThe word we render \" sir \" is almost always rendered \" lord.\" When rendered \" sir \" it is addressed by an inferior to a superior. Thus the servant of the householder says, \" Sir, didst thou not sow good seed? \" (Matt. xiii. 27.) The Pharisees said to Pilate, \"Sir, we remember that deceiver said.\" (Matt, xxvii. 63.) The Samaritan woman says to Jesus three times, \" Sir.\" (John iv. 11, 13, 19.) Here the use of the word marks the respect of the Greeks for our Lord and His apostles.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":435,"text":"Matt. xiii. 27","label":"Matthew 13:27","href":"/mat/13/#v27","status":"detected"},{"at":596,"text":"John iv. 11, 13, 19","label":"John 4:11","href":"/jhn/4/#v11","status":"detected"},{"at":596,"text":"John iv. 11, 13, 19","label":"John 4:13","href":"/jhn/4/#v13","status":"detected"},{"at":596,"text":"John iv. 11, 13, 19","label":"John 4:19","href":"/jhn/4/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.21.3","start":21,"end":21,"heading":"we would see Jesus","excerpt":"The English here fails to express the Greek fully. It is literally, \" we wish, we desire to see.\"\n\nConcerning the motive of the Greeks, in asking to see our Lord, we know nothing certain. It may have been nothing bu curiosity, like that of Zaccheus, aroused by hearing rumours about Jesus, and sharpened by seeing the procession of the palmbearing multitude at His entry into the city. This alone was enough to excite the attention of Greeks accustomed to the demonstrations of their own countrymen on public occasions. — It may possibly be that, like the Canaanitish woman, the centurion of Capernaum, and Cornelius, they had, as proselytes, got hold of the great truths which underlaid Judaism, and were actually looking for a Redeemer. But we do not know.\n\nBengel thinks that at this moment \" Jesus was engaged in the inner part of the temple, to which an entrance was not open to the Greeks,\" and for this reason the Greeks could not get at Him, and have a personal interview.\n\nThese Greeks, we should note, sought to see Jesus at the very time when the Jews sought to kill Him.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.22.1","start":22,"end":22,"heading":"Philip cometh and telleth Andrew","excerpt":"This expression seems to favour the idea that this whole transaction was not on the same day that Jesus entered Jerusalem. On such a day there would hardly be an opportunity for one disciple coming quietly and telling a thing to another. Why Philip chose to tell Andrew we have seen. He was His fellow- townsman.\n\n[And again Andrew and Philip tell Jesus.] This expression seems to imply that the two Apostles consulted together before they told our Lord. Perhaps, as thorough Jews, they did not feel sure that our Lord would care to give an interview to Gentiles, and at first hesitated about telling Him. They remembered that at one time Jesus had said, \"Go not into the way of the Gentiles.\" (Matt. x. 5.) On reflection they probably remembered our Lord's kindness to the Canaanitish mother, and the Roman centurion, and resolved to tell Him.\n\nOf course it is possible that the Greeks only wanted to look at our Lord and see what He was like, and not to converse with Him. If this was all, the disciples may have doubted whether it was worth mentioning to Jesus.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":695,"text":"Matt. x. 5","label":"Matthew 10:5","href":"/mat/10/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.23.1","start":23,"end":23,"heading":"And Jesus answered them, saying","excerpt":"It is doubtful whether this was spoken to the two disciples only, — or to them and the Greeks before mentioned, — or to the twelve alone. I incline to think it must mean to the twelve, and specially to Andrew and Philip.\n\n[The hour is come. ..Son of man... glorified.'] The true key-note to this verse, and the two which follow, is probably this. Our Lord saw the state of mind in which His followers were. He saw them excited by His triumphant entry into Jerusalem, and the desire of strangers like the Greeks to see their Master. He saw they .were secretly expecting a glorious kingdom to be immediately set up, in which they would have chief places, power, and authority. He proceeds to rectify their conceptions, and to remind them of what He had repeatedly told them, His own death.\n\nThe hour has certainly arrived for my being glorified. I am about to leave the world, ascend up to my Father, finish the work I came to do, and be highly exalted. My earthly ministry of humiliation is ending, and my time of glory is drawing nigh. But all this is to be brought about in a way very different from that which you are thinking about. I am going to a cross first, and not a throne. I am going first to be condemned, crucified, and slain.\n\nThat \"glorified\" means \"to be crucified,\" I cannot admit, with such texts as John vii. 39 and xii. 16 before me. That the cross led to glory, and that through the crucifixion came the glorification, I believe firmly. But the glory came after the suffering. (Luke xxiv. 26.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1317,"text":"John vii. 39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"},{"at":1498,"text":"Luke xxiv. 26","label":"Luke 24:26","href":"/luk/24/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.23.2","start":23,"end":23,"heading":"","excerpt":"Let us note that \" the hour \" or season for Christ to finish His ministry was fixed and appointed. Till it came the Jews could do nothing to stop His preaching or harm His person. Just so it is with His people in one sense. Each is immortal till his work is done.\n\nDoes it not seem that the inquiry of the Greeks has much to do with our Lord's opening words? — \"The Gentiles are beginning to inquire after Me. Thus the hour is manifestly come that my work should be finished, and my kingdom fully set up in the world, by my crucifixion, resurrection, and ascension.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.24.1","start":24,"end":24,"heading":"Verily, verily, I say unto you","excerpt":"This is one of those solemn prefaces which are so frequent in John's Gospel, and indicate some very weighty truth coming. I think \" to you \" must surely include not only Andrew and Philip, but all the company around our Lord.\n\n[Except a corn of wheat, etc., etc.] Our Lord here illustrates a great Scriptural truth by a very familiar fact in nature. That fact is, that in plants and seeds life comes by death. The seed must be put into the ground, must rot, decay, and die, if we want it to bear fruit and produce a crop. If we refuse to bury the seed, and will keep it without sowing it, we shall never reap any harvest. We must be content to let it die if we want corn.\n\nThe wealth of spiritual truth which this beautiful figure unfolds is very great. The death of Christ was the life of the world. From it, as a most prolific seed, was to spring an enormous harvest of blessing to souls, and of glory to God. His substitution on the cross, His atoning death, were to be the beginning of untold blessings to a lost world. To wish Him not to die, to dislike the idea of His death, (as the disciples evidently did,; was as foolish as to keep seed-corn locked up in the granary, and to refuse to sow it. \"I am the corn of wheat,\" Jesus seems to say. \" Unless I die, whatever you in your private opinion may think, my purpose in coming into the world will not be accomplished. But if I die, multitudes of souls will be saved.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.24.2","start":24,"end":24,"heading":"","excerpt":"Let us carefully mark here the immense importance which our Lord attaches to His death. Nothing can explain this but the old foundation doctrine of the Bible, that Christ's sacrificial death on the cross is the only satisfaction and atonement for the sin of the world. A passage like this can never be thoroughly explained by those who regard Christ's death as nothing more than a martyrdom or an example of self-denial. It was something far greater and more important than this. It was the dying of a corn of wheat, in order that out of its death should spring up an enormous spiritual harvest. Christ's vicarious death is the world's life.\n\nLet us notice here, as elsewhere, the Divine wisdom with which our Master illustrated spiritual truth by earthly figures. Illustrations, fitly chosen, strike men much more than abstract arguments. Ministers and teachers of religion should study to \" use similitudes.\"\n\nTheophylact thinks our Lord meant, by this beautiful figure, to encourage His disciples not to be offended and shaken in mind by His coming death. In His case, as in the natural world, they must remember life comes through death.\n\nZwingle thinks that as with the corn, when sown, so it is with the body of Christ. It does us good by dying for us, and not by our eating it.\n\nGill remarks, that by \" abiding alone,\" in this simile, Christ meant that if He did not die, He would be \"alone\" in heaven With the Father and the elect angels, but without any of the sons of men. Scott says the same.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.25.1","start":25,"end":25,"heading":"He that loveth his life, &c.","excerpt":"There are few of our Lord's sayings more frequently recorded by the Holy Ghost than this pair of paradoxes. The repetition shows its great importance. It will be found in Matt. x. 39 ; xvi. 25 : Mark viii. 35 ; Luke ix. 24 ; xvii. 33 ; as well as here.\n\nThe meaning is plain : \" He that loves his life, or thinks more of the life that now is than that which is to come, shall lose that which is the best part of his life, his soul. He that hateth his life, or cares little for it compared to the life to come, shall preserve to eternal glory that which is the best part of his life, to wit, his soul/'\n\nOne object of our Lord in saying these words was evidently to prevent His disciples looking for good things in this life, if they followed Him. They must give up their Jewish ideas about temporal rewards and honours in Messiah's service. They must understand that His kingdom was entirely spiritual, and that if they were His disciples they must be content to lose much in this life, in order to gain the glory of the life to come. So far from promising them temporal rewards, He would have them distinctly know that they must give up much and sacrifice much, if they wanted to be saved.\n\nThe other object our Lord had in view in saying these words was to teach all Christians in every age, that like Him they must make up their minds to sacrifice much, and to die to the world, in the hope of a harvest of glory in a world to come. Through death we must seek life. Eternal life must be the great end a Christian looks to. To attain it he must be willing to give up everything.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":171,"text":"Matt. x. 39","label":"Matthew 10:39","href":"/mat/10/#v39","status":"detected"},{"at":185,"text":"xvi. 25","label":"Matthew 16:25","href":"/mat/16/#v25","status":"detected"},{"at":195,"text":"Mark viii. 35","label":"Mark 8:35","href":"/mrk/8/#v35","status":"detected"},{"at":211,"text":"Luke ix. 24","label":"Luke 9:24","href":"/luk/9/#v24","status":"detected"},{"at":225,"text":"xvii. 33","label":"Luke 17:33","href":"/luk/17/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.25.2","start":25,"end":25,"heading":"","excerpt":"The practical condemnation which this verse passes on the life lived by many should never be overlooked. How few hate their lives here ! How many love them, and care for nothing but how to make them comfortable and happy ! The eternal loss or the eternal gain are often entirely forgotten.\n\nAugustine gives a wise caution : \" Take heed lest there steal upon thee a will to make away with thyself, while thou takest in the sense that it is a duty to hate thine own life in this world. Hence certain malignant and perverse men give themselves to the flames, choke themselves in the water, dash themselves in pieces, and so perish. Christ taught not this. Not by himself, but by another, must that man be put to death who would follow in Christ's footsteps.\"\n\nThe word \"hate \" here must be taken comparatively. It is a Hebraism, like \" Jacob have I loved, and Esau have I hated.\" \" Your appointed feasts my soul hateth.\" (Rom. ix. 13; Isai. i.\n\nScott thinks this verse was meant to teach the Greeks and all the disciples to arm themselves with a mind like their Master's if they wanted to follow Him.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":919,"text":"Rom. ix. 13","label":"Romans 9:13","href":"/rom/9/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.26.1","start":26,"end":26,"heading":"If any man serve me...follow me","excerpt":"This verse seems spoken for the benefit and information of the Greeks who sought to see Jesus, and of all who desired to become His disciples. If any man desires to serve Christ, and be a Christian, he mast be content to follow His Master, walk in His footsteps, share His lot, do as He did, and partake of His Master's inheritance in this world. He must not look for good things here, — for crowns, kingdoms, riches, honours, wealth, and dignity. Like His Master, he must be content with a cross. He must, in a word \"take up his cross and follow Me.\" (Matt. xvi. 24.) As St. Paul says, \"we are heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together.\" (Rom. viii. 17.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":553,"text":"Matt. xvi. 24","label":"Matthew 16:24","href":"/mat/16/#v24","status":"detected"},{"at":714,"text":"Rom. viii. 17","label":"Romans 8:17","href":"/rom/8/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.26.2","start":26,"end":26,"heading":"and where I am, there...my servant be","excerpt":"This is the first thing that Christ promises to those who follow Him. They shall be with Christ wherever He is, in paradise, and in His glorious kingdom. He and His servant shall not be parted. Whatever the Master has, the servant shall have also.\n\nIt is a comfortable thought, that however little we know of the life to come and the state after death, we do know that we shall be \" with Christ, which is far better.\" (Phil. i. 23.)\n\n[If any man serve me. ..my Father honour.] This is the second thing which Jesus promises to His disciples. The Father shall give, to those who love Christ, such honour as eye hath not seen nor ear heard. Honour from the men of this world they may not have. Honour from the Father shall make amends for all.\n\nIt is impossible not to see throughout this verse that our Lord's intention is to discourage the carnal and earthly expectation of His Jewish followers, and yet to encourage them by showing what they might confidently look for. They must follow in His steps if they were his true servants, and in so following they would find a cross, and not a crown, whatever they might be thinking, at that moment, while the hosannas of an excited crowd were sounding in their ears. But though they had a cross, they should not miss a reward finally, which would make amends for all. They would be with Christ in glory. They would be honoured by God the Father.\n\nThe words, \"Him will my Father honour,\" of course admit of being applied to this life in a certain sense : \" Them that honour Me I will honour.\" (1 Sam. ii. 30.) But it is much more agreeable to the context, I think, to apply them to the honour which shall be given in another world.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":419,"text":"Phil. i. 23","label":"Philippians 1:23","href":"/php/1/#v23","status":"detected"},{"at":1537,"text":"1 Sam. ii. 30","label":"1 Samuel 2:30","href":"/1sa/2/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.26.3","start":26,"end":26,"heading":"","excerpt":"The clearest conception we can form of heaven is that which is here stated. It is being with Christ, and receiving honour from God. Heaven is generally described by negatives. This is, however, an exceptional positive. It is being \"with Christ.\" (Compare John xiv. 3; xvii. 24; 1 Thess. iv. 17.)\n\nLet us note how wisely and mercifully our Lord always damped and checked the unscriptural expectations of His disciples. Never on any occasion do we find Him keeping back the cross, or bribing men to follow Him, as Mahomet did, by promising temporal comfort and happiness.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":255,"text":"John xiv. 3","label":"John 14:3","href":"/jhn/14/#v3","status":"detected"},{"at":268,"text":"xvii. 24","label":"John 17:24","href":"/jhn/17/#v24","status":"detected"},{"at":278,"text":"1 Thess. iv. 17","label":"1 Thessalonians 4:17","href":"/1th/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.27.1","start":27,"end":27,"heading":"Now is my soul troubled, &c.","excerpt":"This remarkable verse comes in somewhat abruptly. Yet the connection is not hard to trace. Our Lord had just been speaking- of His own atoning death. The thought and prospect of that death appears to draw from Him the expressions of this verse, which I will now examine in order.\n\n[Now is my soul troubled.\"] This sentence implies a sudden, strong mental agony, which came over our Lord, troubling, distressing, and harassing Him. — What was it from ? Not from the mere foresight of a painful death on the cross, and the bodily suffering attending it. No doubt human nature, even when sinless, naturally revolts from pain and suffering. Yet mere bodily pain has been endured for weeks by many a martyr, and even by heathen fanatics in India, without a groan or a murmur. — No ! it was the weight of the world's imputed sin laid upon our Lord's head, which pressed Him downward, and made Him cry, \" Now is my soul troubled.\" It was the sense of the whole burden of man's transgression imputed to Him, which, as He drew near to the cross, weighed Him down so tremendously. It was not His bodily sufferings, either anticipated or felt, but our sins, which here, at Gethsemane, and at Calvary, agonized and racked His soul.\n\nLet us notice here the reality of Christ's substitution for us. He was made \" a curse \" for us, and sin for us, and He felt it for a time most deeply. (Gal. iii. 13; 2 Cor. v. 21.) Those who deny the doctrine of substitution, imputation, and atonement can never explain the expressions before us satisfactorily.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1373,"text":"Gal. iii. 13","label":"Galatians 3:13","href":"/gal/3/#v13","status":"detected"},{"at":1387,"text":"2 Cor. v. 21","label":"2 Corinthians 5:21","href":"/2co/5/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.27.2","start":27,"end":27,"heading":"","excerpt":"Poole remarks : \" There is a vast difference between this trouble of spirit in Christ, and that which is in us. Our troubles are upon reflection for our own sins, and the wrath of God due to us therefor; His troubles were for the wrath of God due to us for our sins. — Our troubles are because we have personally grieved God; His were because those given to Him had offended God. We are afraid of our eternal condemnation; He was only afraid by a natural fear of death, which naturally riseth higher according to the kind of death we die. — Our troubles have mixture of despair, distrust, sinful horror; there was no such thing in His trouble. — Our troubles, in their natural tendency, are killing and destroying ; only by accident and the wise ordering of Divine providence do they prove advantageous, and lead us to Him ; His trouble, in the very nature of it, was pure, and clean, and sanative, and healing. — But that He was truly troubled, and that such a trouble did truly agree to His office as Mediator, and is a great foundation of peace, quiet, and satisfaction to us, is out of question. By some of these stripes we are healed.\"\n\nWe should remember and admire the prayer in the Litany of the Greek Church, — \"By Thine unknown sufferings, good Lord, deliver us.\"\n\nRollock observes here, \" If you ask me what the Divine nature in Christ was doing when He said, ' My soul is troubled,' and whether it was divided asunder from His human nature, I reply that it was not divided, but contained itself, or held itself passive, while the human nature was suffering. If it had exercised itself in its full power and glory, our Lord could not possibly have suffered.\"\n\n(The whole of Rollock's remarks on this difficult verse are singularly good, and deserve close study.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.27.3","start":27,"end":27,"heading":"","excerpt":"Hutcheson observes : \" The rise and cause of this trouble was thus : the Godhead hiding itself from the humanity's sense, and the Father letting out not only an apprehension of sufferings to come, but a present taste of the horror of His wrath due to man for sin. Christ was amazed, perplexed, and overwhelmed with it in His humanity. And no wonder, since He had the sins of all the elect laid upon Him, by imputation, to suffer for.\"\n\nHengstenberg remarks : \" The only solution of this extreme trouble is the vicarious significance of the sufferings and death of Christ. If our chastisement was upon Him, in order that we might have peace, then in Him must have been concentrated all the horror of dea h. He bore the sin of the world, and the wages of that sin was death. Death therefore must to Him assume its most frightful form. The physical suffering was nothing compared to the immeasurable suffering of soul which impended over the Redeemer, and the full greatness and depth of which He clearly perceives. Therefore, in Heb. v. 7, 'a fear ' is described as that which pressed with such awful weight upon our Lord. When God freed Him from that, He saved Him from death. Thus, when the suffering of Christ is apprehended as vicarious and voluntary, all the accompanying circumstances can be easily understood.\"\n\nLet us note the exceeding guilt and sinfulness of sin. The thing which made even God's own Son, who had power to work works that none else did beside Him, groan and cry, \" My soul is troubled,\" can be no light thing. He that would know the full measure of sin and guilt should mark attentively this verse, and the expressions used by our Lord at Gethsemane and Calvary.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1027,"text":"Heb. v. 7","label":"Hebrews 5:7","href":"/heb/5/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.27-33.1","start":27,"end":33,"heading":"JOHN XII. 27—33.","excerpt":"These verses show us what St. Peter meant, when he said, \" There are some things hard to be understood \" in Scripture. (2 Pet. iii. 16.) There are depths here which we have no line to fathom thoroughly. This need not surprise us, or shake our faith. The Bible would not be a book \" given by inspiration of God,\" if it did not contain many things which pass man's finite understanding. With all its difficulties it contains thousands of passages which the most unlearned may easily comprehend. Even here, if we look steadily at these verses, we may gather from them lessons of no mean importance.\n\nWe have, first, in these verses, a great doctrine indirectly proved. That doctrine is the imputation of man's sin to Christ.\n\nWe see the Saviour of the world, the eternal Son of God troubled and disturbed in mind : \" Now is my soul troubled.\" We see Him who could heal diseases with a touch, cast out devils with a word, and command the waves and winds to obey Him, in great agony and conflict of spirit. Now bow can this be explained ?\n\nTo say, as some do, that the only cause of our Lord's trouble was the prospect of His own painful death on the cross, is a very unsatisfactory explanation. At this rate it might justly be said that many a martyr has shown more calmness and courage than the Son of God. Such a conclusion is, to say the least, most revolting. Yet this is the conclusion to which men are driven if they adopt the modern notion, that Christ's death was only a great example of self-sacrifice.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":120,"text":"2 Pet. iii. 16","label":"2 Peter 3:16","href":"/2pe/3/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.28.1","start":28,"end":28,"heading":"Father, glorify thy name","excerpt":"This passage seems the conclusion of the strife and agony of soul which came over our Lord at this particular period. It is as though He said, \" I leave the matter in Thy hand, O My Father. Do what Thou seest best. Glorify Thy name and Thy attributes in Me. Do what is meet for setting forth Thy glory in the world. If it be for Thy glory that I should suffer, I am willing to suffer even unto the bearing of the world's sins.\"\n\nI see in the whole event here described, a short summary of what took place afterwards more fully at Gethsemane. There is a remarkable parallelism at every step.\n\n(a) Does our Lord say here, \" My soul is troubled\"? Just so He said in Gethsemane, \"My soul is exceeding sorrowful, even unto death.\" (Matt. xxvi. 38.)\n\n(b) Does our Lord say here, \" Father, save Me from this hour \"? Just so he says in Gethsemane. \" O my Father, if it be possible, let this cup pass from Me.\" (Matt. xxvi. 39.)\n\n(c) Does our Lord say here, \" For this cause came I unto this hour\"? Just so he says in Gethsemane, \" If this cup may not pass away from Me except I drink it, Thy will be done.\" (Matt. xxvi. 42.)\n\n(d) Does our Lord say, finally, \" Father, glorify Thy name \" ?\n\nJust so our Lord says, lastly, \" The cup which my Father hath given Me, shall I not drink it ? \" (John xviii. 11.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":727,"text":"Matt. xxvi. 38","label":"Matthew 26:38","href":"/mat/26/#v38","status":"detected"},{"at":903,"text":"Matt. xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"},{"at":1100,"text":"Matt. xxvi. 42","label":"Matthew 26:42","href":"/mat/26/#v42","status":"detected"},{"at":1280,"text":"John xviii. 11","label":"John 18:11","href":"/jhn/18/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.28.2","start":28,"end":28,"heading":"","excerpt":"The brief prayer which our Lord here offers, we should remember, is the highest, greatest thing that we can ask God to do. The utmost reach of the renewed will of a believer is to be able to say always, \"Father, glorify Thy name in Me. Do with Me what Thou wilt, only glorify Thy name.\" The glory of God after all is the end for which all things were created. Paul's joyful hope, he told the Philippians, when a prisoner at Rome, was \" that in all things, by life or by death, Christ might be magnified in his body.\" (Philip i. 20.)\n\nRollock says : \" This is the language of one who now forgets the agony and pain, remembers only His Father's glory, and desires it even together with His own passion and death.\"— He also remarks that the experience of God's saints in great trouble, is in a sense much the same. For a time they forget everything but present pain. By and by they rise above their sufferings, and remember only God's glory.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":518,"text":"Philip i. 20","label":"Philippians 1:20","href":"/php/1/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.28.3","start":28,"end":28,"heading":"Then came there a voice from heaven","excerpt":"This voice was undoubtedly a great miracle. God the Father was heard speaking audibly with man's voice to the Son. Three times in our Lord's ministry this miracle took place : first, at His baptism ; secondly, at His transfiguration; thirdly, just before His crucifixion. Rarely has the voice of God been heard by large crowds of unconverted men. Here, at Mount Sinai, and perhaps at our Lord's baptism, are the only three occasions on record.\n\nOf course we can no more explain this wonderful miracle than any other miracle in God's Word. We can only reverently believe and admire it. The intimate nearness of the Father to the Son, all through His ministry, is one of the many thoughts which may occur to our minds as we consider the miracle. Our Lord was never left alone. His Father was alway with Him, though men knew it not. How could it be otherwise? So far as concerned His Divine nature, He and the Father were \" one.\"\n\nHow any one, in the face of this passage, can deny that the Father and the Son are two distinct Persons, it is very hard to understand. When one person is heard speaking to another, common sense seems to point out that there are two persons, and not one.\n\nHammond maintains that there really was a loud clap of thunder, as well as a voice from heaven. Burkitt also seems to think the same, and compares it to the thunder which accompanied the giving of the law at Sinai.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.29.1","start":29,"end":29,"heading":"The people therefore, &c.","excerpt":"This verse apparently is meant to describe the various opinions of the crowd which stood around our Lord, about the voice which spoke to Him. Some, who were standing at some little distance, and were not listening very attentively, said it thundered. Others, who were standing close by, and paying great attention, declared that an invisible being, an angel, must have spoken. Both parties entirely agreed on one point. Something uncommon had happened. An extraordinary noise had been heard, which to some sounded like thunder, and to others like words. But nobody said they heard nothing at all.\n\nThat the voice must have been very loud, seems proved by the supposition that it was \" thunder.\" That the reality and existence of angels formed part of the popular creed of the Jews, seems proved by the readiness of some to take up the idea that an angel had spoken.\n\nSome think that the Greeks before mentioned, not knowing the Hebrew language in which probably the voice spoke, fancied the voice was thunder, and the Jews of the crowd thought it an angel's voice.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.30.1","start":30,"end":30,"heading":"Jesus answered...This voice...not...me...your sakes","excerpt":"In this verse our Lord tells the Jews the purpose of this miraculous voice. It was not for His sake,— to comfort Him and help Him,'\n\nbut for their sakes,— to be a sign and a witness to them. The voice could tell Him nothing that He did not know. It was meant to show them what they did not know, or doubted. The sentence would be more literally rendered, \" Not on account of Me was this voice, but on account of you.\" It was just one more public miraculous evidence of His Divine mission, and apparently the last that was given. The first evidence was a voice at His baptism, and the last a voice just before His crucifixion.\n\nAugustine remarks : \"Here Christ shows that his voice was not to make known to Him what He already knew, but to them to whom it was meet to be made known.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.31.1","start":31,"end":31,"heading":"Now is the judgment of this world","excerpt":"This is undeniably a difficult saying. The difficulty lies principally in the meaning of the word \"judgment.\"\n\n(a) Some, as Barnes, think that it means, \"This is the crisis, or most important time in the world's history.\" I cannot receive this. I doubt whether the Greek word used here, will ever bear the signification of our word \" crisis.\" That our Lord's atoning death was a crisis in the world's history, is undoubtedly true. But that is not the question. The question is, what do the Greek words mean?\n\n(6) Some, as Theophylact and Euthymius, think it means, \"Now is the vengeance of this world.\" — \"I will cast out him by whom the world has been enslaved.\" — I doubt this also.\n\n(c) Some, as Zwingle, think that \"judgment\" means the discrimination or separation between the believing and the unbelieving in the world. (Compare John ix. 39.)\n\n(d) Some, as Calvin, Brentius, Beza, Bucer, Hutcheson, Flacius, and Gualter, think that \"judgment\" means the reformation, or setting in right order of the world.\n\n(e) Some, as Grotius, Gerhard, Poole, Toletus, and a Lapide, think \"judgment\" means the deliverance, and setting free from bondage, of this world.\n\n(f) Some, as Pearce, think it means, \" Now is the Jewish world or nation about to be judged or condemned for rejecting Me.\"\n\n(g) Some, as Bengel, think it means, \"Now is the judgment concerning this world, as to who is hereafter to be the rightful possessor of it.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":834,"text":"John ix. 39","label":"John 9:39","href":"/jhn/9/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.31.2","start":31,"end":31,"heading":"","excerpt":"I take it that the word we render \"judgment \" can only mean condemnation, and that the meaning of the sentence is this: \" Now has arrived the season when a sentence of condemnation shall be passed by my death on the whole order of things which has prevailed in the world since the creation. The world shall no longer be let alone, and left to the devil and the powers of darkness. I am about to spoil them of their dominion by my redeeming work, and to condemn and set aside the dark, godless order of things which has so long prevailed upon earth. It has been long winked at and tolerated by my Father. The time has come when it will be tolerated no longer. This very week, by my crucifixion, the religious systems of the world shall receive a sentence of condemnation.\" This seems Bullinger and Rollock's view, and I agree with it.\n\nIn order to realize the full meaning of this sentence, we must call to mind the extraordinary condition of all the world, with the exception of Palestine, before Christ's death. To an extent of which now we can form no conception, it was a world without God, plunged in idolatry, worshipping devils, — in open rebellion against God. (Compare 1 Cor. x. 20.) When Christ died, this order of things received its sentence of condemnation.\n\nRollock says : \"I understand, by this judgment, the condemnation of that sin of which the world was so full when Christ came, and which had reigned from Adam to Moses.\" Of this undisturbed reign of idolatry Christ's advent made an end.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1177,"text":"1 Cor. x. 20","label":"1 Corinthians 10:20","href":"/1co/10/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.31.3","start":31,"end":31,"heading":"","excerpt":"Augustine, on this verse, says: \"The devil kept possession of mankind, holding men as criminals bound over to punishment by the handwriting of their sins, having dominion in the hearts of the unbelieving, dragging them, deceived and captive, to the worship of the creature, for which they had deserted the Creator. But by the faith of Christ, confirmed by His death and resurrection, through His blood shed for the remission of sins, thousands of believing persons obtain deliverance from the dominion of the devil, are joined to the body of Christ, and quickened by His Spirit as faithful members, under so great a Head. This it was that He called judgment.\"\n\n[Now shall... prince of this world. ..cast out.'] In this remarkable sentence there can be no doubt that Satan is meant by the \"prince of this world.\" Up to the time of our Lord's redeeming work, the entire world was in a certain sense completely under his dominion. When Christ came and died for sinners, Satan's usurped power was broken, and received a deadly blow. Heathenism, and idolatry, and devil-worship no longer governed all the earth except Palestine, as they had done for four thousand years, because undisturbed. In a wonderful and mysterious manner Christ on the cross \"spoiled principalities and powers, and made a show of them openly, triumphing over them.\" (Coloss. ii. 15.) To this victory our Lord clearly refers. \" Now in this week, by my vicarious death as man's Redeemer on the cross, Satan, the Prince of this world, shall receive a deadly blow, and be dethroned from his supremacy over man, and cast out. The head of the serpent shall be bruised.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1336,"text":"Coloss. ii. 15","label":"Colossians 2:15","href":"/col/2/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.32.1","start":32,"end":32,"heading":"And I...lifted up...draw all men unto me","excerpt":"In this remarkable verse our Lord plainly points to His own crucifixion, or being lifted up on the cross. It is the same expression that He used to Nicodemus : \"As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.\" (John iii. 15.)\n\nThe promise, \" I will draw all men unto Me,\" must, I think, mean that our Lord after His crucifixion would draw men of all nations and kindreds and tongues to Himself, to believe on Him and be His disciples. Once crucified, He would become a great centre of attraction, and draw to Himself, and release from the devil's usurped power, vast multitudes of all peoples and countries, to be His servants and followers. Up to this time all the world had blindly hastened after Satan and followed him. After Christ's crucifixion great numbers would turn away from the power of Satan and become Christians.\n\nThe promise doubtless looks even further than this. It points to a time when every knee shall bow to the crucified Son of God, and every tongue confess that Jesus is the Lord. The whole world shall finally become the kingdom of our God and of His Christ.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":255,"text":"John iii. 15","label":"John 3:15","href":"/jhn/3/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.32.2","start":32,"end":32,"heading":"","excerpt":"Of course the words must not be pressed too far. We must not think that they support the deadly heresy of universal salvation. We must not suppose them to mean that all men shall be actually saved by Christ's crucifixion, any more than we must suppose that Christ actually \"lights\" everyone in the world. (See John i. 9.) The analogy of other texts shows plainly that the only reasonable sense is, that Christ's crucifixion would have a \" drawing \" influence on men of all nations, Gentiles as well as Jews. Scripture and facts under our eyes both show us that all persons are not actually drawn to Christ. Many live and die and are lost in unbelief.\n\nThe word \" draw \" is precisely the same that is used in John vi. 44 : \" No man can come to Me except the Father draw him.\" Yet I doubt whether the meaning is precisely the same. In the one case it is the drawing of election, when the Father chooses and draws souls. In the other case, it is the drawing influence which Christ exercises on labouring and heavy-laden sinners, when He draws them by His spirit to come to Him and believe. The subjects of either \" drawing \" ar \\ the same men and women, and the drawing in either case is irresistible. All who are drawn to believe are drawn both t y the Father and the Son. Without this drawing no one would ev er come to Christ.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":310,"text":"John i. 9","label":"John 1:9","href":"/jhn/1/#v9","status":"detected"},{"at":708,"text":"John vi. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.32.3","start":32,"end":32,"heading":"","excerpt":"The idea of some, that the verse may be applied to the lifting up or exalting of Christ by ministers in their preaching, is utterly baseless, and a mere play upon words. That the preaching of Christ will always do good, more or less, and draw souls to Christ by God's blessing, is no doubt true. But it is not the / doctrine of this text, and ought to be dismissed as an unfair accommodation of Scriptural language.\n\nEuthymius observes that the mission of Christ began to draw souls at once, as in the case of the penitent thief and the centurion.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.33.1","start":33,"end":33,"heading":"This he said...what death...die","excerpt":"This explanatory comment of St. John on our Lord's words is evidently intended to make His meaning plain. He spoke of \" being lifted up \" with a special reference to His being lifted up on the cross. — Of course it is just possible that the reference is to the drawing all men, and that it means, \" He spoke of drawing all men, with a reference to His death being a sacrificial and atoning death, which would affect the position of all men.\" But I doubt this being so correct a view as the other.\n\n\" He should die,\" is literally, He was \" about to die.\"\n\nIt is curious that, in the face of this verse, some, as Bucer and Diodati, maintain that our Lord by \" being lifted up,\" refers to His exaltation into heaven after His resurrection. They think that then, and not till then, could He be said to \" draw \" men. I cannot see anything in this. Our Lord appears to me to teach plainly, that after His crucifixion, and through the virtue of His crucifixion, He would draw men. That \"lifting up \" means crucifixion is, in my judgment, plainly taught by John iii. 15.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1049,"text":"John iii. 15","label":"John 3:15","href":"/jhn/3/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.34.1","start":34,"end":34,"heading":"The people answered, &c.","excerpt":"This verse supplies a remarkable instance of the perverse and hardened blindness of the Jews in our Lord's time. They pretended to be unable to reconcile the Lord's language about being \" lifted up,\" with the Old Testament prophecies about the eternity and never dying of Christ. — That \" lifted up \" meant being put to death on the cross, they seem to have understood. That our Lord, or the Son of man, as He called Himself, claimed to be the Christ, they quite understood. What they stumbled at was the idea of the eternal Christ being put to death. They had got hold of the idea of a glorious, eternal Messiah. They had not got hold of the idea of a suffering, dying Messiah.\n\nOf course they were right in holding that \" Christ abideth forever.\" It is the universal doctrine of the Old Testament. (Compare Isai. ix. 7; Psalm ex. 4; Ezek. xxxvii. 25; Daniel vii. 14; Micah iv. 7.) Our Lord had never for a moment denied this. He was the promised Saviour, who, as Gabriel said to Mary, was to \"reign over the house of Jacob forever.\" (Luke i. 33.)\n\nOn the other hand, they were entirely wrong in not understanding that Christ had to suffer before He reigned, and to go to the cross before He wore the crown. They were wrong in not seeing that His sacrifice as our Substitute and our Passover was the very corner-stone of revealed religion, and that the very 11 law\" of which they made so much, pointed to His sacrifice as clearly as to His eternal glory. They forgot that Isaiah says that Messiah is to be \"brought as a lamb to the slaughter,\" and that Daniel speaks of His being \" cut off.\" (Isai. liii. 7 ; Dan. ix. 26.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":809,"text":"Isai. ix. 7","label":"Isaiah 9:7","href":"/isa/9/#v7","status":"detected"},{"at":835,"text":"Ezek. xxxvii. 25","label":"Ezekiel 37:25","href":"/ezk/37/#v25","status":"detected"},{"at":853,"text":"Daniel vii. 14","label":"Daniel 7:14","href":"/dan/7/#v14","status":"detected"},{"at":869,"text":"Micah iv. 7","label":"Micah 4:7","href":"/mic/4/#v7","status":"detected"},{"at":1036,"text":"Luke i. 33","label":"Luke 1:33","href":"/luk/1/#v33","status":"detected"},{"at":1594,"text":"Isai. liii. 7","label":"Isaiah 53:7","href":"/isa/53/#v7","status":"detected"},{"at":1610,"text":"Dan. ix. 26","label":"Daniel 9:26","href":"/dan/9/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.34.2","start":34,"end":34,"heading":"","excerpt":"The words \"we\" and \"thou,\" in this verse, in the Greek are emphatic. \"We Jews have always been taught to believe the eternity of Messiah. Thou, on the other hand, sayest that Messiah must be put to death, and lifted up on the cross. How is this? How are we to understand it? \"\n\n\" The law,\" in this verse, must evidently be taken for the whole of the Old Testament Scriptures.\n\nIt is worthy of remark that the Jews charge our Lord with saying \"the Son of Man must be lifted up.\" Yet our Lord in the last verse but one had not mentioned the Son of man, but had only said, \"I, if I be lifted up.\" — It is also singular that our Lord nowhere uses the expression \" lifted up \" except in His conversation with Nicodemus, in John iii. 14. We must therefore either suppose that the Jews referred to the saying of Christ when He spoke to Nicodemus, (which is very unlikely ;)or else that the expression, \"The Son of man must be lifted up,\" was so frequently on our Lord's lips, that the Jews caught it up and pressed it on Him here;— or else that our Lord so frequently spoke of Himself as the Son of man, that when He said, \"If I be lifted up,\" the Jews thought it equivalent to saying, \" If the Son of man be lifted up.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":718,"text":"John iii. 14","label":"John 3:14","href":"/jhn/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.34.3","start":34,"end":34,"heading":"","excerpt":"The question \"Who is this Son of man? \"can hardly imply that the Jews did not know that Christ was speaking of Himself. Does it not rather mean, \" Who, and what kind of a person dost Thou claim to be, calling Thyself the Son of man, and yet talking of being lifted up on the cross? Dost Thou really mean that one and the same person can be a dying person, and yet also the eternal Christ? Dost Thou claim \"to be the eternal Christ, and yet talk of being lifted up on a cross? Explain this apparent contradiction, for we cannot understand it.\"— It is just the old story over again. The Jews could not and would not understand that Messiah was to suffer as well as to reign, to die as a Sacrifice as well as to appear in glory. They could not and would not see that the two things could be reconciled, and could meet in one person. Hence their perplexity exhibited in the question of the text.\n\nThe title, \" Son of man,\" is first found applied to Messiah in Daniel vii. 13. We cannot doubt that the Jews understood and remembered that passage.\n\nLet us note that a half knowledge of Scripture, a suppression of some texts, and a misapplication of other texts, will account for a large portion of mistakes in religion. In this way people get a heresy or a crotchet into their heads on some doctrinal point, and seem blind to the truth. No heresies are so obstinately defended, and so difficult to meet, as those which are based on a perverted view of some portion of Scripture. In reading our Bibles, we must be careful to give every part and portion its due weight.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":956,"text":"Daniel vii. 13","label":"Daniel 7:13","href":"/dan/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.34-43.1","start":34,"end":43,"heading":"JOHN XII. 34—43.","excerpt":"We may learn, from these verses, the duty of using present opportunities. The Lord Jesus says to us all, \" Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you. — While ye have light believe in the light.\" Let us not think that these things were only spoken for the sake of the Jews. They were written for us also, upon whom the ends of the world are come.\n\nThe lesson of the words is generally applicable to the whole professing Church of Christ. Its time for doing good in the world is short and limited. The throne of grace will not always be standing : it will be removed one day, and the throne of judgment will be set up in its place. The door of salvation by faith in Christ will not always be open : it will be shut one day forever, and the number of God's elect will be completed. The fountain for all sin and uncleanness will not always be accessible ; the way to it will one day be barred, and there will remain nothing but the lake that burns with fire and brimstone.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.35.1","start":35,"end":35,"heading":"Then Jesus said unto them...light with you","excerpt":"It is noteworthy that our Lord makes no direct answer to the question of the Jews. He only warns them, in a very solemn manner, of the danger they were in of letting their day of grace slip away unimproved. He draws a figure from the light of day, and the acknowledged importance of walking and journeying while we have the light. By \" the light\" He evidently means Himself. \" I, the Light of the world, am only going to be with you a very little, longer. My day is drawing to a close. The sun will soon set.\" (Compare Jer. xiii. 15.)\n\nHere, as elsewhere, we see how clearly and distinctly our Lord saw His own approaching death and withdrawal from the world.\n\nEcolampadius thinks that there is a latent connection between this verse and the question of the Jews. \"You ask who is this Son of man? I reply that He is the Light of the world, as I have often told you. Like the sun, He is about to be eclipsed, or withdrawn from your eyes very shortly. Make haste, and delay not to believe on Him.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":519,"text":"Jer. xiii. 15","label":"Jeremiah 13:15","href":"/jer/13/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.35.2","start":35,"end":35,"heading":"Walk while ye have the light","excerpt":"This solemn exhortation was meant to urge the Jews to do for their souls' safety, what a wise traveller would do to get safely to his journey's end. \" Enter in at the strait gate : walk in the narrow way : flee from the city of destruction : set out on your journey towards eternal life : rise, and be moving, while I and my Gospel are close to you, shining on you, and within your reach.\"\n\nHengstenberg remarks, that \" walking here denotes activity, and stands opposed to an idle and indifferent rest.\"\n\n[Lest darkness come upon you.] Our Lord here warns the Jews of the things to be feared, if they neglected His advice. Darkness would overtake, catch, and come upon them. He would leave the world, and return to His Father. They would be left in a state of judicial darkness and blindness as a nation, and, with the exception of an election, would be given over to untold calamities, scattering, and misery. How true these words were, we know from the history of the Jews, written by Josephus, after our Lord left the world. His account of the extraordinary state of the inhabitants of Jerusalem, during the siege of the city by Titus, is the best commentary on the text before us. The state of the Jews, as a nation, during the last days of Jerusalem, can only be described as \" darkness that might be felt.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.35.3","start":35,"end":35,"heading":"for he...darkness...knoweth not...goeth","excerpt":"This is an argument drawn from the acknowledged helplessness of one who attempts a difficult journey in a dark night. He cannot see his way. He only gets into trouble, and perhaps loses his life. This was exactly the case of the Jewish nation, after our Lord left the world. Up to the time of the destruction of the temple, they seemed like a nation of madmen, and a people judicially blinded, — conscious that they were in a wrong position, struggling furiously to get out of it, and yet only plunging deeper into the mire of hopeless misery, till Titus took the city, and carried the whole race into captivity. They had put out their own eyes by rejecting Christ, and were like a strong man blinded, maddened by a sense of his own misery, and yet impotent to get out of it.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.36.1","start":36,"end":36,"heading":"the light...believe...children of light","excerpt":"This sentence would have been more accurately rendered, \" While ye have the Light;\" that is, \"while ye have Me, the Light of the world, with you.\" It is a final, affectionate entreaty to the Jews repeating in more plain words the exhortation of the last verse, \" To walk in the light.\" It is as though our Lord said, \" Once more I beseech you to believe in Me as the Light of the world, while I am with you.\" The end and object for which they are to believe is also added, \"That ye may become my children, have light in your hearts, light in your consciences, light in your lives, light on your present path, light in your future prospects.\" There can be no doubt that the expression \"children of light\" is a Hebraism, signifying \"to be brought in close connection with or under the full influence of light.\"\n\nLet us note that here, as elsewhere, believing is the first step, the one thing needful. The exhortation is still to be offered to every sinner directly and personally, — \"Believe, that thou mayest be a child of light.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.36.2","start":36,"end":36,"heading":"These things...spake...departed...hide...them","excerpt":"\"We know not exactly on what day in the last week of our Lord's life the words just recorded had been spoken. The sentence before us certainly seems to mark a break and interval, and we can hardly suppose that the short address from the forty-fourth verse to the end of the chapter was spoken the same day, or was continuously connected with the discourse ending in this verse.\n\nTo me it seems probable that our Lord \" departed \" to Bethany after the miracle of the Voice from the heavens, and the commotion that followed it. — The words of our English version \" Did hide Himself,\" seem to me rather stronger than the Greek warrants. It would be more literally, \" Was concealed from them.\" Whether this was by miracle, as on other occasions, is not clear.\n\nCalvin seems to think that our Lord only departed from the hearers immediately round Him, and went to the temple, where He met with another audience, of a more believing kind. Flacius, too, thinks it was only a short and temporary withdrawal. Poole, on the contrary, takes the view that I adopt, and says that our Lord withdrew to Bethany.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.37.1","start":37,"end":37,"heading":"But though...so many miracles...them","excerpt":"This verse begins a long parenthetical comment, which John was inspired to make at this point, on the peculiar unbelief of the Jerusalem Jews. He remarks on the singular hardness of this section of the nation, in the face of the singularly strong evidence which they enjoyed of Christ's Messiahship.\n\nThe expression, \"So many miracles,\" seems to point out that the miracles recorded by St. John are by no means all the miracles that our Lord performed in and near Jerusalem. Beside the purifying of the temple, John only records three : the healing of the impotent man, the healing of the blind, and the raising of Lazarus. (John v., ix., xi.) Yet John expressly speaks of miracles, (both here, and in John ii. 23,) and the Pharisees say, \" This Man doeth many miracles.\" (John xi. 47.)\n\nThe Greek word rendered \" before,\" is very strong. It is the same that is \" In the sight of,\" in 1 Thess. i. 3 ; and \" In the presence of,\" in 1 Thess. ii. 19.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":702,"text":"John ii. 23","label":"John 2:23","href":"/jhn/2/#v23","status":"detected"},{"at":773,"text":"John xi. 47","label":"John 11:47","href":"/jhn/11/#v47","status":"detected"},{"at":885,"text":"1 Thess. i. 3","label":"1 Thessalonians 1:3","href":"/1th/1/#v3","status":"detected"},{"at":931,"text":"1 Thess. ii. 19","label":"1 Thessalonians 2:19","href":"/1th/2/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.37.2","start":37,"end":37,"heading":"yet they believed not on him","excerpt":"In estimating the peculiar hardness and unbelief of the Jews at Jerusalem, it is worth remembering that all experience proves that where there is the greatest quantity of the form of religion, there is often the greatest proportion of formality and unbelief. The places where men become most familiar with the outside and ceremonial of Christianity are precisely the places where the heart seems to become most hard. Witness the state of Rome at this clay. Witness too often the state of cathedral cities in our own land. We need not wonder that the city in which was the temple, the daily sacrifice, and the priesthood, was the most unbelieving place in Palestine.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.38.1","start":38,"end":38,"heading":"That...saying...Esaias...fulfilled...spake","excerpt":"We must not suppose this means that the Jews did not believe, in order that the prophecy of Isaiah might be fulfilled. This would be teaching sheer fatalism, and would destroy man's responsibility. The true meaning is, \" So that by this unbelief the saying of Isaiah was fulfilled.\" (See John v. 20; Rom. v. 20; 2 Cor. i. 17.)\n\nChrysostom observes: \"It was not because Isaiah spake that they believed not, but because they were not about to believe, that he spake.\"\n\nAugustine says : \"The Lord, by the prophet, did predict the unbelief of the Jews, — predict, however, not cause. It does not follow that the Lord compels any man to sin, because He knows men's future sins.\"\n\nTheophylact and Euthymius say much the same.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":288,"text":"John v. 20","label":"John 5:20","href":"/jhn/5/#v20","status":"detected"},{"at":300,"text":"Rom. v. 20","label":"Romans 5:20","href":"/rom/5/#v20","status":"detected"},{"at":312,"text":"2 Cor. i. 17","label":"2 Corinthians 1:17","href":"/2co/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.38.2","start":38,"end":38,"heading":"Lord, who...believed our report","excerpt":"This question begins the well-known fifty-third chapter of Isaiah, which describes with such extraordinary accuracy our Lord's sufferings. It is certainly a most singular fact, that the very chapter which the Jews in every age have been most obstinately unwilling to believe, should begin with this question. It is a Hebraism, tantamount to saying, \"Nobody believes our report.\" The unbelief of the Jews was a thing as clearly foretold In Scripture ns the sufferings of Christ. If they had not been unbelieving, the Scriptures would have been untrue.\n\n[To whom. ..arm of.. .Lord revealed.'] The expression, \" Arm of the Lord,\" is thought by Augustine to mean Christ Himself. It may be so. If not, it must mean, \" To whom is the Lord's power in raising up a Redeemer and an atoning sacrifice revealed?\" That is, the Lord's power is revealed to and received by none. The question here again is a Hebraism, equivalent to an assertion.\n\nBullinger observes, that \" some might perhaps wonder that the Jews did not believe Jesus to be the Messiah. To this John replies, that Isaiah long ago foretold that they would prove an unreasonable and unbelieving nation.\"\n\nThe quotation of Isaiah in this place is strong evidence that the fifty-third chapter of this prophecy applies to Christ, and none else.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.39.1","start":39,"end":39,"heading":"Therefore they could not believe, because, &c.","excerpt":"This is undeniably a difficult verse. It cannot of course mean that the Jews were unable to believe, although really desirous to do so, and were prevented by the prophecy of Isaiah. What, then, can it mean? The following paraphrase is offered : \" This was the cause why they could not believe, — they were in that state of judicial blindness and hardness which Isaiah had described. They were justly given over to this state, because of their many sins, and for this cause they had no power to believe.\"\n\n\" Therefore,\" is literally, \" on account of this.\" It cannot, I think, look backward, but forward. (Compare x. 17, and xii. 18.)\n\n\"They could not,\" is literally, \"they were not able.\" It precisely describes the moral inability of a thoroughly hardened and wicked man to believe. He is thoroughly under the mastery of a hardened and seared conscience, and has, as it were, lost the power of believing. — They had no will to believe, and so they had no power. They could have believed if they would, but they would not, and so they could not. The expression is parallel to the well-known words, \" No man can come to Me, except the Father which hath sent Me draw him.\" There the meaning is, \" No man has any will to come unless he is drawn, and so no man cau come.\"\n\nEven in our own English language the expression, \" could not, \" is sometimes used in the sense of \" would not.\" Thus the brethren of Joseph \"hated him, and could not speak peaceably of him.\" (Gen. xxxvii. 4.)\n\nThe word \" because \" is a needlessly strong rendering of the Greek. It would be just as correctly translated \" for.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1461,"text":"Gen. xxxvii. 4","label":"Genesis 37:4","href":"/gen/37/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.39.2","start":39,"end":39,"heading":"","excerpt":"Chrysostom observes : \" In many places Christ is wont to term choice power. So, \" The world cannot hate you, but Me it hateth.\" So in common conversation a man says, \"I cannot love this or that person, calling the force of his will power.\"\n\nAugustine says : \" If I be asked why they could not believe, I answer in a word, Because they would not.\" — He also says, \"It is said of the Omnipotent, He cannot deny Himself : and this is the power of the Divine will. So ' they could not believe ' is the fault of the human will.\"\n\nZwingle also says that \" could not \" means \" would not.\"\n\nEcolampadius observes : \"They would not, and therefore they could not believe. God is wont to punish those who commit some sin by giving them up to other sins.\" This, he remarks, is the heaviest judgment to which we can be given up, — to have sins punished by sins, that is, by being let alone to commit them.\n\nBishop Hall says: \" They could not believe, because, as Isaiah says, in a just punishment for their maliciousness and contempt, God had stricken them with a reprobate sense, so that their eyes were blinded.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.40.1","start":40,"end":40,"heading":"He hath blinded their eyes, &c.","excerpt":"This quotation is a free paraphrase of the general view of a verse in Isaiah vi. 9, 10. I think it can only have one meaning. That meaning is, that \" God had given over the Jews to judicial blindness, as a punishment for their long-continued and obstinate rejection of His warnings.\" That God does in some cases give people over, as a punishment for obstinate unbelief, and that He may be justly termed the cause of such unbelief, is I think, quite plain in Scripture. Pharaoh is a case in point. He obstinately refused God's warnings, and so at last He was given over, and God is said to have \" hardened his heart.\" Compare Joshua xi. 20: \" It was of the Lord to harden their hearts, that they should come against Israel in battle, that He might destroy them.\" (So Deut. ii. 30; 1 Sam. ii. 25; Rom. ix. 18.)\n\nThis is no doubt a very solemn and awful subject. It seems at first sight to make God the author of man's destruction, But surely a moment's reflection will show us that God is a Sovereign in punishing, and may punish in any way he pleases. Some He cuts off suddenly the moment they sin. Others He gives over to judicial blindness, and ceases to strive with their consciences. \"The Judge of all the earth will certainly do right.\" Those whom He is said to \" harden and blind \" will always be found to be persons whom He had previously warned, exhorted, and constantly summoned to repent. And never is He said to harden and blind, and give men up to judicial hardness and blindness, till after a long course of warnings. This was certainly the case with Pharaoh and with the Jews.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":70,"text":"Isaiah vi. 9, 10","label":"Isaiah 6:9–10","href":"/isa/6/#v9","status":"detected"},{"at":625,"text":"Joshua xi. 20","label":"Joshua 11:20","href":"/jos/11/#v20","status":"detected"},{"at":766,"text":"Deut. ii. 30","label":"Deuteronomy 2:30","href":"/deu/2/#v30","status":"detected"},{"at":780,"text":"1 Sam. ii. 25","label":"1 Samuel 2:25","href":"/1sa/2/#v25","status":"detected"},{"at":795,"text":"Rom. ix. 18","label":"Romans 9:18","href":"/rom/9/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.40.2","start":40,"end":40,"heading":"","excerpt":"The consequence of God blinding and hardening a person is that he does not \"see \" his danger with his eyes, or \" understand \" his position with his heart. The result is that he holds on his way unconverted, and dies without his soul's disease being healed. — \"Seeing\" and \"understanding\" are essential parts of conversion. No simpler reason can be given why myriads of church-goers continue careless, unaffected, unmoved, and unconverted: they neither \"see\" nor \"understand.\" God alone can give them seeing eyes and understanding hearts, and ministers cannot. And one solemn reason why many live and die in this state is, that they have resisted God's warnings, and are justly punished already with a judicial blindness and hardness, by Him whom they have resisted.\n\nThe key to the whole difficulty, after all, lies in the answer we are prepared to give to the question, \"Is God just in punishing the sinner?\" — The true Christian and honest Bible reader will find no difficulty in answering that question in the affirmative. Once grant that God is just in punishing the ungodly, and there is an end of the problem. God may punish by giving over the obstinate sinner to a reprobate mind, as really as by sentencing him to everlasting fire at the last day.\n\nOne thing only must never be forgotten. God \" willeth not the death of any sinner.\" He is willing to soften the hardest heart, and to open the blind eyes of the greatest sinner. In dealing with men about their souls we must never forget this. We may well remind them that by hardened impenitence they may provoke God to give them up. But we must also press on them that God's mercies in Christ are infinite, and that, if they are finally lost, they will have none but themselves to blame.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.40.3","start":40,"end":40,"heading":"","excerpt":"Burgon thinks that the nominative to \"blinded\" at the beginning of the verse is not God, but \" the Jewish people ; \" and that the meaning is, \" This people hath blinded their own eyes.\" But I cannot see that this idea can be supported by reference to Isaiah, and though it smooths over difficulties, I dare not receive it.\n\nCalvin thinks that the passage applies to the hardness by which God punishes the wickedness of an ungrateful people. They are given over justly to an' unbelieving and judicially blinded state of mind.\n\nPoole observes: \"We have this text, than which there is none more terrible, no less than six times quoted in the New Testament. In all places it is quoted and given as a reason for the Jews' unbelief in Christ. (Matt. xiii. 14, 15; Mark iv. 12; Luke viii. 10; Acts xxviii. 26, 27 ; Rom. xi. 8.) It is not quoted alike in all places, but for substance it is the same. In the original, Isaiah is made the instrumental cause. Matthew and Luke, in Acts, mention the people themselves as the cause.\n\nAll the other texts speak of it as God's act. The thing is easily reconciled.\" — He then says : \" The Jews first shut their own eyes, and hardened their own hearts. Thus behaving themselves, God judicially gave them up to their own lusts, permitted their hearts to harden, and suffered them to close their own eyes, so that they could not repent, believe, or return. God did not infuse any malice into their hearts, but withdrew His grace from them.\"\n\nRollock makes the wise and deep remark, that \"Darkness does not blind men so much as light, unless God renews their minds by His Spirit.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":738,"text":"Matt. xiii. 14, 15","label":"Matthew 13:14–15","href":"/mat/13/#v14","status":"detected"},{"at":758,"text":"Mark iv. 12","label":"Mark 4:12","href":"/mrk/4/#v12","status":"detected"},{"at":771,"text":"Luke viii. 10","label":"Luke 8:10","href":"/luk/8/#v10","status":"detected"},{"at":786,"text":"Acts xxviii. 26, 27","label":"Acts 28:26–27","href":"/act/28/#v26","status":"detected"},{"at":808,"text":"Rom. xi. 8","label":"Romans 11:8","href":"/rom/11/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.41.1","start":41,"end":41,"heading":"These things...Esaias...his glory...him","excerpt":"To see the full force of this verse we should read the sixth chapter of Isaiah in its entirety. We should there see a magnificent description of the Lord's glory, before which even the seraphim veiled their faces. We should observe their cry, \" Holy, holy, is the Lord of Hosts ! \" We should mark how Isaiah says, \" My eyes have seen the King, the Lord of Hosts.\" And then let us remember that John says, \" Esaias saw Christ's glory, and spake of Christ ! \" — How any one, in the face of this evidence, can say that Jesus Christ is not very God, it seems hard to understand.\n\nLightfoot thinks that Isaiah in this chapter had a view of the glory which our Lord would have when He came to punish the Jewish nation. He thinks this is pointed out by \"the posts of the door being shaken;\" by \"the temple being filled with smoke ; \" and by \" the cities being wasted.\" (See Isaiah vi.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.42.1","start":42,"end":42,"heading":"Nevertheless...rulers...many believed on him","excerpt":"Here St. John mentions a fact which he would have us take together with his account of the hardened unbelief of most of the Jews. There were some who were not so utterly hardened as the rest. They were in a different state of mind : not blind, but convinced ; not hardened against our Lord, but secretly persuaded that He was the Christ. Many even of the chief people at Jerusalem believed, in their own secret minds, that Jesus was the Christ. This faith no doubt was only the faith of the head, and not of the heart. But they did believe.\n\nLet us note that there is often far more going on in people's minds than preachers are aware of. There is much secret conviction.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.42.2","start":42,"end":42,"heading":"but because...Pharisees...not confess him","excerpt":"They dared not openly confess their faith in our Lord, for fear of the persecution of the Pharisees. They were cowards, and influenced by the fear of man. No wonder that our Lord spoke so strongly in other places about the duty of confessing Him.\n\n[Lest. ..put out of.. .synagogue.\"] The thing that they feared was excommunication. We can have little idea perhaps of the extreme dread with which a Jew regarded exclusion from the visible Jewish Church. Unlike ourselves, he knew no other Church in the whole world. To be shut out of this Church was equivalent to being shut out of heaven. The dread of excommunication in the Irish Catholic Church is perhaps the nearest thing to it in our days.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.43.1","start":43,"end":43,"heading":"For...loved...praise...men more...God","excerpt":"St. John here tells us plainly the prevailing motive in the minds of the cowardly Jews. They loved above everything to be well thought of by their fellow- men. They thought more of having the good opinion of man than the praise of God. They could not bear the idea of being laughed at, ridiculed, reviled, or persecuted by their fellow-men. To keep in with them and have their praise, they sacrificed their own convictions, and acted contrary to their conscience. How much this feeling injures the soul is shown by our Lord's words in a former place: \"How can ye believe which receive honour one from another?\" (John v. 44.)\n\nLet us remember that all over the world the same miserable motive is still ruining myriads of souls. \"The fear of man bringeth a snare.\" (Prov. xxix. 25.) Nothing seems so difficult to overcome as the desire of pleasing man, keeping in with man, and retaining man's praise. Nothing will overcome it but thorough faith. \"This is the victory that overcometh the world, even our faith.\" (1 John v. 4.) The expulsive power of a new principle, making us see God, Christ, heaven, hell, judgment, eternity, as realities, is the grand secret of getting the victory over the fear of man.\n\nPoole says : \" They were not willing to part with their great places in the magistracy, which brought them respect, honour, and applause from men. They valued this more than God's praise.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":612,"text":"John v. 44","label":"John 5:44","href":"/jhn/5/#v44","status":"detected"},{"at":764,"text":"Prov. xxix. 25","label":"Proverbs 29:25","href":"/pro/29/#v25","status":"detected"},{"at":1011,"text":"1 John v. 4","label":"1 John 5:4","href":"/1jn/5/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.44.1","start":44,"end":44,"heading":"Jesus cried and said","excerpt":"The connection between the address which begins here and the preceding verse is not very plain or easy to understand.\n\nSome think that it is a continuation of the address which ended at the thirty-sixth verse, and that John's comment and explanation in the last seven verses must be regarded entirely as a parenthesis. This is rather an awkward supposition, when we look at the thirty-sixth verse, and see at the end, \" These words spake Jesus and departed, and did hide Himself.\" Unless we suppose that as He was walking away, \" He cried and said, He that believeth on Me,\" etc., the connection seems incapable of proof. Yet it appears most unlikely that our Lord would have said such things as he was departing.\n\nOthers, as Theophylact, think that the address before us is an entirely new and distinct one, and delivered on a different day from that ending at the thirty-sixth verse : viz., on the Tuesday, Wednesday, or Thursday, in Passion Week. This certainly appears to me the least difficult view of the subject. It would then mean that the day after the miracle of the voice from heaven, Jesus appeared again publicly in Jerusalem, and \"cried and said.\"\n\nHowever, it is useless to deny that the abrupt manner in which the verse before us and the following verses come in is a difficulty, and one which we know not exactly how to explain. One thing only is very clear : this was probably one of the last public discourses which our Lord delivered in Jerusalem, and forms a kind of conclusion to His ministry in that city. It is a short but solemn winding up of all His public testimony to the Jews.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.44.2","start":44,"end":44,"heading":"","excerpt":"It deserves notice, that some, as Tittman, Stier, Olshausen, Tholuck, Bloomfield, and Alford, consider the whole of the passage, from verse forty-four to the end of the chapter, to be not the words of Jesus Christ, but a statement of John the Baptist himself, concerning the doctrine Jesus taught throughout His ministry, and specially at Jerusalem. From this view, however, I strongly dissent. The beginning, \" Jesus cried,\" etc., seems utterly inconsistent with the theory. There seems no special necessity for adopting it. A plain reader of the chapter would never dream of it.\n\nIt is worth remarking, that the Greek expression, \" He cried,\" is very seldom applied to our Lord in the New Testament. It is found in Matt, xxvii. 50; Mark xv. 39; John vii. 28— 37, and here. In every instance it means a loud cry, such as any one uses to call attention to what he has to say.\n\nFlacius thinks that the address beginning here is a kind of peroration and summing up of all our Lord's public teaching to the Jews. In it He repeats the proclamation of His own Divine office and dignity, — the purpose for which He came, to be a \" light,\" — the danger of neglecting His testimony, — the certainty of a final judgment, — and the direct procession of His doctrine from the Father.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":734,"text":"Mark xv. 39","label":"Mark 15:39","href":"/mrk/15/#v39","status":"detected"},{"at":747,"text":"John vii. 28","label":"John 7:28","href":"/jhn/7/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.44.3","start":44,"end":44,"heading":"He that believeth...me...him that sent me","excerpt":"This remarkable expression seems meant to proclaim, for the last time, the great truth so often insisted on by our Lord, — the entire unity between Himself and the Father. Once more Jesus declares that there is such a complete and mysterious oneness between Himself and the Father, that he who believes on Him believes not only on Him, but on Him that sent Him. — Of course the sentence cannot literally mean that the man who believes on Christ does not believe ou Christ. But according to a mode of speech not uncommon in the New Testament, our Lord taught that all who in obedience to His call put their trust in Him, would find that they were not trusting in the Son only, but in the Father also. In short, to trust in the Son, the sent Saviour of sinners, is to trust also in the Father, who sent Him to save. The Son and the Father cannot be divided, though they are distinct Persons in the Trinity; and faith in the Son gives an interest in the Father. (Compare John v. 24 : \" He that heareth my word, and believeth on Him that sent Me.\" And 1 Peter i. 2) : \" Who by Him do believe in God.\")\n\nTo draw a wide line of separation between the Father and the Son, as some do, and to represent the Father as an angry Being whom the Son appeases, is very poor theology, and the highroad to Tritheism. The true doctrine is that the Godhead of Father, Son, and Holy Ghost is one, and that in the unity of the Godhead there are three Persons, and yet that there is such entire unity between the Persons, that He who believes in the Son believes also in the Father.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":968,"text":"John v. 24","label":"John 5:24","href":"/jhn/5/#v24","status":"detected"},{"at":1048,"text":"1 Peter i. 2","label":"1 Peter 1:2","href":"/1pe/1/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.44-50.1","start":44,"end":50,"heading":"JOHN XII. 44—50.","excerpt":"These verses throw light on two subjects which we can never understand too well. Our daily peace and our practice of daily watchfulness over ourselves are closely connected with a clear knowledge of these two subjects.\n\nOne thing shown in these verses is, the dignity of our Lord Jesus Christ. We find Him saying, \" He that seeth Me, seeth Him that sent Me. I am come a Light into the world, that whosoever believeth on Me should not abide in darkness.\" Christ's oneness with the Father, and Christ's office, are clearly exhibited in these words.\n\nConcerning the unity of the Father and the Son, we must be content to believe reverently what we cannot grasp mentally or explain distinctly. Let it suffice us to know that our Saviour was not like the prophets and patriarchs, a man sent by God the Father, a friend of God, and a witness for God. He was something far higher and greater than this. He was in His Divine nature essentially one with the Father : and in seeing Him, men saw the Father that sent Him. This is a great mystery ; but a truth of vast importance to our souls. He that casts His sins on Jesus Christ by faith is building on a rock. Believing on Christ, he believes not merely on Him, but on Him that sent Him.\n\nConcerning the office of Christ, there can be little doubt that in this place He compares Himself to the sun. Like the sun, He has risen on this sin-darkened world with healing on His wings, and shines for the common benefit of all mankind. Like the sun, He is the great source and centre of all spiritual life, comfort, and fertility. Like the sun, He illuminates the whole earth, and no one need miss the way to heaven, if he will only use the light offered for his acceptance.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.45.1","start":45,"end":45,"heading":"And he...seeth me seeth him that sent me","excerpt":"This deep and mysterious verse proclaims even more distinctly than the last verse the unity of the Father and the Son. It cannot mean that any one who saw Christ with his bodily eyes, did, in so seeing, behold the First Person in the Trinity. Such beholding we are distinctly told is impossible. He is one \" whom no man hath seen or can see.\" (1 Tim. vi. 16.) What our Lord seems to mean is this : \"He that seeth Me seeth not Me only, as an ordinary man or a Prophet, like John the Baptist. In seeing Me he beholds one who is one with the Father, the brightness of His glory, and the express image of His Person.\" (Heb. i. 3.) Of course our Lord did not literally mean, \" He that sees Me does not see Me.\" But He meant, \" He that sees Me sees not only Me, but through Me and by Me he sees Him that sent Me, for we cannot be divided.\"\n\nThe divinity of Jesus Christ seems incontrovertibly proved by this verse and the preceding one. If to believe in Christ is to believe in the Father, and to see Christ is to see the Father, then Jesus Christ must be equal with the Father, — very and eternal God.\n\nThe supposition of some, that the first \" seeth \" in this verse means nothing more than \" seeth by faith,\" appears rather incredible. At this rate the verse would be only a repetition of the one preceding it. I prefer the idea that \" seeth \" means literally, \" Seeth with his bodily eyes.\" Yet Bengel says that \" seeth \" refers to that vision which faith accompanies, and compares it to John vi. 40.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":344,"text":"1 Tim. vi. 16","label":"1 Timothy 6:16","href":"/1ti/6/#v16","status":"detected"},{"at":615,"text":"Heb. i. 3","label":"Hebrews 1:3","href":"/heb/1/#v3","status":"detected"},{"at":1485,"text":"John vi. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.45.2","start":45,"end":45,"heading":"","excerpt":"The object our Lord had in view in this and the preceding verse appears to have been twofold. It was partly to proclaim once more the unity of Himself and the Father. It was partly to encourage all believers in Himself, for the last time, before He was crucified. Let them know that in resting their souls on Him, they were resting not on Him alone who died on Calvary, but on one who was one with the Father, and therefore were resting on the Father.\n\nChrysostom observes on the expression \" seeth Him that sent me,\" — \" What then? Is God a body? By no means. The seeing of which Jesus here speaks is that of the mind, thence showing the consubstantiality.\"\n\nBarnes observes, that this language could not have been used about any mere man. To say it of Paul or Isaiah would have been blasphemy.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.46.1","start":46,"end":46,"heading":"I am come a light into the world, &c.","excerpt":"In this sentence our Lord proclaims once more the great end and object of His coming into the world. He does it by using His favourite figure of light, and comparing Himself to the sun. — \" I have come into a world full of darkness and sin, to be the source and centre of life, peace, holiness, happiness to mankind, so that every one who receives and believes in Me may be delivered from darkness and walk in full light.\"\n\nLet us note that the form of language used here seems to teach that our Lord existed before He entered the world. The saints \" are the light of the world,\" but they do not \" come a light into the world. '\" This could only be said of Christ, who was light before His incarnation, just as the sun exists and shines before it rises above the eastern horizon.\n\nLet us note that our Lord's language seems to teach that He came to be a common Saviour and Messiah for all mankind, just as the sun shines for the good of all. It is as though He said, \" I have arisen on the world like the sun in the firmament of heaven, in order that every one who is willing to believe in Me should be delivered from spiritual darkness, and be enabled to walk in the light of spiritual life.\"\n\nOnce more we may remember that none could give such a majestic description of His mission, but one who knew and felt that He was very God. We never find Moses, or John the Baptist, or Paul, or Peter, using such language as this.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.46.2","start":46,"end":46,"heading":"","excerpt":"The quantity of precious truth taught and implied in this verse is very noteworthy. — The world is in darkness. — Christ is the only light. — Faith is the only way to have interest in Christ. — He that believeth no longer abides in darkness, but has spiritual light. — He that does not believe remains and continues in a state of darkness, the prelude to hell.\n\nThe expression, \" not abide in darkness,\" seems to have a latent reference to those Jews who were convinced of Christ's Messiahship, but were afraid to confess Him openly. Such persons are here exhorted not to remain, stick fast, and continue in darkness.\n\nBurgon remarks on this verse : \" This verse shows that (1) Christ existed before His incarnation, even as the sun exists before it appears above the eastern hills ; (2) that Christ is the one Saviour of the world, even as there is only one sun ; (3) that He came not for one nation, but for all, as the sun shines for all the world.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.47.1","start":47,"end":47,"heading":"And if any...hear...believe not","excerpt":"Having shown the privilege of those who believe in Him, our Lord now shows the danger and ruin of those who hear His teaching and yet believe not.\n\n[I judge him not.'] These words can only mean, \" I judge him not now.\" To put more on them would contradict the teaching of other places, where Christ is spoken of as the Judge of all at the last day. Our Lord's meaning evidently is to teach that His First Advent was not for judgment, but for salvation, not to punish and smite as a conqueror, but to heal and save as a physician.\n\n[For I am not... judge... save the world.'] These words are an expansion and explanation of the preceding sentence, \"I judge him not.\" They are evidently meant to correct the Jewish impression that Messiah was to come only to judge, to execute vengeance, to smite down His enemies, and to punish His adversaries. This impression arose from misapplied views of the Second Advent and the judgment yet to come. Our Lord, for the last time, declares that He came for no such purpose. Wicked as unbelief was, He did not come to punish it now. He came not as a judge at His First Advent, but as a Saviour.\n\nWe must take care, however, that we do not misinterpret this sentence. It affords no countenance to the dangerous doctrine of universal salvation. It does not mean that Christ came in order to actually save from hell all the inhabitants of the whole world. Such a meaning would flatly contradict many other plain passages of Scripture. What, then, does it mean?","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.47.2","start":47,"end":47,"heading":"","excerpt":"It means that our Lord came at His First Advent not to be a judge, but a Saviour not to inflict punishment, but to provide mercy. He came to provide salvation for all the world, so that any one in the world may be saved. But no one gets any benefit from this salvation excepting those that believe. — The true key to the meaning of the sentence is the contrast between Christ's first coming and His second one. The first was to set up a throne of grace : the second will be to set up a throne of judgment. The expression in John iii. 17 is precisely parallel, — \" God sent not His Son into the world to condemn the world, but that the world through Him might be saved.\" If it were lawful to coin a word, the true exposition of the sentence would be, \" I came that the world might be waivable.\"\n\nBut while I say all this, I am unable to see how such expressions as this, and John iii. 16, 17, can possibly be reconciled with an extreme view of particular redemption. To say, on the one hand, that Christ's death is efficacious to none but the elect and believers, is strictly true. Not all men are finally saved by Christ. There is a hell, and unbelievers and impenitent people will be found there.— But to say, on the other hand, that in no sense did Christ do anything at all for the whole world, but that He did everything for the elect alone, seems to me utterly irreconcilable with this text. Surely Christ came to provide a salvation sufficient for the whole \" world.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":524,"text":"John iii. 17","label":"John 3:17","href":"/jhn/3/#v17","status":"detected"},{"at":874,"text":"John iii. 16, 17","label":"John 3:16–17","href":"/jhn/3/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.47.3","start":47,"end":47,"heading":"","excerpt":"I am aware that the advocates of an extreme view of particular redemption say that \" the world \" here does not mean \"the world,\" but the elect of all nations, as compared to the Jews. But this view is not satisfactory, and looks very like an evasion of the plain meaning of words.\n\nWhy the same Greek word is rendered by our English translators, \"judge\" in this verse, and \" condemn \" in the parallel place in John iii. 17, it is not easy to see.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":410,"text":"John iii. 17","label":"John 3:17","href":"/jhn/3/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.48.1","start":48,"end":48,"heading":"He that rejecteth me...receiveth not my words...judgeth him","excerpt":"In this verse our Lord declares positively the future judgment and condemnation of those who reject Him, and refuse to believe His teaching.\n\nThe word we render \" rejecteth \" is only used here in St. John's Gospel. The idea is that of \" despising, setting at naught.\" (See Luke x. 16.) The person described is one who despises, and sets at naught Christ Himself, after seeing Him, and deliberately refuses to acknowledge Him as the Messiah, in spite of all the evidence of His miracles. He is also one who will not receive and take into his heart the doctrines preached by Christ. In short, he despises His person, and refuses to believe His teaching. — \" Such a man will find at last, though I punish him not now, that there is a judgment and condemnation of him. He will not find that rejection of Me, and his unbelief, will go unpunished. He has a Judge prepared already. There is one already, though he knows it not, who will witness against him and condemn him.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":273,"text":"Luke x. 16","label":"Luke 10:16","href":"/luk/10/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.48.2","start":48,"end":48,"heading":"the word...I have spoken...judge him...last day","excerpt":"Our Lord here declares that the things He publicly preached to the Jews while He was upon earth would witness finally against those who did not believe, at the last day, and be their condemnation. They will not then be able to deny that they were words of wisdom, words of mercy, words subversive of their false views, words fully explaining Christ's kingdom, words entirely in accordance with the Scriptures. And'the result will be that they will be speechless. The witness of Christ's words will be unanswerable, and in consequence of that witness they will be condemned.\n\nWe see here that the words of those who speak for God are not thrown away, because they seem not believed at the time.\n\nChrist's words, though despised and rejected by the Jews, did not fall to the ground. Those whom they did not save they will condemn. There will be a resurrection of all faithful sermons at the last day.— Great is the responsibility of preachers ! Their words are always doing good, or adding to the condemnation of the lost. They are a savour of life to some, and of death to others. Great is the responsibility of hearers ! They may ridicule and despise sermons; but they will find to their cost at last that they must give account of all they hear. The very sermons they now despise may be witnesses against them to their eternal ruin.\n\nLet us note that our Lord speaks of judgment and the last day as great realities. Let us take care that we always account them such, and live accordingly. The Christian's best answer to those who ridicule his religion is to say, \"I believe in a judgment and a last day.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.48.3","start":48,"end":48,"heading":"","excerpt":"Let us note that condemnation is taken for granted, if not directly expressed, as the portion of some at the last day. Then let us not listen to those who say that there is no future punishment, and that all persons of all characters, both good and bad, are at last going to heaven.\n\nZwingle remarks that the expression, \" My word shall judge,\" is parallel to such expressions as, \" The law puts a man to death,\" though it is not actually the law, but the executioner that does it. The law only shows him to be worthy of death. So the works and words of Christ will show the unbelieving to be worthy of judgment and condemnation.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.49.1","start":49,"end":49,"heading":"For I have not spoken of myself","excerpt":"In these words our Lord once more,, as if for the last time, declares that mighty truth which we find so often in St. John,— the intimate union between Himself and His Father. \" I have not spoken of myself, of my own independent mind, and without concert with my Father in heaven.\"\n\nThe object of saying this is evident. Our Lord would have the Jews know what a serious sin it was to refuse His words, and not believe them. In so doing men did not refuse the words of a mere man, or a prophet, like Moses or John the Baptist. They were refusing the words of Him who never spake alone, but always in closest union with the Father. To refuse to receive the words of Christ was to reject not merely His words, but the words of God the Father.\n\nHere, as in many other places in St. John's Gospel, the Greek does not mean, \" I have not spoken concerning myself, but out of or from myself.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.49.2","start":49,"end":49,"heading":"but the Father...gave...commandment...speak","excerpt":"Here our Lord explains and enforces more fully what He said of \" not speaking from Himself.\" He declares that when He came into the world, the Father gave Him a 'commandment\" or a commission, as to what He should say and speak to men. The things that He had spoken were the result of the eternal counsels of the ever-blessed Trinity. The works that He had done were works which the Father gave Him to do. The words which He spoke were words which the Father gave Him to speak. Both in His doing and speaking nothing was left to chance, unforeseen, unprovided, or unpremeditated. All was arranged by perfect wisdom, both His words and His works.\n\nWhen we read of the Father \"sending\" Christ, and giving Christ a \"commandment,\" we must carefully dismiss from our minds all idea of any inferiority to God the Father on the part of God the Son. The expressions are used in condescension to our weak faculties, to convey the idea of perfect oneness. We are not speaking of the relation that exists between two human beings like ourselves, but between the Persons in the Divine Trinity. — The \" sending \" of the Son was the result of the eternal counsel of that blessed Trinity, in which Father, Son, and Holy Ghost are co-equal and co-eternal. The eternal Son was as willing to be \"sent\" as the eternal Father was to \"send\" Him. — The \" commandment \" given by the Father to the Son as to what He should teach and do, was not a commandment in which the Son had no part but to obey. It was simply the charge or commission arranged in the covenant of redemption, by all three Persons in the Trinity, which the Son was as willing to execute as the Father was willing to give.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.49.3","start":49,"end":49,"heading":"","excerpt":"The distinction between \"say \" and \" speak \" in the Greek is not very clear. Burgon thinks the phrase is meant to include \" every class of discourse ; as well the words of familiar intercourse, as the grave and solemn addresses.\" But lam not satisfied that this can be proved, — \" A Lapide\" says that \" to say is to teach, and publish a thing gravely, and to speak is to utter a thing familiarly.\" — Bengel, however, distinguishes them in precisely the contrary way !\n\nThere certainly seems to be an intention in the verse to refer the Jews to the well-known words of Deuteronomy, concerning the Prophet like unto Moses. \" I will raise up a Prophet from among their brethren, like unto thee, and will put my words into His mouth, and he shall speak unto them all that I shall command Him.\" Our Lord's hearers, familiar from their infancy with Scripture, would see at once that Jesus claimed to be the promised Prophet. The Father's words were in His mouth. ne spoke what was commanded Him. (See Deut. xviii. 18.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":995,"text":"Deut. xviii. 18","label":"Deuteronomy 18:18","href":"/deu/18/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.50.1","start":50,"end":50,"heading":"And I know...his commandment...life everlasting","excerpt":"The meaning of this sentence seems to be, — \"I know, whether you like to believe it or not, that this message, commandment, or commission, which I have from my Father, is life everlasting to all who receive it, and believe. You, in your blindness, see no beauty or excellence in the message I bring, and the doctrine I preach. But I know that in rejecting it you are rejecting life everlasting.\" — Thus Peter says to our Lord, \"Thou hast the words of eternal life,\" (John vi. 68 ;) that is, we know Thou hast a commission to proclaim and publish eternal life. — Thus our Lord says, \" The words that I speak are spirit and life.\" (John vi. 63.)\n\nPoole and others say this sentence means, \" I know that the way to life everlasting is to keep His commandments.\" But I cannot think this is the meaning.\n\nHall paraphrases the sentence, \" The doctrine which by His commandment I preach unto you, is that which will surely bring you to everlasting life.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":467,"text":"John vi. 68","label":"John 6:68","href":"/jhn/6/#v68","status":"detected"},{"at":630,"text":"John vi. 63","label":"John 6:63","href":"/jhn/6/#v63","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.12.50.2","start":50,"end":50,"heading":"whatsoever I speak...as the Father...so I speak","excerpt":"This sentence seems intended to wind up our Lord's public discourses to the unbelieving Jews at Jerusalem. \" Whatsoever things I am teaching now, or have spoken to you all through my ministry, are things which the Father gave to Me to speak to you. I am only speaking to you what the Father said to Me. If therefore you reject or refuse my message, know once more, for the last time, that you are rejecting a message from God the Father Himself. I speak nothing but what the Father said to Me. If you despise it, you are despising the God of your fathers, the God of Abraham, and Isaac, and Jacob.\"\n\nLet us remember that the holy boldness of this last verse should be a pattern to every minister and preacher of the Gospel. Such a man ought to be able to say confidently, \" I know and am persuaded that the message I bring is life everlasting to all who believe it ; and that, in saying what I do, I say nothing but what God has showed me in His Word.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.12.1.1","start":1,"end":1,"heading":"Then Jesus","excerpt":"Jesus therefore ... or, So Jesus ... Such being the time (xl 55) and the general circumstances (xi. 56 f.). The idea is suggested that \"the hour\" was now come (viii. 20).\n\nsix days before...] That is, apparently, on the 8th Nisan. See Matt. xxi. 1, note. If, as has been shewn to be the case (Matt. xxvi. additional note), the Crucifixion took place on the 14th Nisan, and if, which seems to be less certain, that day was a Friday, the date given by St John falls on the Sabbath. It must then be supposed that the feast took place in the evening after the close of the Sabbath. If the Passion fell on Thursday, for which strong reasons can be adduced ('Introd. to Gospels,' pp. 344 ff.), the arrival at Bethany took place on Friday. In this case the Sabbath was kept a day of rest, and followed by the feast. On either supposition the entrance into Jerusalem was made on the Sunday, the next (natural) day.\n\nSt John appears to mark the period as the new Hexaemeron, a solemn period of \" six days,\" the time of the new Creation. His Gospel begins and closes with a sacred week (comp. i. 29, 35, 43, ii. 1).\n\ncame to Bethany] having joined the Paschal gathering from Galilee through Peraea near Jericho : Luke xviii. 35 and parallels. This pause at Bethany is not mentioned in the Synoptists; but there is nothing surprising in the omission. St Matthew and St Mark mention that during the days which followed the Lord \"went out to Bethany\" at night. (Matt. xxi. 17; Mark xi. 11. Comp. Luke xxi.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":235,"text":"Matt. xxi. 1","label":"Matthew 21:1","href":"/mat/21/#v1","status":"detected"},{"at":1083,"text":"i. 29, 35, 43","label":"John 1:29","href":"/jhn/1/#v29","status":"detected"},{"at":1083,"text":"i. 29, 35, 43","label":"John 1:35","href":"/jhn/1/#v35","status":"detected"},{"at":1083,"text":"i. 29, 35, 43","label":"John 1:43","href":"/jhn/1/#v43","status":"detected"},{"at":1203,"text":"Luke xviii. 35","label":"Luke 18:35","href":"/luk/18/#v35","status":"detected"},{"at":1449,"text":"Matt. xxi. 17","label":"Matthew 21:17","href":"/mat/21/#v17","status":"detected"},{"at":1464,"text":"Mark xi. 11","label":"Mark 11:11","href":"/mrk/11/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.1.2","start":1,"end":1,"heading":"where Lazarus...the dead","excerpt":"We must read with the best ancient authorities, where Lazarus was whom Jesus raised from the dead. There is a solemn emphasis in the repetition of the Lord's name.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.1-11.1","start":1,"end":11,"heading":"(i) The feast at Bethany (i—n).","excerpt":"This narrative must be compared with the Synoptic parallels (Matt. xxvi. 6 ff. ; Mark xiv. 3 ff.), and contrasted with Luke vii. 36 ff. The event is transposed without any definite mark of time in the Synoptic narrative, in order to bring it into close connexion with the treachery of Judas which was called out by it. See notes on the passages referred to. In the incident recorded by St Luke the central fact is the washing of the Lord's feet \"with tears.\" ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":61,"text":"Matt. xxvi. 6","label":"Matthew 26:6","href":"/mat/26/#v6","status":"detected"},{"at":81,"text":"Mark xiv. 3","label":"Mark 14:3","href":"/mrk/14/#v3","status":"detected"},{"at":119,"text":"Luke vii. 36","label":"Luke 7:36","href":"/luk/7/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.2.1","start":2,"end":2,"heading":"There...supper","excerpt":"They (probably the people of the village) made him therefore... supper there. The feast was a grateful recognition of the work done among them (therefore). The mention of Lazarus as one of those present hardly falls in with the idea that he and his sisters were the hosts. From Matt. xxvi. 6, Mark xiv. 4, it appears that the feast was held in the house of \"Simon the leper.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":278,"text":"Matt. xxvi. 6","label":"Matthew 26:6","href":"/mat/26/#v6","status":"detected"},{"at":293,"text":"Mark xiv. 4","label":"Mark 14:4","href":"/mrk/14/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.2-3.1","start":2,"end":3,"heading":"2—3.","excerpt":"Martha and Mary at this common feast still fulfil their characteristic parts.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.3.1","start":3,"end":3,"heading":"Then took Mary","excerpt":"Mary therefore took... feeling by a divine intuition the full significance of the festival. The act of anointing was symbolic of consecration to a divine work. This Mary felt to be imminent The name is not mentioned in the Synoptic narrative.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.3.2","start":3,"end":3,"heading":"the feet...his feet","excerpt":"The repetition is significant, and so is the order of the original in the second clause : with her hair bis feet. The Synoptists mention only the \"pouring on the head. \" This was an ordinary mark of honour : Ps. xxiii. 5.\n\nthe house... ointment] The detail is peculiar to St John, and is one of those minute points which belong only to a personal impression at the time. The keen sense of the fragrance belongs to experience and not to imagination.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":208,"text":"Ps. xxiii. 5","label":"Psalms 23:5","href":"/psa/23/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.4.1","start":4,"end":4,"heading":"Then...Judas Iscariot","excerpt":"But Judas Iscariot, one of his disciples ... saith ... Omit, with the best ancient authorities, Simon's son. These words are practically undisturbed in the three other places where they occur: vi. 71, xiii. 2, 26.\n\nwhich should betray him] The purpose is represented as already present if hitherto undefined. Now it took shape. Judas expressed what others felt (the disciples, Matt. xxvi. 8; some, Mark xiv. 4). With him the thought answered to an evil spirit : with them it was a passing suggestion. It is natural that St John should assign to the one that which truly belonged to him only.\n\nThe parts of Mary and Judas in respect to the death of Christ are brought into sharp contrast. Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":377,"text":"Matt. xxvi. 8","label":"Matthew 26:8","href":"/mat/26/#v8","status":"detected"},{"at":398,"text":"Mark xiv. 4","label":"Mark 14:4","href":"/mrk/14/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.5.1","start":5,"end":5,"heading":"three hundred pence","excerpt":"The same sum is mentioned in Mark xiv. 5. (So also Let her alone, v. 7.) Comp. Plin. 'H. N.' XII. 54 (25).\n\nthe poor] The omission of the definite article in the original gives emphasis to the character as distinguished from the class. Comp. Matt. xi. 5 ; Luke xviii. 22.\n\nThe poor were not forgotten, as may be gathered from xiii. 29. And Christ Himself was the true image of the poor, as the poor hereafter were to be of Him.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":29,"text":"Mark xiv. 5","label":"Mark 14:5","href":"/mrk/14/#v5","status":"detected"},{"at":66,"text":"v. 7","label":"John 12:7","href":"/jhn/12/#v7","status":"detected"},{"at":242,"text":"Matt. xi. 5","label":"Matthew 11:5","href":"/mat/11/#v5","status":"detected"},{"at":256,"text":"Luke xviii. 22","label":"Luke 18:22","href":"/luk/18/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.6.1","start":6,"end":6,"heading":"This he said","excerpt":"Now this he said... and had the bag, and bare...] and having the bag took what ... ... If the simple meaning, bare, be adopted the force of the addition will be: \"He was a thief, and from his position he could indulge his avarice at the expense of the disciples.\"\n\nThe question has been asked why the office, which was itself a temptation, was assigned to Judas? The answer, so far as an answer can be given, seems to lie in the nature of things. Temptation commonly comes to us through that for which we are naturally fitted. Judas had gifts of management, we may suppose, and so also the trial which comes through that habit of mind. The work gave him the opportunity of self-conquest.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.7.1","start":7,"end":7,"heading":"Let her alone","excerpt":"The general sense of the answer is clear. This offering was but the beginning of the work indicated by it, and yet in itself most significant. The anointing to the sacred office was an anointing for the tomb. Judas found fault with an unfruitful expenditure. The words of the Lord shew that there is that which is unfruitful directly, and yet in accordance with our instincts. No one grudges the gifts of affection to the dead; and this natural sacrifice of love, acknowledged by all, Mary had made, though she knew not the full import of the act. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.7.2","start":7,"end":7,"heading":"","excerpt":"* Matt. 21.\n\nThe words as given in the Synoptists (Matt. xxvi. 12; Mark xiv. 8) dwell on the present import of the deed. St John recognises this, but points also to some further fulfilment which should follow.\n\nagainst the day... she kept this] The reading which is supported by preponderant authority gives this sense: Suffer her to keep it for the day of my preparation for burial  .... The interpretation of these words is difficult. If, as appears at first sight from the Synoptic parallels, the ointment was poured out, in what sense could it be said to be kept ? Two explanations have been proposed: \"Let her alone: she hath done all this, she hath preserved her treasure unsold, that she might keep it for my preparation for burial.\" And again: \"Suffer her to keep it — this was her purpose, and let it not be disturbed — for my preparation for burial.\" Both explanations seem to fall in with the context. The latter perhaps with its apparent paradox is to be preferred, and the idiom by which a speaker throws himself into the past, and regards what is done as still a purpose, is common to all languages. It may, however, be questioned whether the Synoptists describe the consumption of the whole of the large amount of ointment mentioned by St John (Karexffv, Matt. xxvi. 7 ; Mark xiv. 3). Part may have been used for this preliminary, unconscious, embalming, and part reserved.\n\nof my burying] of my preparation for burial  .... This preparation, the Lord implies, was now begun, though it was completed afterwards (xix. 40). Mary had done her part.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":51,"text":"Matt. xxvi. 12","label":"Matthew 26:12","href":"/mat/26/#v12","status":"detected"},{"at":67,"text":"Mark xiv. 8","label":"Mark 14:8","href":"/mrk/14/#v8","status":"detected"},{"at":1270,"text":"Matt. xxvi. 7","label":"Matthew 26:7","href":"/mat/26/#v7","status":"detected"},{"at":1286,"text":"Mark xiv. 3","label":"Mark 14:3","href":"/mrk/14/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.8.1","start":8,"end":8,"heading":"always ye have","excerpt":"Comp. Deut. xv. ...\n\nme ye have not always] For the other side of this truth see Matt, xxviii. 20, (xxv. 40). The juxtaposition by Christ of Himself and the poor is a revelation of His claims.\n\nIt is remarkable that the promise of the future record of the act of love (Matt. xxvi.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.9.1","start":9,"end":9,"heading":"of the Jews","excerpt":"The original is not a simple genitive. A preposition is used  ... to mark the class out of which the multitude was formed. Comp. vi. 60, xvi. 17, iii. 1, vii. 48.\n\ntherefore] The report of the feast was naturally noised abroad.\n\nknew] i.e. came to know: learnt.\n\ncame] perhaps on the evening of the Sabbath, when the feast took place.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":129,"text":"vi. 60","label":"John 6:60","href":"/jhn/6/#v60","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.10.1","start":10,"end":10,"heading":"the chief priests","excerpt":"Here, as before, they are prepared for decisive measures. The sacrifice of the \"one man\" (xi. 50) soon involved the sacrifice of more.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.11.1","start":11,"end":11,"heading":"went away","excerpt":"withdrew from their company  ....\n\n(2) The triumphal entry into Jerusalem (14 — 19). In this incident again St John's narrative is parallel to that of the Synoptists, but more exact in details. The Synoptists say nothing of the rest at Bethany ; and it appears at first sight as if they placed the triumphal entry on the same day as the journey from Jericho (Matt. xx. 29 ff. and parallels). And yet in each case there is the sign of a break: Matt. xxi. 1; Luke xix. 29. And the return to Bethany noticed by St Mark (xi. 11) suggests at least that village for the starting point. The same passage of St Mark shews that the expulsion of the traders took place on the next day. So that it may be reasonably conjectured that the entry did not take place till the afternoon, when the Lord had time only to regard the whole state of things without doing any special work.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":359,"text":"Matt. xx. 29","label":"Matthew 20:29","href":"/mat/20/#v29","status":"detected"},{"at":443,"text":"Matt. xxi. 1","label":"Matthew 21:1","href":"/mat/21/#v1","status":"detected"},{"at":457,"text":"Luke xix. 29","label":"Luke 19:29","href":"/luk/19/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.12.1","start":12,"end":12,"heading":"much people that were come","excerpt":"contrasted again with the common people of the Jews. These were Galileans.\n\nwhen they heard] from those who returned from Bethany. The whole narrative must be compared with Matt. xxi. 1 ff. ; Mark xi. 1 ff. : Luke xix. 29 ff. in order to gain a sense of the tumultuous excitement of the scene. At last Christ yielded on the eve of the Passion to the enthusiasm of the people: vi. 15.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":173,"text":"Matt. xxi. 1","label":"Matthew 21:1","href":"/mat/21/#v1","status":"detected"},{"at":192,"text":"Mark xi. 1","label":"Mark 11:1","href":"/mrk/11/#v1","status":"detected"},{"at":209,"text":"Luke xix. 29","label":"Luke 19:29","href":"/luk/19/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.13.1","start":13,"end":13,"heading":"branches of palm trees","excerpt":"the branches  ... of the palm-trees which grew by the wayside. Compare 1 Macc. xiii. 51, the triumphal entry of Simon into Jerusalem. In Matt. xxi. 8; Mark xi. 8, the language is more general: \" branches  ...\" or \"litter  ... from the trees.\"\n\nHosanna] Ps. cxviii. (cxvii.) 25  .... This Psalm appears to have been written as the dedication Psalm of the Second Temple ; or, according to others, at the laying of its foundation-stone. In either case the significance of the reference is obvious. It has also been supposed that this Psalm was written for the Feast of Tabernacles after the Return (Ezra iii. 1 ff.). See note ad loc. If this were so the use of the palm-branches would gain a new force. The Psalm at present occupies a conspicuous place in the Jewish service for the New Moon.\n\nThe words Blessed... Lord in the Psalm are spoken by the Priest and Levites as a welcome to the worshippers at the temple.\n\nBlessed... Lord] According to the true order: Blessed Is He that cometh In the name of the Lord, even the King of Israel The divine mission and the national work are set side by side, as in i. 49.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":137,"text":"Matt. xxi. 8","label":"Matthew 21:8","href":"/mat/21/#v8","status":"detected"},{"at":151,"text":"Mark xi. 8","label":"Mark 11:8","href":"/mrk/11/#v8","status":"detected"},{"at":596,"text":"Ezra iii. 1","label":"Ezra 3:1","href":"/ezr/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.14.1","start":14,"end":14,"heading":"when he had found","excerpt":"St John is silent as to the method of \"finding\" detailed by the Synoptists.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.15.1","start":15,"end":15,"heading":"Fear not","excerpt":"Zech. ix. 9. The action is a distinct symbol of humility. The Lord was separated indeed from the crowd, but yet in the humblest way. The stress must be laid not on the literal coincidence, but upon the fulfilment of the idea which the sign conveyed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":0,"text":"Zech. ix. 9","label":"Zechariah 9:9","href":"/zec/9/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.16.1","start":16,"end":16,"heading":"These things","excerpt":"the circumstances of the entry, the riding on the ass. The threefold repetition of the words is to be noticed.\n\nunderstood not] Comp. ii. 22, vii. 39 ; (Luke xxiv. 25 f.). This entry was not apprehended in its true bearing till the Ascension had shewn the spiritual nature of the Lord's sovereignty.\n\nglorified] v. 23 note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":134,"text":"ii. 22","label":"John 2:22","href":"/jhn/2/#v22","status":"detected"},{"at":153,"text":"Luke xxiv. 25","label":"Luke 24:25","href":"/luk/24/#v25","status":"detected"},{"at":312,"text":"v. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.17.1","start":17,"end":17,"heading":"The people therefore that was with him when he...bare record","excerpt":"To \"bear witness\" is used absolutely as in xix. 35. The phrase seems to imply more than simple attestation, and to carry with it some interpretation of the fact.\n\ntherefore] as stirred by the spiritual excitement of this great crisis.\n\nwhen he called... and raised...] ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.18.1","start":18,"end":18,"heading":"For this cause the people...for that","excerpt":"Comp. v. 16 note; x. 17.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"v. 16","label":"John 12:16","href":"/jhn/12/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.19.1","start":19,"end":19,"heading":"The Pharisees therefore said","excerpt":"In a kind of irresolute despair. Their own plans had failed; and only the unscrupulous designs of \"the chief priests\" remained. \"Signs\" (v. 1 8) area \"trial,\" a \"temptation\" in the significant language of Deuteronomy  ....\n\namong themselves] as one body, and no longer part of a mixed assembly.\n\nPerceive ye...] Ye behold  ... . . . ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":137,"text":"v. 1","label":"John 12:1","href":"/jhn/12/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.19.2","start":19,"end":19,"heading":"behold, the world","excerpt":"The confession of the Samaritans (iv. 42) is fulfilled by this confession at Jerusalem. Wetstein gives Talmudic examples of the use of the phrase.\n\nis gone away] So \"they lost what they looked upon as their own\" (Cyril).\n\n(3) The petition of the Greeks. The heavenly voice. The last warning (20 — 3 6 a).\n\nThis section contains the only incident which St John has recorded from the eventful days between the entry into Jerusalem and the evening of the Last Supper. The time at which it occurred is not given distinctly, but from v. 36 it appears to have happened at the close of the conflict. It forms indeed the conclusion of the history. New characters appear on the scene, and the method and extent of the Lord's future sovereignty are plainly foreshewn (v. 32).\n\nThe narrative consists of three parts: the request (20 — 22); the answer, and the voice from heaven (23 — 33); the last warning (34 — 36 a).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":529,"text":"v. 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"},{"at":758,"text":"v. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.20.1","start":20,"end":20,"heading":"And...certain Greeks","excerpt":"... See Lightfoot ad loc. Comp. ch. vii. 35 ; Acts xvii. 4, (viii. 27, x. 1).\n\nthat came up] that went up  .... The Evangelist places himself outside the Holy City (ii. 13, v. 1, xi. 55).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":36,"text":"vii. 35","label":"John 7:35","href":"/jhn/7/#v35","status":"detected"},{"at":46,"text":"Acts xvii. 4","label":"Acts 17:4","href":"/act/17/#v4","status":"detected"},{"at":173,"text":"v. 1","label":"John 12:1","href":"/jhn/12/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.20-22.1","start":20,"end":22,"heading":"20—22.","excerpt":"These Greeks at the close of the Lord's Life bring the Gentile world into fellowship with Him as the Magi had done at the beginning. The tradition (Euseb. ' H. E.' 1. 13) of the mission of Abgarus of Edessa has probably some reference to their request. The locality of the scene is not fixed. It may reasonably be placed in the outer court of the temple (v. 29).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":355,"text":"v. 29","label":"John 12:29","href":"/jhn/12/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.21.1","start":21,"end":21,"heading":"to Philip","excerpt":"Philip's Greek name may indicate a foreign connexion. There was a considerable Greek population in Decapolis; and the mention of Philip's place of abode suggests some local reason for applying to him.\n\nSir] The glory of the Master gives honour to the disciple.\n\nwe would see Jesus] They use the human name and not the name of the office : the Christ. With them we may suppose that the Messianic hope passed into the larger hope of the \"Saviour of the world\" (iv. 42), so far as it assumed any definiteness.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.22.1","start":22,"end":22,"heading":"telleth Andrew","excerpt":"He is unwilling without further counsel to grant or to refuse the strange request to bring Gentiles to the Lord. Comp. Matt. xv. 24.\n\nAndrew] Andrew and Philip appear in connexion again i. 44, vi. 7, 8. Comp. Mark iii. 18.\n\nand again... Jesus] Andrew cometh and Philip; and they tell Jesus. Andrew takes the first place. Comp. i. 41 ff. The change from the singular to the plural seems to mark the manner in which they gain courage together to bear the request to their Master.\n\n23 — 36 a. The answer involves far more than the mere admission of the Greeks to the Lord's Presence. The extension of the Gospel to the world rests on the Death of Christ, on His rejection by His own people. This is on all sides a mystery, partly intelligible by what we see (23 — 26), yet, like a divine voice, only intelligible to those who receive it with sympathy (27 — 33), while the time of trial is short (34—36 a).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":119,"text":"Matt. xv. 24","label":"Matthew 15:24","href":"/mat/15/#v24","status":"detected"},{"at":209,"text":"Mark iii. 18","label":"Mark 3:18","href":"/mrk/3/#v18","status":"detected"},{"at":327,"text":"i. 41","label":"John 1:41","href":"/jhn/1/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.23.1","start":23,"end":23,"heading":"Jesus answered them","excerpt":"the disciples. Probably the Greeks came with the disciples. The Lord then in their hearing, and in the hearing of the multitude, unfolded the deepest significance of their request in relation to the consummation of His own work. It is not easy to suppose either that the interview with the Greeks preceded v. 23, or that the interview was refused, or that it followed after this scene. On the other hand St John has preserved just so much of what was said in reply to their request as gives the permanent interpretation of the incident, and no more.\n\nThe hour] xiii. 1, note.\n\nthat the Son of man...] The sentence stands in contrast with xi. 4. There the central idea is that of the Son as the representative of the Father in power: here that of the Son as the representative of humanity.\n\nthat  ...... should be...] This issue was part of the divine counsel. Comp. xiii. 1, xvi. 2 note, 32.\n\nbe glorified] The glory of the Son of man lay in the bringing to Himself of all men (v. 32) by the Cross, and rising through death above death (comp. v. 32, note). In this victory over death by death there is the complete antithesis to the Greek view of life, in which death was hidden. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":306,"text":"v. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":866,"text":"xiii. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":978,"text":"v. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":1043,"text":"v. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.24.1","start":24,"end":24,"heading":"Verily, verily","excerpt":"The law of higher life through death is shewn in the simplest analogy. Every nobler form of being presupposes the loss of that which precedes.\n\na corn of wheat] the corn..., that element which has in it the principle of the new growth. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.24.2","start":24,"end":24,"heading":"fall into the ground","excerpt":"separated, that is, from all in which it had lived before. The same act is on one side a sowing and on the other a falling.\n\nit abideth by itself alone  ...] In this sense isolation is truly death. Comp. vi. 51, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":204,"text":"vi. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.24-27.1","start":24,"end":27,"heading":"24—27.","excerpt":"The fact which has been announced in v, 23 (that. ..be glorified) is illustrated in three successive stages. It is shewn that fuller life comes through death, glory through sacrifice, first by an example from nature  ..., then in the experience of discipleship (v. 25 f.), and lastly in relation to the Lord's Own work : He came that He might lay down His life in order to take it again (v. 27. Comp. x. 17).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":262,"text":"v. 25","label":"John 12:25","href":"/jhn/12/#v25","status":"detected"},{"at":388,"text":"v. 27","label":"John 12:27","href":"/jhn/12/#v27","status":"detected"},{"at":401,"text":"x. 17","label":"John 10:17","href":"/jhn/10/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.25.1","start":25,"end":25,"heading":"","excerpt":"The general truth of v. 24 is presented in its final antithesis in relation to human life. Sacrifice, self-surrender, death, is the condition of the highest life : selfishness is the destruction of life. The language is closely parallel to words recorded by the Synoptists: Matt. x. 38 f.; Luke xvii. 33.\n\n ... He who seeks to gather round himself that which is perishable, so far perishes with it : he who divests himself of all that is of this world only, so far prepares himself for the higher life.\n\nshall lose it] loseth it, or perhaps, destroyed 'it ( .... The selfish man works his own destruction. Comp. Matt. x. 39, xvi. 25; Luke ix. 24.\n\nhateth] Luke xiv. 26, note.\n\nin this 'world] so far as it is bound up with that which is outward and transitory. \"This world\" is opposed to the kingdom of Christ.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":21,"text":"v. 24","label":"John 12:24","href":"/jhn/12/#v24","status":"detected"},{"at":274,"text":"Matt. x. 38","label":"Matthew 10:38","href":"/mat/10/#v38","status":"detected"},{"at":290,"text":"Luke xvii. 33","label":"Luke 17:33","href":"/luk/17/#v33","status":"detected"},{"at":612,"text":"Matt. x. 39","label":"Matthew 10:39","href":"/mat/10/#v39","status":"detected"},{"at":625,"text":"xvi. 25","label":"Matthew 16:25","href":"/mat/16/#v25","status":"detected"},{"at":634,"text":"Luke ix. 24","label":"Luke 9:24","href":"/luk/9/#v24","status":"detected"},{"at":656,"text":"Luke xiv. 26","label":"Luke 14:26","href":"/luk/14/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.26.1","start":26,"end":26,"heading":"","excerpt":"The truth expressed in vv. 24, 25 is applied specially to the claims of discipleship. Service is progressive (comp. xxi. 19 ff.), and the effort of \"following\" does not fail of its issue. Even now the disciple is with his Master (Col. iii. 3; comp. xiv. 3, xvii. 24). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":23,"text":"vv. 24, 25","label":"John 12:24–25","href":"/jhn/12/#v24","status":"detected"},{"at":116,"text":"xxi. 19","label":"John 21:19","href":"/jhn/21/#v19","status":"detected"},{"at":230,"text":"Col. iii. 3","label":"Colossians 3:3","href":"/col/3/#v3","status":"detected"},{"at":249,"text":"xiv. 3","label":"John 14:3","href":"/jhn/14/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.26.2","start":26,"end":26,"heading":"If any man...my Father honour","excerpt":"There is a significant change of order in this clause. The emphasis lies on any one, Jew or Greek, and not on me as before. He who honours is not described as \"my Father,\" but as \"the Father,\" the Father of the Son and of the believer. Comp. Additional Note on iv. 21.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.27.1","start":27,"end":27,"heading":"","excerpt":"That which is true of the believer is true also of Christ. He gains His glory through suffering (Phil. ii. 9); and so He turns now from the general law to its personal application to Himself.\n\nIt will be noticed that in the life of the Lord we constantly find transitions from joy to sorrow  ...; and conversely  ....\n\nmy soul  ...] in which was gathered up the fulness of present human life (v. 25, note). Comp. x. 11 ff.; Matt. xx. 28, xxvi. 38; Mark x. 45, xiv. 34; Acts ii. 27. With this \"the spirit\" is contrasted xi. 33, note. The \"soul\" tyvxn, Vulg. anima) is the seat of the human affections: the \"spirit\"  ... is the seat of the religious affections, by which man holds converse with God.\n\nis... troubled] The shock has come already, but the effects continue  .... The presence and the petition of the Greeks foreshadowed the judgment on the ancient people, and brought forward the means by which it would be accomplished. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":97,"text":"Phil. ii. 9","label":"Philippians 2:9","href":"/php/2/#v9","status":"detected"},{"at":393,"text":"v. 25","label":"John 12:25","href":"/jhn/12/#v25","status":"detected"},{"at":413,"text":"x. 11","label":"John 10:11","href":"/jhn/10/#v11","status":"detected"},{"at":424,"text":"Matt. xx. 28","label":"Matthew 20:28","href":"/mat/20/#v28","status":"detected"},{"at":438,"text":"xxvi. 38","label":"Matthew 26:38","href":"/mat/26/#v38","status":"detected"},{"at":448,"text":"Mark x. 45","label":"Mark 10:45","href":"/mrk/10/#v45","status":"detected"},{"at":460,"text":"xiv. 34","label":"Mark 14:34","href":"/mrk/14/#v34","status":"detected"},{"at":469,"text":"Acts ii. 27","label":"Acts 2:27","href":"/act/2/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.27.2","start":27,"end":27,"heading":"what shall I say","excerpt":"The conflict, as at the Temptation, is a real one. The thought of a possible deliverance is present though not admitted.\n\nFather... hour] These words have been interpreted in two very different modes. Some have taken them as part of the interrogation : \"Shall I say, save me from this hour?\" and others have taken them as a real prayer. Against the former interpretation it may be urged that it does not fall in with the parallel clause which follows: Father, glorify Thy name; nor with the intensity of the passage; nor yet with the kindred passages in the Synoptists (Matt. xxvi. 39 and parallels).\n\nIf then the words be taken as a prayer for deliverance it is important to notice the exact form in which it is expressed. ... So that the sense appears to be \"bring me safely out of the conflict\" (Hebr. v. 7), and not simply \"keep me from entering into it.\" Thus the words are the true answer to the preceding question. \" In whatever way it may be Thy will to try me, save me out of the deep of affliction.\" There is complete trust even in the depth of sorrow. Comp. Matt. l. c .\n\nIf this sense be adopted the adversative particle which follows (but...') has the meaning: \"Nay, this I need not say: the end is known.\" The petition might seem to imply uncertainty, but here there was none. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":570,"text":"Matt. xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"},{"at":805,"text":"v. 7","label":"John 12:7","href":"/jhn/12/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.27.3","start":27,"end":27,"heading":"for this cause","excerpt":"Christ came that He might enter into the last conflict with sin and death, and being saved out of it win a triumph over death by dying. If the failure of Israel was a chief element in the Lord's sorrow, this was a step towards the universal work which He came to accomplish (Rom. xi. 11). Some have supposed that the words are anticipatory of the prayer which follows: \"I came that Thy name might be glorified.\" This thought, however, is more naturally included in the former interpretation. The name of the Father was glorified by the Son's absolute self-sacrifice.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":275,"text":"Rom. xi. 11","label":"Romans 11:11","href":"/rom/11/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.28.1","start":28,"end":28,"heading":"Father, glorify thy name","excerpt":"Reveal to men, and here to Greeks as the representatives of the heathen world, in all its majesty the fulness of this Thy title shewn in the Son. How this should be is not expressed, but the reference is clearly to the thought of v. 32. The voice is the assurance and not the actual fulfilment.\n\nThen came there...] Then came therefore... The expression of the prayer carried with it the appropriate pledge of fulfilment.\n\na voice from (out of) heaven] The utterance was real and objective, that is, it was not a mere thunder-clap interpreted in this sense ; yet, like all spiritual things, this voice required preparedness in the organ to which it was addressed. Thus in the Bath Kol the divine message was not the physical sound in itself but the offspring of it. Wünsche on Mark i. 1 1 quotes an interesting tradition of a divine voice which witnessed to the worth of Hillel.\n\ntwill glorify it again] This glorification was not a mere repetition but a corresponding manifestation of the Father's glory. The glorification during the limited, earthly ministry to Israel was followed by a glorification answering to the proclamation of the universal Gospel to the world.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":230,"text":"v. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":777,"text":"Mark i. 1","label":"Mark 1:1","href":"/mrk/1/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.29.1","start":29,"end":29,"heading":"The people...that stood by","excerpt":"iii. 29 ; Matt. xxvi. 73. They were probably in the outer court of the temple.\n\nand heard] Omit it. The object is left purposely undefined. For the mass the voice was mere sound. The apprehension of a divine voice depends upon man's capacity for hearing. ...\n\nthat it had thundered. ..An angel spake (hath spoken) to him] These last felt that the utterance was articulate though they could not hear the words.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":10,"text":"Matt. xxvi. 73","label":"Matthew 26:73","href":"/mat/26/#v73","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.30.1","start":30,"end":30,"heading":"This voice...sakes","excerpt":"This voice hath not come for my sake, but for your sakes. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.31.1","start":31,"end":31,"heading":"Now is the judgment of this world","excerpt":"Or rather, a judgment, one of many if a most solemn one. The Passion was the judgment of the world (Luke ii. 34 f.), which shewed both men's thoughts towards Christ, and the true position of the world towards God.\n\nthis world] Jew and Gentile are alike included in the sentence; but probably the thought is most clearly expressed in the condemnation of the Greek idolatry of beauty and pleasure.\n\nNow...now] The balanced form of the sentence answers to solemn emotion.\n\nthe prince of this world] Comp. xiv. 30, xvi. 11 ; (Eph. ii. 2, vi. 12; 2 Cor. iv. 4). The title is common in Jewish writers  .... According to a remarkable tradition quoted by Lightfoot  ... God gave the whole world except Israel into the power of the angel of death (comp. Hebr. ii. 14). Under this image \"the prince of the world\" stands in absolute contrast to the \"author of life\" (Acts iii. 15). It should however be added that the angel of death was in no way connected with Satan.\n\nshall... be cast out] from the region of his present sway. Comp. 1 John v. 19 ; (Luke x. 1 8).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":100,"text":"Luke ii. 34","label":"Luke 2:34","href":"/luk/2/#v34","status":"detected"},{"at":502,"text":"xiv. 30","label":"John 14:30","href":"/jhn/14/#v30","status":"detected"},{"at":522,"text":"Eph. ii. 2","label":"Ephesians 2:2","href":"/eph/2/#v2","status":"detected"},{"at":534,"text":"vi. 12","label":"Ephesians 6:12","href":"/eph/6/#v12","status":"detected"},{"at":542,"text":"2 Cor. iv. 4","label":"2 Corinthians 4:4","href":"/2co/4/#v4","status":"detected"},{"at":856,"text":"Acts iii. 15","label":"Acts 3:15","href":"/act/3/#v15","status":"detected"},{"at":1024,"text":"1 John v. 19","label":"1 John 5:19","href":"/1jn/5/#v19","status":"detected"},{"at":1040,"text":"Luke x. 1","label":"Luke 10:1","href":"/luk/10/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.32.1","start":32,"end":32,"heading":"And I...unto me","excerpt":"The opposition to the prince of this world is made as sharp as possible  .... The phrase by which the Lord indicates His death (be lifted up, iii. 14, viii. 28; comp. Acts ii. 33, v. 31) is characteristic of the view under which St John represents the Passion. He does not ever, like St Paul (e.g. Phil. ii. 8, 9), separate it as a crisis of humiliation from the glory which followed. The \"lifting up\" includes death and the victory over death. In this aspect the crisis of the Passion itself is regarded as a glorification (xiii. 31) ; and St John sees the Lord's triumph in this rather than in the Return. Comp. 1 John v. 4 — 6.\n\nfrom the earth] The original phrase  ...s yrjs) expresses not only \" above the earth,\" but \" out of the earth,\" as taken from the sphere of earthly action. Thus there appears to be a reference to the Resurrection, and not only to the Crucifixion. At the same time it is clear from iii. 14 f. that it is by the elevation on the Cross that Christ is offered as the Saviour to the vision of believers.\n\nwill draw] vi. 44 ; (Hos. xi. 4, Heb.). The Son \" draws \" by the Spirit which He sends, xvi. 7. And there is need of this loving violence, for men are \" held back by the enemy.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":167,"text":"Acts ii. 33","label":"Acts 2:33","href":"/act/2/#v33","status":"detected"},{"at":180,"text":"v. 31","label":"Acts 5:31","href":"/act/5/#v31","status":"detected"},{"at":298,"text":"Phil. ii. 8, 9","label":"Philippians 2:8–9","href":"/php/2/#v8","status":"detected"},{"at":614,"text":"1 John v. 4","label":"1 John 5:4","href":"/1jn/5/#v4","status":"detected"},{"at":1053,"text":"Hos. xi. 4","label":"Hosea 11:4","href":"/hos/11/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.32.2","start":32,"end":32,"heading":"all men","excerpt":"The phrase must not be limited in any way. It cannot mean merely \" Gentiles as well as Jews,\" or \"the elect,\" or \"all who believe.\" We must receive it as it stands: Rom. v. 18, (viii. 32) ; 2 Cor. v. 15; (Eph. i. 10) ; 1 Tim. ii. 6 ; Hebr. ii. 9 ; 1 John ii. 2. The remarkable reading \"all things\" (navra, Vulg. omnia) points to a still wider application of Redemption (Col, i. 20), though Augustine explains it of \" creaturae integritatem, idest, spiritum et animam et corpus\" (ad loc.).\n\nunto me] unto myself. Emphatically as the one centre of the Church, in whom all find their completeness.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":165,"text":"Rom. v. 18","label":"Romans 5:18","href":"/rom/5/#v18","status":"detected"},{"at":190,"text":"2 Cor. v. 15","label":"2 Corinthians 5:15","href":"/2co/5/#v15","status":"detected"},{"at":205,"text":"Eph. i. 10","label":"Ephesians 1:10","href":"/eph/1/#v10","status":"detected"},{"at":219,"text":"1 Tim. ii. 6","label":"1 Timothy 2:6","href":"/1ti/2/#v6","status":"detected"},{"at":248,"text":"1 John ii. 2","label":"1 John 2:2","href":"/1jn/2/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.33.1","start":33,"end":33,"heading":"This...what death","excerpt":"But this...signifying by 'what-  ... death..., not as if this were the primary end of the words, but the nature of Christ's atoning death was indicated in the form of the reference to it. Cp. xviii. 32, xxi. 19.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.34.1","start":34,"end":34,"heading":"The people answered","excerpt":"The multitude therefore answered. . . , when they found the claims to the prerogatives of Messiahship put forth by one who called himself the Son of man (v. 23), and spoke of his removal from the people whom he should save. The difficulty was twofold: firstly, that the Lord assumed a universal and not a special title (\" Son of man\" and not \"Son of David\"), and also that this sovereignty was not to be exercised on earth.\n\nout of the law] out of the book of the Covenant, the Old Testament generally. Comp. x. 34, note.\n\nthat Christ...] that the Christ... The belief that the Christ abideth for ever was probably based on Isai. ix. 7 ; Ps. ex. 4, lxxxix. 4 f.; Ezek. xxxvii. 25. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":154,"text":"v. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":509,"text":"x. 34","label":"John 10:34","href":"/jhn/10/#v34","status":"detected"},{"at":624,"text":"Isai. ix. 7","label":"Isaiah 9:7","href":"/isa/9/#v7","status":"detected"},{"at":663,"text":"Ezek. xxxvii. 25","label":"Ezekiel 37:25","href":"/ezk/37/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.34.2","start":34,"end":34,"heading":"The Son of man","excerpt":"The title is not recorded by St John as having been used here in this connexion by the Lord, but the teaching in v. 32 naturally led to it (v. 23). Such a quotation from unrecorded words is a significant illustration of the compression of the narrative. The Evangelist gives the critical elements of the discourse only. The complete phrase occurs iii. 14.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":113,"text":"v. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":140,"text":"v. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.34.3","start":34,"end":34,"heading":"be lifted up","excerpt":"Comp. iii. 14 note.\n\n(who is...] The question clearly shews that the title \" the Son of man \" was not necessarily identified with \"the Christ.\" Comp. Additional Note on ch. i. § 6, p. 34.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"iii. 14","label":"John 3:14","href":"/jhn/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.35.1","start":35,"end":35,"heading":"Then Jesus said","excerpt":"Jesus therefore said... meeting their difficulties by charging them to use the opportunities which they still had for fuller knowledge. There ,was yet time, though the time was short. The words are not described as an \"answer\" (v. 30), but as an independent utterance.\n\na little while] The words correspond with the plea \" abideth for ever.\" ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":228,"text":"v. 30","label":"John 12:30","href":"/jhn/12/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.35.2","start":35,"end":35,"heading":"with you","excerpt":"among you ; in your midst. Comp. i. 14 ; (Acts ii. 39).\n\nWalk] Progress was both possible and a necessary duty while the light shone, and as the light shone.\n\nlest... come upon you] that darkness overtake you not, as it will do if you do not advance to a fuller knowledge of myself and my work before the coming time of trial. Then all movement will be perilous. You will wander in a wilderness without \" the pillar of fire.\" Comp. Jer. xiii. 16.\n\novertake ( ...] The same word is used i. 5, vi. 17 var. lect. ; 1 Thess. v. 4.\n\nfor he that. ..in darkness...] and he that... in the darkness... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":33,"text":"i. 14","label":"John 1:14","href":"/jhn/1/#v14","status":"detected"},{"at":42,"text":"Acts ii. 39","label":"Acts 2:39","href":"/act/2/#v39","status":"detected"},{"at":432,"text":"Jer. xiii. 16","label":"Jeremiah 13:16","href":"/jer/13/#v16","status":"detected"},{"at":512,"text":"1 Thess. v. 4","label":"1 Thessalonians 5:4","href":"/1th/5/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.36.1","start":36,"end":36,"heading":"While ye have light","excerpt":"There was need of progress and there was also need of faith, which should support hereafter. There is a change of order in the repeated clause: Walk as ye ha-ve the light, and as ye have the light believe on the light.\n\nthat ye. . .of light] that ye may become sons of light, and so have light in yourselves. Comp. Luke xvi. 8 ; 1 Thess. v. 5 ; (Eph. v. 8, children). This glorious transformation is the last issue of faith. Thus the last re-corded words of Christ to the world are an exhortation and a promise. Comp. xvi. 33.\n\n(4) The judgment of the Evangelist (36 b — 43). In this section the Evangelist speaks in his own person and connects the apparent failure of the Lord's work with the prophetic teaching of Isaiah. In form the passage resembles xx. 30 f., xxi. 23 — 25 ; and, in a less degree, iii. 16 — ai, 31 — 36.\n\nThese things.. .and did hide himself (was hidden,  ...)] viii. 59. The hiding was not His work but the work of His adversaries, as being the result of their want of faith.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":315,"text":"Luke xvi. 8","label":"Luke 16:8","href":"/luk/16/#v8","status":"detected"},{"at":329,"text":"1 Thess. v. 5","label":"1 Thessalonians 5:5","href":"/1th/5/#v5","status":"detected"},{"at":346,"text":"Eph. v. 8","label":"Ephesians 5:8","href":"/eph/5/#v8","status":"detected"},{"at":518,"text":"xvi. 33","label":"John 16:33","href":"/jhn/16/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.37.1","start":37,"end":37,"heading":"so many","excerpt":"This seems to be the meaning of the word  ..., and not so great. Comp. vi. 9, xxi. 11. Of these many works (comp. ii. 23, iv. 45, vii. 31, xi. 47, xx. 30) St John has recorded only seven as types.\n\nbefore them] There was no excuse for ignorance, Acts xxvi. 26.\n\nthey believed not on him] with self-devoted, trustful, patient faith in life; though many did believe with the concealed adhesion of conviction, v. 42.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":71,"text":"vi. 9","label":"John 6:9","href":"/jhn/6/#v9","status":"detected"},{"at":114,"text":"ii. 23","label":"John 2:23","href":"/jhn/2/#v23","status":"detected"},{"at":246,"text":"Acts xxvi. 26","label":"Acts 26:26","href":"/act/26/#v26","status":"detected"},{"at":407,"text":"v. 42","label":"John 12:42","href":"/jhn/12/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.38.1","start":38,"end":38,"heading":"That the saying","excerpt":"Such a fulfilment was a part of the design of God, and so necessary; inasmuch as the prophetic word described the actual relation of the divine message to those who heard it. This relation, which was already present to the divine Vision and had been fulfilled in the type, must needs be realised in the antitype ; so that the complaint uttered by Isaiah against his own contemporaries might have been uttered even more truly by Christ.\n\nThe prophecy itself (Isai. liii. 1) sets forth the two sides of the divine testimony, the message as to the servant of God which appealed to the inward perception of truth ; and the signs of the power of God which appealed outwardly to those who looked upon them. In both respects. the testimony failed to find acceptance. The message was not believed ; the signs were not interpreted. ...\n\nwho hath believed... hath... been revealed?] More exactly as a retrospect of failure : who believed... was... revealed?\n\nthe arm of the Lord] Luke i. 51; Acts xiii. 17.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":458,"text":"Isai. liii. 1","label":"Isaiah 53:1","href":"/isa/53/#v1","status":"detected"},{"at":970,"text":"Luke i. 51","label":"Luke 1:51","href":"/luk/1/#v51","status":"detected"},{"at":982,"text":"Acts xiii. 17","label":"Acts 13:17","href":"/act/13/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.39.1","start":39,"end":39,"heading":"Therefore","excerpt":"For this cause, namely, that in the order of Providence the Gospel must be met by general unbelief, they could not believe... The fact which has been already noted (they did not believe) is now traced back to its ultimate origin which lay in the divine action. They did not believe, and they could not believe, for that Isaiah said again: He (that is God) hath... The want of belief was involved in the necessary truth of the prophetic word. This fulfilment again involved in the incredulous an inability to believe consequent upon the actual working of God according to His fixed laws. Comp. Rom. x. 16. And yet, further, this working of God, as we look at it in the order of succession, was consequent upon man's prior unbelief. The Jews were already in an unnatural and diseased state when the prophet was sent to them. Then came the punishment whereby those who would not give glory to God by willing faith were made to subserve to His glory. The revelation of Christ, like the preaching of Isaiah, was the very power by which the existing form of unbelief was carried to its full development.\n\nEsaias said] The quotation differs alike from Heb. and LXX. St John transfers to God what is represented by Isaiah as the mission of the prophet (Isai. vi. 10) ; while the healing on the other hand is ascribed to Christ. Comp. Matt xiii. 14 f. ; Acts xxviii. 26 f.\n\nAugustine's discussion of this passage is full of interest, though he examines it from a single and limited point of view : \" hoc propheta praedixit quia Deus hoc futurum esse praescivit...malam quippe eorum voluntatem praevidit Deus.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":593,"text":"Rom. x. 16","label":"Romans 10:16","href":"/rom/10/#v16","status":"detected"},{"at":1245,"text":"Isai. vi. 10","label":"Isaiah 6:10","href":"/isa/6/#v10","status":"detected"},{"at":1326,"text":"Matt xiii. 14","label":"Matthew 13:14","href":"/mat/13/#v14","status":"detected"},{"at":1345,"text":"Acts xxviii. 26","label":"Acts 28:26","href":"/act/28/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.40.1","start":40,"end":40,"heading":"He hath blinded...and hardened","excerpt":"The change of tense in the original is remarkable : He bath blinded,.. and be hardened  ...... The verb translated \"hardened\" describes the formation of a \" callus \"  ... in a part of the body, as the eyes (Job xvii. 7). Comp. Mark vi. 52, viii. 17; Rom. xi. 7; 1 Cor. iii. 14.\n\nunderstand] perceive  .... The word in Mark iv. 12 is different  ....\n\nWith regard to the general scope of the passage it may be observed that : i. As a fact disregard of impulses and motives to rightdoing make it more and more hard to obey them. i. We may regard this law as acting mechanically; or we may see in it, in relation to man, the action of a divine power. 3. The latter supposition introduces no new difficulty ; but on the other hand places this stern law in connexion with a wider scheme of action, which makes hope possible.\n\nIn this connexion it is important to observe that a divine \" cannot \" answers to the divine \"must\" (xx. 9, note). This \"cannot\" expresses a moral and not an external or arbitrary impossibility. Thus it defines while it does not limit the action of the Son (v. 19, 30; comp. Mark vi. 5) ; and so fixes the conditions of discipleship (iii. 5, vi. 44, 65, vii. 34 — 36, viii. 21 f.), of understanding (iii. 3, viii. 43 f. ; xiv. 17), of faith (as here; comp. v. 44), of fruitfulness (xv. 4 f.), of progress (xvi. 12).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":207,"text":"Job xvii. 7","label":"Job 17:7","href":"/job/17/#v7","status":"detected"},{"at":227,"text":"Mark vi. 52","label":"Mark 6:52","href":"/mrk/6/#v52","status":"detected"},{"at":240,"text":"viii. 17","label":"Mark 8:17","href":"/mrk/8/#v17","status":"detected"},{"at":250,"text":"Rom. xi. 7","label":"Romans 11:7","href":"/rom/11/#v7","status":"detected"},{"at":262,"text":"1 Cor. iii. 14","label":"1 Corinthians 3:14","href":"/1co/3/#v14","status":"detected"},{"at":318,"text":"Mark iv. 12","label":"Mark 4:12","href":"/mrk/4/#v12","status":"detected"},{"at":1077,"text":"v. 19, 30","label":"John 12:19","href":"/jhn/12/#v19","status":"detected"},{"at":1077,"text":"v. 19, 30","label":"John 12:30","href":"/jhn/12/#v30","status":"detected"},{"at":1094,"text":"Mark vi. 5","label":"Mark 6:5","href":"/mrk/6/#v5","status":"detected"},{"at":1276,"text":"v. 44","label":"John 12:44","href":"/jhn/12/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.41.1","start":41,"end":41,"heading":"when...glory","excerpt":"According to the reading of the most ancient authorities : because he saw his (Christ's) glory... The prophecy was not only given at the time of the celestial vision but in consequence of it. The sight of the divine glory made clear the vast chasm between God and the people who bore His name;.\n\nhe saw his glory, and spake of him (Christ)] The Targum renders the original words of Isaiah, I saw the Lord, by I saw the Lord's glory. St John states the truth to which this expression points, and identifies the divine Person seen by Isaiah with Christ. Thus what Isaiah saw was the glory of the Word, and of Him he spoke. His message, that is, was not merely addressed to his contemporaries only, but reached to the time of the fuller manifestation to the world of that glory which he himself saw in a vision. It is uncertain whether the last clause (spake of him) depends on the because or not ; but the position of the of him in the original points to this connexion.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.42.1","start":42,"end":42,"heading":"Nevertheless among the...rulers also many believed on him","excerpt":"This complete intellectual faith (so to speak) is really the climax of unbelief. The conviction found no expression in life.\n\nbelieved on him] It is remarkable that St John uses of this belief the phrase which marks the completeness of belief  .... The belief only lacked confession, but this defect was fatal. Comp. ii. 33, where also a belief complete in itself is practically imperfect.\n\nbecause of the Pharisees] Comp. vii. 13, ix. 33 (the Jews).\n\ndid not confess] did not make confession. The verb is used absolutely. Comp. Rom. x. 9, 10. The imperfect tense  ... marks the continued shrinking from the act of faith.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":317,"text":"ii. 33","label":"John 2:33","href":"/jhn/2/#v33","status":"detected"},{"at":423,"text":"vii. 13","label":"John 7:13","href":"/jhn/7/#v13","status":"detected"},{"at":529,"text":"Rom. x. 9, 10","label":"Romans 10:9–10","href":"/rom/10/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.43.1","start":43,"end":43,"heading":"the praise of men...praise of God","excerpt":"Comp. v. 44. The words suggest a contrast with that vision of the divine glory in which God shewed what He had prepared for men (v. 41). Comp. Rom. iii. 23.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"v. 44","label":"John 12:44","href":"/jhn/12/#v44","status":"detected"},{"at":129,"text":"v. 41","label":"John 12:41","href":"/jhn/12/#v41","status":"detected"},{"at":143,"text":"Rom. iii. 23","label":"Romans 3:23","href":"/rom/3/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.44.1","start":44,"end":44,"heading":"Jesus cried","excerpt":"The witness of the Lord is set over against the witness of the prophet and the unbelief of the people. It expresses as completely as possible His absolute self-sacrifice as contrasted with the selfishness of His enemies. He is lost (so to speak) in Him that sent Him. He judges no man. His teaching is simply the expression of His Father's command.\n\n ... The testimony was so given as to claim and arrest attention; and it was given once and for all (contrast Luke xviii. 39).\n\nbelieveth not on me, but...] He looks beneath the surface and acknowledges a divine presence realised in and through me. As yet it was impossible for men to know how faith could repose in the Son Himself.\n\non him that sent me] not simply on \"the Father\" as representing a general connexion, but on Him who is the source of the special revelation of Christ.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":460,"text":"Luke xviii. 39","label":"Luke 18:39","href":"/luk/18/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.44-50.1","start":44,"end":50,"heading":"(5) The judgment of the Lord (44—50).","excerpt":"This final judgment appears to contain a summary of the Lord's teaching gathered up in the view of this crisis, and not to be a new utterance. It falls into three parts: the position of the believer (44 — 46), and of the unbeliever (47 — 49), and the fruit of the message (50). The Lord first speaks of His Person (44 — 46), and then of His words (47 — 50).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.45.1","start":45,"end":45,"heading":"he that seeth me seeth","excerpt":"In this case the negative clause is not found. So far as the believer beheld Christ, he beheld Him from whom Christ came. Belief passed through the veil : vision apprehended outwardly God in His relation to men. Comp. Matt. x. 40. For the sense of \" behold \" see xvi. 16.\n\nThe form of the sentence differs in each particular from xiv. 9 : beholdeth occupies the place of hath seen; Him that sent me of the Father. The thought here is of the intent, patient, progressive contemplation of Christ leading to the fuller knowledge of Him from whom He came ; thus the thought is of the one decisive moment, of which the results were permanent.\n\nThe title \" Father\" emphasizes the idea of the natural, essential relation to the Son and to men : the phrase \" He that sent me \" brings out the idea of the special mission, as involving a peculiar charge and corresponding authority. Comp. iv. 34, v. 34, 30, vi. 38, vii. 16, (18), 28, 33, viii. 36, 39, ix. 4, xiii. 20, xv. 31, xvi. 5 (peculiar to St John, and used only by the Lord). The two ideas are combined, v. 23, 37) yi- 44, viii. 16, 18, xii. 49, xiv. 34 ; and distinguished, vi. 39, 40.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":218,"text":"Matt. x. 40","label":"Matthew 10:40","href":"/mat/10/#v40","status":"detected"},{"at":879,"text":"iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"},{"at":887,"text":"v. 34, 30","label":"John 12:34","href":"/jhn/12/#v34","status":"detected"},{"at":1053,"text":"v. 23, 37","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":1053,"text":"v. 23, 37","label":"John 12:37","href":"/jhn/12/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.46.1","start":46,"end":46,"heading":"I am come a light into","excerpt":"This was the office of Christ, to make all things clear. His Person when seen in its fulness illuminates the mysteries of life. There is darkness over the world, and without Him it must remain. Faith in Him brings purer vision. Comp. v. 36. See also iii. 19, viii. 12, ix. 5, (i. 4).\n\nThere is a significant contrast between I am come  ... and I came  ..., v. 47. The one marks the abiding result; and the other the particular purpose. For the use of the former ( ... see v. 43, vii. 28, viii. 42  ..., xvi. 38, xviii. 37, (iii. 19) ; and for the use of the latter  ..., viii. 14, ix. 39, x. 10, xii. 47, 47, (xv. 33).\n\nshould (may) not abide in the darkness] as being the normal state of men without Christ. The exact phrase occurs only here, yet see 1 John ii. 9, 11 (is in the darkness); and viii. 12, xii. 35; 1 John ii. 11 (walk in the darkness), Comp. I John iii. 14, abide in death; and the opposite 1 John ii. IQ, abide in the light.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":234,"text":"v. 36","label":"John 12:36","href":"/jhn/12/#v36","status":"detected"},{"at":357,"text":"v. 47","label":"John 12:47","href":"/jhn/12/#v47","status":"detected"},{"at":472,"text":"v. 43","label":"John 12:43","href":"/jhn/12/#v43","status":"detected"},{"at":752,"text":"1 John ii. 9, 11","label":"1 John 2:11","href":"/1jn/2/#v11","status":"detected"},{"at":752,"text":"1 John ii. 9, 11","label":"1 John 2:9","href":"/1jn/2/#v9","status":"detected"},{"at":814,"text":"1 John ii. 11","label":"1 John 2:11","href":"/1jn/2/#v11","status":"detected"},{"at":858,"text":"I John iii. 14","label":"1 John 3:14","href":"/1jn/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.47.1","start":47,"end":47,"heading":"hear my words","excerpt":"not with true understanding of their full import (viii. 47), but yet with attention, x. 3, 16, 27, &c.).\n\nand believe not] According to the true reading, and keep  ... them not.\n\nI (emphatic) judge him not] There is no personal element in the accomplishment of the final issue. Christ came for judgment (ix. 39) and yet not to judge (comp. iii. 17, viii. 15). The judgment followed naturally (so to speak) from His manifestation. The Law (in the fullest sense) is the one accuser (v. 45). Men simply remain where they are (iii. 36) if they do not come to Christ. Their sentence lies in the nature of things. In this case the hearers were self-condemned.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":340,"text":"iii. 17","label":"John 3:17","href":"/jhn/3/#v17","status":"detected"},{"at":481,"text":"v. 45","label":"John 12:45","href":"/jhn/12/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.48.1","start":48,"end":48,"heading":"He that rejecteth me...my words","excerpt":"Luke x. 1 6.\n\nbath one that judgeth him] The word may be refused, but it cannot be banished. It still clings to the hearer as his judge. Its work is even now begun as it shall hereafter be fully revealed.\n\nthe word that I have spoken  ......] The \"sayings\" are all bound up in one great message (Xoyos), delivered and felt in its entirety. For the unbelieving Jews it was now ended (spake is contrasted with speak, v. 50). Comp. xvii. 6, 8.\n\nthe word... the same (that) shall judge him...] The resumptive, isolating pronoun  ... places in emphatic prominence the teaching which is regarded as past and separated from those to whom it was addressed. It stands, as it were, in the distance, as a witness and an accuser. Comp. i. 18, v. 11 and note.\n\nin the last day] ch. vi. 39, 40, 44, 54, xi. 24. The phrase is peculiar to St John's Gospel. Comp. 1 Cor. xv. 52 (the last trumpet): 1 John ii. 1 8 (the last hour).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":0,"text":"Luke x. 1","label":"Luke 10:1","href":"/luk/10/#v1","status":"detected"},{"at":415,"text":"v. 50","label":"John 12:50","href":"/jhn/12/#v50","status":"detected"},{"at":429,"text":"xvii. 6, 8","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"},{"at":429,"text":"xvii. 6, 8","label":"John 17:8","href":"/jhn/17/#v8","status":"detected"},{"at":724,"text":"i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"},{"at":731,"text":"v. 11","label":"John 12:11","href":"/jhn/12/#v11","status":"detected"},{"at":769,"text":"vi. 39, 40, 44, 54","label":"John 6:39–40","href":"/jhn/6/#v39","status":"detected"},{"at":769,"text":"vi. 39, 40, 44, 54","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":769,"text":"vi. 39, 40, 44, 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"},{"at":847,"text":"1 Cor. xv. 52","label":"1 Corinthians 15:52","href":"/1co/15/#v52","status":"detected"},{"at":881,"text":"1 John ii. 1","label":"1 John 2:1","href":"/1jn/2/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.49.1","start":49,"end":49,"heading":"For...spoken","excerpt":"Because I spoke not ... The essential inherent power of judgment lies in the word, since there is in it no admixture of a limited human personality. It is wholly divine.\n\nof myself] The phrase  ... is peculiar and unique. It describes (so to speak) the source out of which a stream flows continuously, and not simply the point of origin from which movement started (air tfj.. v. 30, vii. 17, 28, viii. 28, 42, (x. 18), xiv. 10).\n\nhe gave me a commandment] himself hath given me commandment. The pronoun (as in v. 48) emphasizes the reference; and the tense of the verb  ... marks the continuance of the action of the command.\n\nwhat I should say (f tn-a>, Vulg. dicam), and what I should speak  ...] That is, as to the substantial contents and the varying manner of my message.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":376,"text":"v. 30","label":"John 12:30","href":"/jhn/12/#v30","status":"detected"},{"at":510,"text":"v. 48","label":"John 12:48","href":"/jhn/12/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.12.50.1","start":50,"end":50,"heading":"And I know","excerpt":"The word may find acceptance or rejection, but this remains sure. The commandment of the Father, His will manifested in my commission, is eternal life. The Father's commandment not only is directed towards life, to quicken or to support it. It is life. Truth realised is that by which we live. The commandment of God is the expression of absolute Truth. Comp. vi. 63, 68, xvii. 17.\n\nLife eternal is and not simply shall be. Comp. iii. 36, v. 24, (39), vi- 54, xvii. 3 note, 1 John v. 12, 13.\n\nwhatsoever (the things which) I speak therefore...] The certainty of this assurance furnishes the one rule of Christ's teaching. He in the fulness of His divine-human Person  ... speaks in complete agreement with the Father's injunctions, who is His Father and our Father. In part His message was fully given (vv. 48 f.): in part it was still to be given to the inner circle of His disciples.\n\nTHE SELF-REVELATION OF CHRIST TO THE WORLD has now been completed. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":360,"text":"vi. 63, 68","label":"John 6:63","href":"/jhn/6/#v63","status":"detected"},{"at":360,"text":"vi. 63, 68","label":"John 6:68","href":"/jhn/6/#v68","status":"detected"},{"at":430,"text":"iii. 36","label":"John 3:36","href":"/jhn/3/#v36","status":"detected"},{"at":439,"text":"v. 24","label":"John 12:24","href":"/jhn/12/#v24","status":"detected"},{"at":474,"text":"1 John v. 12, 13","label":"1 John 5:12–13","href":"/1jn/5/#v12","status":"detected"},{"at":803,"text":"vv. 48","label":"John 12:48","href":"/jhn/12/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"bengel.JHN.12.7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:7","href":"/jhn/12/#v7-bengel","text":"ver. 1","snippet":"His death, and the burial itself, was in six days after (comp. ver. 1) about to follow this present ... preparation for the sepulchre."},{"id":"bengel.JHN.14.31.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:31","href":"/jhn/14/#v31-bengel","text":"xii. 1","snippet":"Comp. ch. xii. 1, “ Before the feast of the Passover ;” xviii. 1."},{"id":"ryle.JHN.5.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:1","href":"/jhn/5/#v1-ryle","text":"xii. 1","snippet":"(John ii. 23; vi. 4; xii. 1."},{"id":"westcott.JHN.12.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:19","href":"/jhn/12/#v19-westcott","text":"v. 1","snippet":"\"Signs\" (v. 1 8) area \"trial,\" a \"temptation\" in the significant language of Deuteronomy ...."},{"id":"westcott.JHN.12.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:20","href":"/jhn/12/#v20-westcott","text":"v. 1","snippet":"The Evangelist places himself outside the Holy City (ii. 13, v. 1, xi. 55)."}],"2":[],"3":[{"id":"henry.JHN.11.1-2.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:1–2","href":"/jhn/11/#v1-henry","text":"ch. xii. 3","snippet":"I rather think it refers to that anointing of Christ which this evangelist relates (ch. xii. 3); for the evangelists do never refer one to another, but John frequently refers in one place of his gospel to another."},{"id":"henry.JHN.12.2.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:2","href":"/jhn/12/#v2-henry","text":"v. 3","snippet":"… being the most public and solemn entertainments given him in Bethany, Mary probably graced them both with this token of her respect; and what she left of her ointment this first time, when she spent but a pound of it (v. 3), she used that second time, when she poured it all out, Mark xiv. 3."},{"id":"bengel.JHN.11.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:2","href":"/jhn/11/#v2-bengel","text":"xii. 3","snippet":"moreover it was the Mary) John proves Mary’s pious affection towards Jesus at the present time (as he elsewhere in a similar way proves the absence of pious affection on the part of the traitor) by a subsequent act, ch. xii. 3 [Mary’s anointing Jesus’ feet with costly ointment of spikenard, and wiping His feet with her hair]."}],"4":[{"id":"bengel.JHN.6.63-64.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:63–64","href":"/jhn/6/#v63-bengel","text":"xii. 4","snippet":"John has diligently marked the successive steps in the deadly wickedness of Judas, ch. xii. 4 [His covetous objection made to the pouring out of the ointment on the Lord by Mary]; xiii. 2, 27, “ Satan entered into him ;” xiv. 22 ; and entertained an especial antipathy towards him."},{"id":"bengel.JHN.12.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:3","href":"/jhn/12/#v3-bengel","text":"ver. 4","snippet":"… the poor its pretext, and that in serious earnest at times: for it hates even genuine munificence. ... a thief) It is a more saddening expression a disciple ... a thief, which results from comparing this verse with ver. 4 [“ one of His disciples, Judas” ... than if it were simply said a thief: and so a brother, a fornicator [1 Cor. v. 11], and such like expressions. ... 2 Chron. xxiv. 8, 10, etc., and in cod."},{"id":"bengel.JHN.13.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:27","href":"/jhn/13/#v27-bengel","text":"xii. 4","snippet":"… notation of time, Luke xxii. 3, 7, “ Then (42) entered Satan into Judas ; ... came the day of unleavened bread,” etc. ... entered) Previously he may have only suggested [“ put into his heart”] the thought, ver. 2 [ch. xii. 4 (his objection to the waste of the ointment on the person of Jesus) ; vi. 70, 71, “Jesus answered,—One of you is a devil: He spake of Judas”]."}],"5":[],"6":[{"id":"westcott.JHN.13.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:29","href":"/jhn/13/#v29-westcott","text":"xii. 6","snippet":"the bag] Comp. xii. 6."}],"7":[{"id":"bengel.JHN.2.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:4","href":"/jhn/2/#v4-bengel","text":"xii. 7","snippet":"Similarly the disciples are disciplined, ch. vi. 6, “Jesus saith to Philip, Whence shall we buy bread, that these may eat ? and this He said to prove him ;” ch. xii. 7, [Jesus to Peter, when about to wash his feet] “ What I do thou knowest not now, but thou shalt know hereafter.” ..."},{"id":"westcott.JHN.12.5.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:5","href":"/jhn/12/#v5-westcott","text":"v. 7","snippet":"(So also Let her alone, v. 7."},{"id":"westcott.JHN.12.27.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:27","href":"/jhn/12/#v27-westcott","text":"v. 7","snippet":"So that the sense appears to be \"bring me safely out of the conflict\" (Hebr. v. 7), and not simply \"keep me from entering into it."}],"8":[],"9":[],"10":[],"11":[{"id":"westcott.JHN.12.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:48","href":"/jhn/12/#v48-westcott","text":"v. 11","snippet":"Comp. i. 18, v. 11 and note."}],"12":[{"id":"bengel.JHN.12.16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:16","href":"/jhn/12/#v16-bengel","text":"ver. 12","snippet":"For the force of the verb, they remembered, falls more properly on “ that they had done,” than upon “ that these things were written.’ ... had done) namely, both the disciples themselves, and the people: ver. 12."},{"id":"westcott.JHN.19.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:17","href":"/jhn/19/#v17-westcott","text":"xii. 12","snippet":"This \" going forth\" (xviii. 1) from the city answers to the \"coming in\" (ch. xii. 12): the \"Via dolorosa \" to the line of triumph."}],"13":[{"id":"henry.JHN.12.39-40.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:39–40","href":"/jhn/12/#v39-henry","text":"v. 13","snippet":"… 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 (Isa. vi. 11, 12); yet still reserving a remnant (v. 13, in it shall be a tenth), 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?"}],"14":[],"15":[],"16":[{"id":"bengel.JHN.2.17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:17","href":"/jhn/2/#v17-bengel","text":"xii. 16","snippet":"they remembered) Comp. ver. 22, ch. xii. 16 [His triumphant entry into Jerusalem], “ These things understood not His disciples at the first ; but when Jesus was glorified, then remembered they that these things were written of Him."},{"id":"bengel.JHN.2.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:22","href":"/jhn/2/#v22-bengel","text":"xii. 16","snippet":"Was risen) His Resurrection, not His glorification, is appealed to, because the sign was fulfilled by His resurrection. ... they remembered) Faith and memory lend mutual help to one another in this passage; and ch. xii. 16, xvi. 4, “ These things have I told you, that when the time shall come, ye may remember that I told you of them :” they also work together; Matt. xvi. 8, 9, “O ye of little faith—Do ye not yet— remember the five …"},{"id":"bengel.JHN.12.41.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:41","href":"/jhn/12/#v41-bengel","text":"ver. 16","snippet":"… 1, etc., in such a way, moreover, as it was about to be revealed in the New Testament, and as the Jews were not about to recognise it. ... and spake) There is to be understood ... when, as 671, that, is understood at ver. 16."},{"id":"ryle.JHN.12.7.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:7","href":"/jhn/12/#v7-ryle","text":"John xii. 16","snippet":"(Compare John xii. 16."},{"id":"ryle.JHN.14.26.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:26","href":"/jhn/14/#v26-ryle","text":"xii. 16","snippet":"(John ii. 22; xii. 16."},{"id":"westcott.JHN.12.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:18","href":"/jhn/12/#v18-westcott","text":"v. 16","snippet":"Comp. v. 16 note; x. 17."}],"17":[{"id":"bengel.JHN.11.43.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:43","href":"/jhn/11/#v43-bengel","text":"xii. 17","snippet":"… voice. ... come out [forth]) Jesus recalled Lazarus out of the sepulchre, as easily as if Lazarus had been not only alive but even awake, ver. 11, “ Our friend Lazarus sleepeth ; but I go to awake him out of sleep; ch. xii. 17, “ The people that was with him, when He called Lazarus out of his grave,” etc."},{"id":"westcott.JHN.11.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:43","href":"/jhn/11/#v43-westcott","text":"xii. 17","snippet":"come forth ...] Comp. xii. 17; Luke vii. 14, viii. 54."}],"18":[{"id":"ryle.JHN.7.22.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:22","href":"/jhn/7/#v22-ryle","text":"xii. 18, 39","snippet":"Burgon shows that \" therefore \" is used just in the same way as here, at the beginning of a sentence, and pointing forward, in John v. 16, 18 ; viii. 47 ; x. 17 ; xii. 18, 39."}],"19":[{"id":"westcott.JHN.11.49.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:49","href":"/jhn/11/#v49-westcott","text":"xii. 19","snippet":"The unscrupulous Sadducee (Acts v. 17) contrasts the timid irresolution of mere Pharisees with his own clear policy of death (comp. xii. 19)."},{"id":"westcott.JHN.12.40.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:40","href":"/jhn/12/#v40-westcott","text":"v. 19, 30","snippet":"Thus it defines while it does not limit the action of the Son (v. 19, 30; comp."}],"20":[{"id":"westcott.JHN.1.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:43","href":"/jhn/1/#v43-westcott","text":"xii. 20","snippet":"Comp. xii. 20 f."}],"21":[{"id":"henry.JHN.12.26.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:26","href":"/jhn/12/#v26-henry","text":"v. 21","snippet":"The Greeks desired to see Jesus (v. 21), but Christ lets them know that it was not enough to see him, they must serve him."},{"id":"bengel.JHN.12.32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:32","href":"/jhn/12/#v32-bengel","text":"ver. 21","snippet":"Here the answer is given to the request mentioned at ver. 21, “We would see Jesus.” ..."},{"id":"ryle.JHN.4.11.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:11","href":"/jhn/4/#v11-ryle","text":"xii. 21","snippet":"John iv. 49; v. 7 ; xii. 21; xx. 15."}],"22":[],"23":[{"id":"augustine.JHN.12.34.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 12:34","href":"/jhn/12/#v34-augustine","text":"ver. 23","snippet":"… the earth; but had called Himself so before, in the lesson which was read and expounded yesterday, when those Gentiles were announced who desired to see Him: “The hour is come that the Son of man should be glorified” (ver. 23)."},{"id":"henry.JHN.7.39.4","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:39","href":"/jhn/7/#v39-henry","text":"ch. xii. 23","snippet":"When certain Greeks began to enquire after Christ, he said, Now is the Son of man glorified, ch. xii. 23."},{"id":"henry.JHN.12.34.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:34","href":"/jhn/12/#v34-henry","text":"v. 23","snippet":"Christ had called himself the Son of man (v. 23), which they knew to be one of the titles of the Messiah, Dan. vii. 13."},{"id":"bengel.JHN.12.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:26","href":"/jhn/12/#v26-bengel","text":"ver. 23","snippet":"But by wandering from Him to this or that side, the servant fails in reaching the wished-for end—V. ... will honour) A comprehensive expression, corresponding with ... should be glorified, ver. 23."},{"id":"bengel.JHN.12.26.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:26","href":"/jhn/12/#v26-bengel","text":"ver. 23","snippet":"save Me) The expression, Let this cup pass [Matt. xxvi. 39], is akin to the expression here. ... from this hour of suffering. or the soul of Jesus was vividly realizing to itself this [hour of suffering], ver. 23. ... but however) Akin to this is that expression, ..."},{"id":"bengel.JHN.12.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:34","href":"/jhn/12/#v34-bengel","text":"ver. 23","snippet":"… One to see corruption ;” xlv. 7 [62], “ Thy throne, O God, is for ever and ever ;” lxxii. ... who) They ask a double question : concerning His being lifted up, from ver. 32; concerning His being the Son of man, from ver. 23, “The hour is come, that the Son of man should be glorified” [with which comp. ch. viii. 28, “ When ye have lifted up the Son of man, then shall ye know that I am He”]. ..."},{"id":"westcott.JHN.12.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:16","href":"/jhn/12/#v16-westcott","text":"v. 23","snippet":"glorified] v. 23 note."},{"id":"westcott.JHN.12.34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:34","href":"/jhn/12/#v34-westcott","text":"v. 23","snippet":"The multitude therefore answered. . . , when they found the claims to the prerogatives of Messiahship put forth by one who called himself the Son of man (v. 23), and spoke of his removal from the people whom he should save."},{"id":"westcott.JHN.12.34.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:34","href":"/jhn/12/#v34-westcott","text":"v. 23","snippet":"The title is not recorded by St John as having been used here in this connexion by the Lord, but the teaching in v. 32 naturally led to it (v. 23)."},{"id":"westcott.JHN.12.45.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:45","href":"/jhn/12/#v45-westcott","text":"v. 23, 37","snippet":"The two ideas are combined, v. 23, 37) yi- 44, viii. 16, 18, xii. 49, xiv. 34 ; and distinguished, vi. 39, 40."},{"id":"westcott.JHN.13.1-4.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:1–4","href":"/jhn/13/#v1-westcott","text":"xii. 23","snippet":"Comp. xii. 23, xvi. 2 note."},{"id":"westcott.JHN.13.31.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:31","href":"/jhn/13/#v31-westcott","text":"xii. 23","snippet":"Perfect self-sacrifice even to death, issuing in the overthrow of death, is the truest \"glory\" (comp. xii. 23 f., x. 17 f. ; comp. vii. 39, xii. 16, xvii. 5)."},{"id":"westcott.JHN.13.32.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:32","href":"/jhn/13/#v32-westcott","text":"xii. 23","snippet":"Comp. xii. 23."},{"id":"westcott.JHN.17.1.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:1","href":"/jhn/17/#v1-westcott","text":"xii. 23","snippet":"Comp. xii. 23, note. ..."}],"24":[{"id":"calvin.JHN.19.38.2","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 19:38","href":"/jhn/19/#v38-calvin","text":"John 12:24","snippet":"Unless a grain of corn die, it remaineth alone; but when it is dead, it bringeth forth much fruit, (John 12:24."},{"id":"henry.JHN.8.28-29.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:28–29","href":"/jhn/8/#v28-henry","text":"ch. xii. 24","snippet":"They that put him to death thought thereby for ever to have sunk him and his interest, but it proved to be the advancement of both, ch. xii. 24."},{"id":"henry.JHN.12.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:23","href":"/jhn/12/#v23-henry","text":"v. 23, 24","snippet":"Christ's acceptance of this honour paid him, signified by what he said to the people hereupon, v. 23, &c., where he foretels both the honour which he himself should have in being followed (v. 23, 24) and the honour which those should have that followed him, v. 25, 26."},{"id":"henry.JHN.19.41.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:41","href":"/jhn/19/#v41-henry","text":"ch. xii. 24","snippet":"Christ fell to the ground as a corn of wheat (ch. xii. 24), and therefore was sown in a garden among the seeds, for his dew is as the dew of herbs, Isa. xxvi. 19."},{"id":"bengel.JHN.6.63.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:63","href":"/jhn/6/#v63-bengel","text":"John xii. 24","snippet":"… flesh, and quickened in the Spirit, especially put forth His efficacious power ; 1 Pet. iii. 18, “ Christ suffered for sins—that He might bring us to God, being put to death in the flesh, but quickened by the Spirit ;” John xii. 24, “ Except a corn of wheat fall into the ground and die, it abideth alone ; but if it die, it bringeth forth much fruit ;” xvi. 7, ... will not come; but if I depart, I will send Him unto you.’"},{"id":"bengel.JHN.12.25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:25","href":"/jhn/12/#v25-bengel","text":"ver. 24","snippet":"his life) that is, ... shall lose at) unto eternity. ... he who hateth) The soul attains to this hatred, when it is imbued with a feeling of the words of Christ, which occur at ver. 24.. ... in this world, which is the object of mere sight, and is vain, perishing, and evil."},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"xii. 24","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"westcott.JHN.6.51.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:51","href":"/jhn/6/#v51-westcott","text":"xii. 24","snippet":"Comp. xii. 24."},{"id":"westcott.JHN.12.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:25","href":"/jhn/12/#v25-westcott","text":"v. 24","snippet":"The general truth of v. 24 is presented in its final antithesis in relation to human life."},{"id":"westcott.JHN.12.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:26","href":"/jhn/12/#v26-westcott","text":"vv. 24, 25","snippet":"The truth expressed in vv. 24, 25 is applied specially to the claims of discipleship."},{"id":"westcott.JHN.12.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:50","href":"/jhn/12/#v50-westcott","text":"v. 24","snippet":"Comp. iii. 36, v. 24, (39), vi- 54, xvii. 3 note, 1 John v. 12, 13."}],"25":[{"id":"chrysostom.JHN.14.21.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:21","href":"/jhn/14/#v21-chrysostom","text":"c. xii. 25","snippet":"I think that He alluded to their despondency; for since He had uttered many wise sayings to them concerning death, saying, “He that hateth his life in this world shall save it unto life eternal” ( c. xii. 25 ); and, “Unless a man take his cross and follow Me, he is not worthy of Me” ( Matt. x. 38 ); and is about to say other things besides, rebuking them, He saith, “Think ye that ye suffer sorrow from love?"},{"id":"henry.JHN.12.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:23","href":"/jhn/12/#v23-henry","text":"v. 25, 26","snippet":"… him, signified by what he said to the people hereupon, v. 23, &c., where he foretels both the honour which he himself should have in being followed (v. 23, 24) and the honour which those should have that followed him, v. 25, 26."},{"id":"westcott.JHN.12.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:26","href":"/jhn/12/#v26-westcott","text":"vv. 24, 25","snippet":"The truth expressed in vv. 24, 25 is applied specially to the claims of discipleship."},{"id":"westcott.JHN.12.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:27","href":"/jhn/12/#v27-westcott","text":"v. 25","snippet":"my soul ...] in which was gathered up the fulness of present human life (v. 25, note)."}],"26":[{"id":"henry.JHN.2.2.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:2","href":"/jhn/2/#v2-henry","text":"ch. xii. 26","snippet":"Note, [1.] Those that follow Christ shall feast with him, they shall fare as he fares, so he has bespoken for them (ch. xii. 26): Where I am, there shall my servant be also."},{"id":"henry.JHN.12.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:23","href":"/jhn/12/#v23-henry","text":"v. 25, 26","snippet":"… him, signified by what he said to the people hereupon, v. 23, &c., where he foretels both the honour which he himself should have in being followed (v. 23, 24) and the honour which those should have that followed him, v. 25, 26."},{"id":"bengel.JHN.12.43.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:43","href":"/jhn/12/#v43-bengel","text":"ver. 26","snippet":"He who shrinks from ignominy [incurred for Christ’s sake] already loves the glory [praise] of men. ... the glory [praise] of God) Glory from God falls to the portion of those, who believe and speak out: ver. 26, “If any man serve Me, him will My Father honour ;” ch. i. 12, “ As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.”"},{"id":"ryle.JHN.8.12.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:12","href":"/jhn/8/#v12-ryle","text":"xii. 26","snippet":"See Matt. xvi. 24; xix. 21; John x. 27; xii. 26."}],"27":[{"id":"bengel.JHN.11.32-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:32–33","href":"/jhn/11/#v32-bengel","text":"xii. 27","snippet":"The case is a weightier [more hard to understand] one, which is described subsequently, ch. xii. 27, ... xiii. 21; and yet it also is to be explained by means of the present passage."},{"id":"bengel.JHN.12.22-23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:22–23","href":"/jhn/12/#v22-bengel","text":"ver. 27","snippet":"[He deemed it a matter worthy of being well-weighed.—V. ... the hour) Of this hour there is frequent subsequent mention : ver. 27, “ Father save Me from this hour,” xiii. 1, “ When Jesus knew that His hour was come, that He should depart out of this world unto the Father,” xvi. 32, “Behold the hour cometh, yea, is now come, that ye shall be …"},{"id":"bengel.JHN.12.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:24","href":"/jhn/12/#v24-bengel","text":"ver. 27","snippet":"by itself alone) Christ, even though He had not died for us, yet could have been by [in] Himself the same that He now ... fruit) This passage contains a previous specimen of both [His death-sufferings—and the fruit], ver. 27 and 32."},{"id":"bengel.JHN.13.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:31","href":"/jhn/13/#v31-bengel","text":"xii. 27, 31","snippet":"Comp. ch. xii. 27, 31, notes, “ Now is My soul troubled."},{"id":"westcott.JHN.21.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:18","href":"/jhn/21/#v18-westcott","text":"xii. 27","snippet":"Comp. xii. 27."}],"28":[{"id":"westcott.JHN.5.37-38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:37–38","href":"/jhn/5/#v37-westcott","text":"xii. 28","snippet":"Comp. ch. xii. 28 ; Acts vii. 31, ix. 4, x. 13."}],"29":[{"id":"augustine.JHN.12.49.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 12:49","href":"/jhn/12/#v49-augustine","text":"ver. 29","snippet":"Was it by means of a cloud, which, when it gave forth its sound to the Son, gave it not on His account, as He Himself also tells us elsewhere, but for the sake of others who were needing to hear it (ver. 29)?"},{"id":"henry.JHN.12.22.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:22","href":"/jhn/12/#v22-henry","text":"v. 29","snippet":"It should seem that Andrew and Philip brought this message to Christ when he was teaching in public, for we read (v. 29) of the people that stood by; but he was seldom alone."},{"id":"westcott.JHN.3.29.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:29","href":"/jhn/3/#v29-westcott","text":"xii. 29","snippet":"Comp. xii. 29 ...."},{"id":"westcott.JHN.12.20-22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:20–22","href":"/jhn/12/#v20-westcott","text":"v. 29","snippet":"It may reasonably be placed in the outer court of the temple (v. 29)."}],"30":[{"id":"bengel.JHN.12.32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:32","href":"/jhn/12/#v32-bengel","text":"ver. 30","snippet":"In the very cross there was Already something that tended towards glory. ... all) even the Gentiles, ver. 30 [the Greeks, for instance, who applied to Philip, wishing to see Jesus]."},{"id":"westcott.JHN.12.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:35","href":"/jhn/12/#v35-westcott","text":"v. 30","snippet":"The words are not described as an \"answer\" (v. 30), but as an independent utterance."},{"id":"westcott.JHN.12.40.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:40","href":"/jhn/12/#v40-westcott","text":"v. 19, 30","snippet":"Thus it defines while it does not limit the action of the Son (v. 19, 30; comp."},{"id":"westcott.JHN.12.49.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:49","href":"/jhn/12/#v49-westcott","text":"v. 30","snippet":"It describes (so to speak) the source out of which a stream flows continuously, and not simply the point of origin from which movement started (air tfj.. v. 30, vii. 17, 28, viii. 28, 42, (x. 18), xiv. 10)."}],"31":[{"id":"henry.JHN.5.22.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:22","href":"/jhn/5/#v22-henry","text":"ch. xii. 31","snippet":"He is commissioned to carry on and complete the war with the powers of darkness; to cast out and give judgment against the prince of this world, ch. xii. 31."},{"id":"henry.JHN.14.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:30","href":"/jhn/14/#v30-henry","text":"ch. xii. 31","snippet":"He called the devil the prince of this world, ch. xii. 31."},{"id":"bengel.JHN.12.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:21","href":"/jhn/12/#v21-bengel","text":"ver. 31","snippet":"Acquaintances were usually addressed by name. ... we wish) Here is exhibited an effect and specimen of those things of which ver. 31, etc., treat, “ Now shall the prince of this world be cast out,—I, if I be lifted up from the earth, will draw all men unto Me."},{"id":"bengel.JHN.12.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:26","href":"/jhn/12/#v26-bengel","text":"ver. 31","snippet":"This now, x, has great weight: a second new occurs, ver. 31, “ Now is the judgment of this world."},{"id":"bengel.JHN.13.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:31","href":"/jhn/13/#v31-bengel","text":"xii. 27, 31","snippet":"Comp. ch. xii. 27, 31, notes, “ Now is My soul troubled."},{"id":"bengel.JHN.14.29-30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:29–30","href":"/jhn/14/#v29-bengel","text":"xii. 31","snippet":"So ch. xv. 11, 17, xvi. 1, 4, 33. ... no longer henceforth) For which reason ye ought the more diligently to hold fast these things which I speak. ... cometh) is already now coming : having been “cast out,” ch. xii. 31, he rushes upon Me."},{"id":"westcott.JHN.16.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:11","href":"/jhn/16/#v11-westcott","text":"xii. 31","snippet":"Ch. xii. 31, xiv. 30."},{"id":"westcott.JHN.17.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:15","href":"/jhn/17/#v15-westcott","text":"xii. 31","snippet":"Comp. xii. 31, xiv. 30, xvi. ii. ..."}],"32":[{"id":"henry.JHN.3.14.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 3:14","href":"/jhn/3/#v14-henry","text":"ch. xii. 32, 33","snippet":"His death is called his being lifted up, ch. xii. 32, 33."},{"id":"henry.JHN.5.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:23","href":"/jhn/5/#v23-henry","text":"ch. xii. 32","snippet":"The honouring of Jesus Christ is here spoken of as God's great design (the Son intended to glorify the Father, and therefore the Father intended to glorify the Son, ch. xii. 32); and as man's great duty, in compliance with that design."},{"id":"bengel.JHN.3.14.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:14","href":"/jhn/3/#v14-bengel","text":"xii. 32","snippet":"… the poisonous serpents : so the man Christ [was] a man without sin, to counteract the old serpent. ... in the wilderness) where there was no other medicine [remedy ]. ... be lifted up) on a cross towards heaven : ch. xii. 32, “I, if I be lifted up from the earth, will draw all men unto Me,” etc."},{"id":"bengel.JHN.12.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:31","href":"/jhn/12/#v31-bengel","text":"ver. 32","snippet":"This viv, now, is to be taken in the precise sense, in antithesis to the lifting up from the earth [ver. 32], which followed a few days subsequently."},{"id":"bengel.JHN.12.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:34","href":"/jhn/12/#v34-bengel","text":"ver. 32","snippet":"… Ps. xvi. 10, “ Neither wilt Thou suffer Thine Holy One to see corruption ;” xlv. 7 [62], “ Thy throne, O God, is for ever and ever ;” lxxii. ... who) They ask a double question : concerning His being lifted up, from ver. 32; concerning His being the Son of man, from ver. 23, “The hour is come, that the Son of man should be glorified” [with which comp. ch. viii. 28, “ When ye have lifted up the Son of man, then shall ye know that I am …"},{"id":"bengel.JHN.18.32-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:32–33","href":"/jhn/18/#v32-bengel","text":"xii. 32, 33","snippet":"He spake) ch. xii. 32, 33, “I, if I be lifted up from the earth, will draw all men unto Me."},{"id":"ryle.JHN.3.14.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:14","href":"/jhn/3/#v14-ryle","text":"John xii. 32, 33","snippet":"(John xii. 32, 33."},{"id":"ryle.JHN.11.51-52.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:51–52","href":"/jhn/11/#v51-ryle","text":"John xii. 32","snippet":"(See Eph. i. 10; John xii. 32; Gen. xlix. 10.)"},{"id":"westcott.JHN.10.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:17","href":"/jhn/10/#v17-westcott","text":"xii. 32","snippet":"Comp. xii. 32 ; Phil. ii. 9 ; Hebr. ii. 10, xii. 2."},{"id":"westcott.JHN.12.19.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:19","href":"/jhn/12/#v19-westcott","text":"v. 32","snippet":"New characters appear on the scene, and the method and extent of the Lord's future sovereignty are plainly foreshewn (v. 32)."},{"id":"westcott.JHN.12.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:23","href":"/jhn/12/#v23-westcott","text":"v. 32","snippet":"be glorified] The glory of the Son of man lay in the bringing to Himself of all men (v. 32) by the Cross, and rising through death above death (comp. v. 32, note)."},{"id":"westcott.JHN.12.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:28","href":"/jhn/12/#v28-westcott","text":"v. 32","snippet":"How this should be is not expressed, but the reference is clearly to the thought of v. 32."},{"id":"westcott.JHN.12.34.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:34","href":"/jhn/12/#v34-westcott","text":"v. 32","snippet":"The title is not recorded by St John as having been used here in this connexion by the Lord, but the teaching in v. 32 naturally led to it (v. 23)."},{"id":"westcott.JHN.18.32.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:32","href":"/jhn/18/#v32-westcott","text":"xii. 32","snippet":"Ch. xii. 32 f."},{"id":"westcott.JHN.19.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:37","href":"/jhn/19/#v37-westcott","text":"xii. 32","snippet":"As presented by the prophet himself, it is the vision of a Saviour late recognised by a penitent people (comp. ch. xii. 32)."}],"33":[{"id":"henry.JHN.3.14.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 3:14","href":"/jhn/3/#v14-henry","text":"ch. xii. 32, 33","snippet":"His death is called his being lifted up, ch. xii. 32, 33."},{"id":"bengel.JHN.7.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:34","href":"/jhn/7/#v34-bengel","text":"John xii. 33, 36","snippet":"All the passages lately pointed out prove this distinction in the selection of His phraseology ; nor is the passage, John xii. 33, 36 [where, though it was His last passion week, whither I go, and not where I am, is used], opposed to this view; for at ver. 33 His former speech to the Jews is quoted; and at ver. 36 the reference is to the question of …"},{"id":"bengel.JHN.12.32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:32","href":"/jhn/12/#v32-bengel","text":"ver. 33","snippet":"I shall have been lifted up) See ver. 33, and ch. iii. 14, “ As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.” ... from the earth."},{"id":"bengel.JHN.14.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:1","href":"/jhn/14/#v1-bengel","text":"xii. 33","snippet":"… Lucas ... and Mill, that one or two transcribers, at the commencement of a Pericopa, or portion appointed for Church reading, prefixed this formula, as they most frequently have ... on account of My se epee ch. xii. 33, “ Yet a little while I am with you: ye shall seek Me,” etc.; xvi. 6, “ Because I have said these things unto you, sorrow hath filled your heart."},{"id":"bengel.JHN.18.32-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:32–33","href":"/jhn/18/#v32-bengel","text":"xii. 32, 33","snippet":"He spake) ch. xii. 32, 33, “I, if I be lifted up from the earth, will draw all men unto Me."},{"id":"bengel.JHN.21.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:19","href":"/jhn/21/#v19-bengel","text":"xii. 33","snippet":"Comp. ch. xii. 33 [referring to His own death ... he was about to glorify) It is chiefly by suffering, not merely by doing, that the saints glorify God. ..."},{"id":"ryle.JHN.3.14.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:14","href":"/jhn/3/#v14-ryle","text":"John xii. 32, 33","snippet":"(John xii. 32, 33."},{"id":"ryle.JHN.18.32.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 18:32","href":"/jhn/18/#v32-ryle","text":"John xii. 33","snippet":"John refers to the saying recorded in this very Gospel (John xii. 33) ; and that the expression, \" what death,\" only refers to the particular manner of His death by crucifixion."}],"34":[{"id":"bengel.JHN.12.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:35","href":"/jhn/12/#v35-bengel","text":"ver. 34","snippet":"as yet) Jesus does not reply to their objection, but subjoins truths which are most necessary for them. ... a little while) The antithetic words are, for ever, ver. 34. ... were supposing that the Christ, when once He came, would never be but with them [would always remain with them ... among [with] you) The Light itself remains, but not always among [with] you. ... among them, ch. …"},{"id":"westcott.JHN.12.45.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:45","href":"/jhn/12/#v45-westcott","text":"v. 34, 30","snippet":"Comp. iv. 34, v. 34, 30, vi. 38, vii. 16, (18), 28, 33, viii. 36, 39, ix. 4, xiii. 20, xv. 31, xvi. 5 (peculiar to St John, and used only by the Lord)."},{"id":"westcott.JHN.20.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:9","href":"/jhn/20/#v9-westcott","text":"xii. 34","snippet":"must] This divine necessity ... is shewn to run through the last unexpected events of the Lord's earthly life; Matt. xxvi. 54; Mark viii. 31; Luke ix. 22, xvii. 35, xxii. 37, xxiv. 7, 36, 44, (46); John iii. 14, xii. 34, note; Acts i. 16."}],"35":[{"id":"henry.JHN.16.16.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:16","href":"/jhn/16/#v16-henry","text":"ch. xii. 35","snippet":"And it may be read, not, yet a little while (it is not eti mikron, as it is ch. xii. 35), but mikron—for a little while you shall not see me, namely, the three days of his lying in the grave; and again, for a little while you shall see me, namely, the forty days between his resurrection and ascension."},{"id":"bengel.JHN.12.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:26","href":"/jhn/12/#v26-bengel","text":"ver. 35","snippet":"In both instances there follows after the ‘now, etc., a declaration of the shortness of the time yet left to Him; in this passage, at ver. 35, “ Yet a little while is the light with you :” in the other passage (ch. xii. 31), at ver. 35, “ Yet a little while I am with you.”—V. ... is troubled) A becoming declaration."},{"id":"bengel.JHN.12.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:44","href":"/jhn/12/#v44-bengel","text":"ver. 35, 36","snippet":"John mentioned His hiding Himself previously (though really subsequent to ver. 44-50), ver. 36, inasmuch as referring to the words, “ Yet a little while,” etc, ver. 35, 36, “ While ye have light, believe in the light.”—Harm., p. 450.] ... he does not believe [merely] on Me) His belief is not directed to Me alone: 1 Pet. i. 21, “ Who by Him do believe in God, that raised Him up from the …"},{"id":"bengel.JHN.15.7-8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:7–8","href":"/jhn/15/#v7-bengel","text":"xii. 35","snippet":"This is to be taken in a pregnant sense, “ ye shall be disciples, i.e. worthy of Me :” ch. xii. 35, “ By this shall all men know that ye are My disciples, if ye have love one to another."}],"36":[{"id":"chrysostom.JHN.9.5.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:5","href":"/jhn/9/#v5-chrysostom","text":"c. xii. 36","snippet":"( c. xii. 36."},{"id":"henry.JHN.12.35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:35","href":"/jhn/12/#v35-henry","text":"v. 35, 36","snippet":"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 (v. 35, 36): \"Yet a little while, and but a little while, is the light with you; therefore be wise for yourselves, and walk while you have the light.\""},{"id":"bengel.JHN.7.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:34","href":"/jhn/7/#v34-bengel","text":"John xii. 33, 36","snippet":"All the passages lately pointed out prove this distinction in the selection of His phraseology ; nor is the passage, John xii. 33, 36 [where, though it was His last passion week, whither I go, and not where I am, is used], opposed to this view; for at ver. 33 His former speech to the Jews is quoted; and at ver. 36 the reference is to the question of …"},{"id":"bengel.JHN.12.16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:16","href":"/jhn/12/#v16-bengel","text":"ver. 36","snippet":"Therefore accordingly we ought to believe and obey, and commit ourselves to the Divine governance [guidance] : ch. xiii. 7, “ What I do (washing their feet) thou knowest not now, but thou shalt know hereafter ;” ver. 36, [Jesus to Simon] “ Whither I go thou canst not follow Me now, but thou shalt follow Me afterwards ;” xvi. 4, “These things have I told you, that when the time shall come, ye may remember that I told you of them."},{"id":"bengel.JHN.12.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:35","href":"/jhn/12/#v35-bengel","text":"ver. 36","snippet":"Faith is not indolent, but active in [using] the light, ver. 36. ... and [for]) The conjunction for the relative; in which darkness he who walketh, etc. ... and, is used, Luke xxiv. 18, “ Art thou only a stranger in Jerusalem, and (who therefore) hast not known the things?”"},{"id":"bengel.JHN.12.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:44","href":"/jhn/12/#v44-bengel","text":"ver. 36","snippet":"[The words from ver. 44 to 50, “ He that believeth on Me,” etc., He spake in the very act of departure (ver. 36, ‘ departed’), when He was now by this time removed from the men by a considerable interval : wherefore ABLX, the Memph. and Theb. ..."},{"id":"bengel.JHN.12.46-47.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:46–47","href":"/jhn/12/#v46-bengel","text":"ver. 36","snippet":"a light) The idea of the discourse is continued from ver. 36, “ While ye have light, believe in the light,” ... should not abide) We were therefore in darkness. ..."},{"id":"westcott.JHN.12.19.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:19","href":"/jhn/12/#v19-westcott","text":"v. 36","snippet":"The time at which it occurred is not given distinctly, but from v. 36 it appears to have happened at the close of the conflict."},{"id":"westcott.JHN.12.46.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:46","href":"/jhn/12/#v46-westcott","text":"v. 36","snippet":"Comp. v. 36."},{"id":"westcott.JHN.17.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:12","href":"/jhn/17/#v12-westcott","text":"xii. 36","snippet":"Comp. xii. 36, note. ..."}],"37":[{"id":"bengel.JHN.8.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:27","href":"/jhn/8/#v27-bengel","text":"xii. 37","snippet":"they understood not) By means of this epicrisis [explanatory addition] John intimates his astonishment at the unbelief and blindness of the Jews; as at ch. xii. 37, “ But though He had done so many miracles before them, yet they believed not on Him.” ... the Father) the Father had sent Him, ver. 26; and had they known the Father, they would have known who Jesus was, ver. 29. ... …"},{"id":"bengel.JHN.12.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:20","href":"/jhn/12/#v20-bengel","text":"ver. 37","snippet":"Greeks) A prelude herein is given of the kingdom of God being about to pass over from the Jews (ver. 37, “Though He had done so many miracles before them, yet they believed not on Him”) to the Gentiles."},{"id":"westcott.JHN.12.45.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:45","href":"/jhn/12/#v45-westcott","text":"v. 23, 37","snippet":"The two ideas are combined, v. 23, 37) yi- 44, viii. 16, 18, xii. 49, xiv. 34 ; and distinguished, vi. 39, 40."}],"38":[{"id":"bengel.JHN.3.32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:32","href":"/jhn/3/#v32-bengel","text":"xii. 38","snippet":"… So ardently does John desire that Christ should obtain universal authority, that instead of that, which his [John’s] disciples say, all [men come to Him], ver. 26, John says, no man [receiveth His testimony]: comp. ch. xii. 38, “ The saying of Esaias fulfilled, Lord who hath believed our report?” etc. ... receiveth) A form of faith."},{"id":"westcott.JHN.17.12.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:12","href":"/jhn/17/#v12-westcott","text":"xii. 38","snippet":"Judas was lost, but even the fall of Judas found a place in the whole scheme of divine Providence, comp. xii. 38, note."}],"39":[{"id":"bengel.JHN.12.37-38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:37–38","href":"/jhn/12/#v37-bengel","text":"ver. 39","snippet":"… added to a speech or sentence to make the subject in hand more intelligible]. ... before them) so that they perceived them with their eyes. ... they did not believe) There follows something Se they could not believe, ver. 39. ... which he spake) Not only are the things prophetical which the Lord spake to the prophets, and they in His words, but also what the prophets spake to the Lord in their very own words. av asvess, Thou sayest) We …"},{"id":"ryle.JHN.7.22.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:22","href":"/jhn/7/#v22-ryle","text":"xii. 18, 39","snippet":"Burgon shows that \" therefore \" is used just in the same way as here, at the beginning of a sentence, and pointing forward, in John v. 16, 18 ; viii. 47 ; x. 17 ; xii. 18, 39."}],"40":[{"id":"chrysostom.JHN.12.38-39.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:38–39","href":"/jhn/12/#v38-chrysostom","text":"Ver. 39–41","snippet":"Ver. 39–41."}],"41":[{"id":"chrysostom.JHN.1.18.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 1:18","href":"/jhn/1/#v18-chrysostom","text":"c. xii. 41","snippet":"( c. xii. 41."},{"id":"chrysostom.JHN.12.38-39.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:38–39","href":"/jhn/12/#v38-chrysostom","text":"Ver. 39–41","snippet":"Ver. 39–41."},{"id":"henry.JHN.17.24.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:24","href":"/jhn/17/#v24-henry","text":"ch. xii. 41","snippet":"That glory before which angels cover their faces was his glory, ch. xii. 41."},{"id":"bengel.JHN.13.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:12–13","href":"/jhn/13/#v12-bengel","text":"xii. 41","snippet":"when) On this adverb the two verbs depend, as at ch. xii. 41, “ These things spake Esaias, or, or ... of them) of the disciples: fresh water having been taken to wash each of them. ... lying down at table [set down again]) as their Lord."},{"id":"westcott.JHN.1.14.4","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:14","href":"/jhn/1/#v14-westcott","text":"xii. 41","snippet":"Comp. ch. xii. 41 ; Ezek. i. 28, &c. ; Acts vii. 55) ; and even so Christ's glory flashed forth at crises of His history."},{"id":"westcott.JHN.12.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:43","href":"/jhn/12/#v43-westcott","text":"v. 41","snippet":"The words suggest a contrast with that vision of the divine glory in which God shewed what He had prepared for men (v. 41)."}],"42":[{"id":"chrysostom.JHN.3.1-2.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 3:1–2","href":"/jhn/3/#v1-chrysostom","text":"c. xii. 42","snippet":"He has said in another place, that “of the rulers also many believed on Him, but because of the Jews they did not confess (Him), lest they should be put out of the synagogue” ( c. xii. 42 ); but here he has implied the whole by mentioning his coming “by night."},{"id":"henry.JHN.7.48.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:48","href":"/jhn/7/#v48-henry","text":"ch. xii. 42","snippet":"Some of the rulers did embrace Christ (Matt. ix. 18; ch. iv. 53), and more believed in him, but wanted courage to confess him (ch. xii. 42); but, when the interest of Christ runs low in the world, it is common for its adversaries to represent it as lower than really it is."},{"id":"bengel.JHN.3.1-2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:1–2","href":"/jhn/3/#v1-bengel","text":"xii. 42","snippet":"… towards the close: but one considerably better than many. ... by night) There is never a time that Christ does not receive comers to Him. ... we know) I, and those like me: the rulers rather than the Pharisees, ch. xii. 42."},{"id":"ryle.JHN.19.38.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:38","href":"/jhn/19/#v38-ryle","text":"John xii. 42","snippet":"We are distinctly told in John xii. 42, that \" many of the chief rulers believed, but did not confess Christ, because of the Pharisees."},{"id":"westcott.JHN.5.44.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:44","href":"/jhn/5/#v44-westcott","text":"xii. 42, 43","snippet":"The only God, the one source of all glory, absolutely one in nature, stands in opposition to the \"gods many\" and to the many common dispensers of praise ; to regard these in themselves is idolatry (comp. xii. 42, 43)."},{"id":"westcott.JHN.12.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:37","href":"/jhn/12/#v37-westcott","text":"v. 42","snippet":"they believed not on him] with self-devoted, trustful, patient faith in life; though many did believe with the concealed adhesion of conviction, v. 42."}],"43":[{"id":"bengel.JHN.3.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:19","href":"/jhn/3/#v19-bengel","text":"xii. 43","snippet":"A similar comparison occurs, ch. xii. 43, “For they loved the praise of men more than the praise of God.”"},{"id":"bengel.JHN.12.41.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:41","href":"/jhn/12/#v41-bengel","text":"ver. 43","snippet":"when he saw His glory) Instead of airov, one or two copies write rod ... from ver. 43; but with this reading the application of Isaiah’s inspired declaration to the times of Christ would be weakened."},{"id":"westcott.JHN.5.44.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:44","href":"/jhn/5/#v44-westcott","text":"xii. 42, 43","snippet":"The only God, the one source of all glory, absolutely one in nature, stands in opposition to the \"gods many\" and to the many common dispensers of praise ; to regard these in themselves is idolatry (comp. xii. 42, 43)."},{"id":"westcott.JHN.12.46.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:46","href":"/jhn/12/#v46-westcott","text":"v. 43","snippet":"For the use of the former ( ... see v. 43, vii. 28, viii. 42 ..., xvi. 38, xviii. 37, (iii. 19) ; and for the use of the latter ..., viii. 14, ix. 39, x. 10, xii. 47, 47, (xv. 33)."}],"44":[{"id":"chrysostom.JHN.12.37.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:37","href":"/jhn/12/#v37-chrysostom","text":"Ver. 44","snippet":"( Ver. 44."},{"id":"bengel.JHN.3.33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:33","href":"/jhn/3/#v33-bengel","text":"xii. 44","snippet":"God) whose word is the word of Messiah: see the following verse : ch. xii. 44, “ Jesus cried, He that believeth on Me, believeth not on Me, but on Him that sent Me.”"},{"id":"bengel.JHN.5.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:19","href":"/jhn/5/#v19-bengel","text":"xii. 44","snippet":"… and the Father in Me: the words that I speak unto you, I speak not of Myself; but the Father, that dwelleth in Me, He doeth the works:” or that He should be believed in, and seen separately from the Father ;” ch. xii. 44, “ He that believeth on Me, believeth not on Me, but on Him that sent Me."},{"id":"ryle.JHN.6.27.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:27","href":"/jhn/6/#v27-ryle","text":"John xii. 44","snippet":"See also 1 Cor. vii. 29 ; 2 Cor. iv, 18 ; 1 Sam. viii. 7 ; John xii. 44."},{"id":"westcott.JHN.12.40.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:40","href":"/jhn/12/#v40-westcott","text":"v. 44","snippet":"Mark vi. 5) ; and so fixes the conditions of discipleship (iii. 5, vi. 44, 65, vii. 34 — 36, viii. 21 f.), of understanding (iii. 3, viii. 43 f. ; xiv. 17), of faith (as here; comp. v. 44), of fruitfulness (xv. 4 f.), of progress (xvi. 12)."},{"id":"westcott.JHN.12.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:43","href":"/jhn/12/#v43-westcott","text":"v. 44","snippet":"Comp. v. 44."}],"45":[{"id":"bengel.JHN.12.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:44","href":"/jhn/12/#v44-bengel","text":"ver. 44-50","snippet":"John mentioned His hiding Himself previously (though really subsequent to ver. 44-50), ver. 36, inasmuch as referring to the words, “ Yet a little while,” etc, ver. 35, 36, “ While ye have light, believe in the light.”—Harm., p. 450.] ... he does not believe [merely] on Me) His belief is not directed …"},{"id":"ryle.JHN.6.40.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:40","href":"/jhn/6/#v40-ryle","text":"John xii. 45","snippet":"(See John xii. 45, where the same Greek word is used."},{"id":"westcott.JHN.6.40.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:40","href":"/jhn/6/#v40-westcott","text":"xii. 45","snippet":"seeth (beholdeth) the Son] Comp. xii. 45, xiv. 19, xvi. 10, 16, 19."},{"id":"westcott.JHN.12.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:47","href":"/jhn/12/#v47-westcott","text":"v. 45","snippet":"The Law (in the fullest sense) is the one accuser (v. 45)."},{"id":"westcott.JHN.14.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:9","href":"/jhn/14/#v9-westcott","text":"xii. 45","snippet":"Comp. xii. 45, xv. 24 ; Col. i. 15 ; Heb. i. 3."}],"46":[{"id":"bengel.JHN.12.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:44","href":"/jhn/12/#v44-bengel","text":"ver. 44-50","snippet":"John mentioned His hiding Himself previously (though really subsequent to ver. 44-50), ver. 36, inasmuch as referring to the words, “ Yet a little while,” etc, ver. 35, 36, “ While ye have light, believe in the light.”—Harm., p. 450.] ... he does not believe [merely] on Me) His belief is not directed …"}],"47":[{"id":"bengel.JHN.3.16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:16","href":"/jhn/3/#v16-bengel","text":"xii. 47","snippet":"Comp. by all means ch. xii. 47, “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—the word that I have spoken, the same shall judge him in the last day.” ... gave [to be …"},{"id":"bengel.JHN.12.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:44","href":"/jhn/12/#v44-bengel","text":"ver. 44-50","snippet":"John mentioned His hiding Himself previously (though really subsequent to ver. 44-50), ver. 36, inasmuch as referring to the words, “ Yet a little while,” etc, ver. 35, 36, “ While ye have light, believe in the light.”—Harm., p. 450.] ... he does not believe [merely] on Me) His belief is not directed …"},{"id":"ryle.JHN.3.17.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:17","href":"/jhn/3/#v17-ryle","text":"John xii. 47","snippet":"(John xii. 47."},{"id":"westcott.JHN.12.46.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:46","href":"/jhn/12/#v46-westcott","text":"v. 47","snippet":"There is a significant contrast between I am come ... and I came ..., v. 47."}],"48":[{"id":"bengel.JHN.12.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:44","href":"/jhn/12/#v44-bengel","text":"ver. 48, 49","snippet":"On this account He says in ver. 48, 49, I have spoken, as of a thing past. ... cried) eagerly desiring the salvation of men."},{"id":"ryle.JHN.17.8.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 17:8","href":"/jhn/17/#v8-ryle","text":"xii. 48","snippet":"For the peculiar use of the phrase, \" words,\" to denote the truths or doctrines taught by our Lord, see John iii. 34 ; vi. 68 ; xii. 48 ; xiv. 10."},{"id":"westcott.JHN.3.19.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:19","href":"/jhn/3/#v19-westcott","text":"xii. 48","snippet":"Comp. xii. 48."},{"id":"westcott.JHN.12.49.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:49","href":"/jhn/12/#v49-westcott","text":"v. 48","snippet":"The pronoun (as in v. 48) emphasizes the reference; and the tense of the verb ... marks the continuance of the action of the command."},{"id":"westcott.JHN.12.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:50","href":"/jhn/12/#v50-westcott","text":"vv. 48","snippet":"In part His message was fully given (vv. 48 f.): in part it was still to be given to the inner circle of His disciples."}],"49":[{"id":"bengel.JHN.12.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:44","href":"/jhn/12/#v44-bengel","text":"ver. 48, 49","snippet":"On this account He says in ver. 48, 49, I have spoken, as of a thing past. ... cried) eagerly desiring the salvation of men."},{"id":"bengel.JHN.16.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:13","href":"/jhn/16/#v13-bengel","text":"xii. 49","snippet":"The things whatsoever He shall hear, and the things to come, are no doubt true things (but are not called truths in the Plural). ... for He shall not speak of Himself) So also the Son speaks concerning Himself in ch. xii. 49, “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."},{"id":"ryle.JHN.3.34.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:34","href":"/jhn/3/#v34-ryle","text":"xii. 49","snippet":"(Compare John vii. 16 ; v. 19 ; xiv. 10, 11 ; viii. 28 ; xii. 49."},{"id":"ryle.JHN.7.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:16","href":"/jhn/7/#v16-ryle","text":"John xii. 49","snippet":"(John xii. 49."},{"id":"ryle.JHN.10.18.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:18","href":"/jhn/10/#v18-ryle","text":"John xii. 49","snippet":"(John xii. 49."},{"id":"westcott.JHN.14.10.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:10","href":"/jhn/14/#v10-westcott","text":"xii. 49","snippet":"Comp. xii. 49 f., xvi. 18; Matt. xiii. 3, xiv. 27, xxiii. 1, xxviii. 18 ; Mark v. 36, vi. 50; Luke xxiv. 6; Rom. iii. 19, &c."}],"50":[{"id":"bengel.JHN.12.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:44","href":"/jhn/12/#v44-bengel","text":"ver. 44-50","snippet":"John mentioned His hiding Himself previously (though really subsequent to ver. 44-50), ver. 36, inasmuch as referring to the words, “ Yet a little while,” etc, ver. 35, 36, “ While ye have light, believe in the light.”—Harm., p. 450.] ... he does not believe [merely] on Me) His belief is not directed …"},{"id":"westcott.JHN.12.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:48","href":"/jhn/12/#v48-westcott","text":"v. 50","snippet":"For the unbelieving Jews it was now ended (spake is contrasted with speak, v. 50)."},{"id":"westcott.JHN.17.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:3","href":"/jhn/17/#v3-westcott","text":"xii. 50","snippet":"The definition is not of the sphere (in this), but of the essence of eternal life (comp. xii. 50)."}]}}