Verse 1. Then Jesus came to Bethany. This was near to Jerusalem, and
it was from this place that he made his triumphant entry into the city.
See Barnes "Matthew 21:1" and following.
{a} "Lazarus" John 11:1,43
Verses 2-8. See this passage explained See Barnes "Matthew 26:3", also
Matthew 26:4-16.
Verse 2. A supper. At the house of Simon the leper, Matthew 26:6.
Lazarus was, &c. The names of Martha and Lazarus are mentioned
because it was not in their own house, but in that of Simon. Lazarus
is particularly mentioned, since it was so remarkable that one who had
been once dead should be enjoying again the endearments of friendship.
This shows, also, that his resurrection was no illusion--that he was
really restored to the blessings of life and friendship. Calmet
thinks that this was about two months after his resurrection, and it is
the last that we hear of him. How long he lived is unknown, nor is it
recorded that he made any communication about the world of spirits.
It is remarkable that none who have been restored to life from the dead
have made any communications respecting that world. See Luke 16:31,
and See Barnes "2 Corinthians 12:4".
{b} "Martha served" Luke 10:38-42
Verse 3. No Barnes text on this verse.
Verse 4. Which should betray him. Greek, "who was to betray him"
that is, who would do it.
Verse 5. Three hundred pence. About forty dollars, or œ8, 10s.
And given to the poor. The avails or value of it given to the
poor.
Verse 6. Had the bag. The word translated bag is compounded of
two words, meaning "tongue," and "to keep or preserve." It was used to
denote the bag in which musicians used to keep the tongues or reeds of
their pipes when travelling. Hence it came to mean any bag or purse in
which travellers put their money or their most precious articles. The
disciples appear to have had such a bag or purse in common, in which
they put whatever money they had, and which was designed especially
for the poor, Luke 8:3; Matthew 27:55; Acts 2:44. The keeping of this, it
seems, was intrusted to Judas; and it is remarkable that the only one
among them who appears to have been naturally avaricious should have
received this appointment. It shows us that every man is tried according
to his native propensity. This is the object of trial--to bring out man's
native character; and every man will find opportunity to do evil
according to his native disposition, if he is inclined to it.
And bare, &c. The word translated bare means literally to carry
as a burden. Then it means to carry away, as in John 20:15:
"If thou hast borne him hence." Hence it means to carry away
as a thief does, and this is evidently its meaning here. It has
this sense often in classic writers. Judas was a thief, and stole what
was put into the bag. The money he desired to be intrusted to him, that
he might secretly enrich himself. It is clear, however, that the
disciples did not at this time know that this was his character, or
they would have remonstrated against him. They learned it afterward. We
may learn here,
1st. That it is not a new thing for members of the church to be
covetous. Judas was so before them.
2nd. That such members will be those who complain of the great waste
in spreading the gospel.
3rd. That this deadly, mean, and grovelling passion will work all evil
in a church. It brought down the curse of God on the children of Israel
in the case of Achan (Joshua 7:1), and it betrayed our Lord to death.
It has often since brought blighting on the church; and many a time it
has betrayed the cause of Christ, and drowned men in destruction
and perdition, 1 Timothy 6:9.
{d} "he was a thief" 2 Kings 5:20-27; Psalms 50:18
{e} "had the bag" John 13:29
Verse 7. No Barnes text on this verse.
Verse 8. No Barnes text on this verse.
{f} "For the poor" Deuteronomy 15:11; Matthew 26:11; Mark 14:7
{g} "me you have not" Song of Solomon 5:6; John 8:21; 12:35; 13:33; 16:5-7
Verse 9. No Barnes text on this verse.
Verse 10. That they might put Lazarus also to death. When men are
determined not to believe the gospel, there is no end to the crimes to
which they are driven. Lazarus was alive, and the evidence of his
resurrection was so clear that they could not resist it. They could
neither deny it, nor prevent its effect on the people. As it was
determined to kill Jesus, so they consulted about the propriety of
removing Lazarus first, that the number of his followers might be
lessened, and that the death of Jesus might make less commotion.
Unbelief stops at no crime. Lazarus was innocent; they could bring no
charge against him; but they deliberately plotted murder rather than
believe on the Lord Jesus Christ.
{h} "put Lazarus to death" Matthew 21:8; Mark 11:8; Luke 19:36
Verse 11. No Barnes text on this verse.
{i} "that by reason" John 11:45; 12:18
Verses 12-19. See this passage explained in See Barnes "Matthew 21:1",
also Matthew 21:2-16, also See Barnes "Mark 11:1", Mark 11:2-11,
See Barnes "Luke 19:29", also Luke 19:30-44.
{k} "the next day" Matthew 21:8; Mark 11:8; Luke 19:36
Verse 13. No Barnes text on this verse.
{l} "Hosanah" Psalms 118:25,26
Verse 14. No Barnes text on this verse.
Verse 15. No Barnes text on this verse.
{m} "Fear not" Zechariah 9:9
Verse 16. Was glorified. Was raised from the dead, and had ascended
to heaven.
{n} "These things" Luke 18:34
Verse 17. Bare record. Testified that he had raised him, and, as was
natural, spread the report through the city. This excited much
attention, and the people came out in multitudes to me one who had
power to work such miracles.
Verse 18. No Barnes text on this verse.
{q} "For this cause" John 12:11
Verse 19. Prevail nothing. All your efforts are ineffectual to stop
the progress of his opinions, and to prevent the people from believing
on him.
The world. As we should say, "Everybody--all the city has gone out."
The fact that he met with such success induced them to hasten their
design of putting him to death, John 11:53.
{r} "Perceive ye how ye prevail nothing" John 11:47,48
Verse 20. Certain Greeks. In the original, "some Hellenists"-- the
name commonly given to the Greeks. The same name was commonly used by
the Jews to denote all the pagan nations, because most of those
whom they knew spoke the Greek language, John 7:34; Romans 1:16; 2:9,10; 3:9
"Jews and Greeks." The Syriac translates this place, "Some of the
Gentiles." There are three opinions in regard to these persons:
1st. That they were Jews who spoke the Greek language, and dwelt in some
of the Greek cities. It is known that Jews were scattered in Asia Minor,
Greece, Macedonia, Egypt, &c., in all which places they had synagogues.
See Barnes "John 7:35".
2nd. That they were proselytes from the Greeks.
3rd. That they were still Gentiles and idolaters, who came to bring
offerings to Jehovah to be deposited in the temple. Lightfoot has shown
that the surrounding pagans were accustomed not only to send presents,
sacrifices, and offerings to the temple, but that they also frequently
attended the great feasts of the Jews. Hence the outer court of the
temple was called the court of the Gentiles. Which of these opinions
is the correct one cannot be determined.
{s} "certain Greeks" Acts 17:4; Romans 1:16
{t} "them that came up" 1 Kings 8:41,42
Verse 21. Bethsaida of Galilee. See Barnes "John 1:44".
Would see Jesus. It is probable that the word see, here, implies
also a desire to converse with him, or to hear his doctrine about the
nature of his kingdom. They had seen or heard of his triumphal entry
into Jerusalem, and, either by curiosity or a desire to be instructed,
they came and interceded with his disciples that they might be
permitted to see him. In this there was nothing wrong. Christ made the
curiosity of Zaccheus the means of his conversion, Luke 19:1-9.
If we wish to find the Saviour, we must seek for him and take the proper
means.
{u} "to Philip" John 1:44
Verse 22. Telleth Andrew. Why he did not at once tell Jesus is not
known. Possibly he was doubtful whether Jesus would wish to converse
with Gentiles, and chose to consult with Andrew about it.
Tell Jesus. Whether the Greeks were with them cannot be determined.
From the following discourse it would seem probable that they were, or at
least that Jesus admitted them to his presence and delivered the
discourse to them.
Verse 21. The hour is come. The time is come. The word hour
commonly means a definite part or a division of a day; but it also is
used to denote a brief period, and a fixed, definite, determined
time. It is used in this sense here. The appointed, fixed time is
come--that is, is so near at hand that it may be said to be come.
The Son of man. This is the favourite title which Jesus gives to
himself, denoting his union with man, and the interest he felt in his
welfare. The title is used here rather than "The Son of God," because as
a man he had been humble, poor, and despised; but the time had come
when, as a man, he was to receive the appropriate honours of the Messiah.
Be glorified. Be honoured in an appropriate way--that is, by the
testimony which God would give to him at his death, by his resurrection,
and by his ascension to glory. See John 7:39.
{v} "The hour is come" John 13:32; 17:1
Verse 24. Verily, verily. An expression denoting the great importance
of what he was about to say. We cannot but admire the wisdom
by which he introduces the subject of his death. They had seen his
triumph. They supposed that he was about to establish his kingdom. He
told them that the time had come in which he was to be glorified, but
not in the manner in which they expected. It was to be by his death.
But as they would not at once see how this could be, as it would appear
to dash their hopes, he takes occasion to illustrate it by a
beautiful comparison. All the beauty and richness of the harvest
results from the fact that the grain had died. If it had not died it
would never have germinated or produced the glory of the yellow
harvest. So with him. By this he still keeps before them the truth
that he was to be glorified, but he delicately and beautifully
introduces the idea still that he must die.
A corn. A grain.
Of wheat. Any kind of grain --wheat, barley, &c. The word includes
all grain of this kind.
Into the ground. Be buried in the earth, so as to be accessible by
the proper moisture.
And die The whole body or substance of the grain, except the
germ, dies in the earth or is decomposed, and this decomposed
substance constitutes the first nourishment of the tender germ--a
nutriment wonderfully adapted to it, and fitted to nourish it until it
becomes vigorous enough to derive its support entirely from the ground.
In this God has shown his wisdom and goodness. No one thing could be
more evidently fitted for another than this provision made in the
grain itself for the future wants of the tender germ.
Abideth alone. Produces no fruit. It remains without producing the
rich and beautiful harvest. So Jesus intimates that it was only by
his death that he would be glorified in the salvation of men, and in
the honours and rewards of heaven, Hebrews 2:9: "We see Jesus, who was
made a little lower than the angels for the suffering of death,
crowned with glory and honour." Philippians 2:8,9: "He humbled himself, and
became obedient unto death, even the death of the cross; wherefore God
also hath highly exalted him," Hebrews 12:2: "Who, for the joy that
was set before him, endured the cross, despising the shame, and is set
down at the right hand of the throne of God." See also Ephesians 1:20-23.
Verse 25. He that loveth his life, &c. This was a favorite principle,
a sort of axiom with the Lord Jesus, which he applied to himself as
well as to his followers. See Barnes "Matthew 10:39".
See Barnes "Luke 9:24".
{x} "loveth his life" Matthew 10:39; 16:25; Mark 8:35; Luke 9:24; 17:33
Verse 26. Serve me. Will be my disciple, or will be a Christian.
Perhaps this was said to inform the Greeks (John 12:20) of the
nature of his religion.
Let him follow me. Let him imitate me; do what I do, bear what I
bear, and love what I love. He is discoursing here particularly of his
own sufferings and death, and this passage has reference, therefore, to
calamity and persecution.
"You see me triumph--you see me enter Jerusalem, and
you supposed that my kingdom was to be set up without
opposition or calamity; but it is not. I am to die;
and if you will serve me, you must follow me even in
these scenes of calamity; be willing to endure trial
and to bear shame, looking for future reward."
Where I am. See John 14:3; 17:24. That is, he shall be in
heaven, where the Son of God then was in his divine nature, and where
he would be as the glorified Messiah. See Barnes "John 3:13". The
natural and obvious meaning of the expression "I am" implies that he
was then in heaven. The design of this verse is to comfort them in the
midst of persecution and trial. They were to follow him to any
calamity; but, as he was to be glorified as the result of his
sufferings, so they also were to look for their reward in the kingdom
of heaven, Revelation 3:21: "To him that overcometh will I grant to sit
with me in my throne."
{y} "If any man serve" Luke 6:46; John 14:15; 1 John 5:3
{z} "Where I am" John 14:3; 17:24; 1 Thessalonians 4:17
{a} "if any man serve" 1 Samuel 2:30; Proverbs 27:18
Verse 27. Now is my soul troubled. The mention of his death brought
before him its approaching horrors, its pains, its darkness, its
unparalleled woes. Jesus was full of acute sensibility, and his human
nature shrunk from the scenes through which he was to pass. See
Luke 23:41-44.
What shall I say? This is an expression denoting intense anxiety
and perplexity. As if it were a subject of debate whether he
could bear those sufferings; or whether the work of man's redemption
should be abandoned, and he should call upon God to save him. Blessed be
his name that he was willing to endure these sorrows, and did not forsake
man when he was so near being redeemed! On the decision of that
moment--the fixed and unwavering purpose of the Son of God -- depended
man's salvation. If Jesus had forsaken his purpose then, all would have
been lost.
Father, save me. This ought undoubtedly to have been read as a
question--"Shall I say, Father, save me?" Shall I apply to God to
rescue me? or shall I go forward to bear these trials ? As it is in our
translation, it represents him as actually offering the prayer, and
then checking himself. The Greek will bear either interpretation. The
whole verse is full of deep feeling and anxiety. Comp. Matthew 26:38
Luke 12:50.
This hour. These calamities. The word hour, here, doubtless has
reference to his approaching sufferings--the appointed hour for him
to suffer. Shall I ask my Father to save me from this hour --that is,
from these approaching sufferings? That it might have been done, see
Matthew 26:53.
But for this cause. That is, to suffer and die. As this was the
design of his coming--as he did it deliberately--as the salvation of
the world depended on it, he felt that it would not be proper to pray to
be delivered from it. He came to suffer, and he submitted to it. See
Luke 23:42.
{c} "but for this reason" John 18:37
Verse 28. Glorify thy name. The meaning of this expression in this
connection is this: "I am willing to bear any trials; I will not shrink
from any sufferings. Let thy name be honoured. Let thy character,
wisdom, goodness, and plans of mercy be manifested and promoted,
whatever sufferings it may cost me." Thus Jesus showed us that
God's glory is to be the great end of our conduct, and that we are
to seek that, whatever sufferings it may cost us.
I have both glorified it. The word it is not here in the original,
but it is not improperly supplied by the translators. There can be no
doubt that when God says here that he had glorified his name, he refers
to what had been done by Christ, and that this was to be understood as
an attestation that he attended him and approved his work. See
John 12:30. He had honoured his name, or had glorified him,
by the pure instructions which he had given to man through him; by the
power displayed in his miracles; by proclaiming his mercy through him;
by appointing him to be the Messiah, &c.
Will glorify it again. By the death, the resurrection, and
ascension of his Son, and by extending the blessings of the gospel
among all nations. It was thus that he sustained his Son in view of
approaching trials; and we may learn,
1st. That God will minister grace to us in the prospect of suffering.
2nd. That the fact that God will be honoured by our afflictions should
make us willing to bear them.
3rd. That whatever was done by Christ tended to honour the name of God.
This was what he had in view. He lived and suffered, not for himself,
but to glorify God in the salvation of men.
{d} "a voice" Matthew 3:17
Verse 29. The people. A part of the people.
It thundered. The unexpected sound of the voice would confound and
amaze them; and though there is no reason to doubt that the words were
spoken distinctly (Matthew 3:17), yet some of the people, either from
amazement or envy, would suppose that this was a mere natural
phenomenon.
An angel spake. It was the opinion of many of the Jews that God did
not speak to men except by the ministry of angels, Hebrews 2:2:
"The word spoken by angels;" Galatians 3:19: "It was ordained
by angels in the hand of a mediator."
Verse 30. Came not because of me. Not to strengthen or confirm me;
not that I had any doubts about my course, or any apprehension that
God would not approve me and glorify his name.
For your sakes. To give you a striking and indubitable proof that I
am the Messiah; that you may remember it when I am departed, and be
yourselves comforted, supported, and saved.
{e} "but for your sakes" John 11:42
Verse 31. Now is the judgment of this world. Greek, "crisis." This
expression, doubtless, has reference to his approaching death, and
whatever he means by judgment here relates to something that was to
be accomplished by that death. It cannot mean that then was to be the
time in which the world was to be finally judged, for he says that he
did not come then to judge the world (John 12:47; 8:15), and he
has clearly declared that there shall be a future day when he will
judge all mankind. The meaning of it may be thus expressed:
"Now is approaching the decisive scene, the eventful
period--the crisis--when it shall be determined who
shall rule this world. There has been a long
conflict between the powers of light and darkness--
between God and the devil. Satan has so effectually
ruled that he may be said to be the prince of this
world; but my approaching death will destroy his
kingdom, will break down his power, and will be the
means of setting up the kingdom of God over man."
The death of Christ was to be the most grand and effectual of all means
that could be used to establish the authority of the law and the
government of God, Romans 8:3,4. This it did by showing the regard which
God had for his law; by showing his hatred of sin, and presenting the
strongest motives to induce man to leave the service of Satan; by
securing the influences of the Holy Spirit, and by his putting forth
his own direct power in the cause of virtue and of God. The death of
Jesus was the determining cause, the grand crisis, the concentration of
all that God had ever done, or ever will do, to break down the kingdom
of Satan, and set up his power over man. Thus was fulfilled the
prediction (Genesis 3:15),
"I will put enmity between thee and the woman, and
between thy seed and her seed; it shall bruise thy
head, and thou shalt bruise his heel."
Now shall the prince of this world. Satan, or the devil,
John 14:30; 16:11. He is also called the god of this world,
2 Corinthians 4:4; Ephesians 6:12: "The rulers of the darkness of this world "--that
is, the rulers of this dark world--a well-known Hebraism. He is also
called "the prince of the power of the air, the spirit that now worketh
in the children of disobedience," Ephesians 2:2. All these names are given
him from the influence or power which he has over the men of this world,
because the great mass of men have been under his control and subject to
his will.
Be cast out. His kingdom shall be destroyed; his empire shall
come to an end. It does not mean that his reign over all men would
entirely cease then, but that then would be the crisis, the grand
conflict in which he would be vanquished, and from that time his
kingdom begin to decline, until it would finally cease, and then be free
altogether from his dominion. See Luke 10:18; Colossians 1:18-20; Acts 26:18;
1 Corinthians 15:25,26;; Revelation 20:14.
{f} "the prince of this world" Luke 10:18; John 16:11; Acts 26:18; Ephesians 2:2
Verse 32. Be lifted up. See John 3:14; 8:28.
Will draw. John 6:44. The same word is used in both places.
All men. I will incline all kinds of men; or will make the way open
by the cross, so that all men may come. I will provide a way which shall
present a strong motive or inducement--the strongest that can be
presented--to all men to come to me.
{g} "lifted up" John 8:28
{h} "will draw all men" Romans 5:18
Verse 33. No Barnes text on this verse.
{i} "signifying what death" Romans 5:18
Verse 34. We have heard out of the law. Out of the Old Testament; or
rather we have been so taught by those who have interpreted the law to
us.
That Christ. That the Messiah.
Abideth for ever. Will remain for ever, or will live for ever.
The doctrine of many of them certainly was that the Messiah would not
die; that he would reign as a prince for ever over the people. This
opinion was founded on such passages of Scripture as these:
Psalms 110:4, "Thou art a priest for ever;" Daniel 2:44; 8:13,14.
In the interpretation of these passages they had overlooked such places
as Isaiah 53:1-12; nor did they understand how the fact that he would
reign for ever could be reconciled with the idea of his death. To us,
who understand that his reign does not refer to a temporal, an
earthly kingdom, it is easy.
How sayest thou, &c. We have understood by the title "the Son of man"
the same as the Messiah, and that he is to reign for ever. How can he be
put to death?
Who is this Son of man? "The Son of man we understand to be the
Messiah spoken of by Daniel, who is to reign for ever. To him,
therefore, you cannot refer when you say that he must be lifted up, or
must die. Who is it--what other Son of man is referred to but the
Messiah? Either ignorantly or wilfully, they supposed he referred to
some one else than the Messiah.
{k} "We have heard" Psalms 89:36,37; 110:4; Isaiah 9:7
{l} "out of the law" Romans 5:18; Psalms 72:17-19
Verse 35. Yet a little while is the light with you. Jesus did not
reply directly to may their question. He saw that they were offended
by the mention of his death, and he endeavoured to arrive at the same
thing indirectly. He tells them, therefore, that the light would be
with them a little while, and that they ought to improve the opportunity
while they had it to listen to his instructions, to inquire with candour,
and thus to forsake their false notions respecting the Messiah.
The light. John 1:4. It is probable that they understood this
as denoting the Messiah. See John 8:12 "I am the light of the world;"
John 9:4
Walk, &c. John 11:9. Whatever you have to do, do it while
you enjoy this light. Make good use of your privileges before they are
removed. That is, while the Messiah is with you, avail yourselves of
his instructions and learn the way to life.
Lest darkness. Lest God should take away all your mercies, remove
all light and instruction from you, and leave you to ignorance,
blindness, and woe. This was true that darkness and calamity were to
come upon the Jewish people when the Messiah was removed; and it is
also true that God leaves a sinner to darkness and misery when he has
long rejected the gospel.
For he, &c. See John 11:10.
{m} "the light" John 8:32
{n} "with you" Jeremiah 13:16
Verse 36. While ye have light. This implied two things:
1st. That he was the light, or was the Messiah.
2nd. That he was soon to be taken away by death. In this manner he
answered their question--not directly, but in a way to convey the
truth to their minds, and at the same time to administer to them a
useful admonition. Jesus never aroused the prejudices of men
unnecessarily, yet he never shrank from declaring to them the truth
in some way, however unpalatable it might be.
Believe in the light. That is, in the Messiah, who is the light of
the world.
That ye may be the children, &c. That ye may the friends and
followers of the Messiah. See Barnes "Matthew 1:1". Comp. John 8:12
Ephesians 5:8: "Now are ye light in the Lord; walk as children of light."
Did hide himself from them. John 8:59. He went out to
Bethany, where he commonly passed the night, Luke 21:37.
{p} "be the children of light" Ephesians 5:8
Verse 37. So many miracles. This does not refer to any miracles
wrought on this occasion, but to all his miracles wrought in view of
the nation, in healing the sick, opening the eyes of the blind, raising
the dead, &c. John here gives the summary or the result of all his
works. Though Jesus had given the most undeniable proof of his being
the Messiah, yet the nation did not believe on him.
Before them. Before the Jewish nation. Not in the presence of the
people whom he was then addressing, but before the Jewish people.
They believed not. The Jewish nation did not believe as a nation,
but rejected him.
Verse 38. The saying The word of Isaiah, or that which Isaiah
predicted. This occurs in Isaiah 53:1.
Might be fulfilled. That the same effect should occur which
occurred in the time of Isaiah. This does not mean that the Pharisees
rejected Christ in order that the prophecy of Isaiah should be
fulfilled, but that by their rejection of him the same thing had
occurred which took place in the time of Isaiah. His message was
despised by the nation, and he himself put to death. And it was also
true--by the same causes, by the same nation--that the same gospel
message was rejected by the Jews in the time of Christ. The same
language of the prophet would express both events, and no doubt it
was intended by the Holy Spirit to mark both events. In this Way it
was completely fulfilled. See Barnes "Isaiah 53:1".
Our report. Literally, by report is meant "what is heard." Our
speech, our message. That is, few or none have received the message.
The form of the question is an emphatic way of saying that it was
rejected.
The arm of the Lord. The arm is a symbol of power, as it is
the instrument by which we execute our purposes. It is put for the
power of God, Isaiah 51:9; 52:10. Thus he is said to have brought out
the children of Israel from Egypt with a high arm--that is, with
great power. It hence means God's power in defending his people, in
overcoming his enemies, and in saving the soul. In this place it
clearly denotes the power displayed by the miracles of Christ.
Revealed. Made known, seen, understood. Though the power of God was
displayed, yet the people did not see and understand it.
{q} "Lord, who hath believed our report" Isaiah 53:3
Verse 39. They could not believe. See Mark 6:5. "He could there do
no mighty works," &c. The words can and could are often used in
the Bible to denote the existence of such obstacles as to make a result
certain, or as affirming that while one thing exists another thing
cannot follow. Thus, John 5:44: "How can ye believe which receive
honour one of another." That is, while this propensity to seek for
honour exists, it will effectually prevent your believing. Thus
(Genesis 37:4) it is said of the brethren of Joseph that they
"could not speak peaceably unto him." That is, while their hatred
continued so strong, the other result would follow. See also
Matthew 12:34; Romans 8:7; John 6:60; Amos 3:3. In this case it means that there
was some obstacle or difficulty that made it certain that while it
existed they would not believe. What that was is stated in the next
verse; and while that blindness of mind and that hardness of heart
existed, it was impossible that they should believe, for the two
things were incompatible. But this determines nothing about their power
of removing that blindness, or of yielding their heart to the gospel.
It simply affirms that while one exists the other cannot follow.
Chrysostom and Augustine understand this of a moral inability, and
not of any natural want of power. "They could not, because they would not"
(Chrysostom in loco). So on Jeremiah 13:23, "Can the Ethiopian
change his skin," &c., he says, "he does not say it is impossible for a
wicked man to do well, but, BECAUSE they will not, therefore they
cannot." Augustine says on this place: "If I be asked why they could
not believe, I answer without hesitation, because they would not:
because God foresaw their evil will, and he announced it beforehand
by the prophet."
Said again, Isaiah 6:9,10.
Verse 40. He hath blinded their eyes. The expression in Isaiah is,
"Go, make the heart of this people fat, and shut their eyes." That is,
go and proclaim truth to them--truth that will result in blinding
their eyes. Go and proclaim the law and the will of God, and the
effect will be, owing to the hardness of their heart, that their
eyes will be blinded and their hearts hardened. As God knew that this
would be the result--as it was to be the effect of the message, his
commanding Isaiah to go and proclaim it was the same in effect,
or in the result, as if he had commanded him to blind their eyes and
harden their hearts. It is this effect or result to which the
evangelist refers in this place. He states that God did it--that is, he
did it in the manner mentioned in Isaiah, for we are limited to that in
our interpretation of the passage. In that case it is clear that the
mode specified is not a direct agency on the part of God in blinding
the mind--which we cannot reconcile with any just notions of the divine
character--but in suffering the truth to produce a regular effect on
sinful minds, without putting forth any positive supernatural
influence to prevent it. The effect of truth on such minds is to
irritate, to enrage, and to harden, unless counteracted by the grace of
God. See Romans 7:8,9,11;; 2 Corinthians 2:15; 16. And as God knew this, and,
knowing it, still sent the message, and suffered it to produce the
regular effect, the evangelist says "he hath blinded their minds,"
thus retaining the substance of the passage in Isaiah without quoting
the precise language; but in proclaiming the truth there was nothing
wrong on the part of God or of Isaiah, nor is there any indication
that God was unwilling that they should believe and be saved.
That they should not see, &c. This does not mean that it was the
design of God that they should not be converted, but that it was the
effect of their rejecting the message.
See Barnes "Matthew 13:14", See Barnes "Matthew 13:15".
{r} "hath blinded" Isaiah 6:9,10
Verse 41. When he saw his glory, Isaiah 6:1-10. Isaiah saw the LORD
(in Hebrew, JEHOVAH) sitting on a throne and surrounded with the
seraphim. This is perhaps the only instance in the Bible in which
Jehovah is said to have been seen by man, and for this the Jews
affirm that Isaiah was put to death. God had said (Exodus 33:20),
"No man shall see me and live;" and as Isaiah affirmed that he had seen
Jehovah, the Jews, for that and other reasons, put him to death by
sawing him asunder. See Barnes "Isaiah 1:1". In the prophecy Isaiah is
said expressly to have seen JEHOVAH (Isaiah 6:1); and in Isaiah 6:5,
"Mine eyes have seen the King JEHOVAH of hosts." By his glory
is meant the manifestation of him--the shechinah, or visible cloud
that was a representation of God, and that rested over the mercy-seat. This
was regarded as equivalent to seeing God, and John here expressly applies
this to the Lord Jesus Christ; for he is not affirming that the people
did not believe in God, but is assigning the reason why they believed
not on Jesus Christ as the Messiah. The whole discourse has respect to
the Lord Jesus, and the natural construction of the passage requires
us to refer it to him. John affirms that it was the glory
of the Messiah that Isaiah saw, and yet Isaiah affirms that it was
JEHOVAH; and from this the inference is irresistible that John regarded
Jesus as the Jehovah whom Isaiah saw. The name Jehovah is never, in the
Scriptures, applied to a man, or an angel, or to any creature. It is
the peculiar, incommunicable name of God. So great was the reverence
of the Jews for that name that they would not even pronounce it. This
passage is therefore conclusive proof that Christ is equal with the Father.
Spake of him. Of the Messiah. The connection requires this
interpretation.
{s} "Said Esias when he saw his glory" Isaiah 6:3
Verse 42. The chief rulers. Members of the Sanhedrim -- Nicodemus,
Joseph, and others like them.
Because of the Pharisees. The Pharisees were a majority of the
council.
Put out of the synagogue. Excommunicated. See Barnes "John 9:22,23".
{t} "because of the Pharisees" John 9:22
Verse 43. The praise of men. The approbation of men. It does not
appear that they had a living, active faith, but that they were
convinced in their understanding that he was the Messiah. They had
that kind of faith which is so common among men--a speculative
acknowledgment that religion is true, but an acknowledgment which
leads to no self-denial, which shrinks from the active duties of
piety, and fears man more than God. True faith is active. It overcomes
the fear of man; it prompts to self-denying duties, Hebrews 11:1.
Nevertheless, it was no unimportant proof that Jesus was the Messiah, that
any part of the great council of the Jews were even speculatively
convinced of it: and it shows that the evidence could not have been
slight when it overcame their prejudices and pride, and constrained
them to admit that the lowly and poor man of Nazareth was the long-
expected Messiah of their nation.
Did not confess him. Did not openly avow their belief that he was
the Messiah. Two of them, however, did afterward evince their
attachment to him. These were Joseph and Nicodemus, John 19:38,39.
That Joseph was one of them appears from Mark 15:43; Luke 23:50,51.
{u} "For they loved the praise" John 5:44; Romans 2:29
Verse 44. Jesus cried and said. John does not say where or
when this was; it is probable, however, that it was a continuation
of the discourse recorded in John 12:30-36. Jesus saw their
unbelief, and proceeded to state the consequence of believing on him,
and of rejecting him and his message.
Believeth not on me. That is, not on me alone, or his faith does
not terminate on me. Comp. Matthew 10:20; Mark 9:37. It involves,
also, belief in him that sent me. Jesus uniformly represents the union
between himself and God as so intimate that there could not be faith in
him unless there was also faith in God. He did the same works
(John 5:17; 20; 36; 10:25; 37), and taught the very doctrine which God
had commissioned him to do, John 8:38; 5:30; 20-23.
{v} "He that believeth" John 1:5; 3:19
Verse 45. Seeth me. This verse is a strong confirmation of his
equality with god. In no other way can it be true that he who saw
Jesus saw him that sent him, unless he were the same in essence. Of
no man could it be affirmed that he who saw him saw God. To say
this of Paul or Isaiah would have been blasphemy. And yet Jesus uses
this language familiarly and constantly. It shows that he had a
consciousness that he was divine and that it was the natural and
proper way of speaking when speaking of himself.
Comp. John 5:17
Verse 46. A light unto the world. John 13:12; 1:9; 3:19.
Walk in darkness. In gross and dangerous errors. Darkness is put
for error as well as for sin John 3:19; 1 John 1:5. It is also used
to denote the state when the comforts of religion are withdrawn
from the soul Isaiah 8:22; Joel 2:2; Isaiah 59:9; John 8:12.
{w} "I am come a light" John 1:5; 3:19
Verse 47. I judge him not, &c. John 8:15. It was not his
present purpose to condemn men. He would come to condemn the
guilty at a future time. At present he came to save them. hence he
did not now even pronounce decisively on the condition of those who
rejected him, but still gave them an opportunity to be saved.
{x} "for I came not to judge the world" John 3:17
Verse 48. He that rejecteth me. Luke 10:16. The word reject
means to despise, or to refuse to receive him.
Hath one. That is, he needs not my voice to condemn him. He will
carry his own condemnation with him, even should I be silent. His own
conscience will condemn him. The words which I have spoken will be
remembered and will condemn him, if there were nothing farther. From
this we learn,
1st. That a guilty conscience needs no accuser.
2nd. That the words of Christ, and the messages of mercy which the
sinner has rejected, will be remembered by him.
3rd. That this will be the source of his condemnation. This will make
him miserable, and there will be no possibility of his being happy.
4th. That the conscience of the sinner will concur with the sentence
of Christ in the great day, and that he will go to eternity
self-condemned. It is this which will make the pains of hell so
intolerable to the sinner.
5th. The word that Christ has spoken, the doctrines of his gospel, and
the messages of mercy, will be that by which the sinner will be judged
in the last day. Every man will be judged by that message, and the
sinner will be punished according to the frequency and clearness with
which the rejected message has been presented to his mind,
Matthew 12:41.
Verse 49. Of myself. John 7:16-18
Verse 50. Is life everlasting. Is the cause or source of
everlasting life. He that obeys the commandment of God shall obtain
everlasting life; and this is his commandment, that we believe in the
name of his only-begotten Son, 1 John 3:22. We see here the reason of
the earnestness and fidelity of the Lord Jesus. It was because he saw
that eternal life depended on the faithful preaching of the message
of God. He therefore proclaimed it in the face of all opposition,
contempt, and persecution. And we see also,
1st. That every minister of religion should have a deep and abiding
conviction that he delivers a message that is to be connected with the
eternal welfare of his hearers. And,
2nd. Under the influence of this belief, he should fearlessly deliver
his message in the face of bonds, poverty, contempt, persecution, and
death.
It may not be improper to remark here that this is the close of the
public preaching of Christ. The rest of his ministry was employed in
the private instruction of his apostles, and in preparing them for
his approaching death. It is such a close as all his ministers should
desire to make--a solemn, deliberate, firm exhibition of the truth of
God, under a belief that on it was depending the eternal salvation of
his hearers, and uttering without fear the solemn message of the Most
High to a lost world.
{z} "his commandments" 1 John 3:22
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