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Verse-by-Verse Bible Commentary

John 12:4

But Judas Iscariot, one of His disciples, who was intending to betray Him, *said,
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Anointing;   Bethany;   Jesus, the Christ;   Judas (Jude);   Love;   Minister, Christian;   Ointment;   Parsimony (Stinginess);   Simon;   Thompson Chain Reference - Defender of the Weak;   Judas;   Simon;   Weak;  
Dictionaries:
American Tract Society Bible Dictionary - Bethany;   Lazarus;   Mary;   Simon;   Spikenard;   Bridgeway Bible Dictionary - Bethany;   Judas;   Martha;   Steal;   Baker Evangelical Dictionary of Biblical Theology - Priest, Christ as;   Charles Buck Theological Dictionary - Judgment, Last;   Fausset Bible Dictionary - Judah;   Simeon;   Spikenard;   Holman Bible Dictionary - Banquet;   Hour;   Mary;   Ointment;   Hastings' Dictionary of the Bible - Disciples;   John, Gospel of;   Lazarus;   Martha;   Mary;   Hastings' Dictionary of the New Testament - Anointing (2);   Business (2);   Complacency;   Judas Iscariot (2);   Martha ;   Mary;   Mount of Olives ;   Nard ;   Palestine;   Perplexity;   Premeditation;   Sisters;   Surname;   Wealth (2);   Morrish Bible Dictionary - Lazarus ;   Martha ;   Mary, Sister of Lazarus and Martha;   Song of Solomon;   The Hawker's Poor Man's Concordance And Dictionary - Bethany;   Martha;   Passover;  
Encyclopedias:
International Standard Bible Encyclopedia - Martha;   Mary;   Oil;   Olives, Mount of;   Simon (2);   The Jewish Encyclopedia - Judas Iscariot;  
Unselected Authors

Bridgeway Bible Commentary

118. Jesus returns to Bethany (John 12:1-11)

Before going on to Jerusalem, Jesus returned to Bethany, where Mary, Martha and Lazarus lived. Mary, believing this was probably the last time Jesus would be with them, showed her devotion by washing his feet with expensive perfume (John 12:1-4). Judas objected that the use of expensive perfume in this way was a waste of money. In answer Jesus told his disciples that he would be with them only a little longer, then would be crucified. He saw Mary’s act as a symbolic anointing of his body in preparation for burial (John 12:5-8).

Once it became known that Jesus was in the house, a crowd gathered. Some were just curious sightseers, but many became genuine believers. The Jewish leaders were right in thinking that the raising of Lazarus would attract a following for Jesus. They therefore became more determined to kill him and decided to kill Lazarus as well (John 12:9-11).

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Flemming, Donald C. "Commentary on John 12:4". "Brideway Bible Commentary". https://www.studylight.org/commentaries/bbc/john-12.html. 2005.

Coffman Commentaries on the Bible

But Judas Iscariot, one of his disciples that should betray him, saith, Why was not this ointment sold for three hundred shillings, and given to the poor?

Matthew and Mark record this anointing, in which it seemed to have occurred on Tuesday or Wednesday of the following week, Matthew making it the incident that triggered the betrayal of Jesus by Judas. All the Gospel accounts place it in the last week of the ministry; and while John's account SEEMS to say it was on Friday, it is not SO STATED. His words are, "They made him a supper THERE (not THEN)." Robertson and most harmonizers place the event in the sequence mentioned by Matthew and Mark, construing John as slightly unchronological here.

In Matthew and Mark, it is the "disciples" who complained of the waste of the nard; in John, the center of the objection is revealed as Judas. This is the kind of "contradiction" so delighted in by critics. Judas, of course, had persuaded other disciples to go along with his objection, Matthew himself probably having been one that did; and thus it would have been improper for Matthew to have laid all the blame on Judas for something he participated in. Note too that John did not say that Judas ALONE objected. Where, then, is the contradiction? It isn't.

Three hundred shillings ... The word in the Greek (shilling) denotes a coin worth about eight pence half-penny, or nearly seventeen cents.[6] The relative value of the coin appears in the fact of its being a day's wages (Matthew 20:9), making the value of the nard to have been the amount of money a man might have earned for three hundred days of labor.

Copyright Statement
Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliographical Information
Coffman, James Burton. "Commentary on John 12:4". "Coffman Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/john-12.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

Albert Barnes' Notes on the Whole Bible

See this passage explained in the notes at Matthew 26:3-16.

John 12:2

A supper - At the house of Simon the leper, Matthew 26:6.

Lazarus was ... - 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 the notes at 2 Corinthians 12:4.

John 12:4

Which should betray him - Greek, “who was to betray him” - that is, who would do it.

John 12:5

Three hundred pence - About 40,00, or 8 British pounds, 10 shillings (circa 1880’s).

And given to the poor - The avails or value of it given to the poor.

John 12:6

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 traveling. Hence, it came to mean any bag or purse in which travelers 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; John 13:29; 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 ... - 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 entrusted 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:

1.That it is not a new thing for members of the church to be covetous. Judas was so before them.

2.That such members will be those who complain of the great waste in spreading the gospel.

3.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 7:0, 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.

Copyright Statement
These files are public domain.
Bibliographical Information
Barnes, Albert. "Commentary on John 12:4". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/john-12.html. 1870.

Calvin's Commentary on the Bible

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.

Copyright Statement
These files are public domain.
Bibliographical Information
Calvin, John. "Commentary on John 12:4". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/john-12.html. 1840-57.

Chuck Smith Bible Commentary

Chapter 12

Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he had raised from the dead. They made him a supper; and Martha served [typical of Martha]: but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very expensive, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the aroma of the ointment ( John 12:1-3 ).

Typical of Mary, worshipping; Martha, working...it takes all types. God has built into our characters these very qualities. Martha, busy serving; Mary, busy worshipping.

Then said one of his disciples, Judas Iscariot, Simon's son, who would betray him, Why didn't they sell this perfume for three hundred pence, and given the money to the poor? ( John 12:4-5 )

Actually, it was very expensive. A pence was a day's wage for a laboring man. So you've got almost a year's wages involved here that this perfume could have been sold for.

This he said, not that he cared for the poor; but because he was a thief, and he held the purse, and he was stealing out of the money in the purse ( John 12:6 ).

Now, it's unfortunate that in the betrayal of this whole scene in "Jesus Christ, Superstar" they try to make Jesus a very lavish kind of a person, living in opulence, no care for the poor. And Judas turns out the hero; he's the social reformer and the man who's concerned for the poor and all. And they don't really do justice to the text, and that, you have to assume, is deliberate. Because it's right there. Judas didn't really care for the poor, as he would be made out that marvelous man with social concern. He was a thief. He was holding the purse and had been stealing the money out of the purse. That's the only reason he wanted the perfume sold and the money put in the purse. He was not that kind of a person that they tried to portray him.

Then said Jesus, Get off her case: against the day of my burying has she kept this. For the poor always you will have with you; but you will not always have me ( John 12:7-8 ).

So He made Judas leave her alone.

Many of the Jews therefore knew that he was there: and they came not only for Jesus' sake, but they wanted to see Lazarus also, whom he had raised from the dead. But the chief priests ( John 12:9-10 )

And notice how evil men they are.

they consulted how that they might put Lazarus to death also; because by reason of him many of the Jews went away, and believed on Jesus ( John 12:10-11 ).

So they're going to try and destroy the evidence by killing Lazarus.

The next day many people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches off the palm trees, and they went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that comes in the name of the Lord ( John 12:12-13 ).

And so, knowing that Jesus was going to be coming from Bethany, having to come down from the Mount of Olives, they went over to the path that comes from Bethany, down the Mount of Olives, into the Kidron valley to Jerusalem. And as Jesus was coming, they greeted Him, waving the palm branches. And so, we have Palm Sunday, the Sunday before the crucifixion. And they were crying the 118th Psalm, "Hosanna!" "Save now" is what the word means in Hebrew. "Blessed is the King of Israel that comes in the name of the Lord!"

Jesus, when he had found a young ass, sat thereon; as it was written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass's colt. These things understood not his disciples at the first: but when Jesus was glorified, then they remembered that these things were written of him, and that they had done these things unto him ( John 12:14-16 ).

Now, John is very honest and very frank here. He said, "You know, we didn't think about it until after He was glorified, and then we thought, 'Oh, wow, remember how we waved the palm branches and He was riding on a donkey? Isn't that what Zachariah said? "Rejoice greatly, O daughters of Jerusalem, behold thy King cometh unto thee, but he is lowly, he is sitting on a donkey, the foal of an ass." Wow!'"

In other words, he is saying, "We weren't trying to deliberately set the stage. We didn't say, 'Now what does the Bible say is supposed to have next? Let's work it out this way.'" It wasn't a deliberate conspiracy to set the stage. It was something they just did, and afterwards they realized, "Wow! We were fulfilling prophecy." And the realization came, but not until after Jesus was glorified. So it wasn't a deliberately staged event as far as the disciples were concerned.

And the people therefore that were with him when he called Lazarus out of the grave, and raised him from the dead, they bare record ( John 12:17 ).

They were telling everybody about it.

For this cause the people also met him, for that they had heard that he had done a great miracle ( John 12:18 ).

I mean, it had really been buzzed, this miracle of the raising of Lazarus from the dead. And so everybody was excited.

The Pharisees therefore said among themselves, Hey, do you realize how we're not prevailing? the whole world is going after him. There were certain Greeks among them that came up to worship at the feast ( John 12:19-20 ):

They could worship from the court of the Gentiles; they could not come in.

And the same came therefore to Philip, who was of Bethsaida of Galilee, and they desired of him, saying, Sir, we would like to see Jesus. And Philip came and told Andrew: and Andrew and Philip came and told Jesus. Jesus answered them, saying, 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 abides alone: but if it dies, it brings forth much fruit ( John 12:21-24 ).

What a beautiful picture! You have a little grain of wheat. You set that little grain of wheat here on the pulpit, and you can come back a year from now, and it's still one little grain of wheat sitting there on the pulpit. Come back ten years from now, still one little grain of wheat sitting there on the pulpit. But if you put that little grain of wheat into the ground, it dies. But out of the death comes a new form, a new body, comes the stalk, comes the new kernel or corn of wheat, they call it. And many wheat seeds. And the potential of one wheat seed is tremendous. I read somewhere that if you would take a kernel of corn and plant it, and then take from that one kernel of corn all of the seeds that came off the kernels that grew from the one, plant them. I think it is in ten years that you would have enough corn seed to plant every acre of ground on the face of the earth with corn. Just each year planting everything that came from the one. You see, when God created the plants and all, He said, "Be fruitful, multiply. Fill the earth." And surely, the potential is there. And so, Jesus is using a neat little illustration here, referring to His death. "Look, unless it dies, it stays by itself. But if it dies, it brings forth much fruit." Talking of His death. Through His death, He was going to bring forth much fruit. You included, tonight. Part of the fruit.

And he that loves his life shall lose it; but he that hates his life in this world shall keep it unto life eternal ( John 12:25 ).

He had said earlier, "He who seeks to save his life will lose it; he who will lose his life for My sake, the same will find it or save it." Much the same, loving life. You're going to lose it anyhow. But if you are looking forward to that new life, life eternal.

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 honor. Now is my soul troubled; what shall I say? Father, save me from this hour: but for this cause came I unto this hour ( John 12:26-27 ).

You remember He kept saying, "My hour is not yet come, My hour is not yet come"? Now He's approaching the hour. And as He's approaching the hour, He's beginning to go through this inner turmoil. "My soul is troubled; what shall I say? 'Father, save me from this hour'?" He's already beginning to enter into some of the agony of the garden. These are the last days; He knows it. In the garden He prayed, "Father, if it's possible, let this cup pass from Me. Nevertheless, not My will, but Thy will be done." Now, even before then, He's going through that turmoil. "Father, save Me from this hour. Yet, it's for this hour that I came into the world. For this cause, that's why I'm here."

Father, glorify thy name ( John 12:28 ).

Oh, this is just as powerful as the prayer in the garden when He said, "If it is possible, let this cup...nevertheless, not My will, Thy will be done." How glorious it is when we submit our ways to God. "God, save Me from this hour; but yet, not so, Lord, You just glorify Your name."

There came a voice from heaven, saying, I have both glorified it, and will glorify it again. And the people therefore that were standing around, and heard it, said that it thundered: others said, No, an angel spoke to him. And Jesus said, This voice did not come for my sake, but for your sake ( John 12:28-30 ).

I don't need this kind of a spectacular demonstration to make Me believe. It wasn't for My sake that this voice came, it was for your sakes.

But now is the judgment of this world: now shall the prince of the world be cast out ( John 12:31 ).

You see, they'd just been saying, "Save now," and He says, "No, it's the judgment of the world; for the prince of the world himself is going to be cast out. He is to be despised and rejected of men."

And I, if I be lifted up ( John 12:32 )

The corn of wheat died, it will bring forth much fruit. If I be lifted up from the earth, will draw all men unto me."

This he said, signifying what death he should die ( John 12:33 ).

When He said, "If I be lifted up" He was talking about, "I'm going to be lifted up on a cross. I'm going to die on the cross." And the lifting up was only signifying death on a cross. Unfortunately, many ministers and Christians take this term, "If I be lifted up" as meaning exalting Jesus. "If we just hold Jesus up before people, if we just exalt Jesus, if we just lift Him up before people, He's going to draw everyone unto Him. So, what we must be doing is exalting Jesus before the people and lifting up Jesus before the people, so that all the people will be drawn to Him." That's not what Jesus is saying! And there's even some chorus that is almost blasphemous if you think of it. And it's, "Let's lift Him higher, let's lift Him higher, that all the world might see." You know, He's only talking about death on the cross. The corn of wheat falling into the ground, that it might bring forth much fruit. And not exalting Jesus or lifting Him up before the world. Not referring to that at all, and that's an unfortunate understanding many people have taken, because they didn't read the next verse. They just take this statement of Jesus, "If I be lifted up, I'll draw all men unto Me." "Oh, well then, let's lift Jesus up." No, He's talking about the cross. If I say, "Well, let's lift Jesus up," I'm saying, "Well, let's put Jesus on the cross." So,

This he said, signifying what death he should die. The people answered him, Now we've heard out of the law that the Messiah abides forever: how come you are saying that you've got to be crucified? who, then, is the Son of man? ( John 12:33-34 )

You say, "I'm going to be crucified." Wait a minute! The scriptures say that the Messiah is going to abide forever. "For unto us a child is given, unto us a Son is born, the government shall be upon His shoulders. And the name shall be called 'Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace;' and of the increase of His government and peace there shall be no end, the Messiah abides forever." Upon the throne of David to order it and establish it in righteousness and judgment, from henceforth, even forever. For the zeal of the Lord of Hosts shall perform this. How come you say you're going to be crucified if the Messiah abides forever?'

And Jesus said unto them, For a little while the light is with you. Walk while you have the light, lest darkness come upon you: for he that walks in darkness does not know where he's going. While you have the light, believe in the light, that you may be the children of light. And these things spake Jesus, and departed, and did hide himself from them ( John 12:35-36 ).

Now the Pharisees are out to get Him for sure. But yet, He is in control of the events. The crucifixion must take place on Passover in order that He might fulfill in His sacrifice all of the symbolisms of the Passover; the blood of the lamb slain in Egypt on the doorpost, bringing life for those condemned to die. So, it was necessary that the crucifixion take place on Passover, and thus, He hid Himself.

But though he had done so many miracles before them, yet they did not believe on him ( John 12:37 ):

Now, there is a common misconception that if a person could just see a miracle, surely they would believe. Not so; they saw many miracles and they did not believe. In fact, it was a little worse than that. We are told in verse John 12:38 they could not believe.

That the saying of Isaiah the prophet might be fulfilled, which spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? ( John 12:38 )

Then there in thirty-nine,

Therefore they could not believe, because Isaiah 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, that I should heal them. These things said Isaiah, when he saw his glory, and spoke of him ( John 12:39-41 ).

So, Isaiah prophesied that he would be despised and rejected. "A man of sorrows, acquainted with grief." "Therefore they could not believe." Why could they not believe? That's an interesting statement: "Therefore they could not believe." Even though they saw the miracles, they could not believe.

Jesus warned in the other gospels concerning the unpardonable sin, that of the continual rejection of the Holy Spirit's conviction upon your heart. A person can reject Christ so many times that believing becomes an impossibility. There is a certain law of metaphysics. Our brains are an interesting instrument, and we can create brain patterns, so that a repeated action can create such a pattern in our brain that it's difficult and, at times, impossible to change the pattern that you've established there.

You watch a woman learn to knit and the needles just seem to go everywhere and it's slow, it's tedious. But as she continues to persist, you find that what's happening is you're patterning the brain, you're establishing grooves up here. Until finally, if you've worked with the needles long enough, you see the needles just flying. And she can be talking, watching television or something, and the needles will just be flying. Because the grooves have so planted in the brain that she doesn't really have to think about it. She can just turn on the mode up there..."knit one pearl, two"...and it just goes, and the pattern is set. And so with many things that a repeated action creates the pattern in the brain, and it becomes a very simple thing.

Now, that's why some of you old people have such a problem with Pac Man. You know, you're just too old to get any new grooves going. But you take this little kids--my little grandson, man is he a whiz at Pac Man! You know, he just sits there and he can . . . and I won't even put a quarter in the thing for myself, I give him the quarter and watch him do it. But I'm lousy at that game. But his, I mean, is just automatic response, that little guy's come down and the little Pac Man is going and he can just turn that little guy around and in, and his reflects are just tremendous. The brain has been patterned so well for that stuff. You watch these kids, and it becomes an automatic kind of a response that they have. I mean, they just get into the machine, almost, into the whole thing. And you can pattern your brain so that it gets established in a set.

Now, unfortunately, a person can do that in regards to believing in Jesus Christ. You see, the first you were faced with the claims of Jesus Christ, and you thought, "I wonder, could this be true? Could He really be the Son of God? Can I really have eternal life by believing? Well, I don't know." And it was a tough decision. I mean, it wasn't easy to say "no" to Jesus. It was a very hard decision for you to make. But ultimately, you said, "Well, no, I don't think so, not tonight anyhow."

Now, the next time you were faced with it, you see, by your saying "no" you started a groove. You planted that in your brain and it becomes a permanent part. So the next time you were faced, it was a little easier to say, "Well, I don't think so, not tonight." The groove got a little deeper. And every time you said "no," the groove became deeper and deeper and deeper, until you can be faced now with indisputable evidence, but you can't overcome that brain groove.

This is the condition the Pharisees were in. Here's a man raised from the dead. Evidence they can't deny. They might try to get rid of it by killing him, but they can't deny it. But yet, they could not believe; they had gone too far. They couldn't reverse it at this point.

It is extremely significant that nine-tenths of the decisions that are made for Jesus Christ are made when a person is a teenager. You see, before you get that groove set too deep. Nine-tenths of the decisions are made during the teen ages. As you get older, that old brain groove gets deeper and deeper until, actually, salvation, statistically, becomes an impossibility. But God is a God of grace, and so, we see many times these eighty or ninety-year-old people coming to Jesus. That's a miracle! Statistically, it's impossible, but God isn't bound by statistics. Mathematically, you can show the impossibility of a seventy-year-old person accepting Jesus Christ. But that happens, what can you say? God is a God of miracles. Salvation is a miracle. "But they could not believe."

Now, you remember when Pharaoh hardened his heart. Then finally, God took over and He hardened his heart. God will confirm you in your position. And so, God confirmed them in their positions. They wanted to blind their eyes, they didn't want to see; alright, then God blinded their eyes. They didn't want to believe; alright, then God made firm their decision, He hardened their hearts, that they should not see with their eyes, nor understand with their hearts and be converted, and that they should be healed. So, "These things said Isaiah when he saw His glory and he spoke of Him."

Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess, lest they should have been put out of the synagogue ( John 12:42 ):

And here is a tragic verse of scripture,

For they loved the praise of men more than the praise of God ( John 12:43 ).

That has been the nemesis of many a person. What a tragedy when it is said of a person, "Well, he loved the praise of men more than the praise of God." You know, "They might not understand me at the club if I spoke out for Jesus Christ." And they loved the praise of men more than the praise of God. What a sad, sad commentary on many people's lives. "I'm more concerned with what people will think of me than I am what God will think of me. I'm more interested in man patting me on the back than I am God patting me on the back. I'm more interested that men should praise me than that God should praise me." They love the praise of men more than the praise of God. That is a very sad case to be in.

And Jesus cried and said, He that believes on me, believes not on me, but upon him who sent me. And he that sees me sees him that sent me ( John 12:44-45 ).

Philip said, "Lord, just show us the Father, we'll be satisfied." And Jesus said, "Philip, have I been so long a time with you, have you not seen me? He who has seen me, has seen the Father. How is it that you say, 'Show us the Father'?" We'll get that next week. "He that sees Me sees Him that sent Me," or sees the Father.

I am come a light into the world, that whosoever believeth on me, should not abide in darkness ( John 12:46 ).

Now, Paul the apostle said, "You are not the children of darkness that the day of the Lord should take you as a thief by surprise, but you're children of the light, therefore walk as children of the light" ( 1 Thessalonians 5:4-5 ) making reference to the statement of Jesus here in John, chapter 12.

If any man hear my words, and believe not, I do not judge him: for I came not to judge the world, but to save the world ( John 12:47 ).

How many times has He said this? "He that believeth not is condemned already. I didn't come to condemn the world, but that the world through Me might be saved." Now, He's referring again. That was at the beginning of His ministry, to Nicodemus in John, the third chapter. "God so loved the world He gave His only begotten Son, that whosoever believes in Him should not perish but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through Him might be saved. And he that believeth is not condemned." ( John 3:16-18 ). "I didn't come to judge the world. If a person doesn't believe in Me, I don't judge him. I didn't come to judge, I came to save." Oh, His glorious mission. Not to bring condemnation, not to bring judgment, but to bring salvation to men.

Now, He is coming again, and when He comes again, it will be to judge. But His first coming, the mission was salvation.

He that rejects me, and receives not my words, has one who judges him: and it is the word which I have spoken, the same will judge him in the last day ( John 12:48 ).

When you are judged, you will be judged by the Word of God. Your not believing it, that's what is going to judge you. God has given the witness; you didn't believe it, so the Word of God will judge you. Jesus said, "I'm not going to judge you, the Word that I have spoken, that's what is going to judge you."

For I have not spoken of my own; but the Father which sent me, he gave me a commandment, what I should say and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak ( John 12:49-50 ).

So, "My words that I have spoken, they have come from God, they are going to be the things that judge you. I know that they're true; I know that God has given to me life everlasting." And that's what is going to judge you; you'll be judged by God's Word.

Next week we'll go on into chapters 13 and 14. The fourteenth chapter, in my estimation, is one of the most important chapters in the Bible. Years ago when I was in seminary, I had a professor who said that the fourteenth chapter of John was perhaps one of the most important chapters in the Bible. He said, "You all memorize it." So, I went home and memorized it. And it is an outstanding chapter, and you should commit it to memory. And it's one that's just so full, so rich. We'll be getting into that next week.

And now, may the hand of the Lord be upon your life, to watch over you, to guide you, and to strengthen you for the things that you'll be facing this week. May you just again be open to the things of the Spirit, that God might lead you in His way of righteousness and truth. May the blessings of the Lord be upon you through all of your activities, as you walk with Him in an ever-increasing faith, fellowship and love. In Jesus' name. "



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Copyright © 2014, Calvary Chapel of Costa Mesa, Ca.
Bibliographical Information
Smith, Charles Ward. "Commentary on John 12:4". "Chuck Smith Bible Commentary". https://www.studylight.org/commentaries/csc/john-12.html. 2014.

Expository Notes of Dr. Thomas Constable

3. Mary’s anointing of Jesus 12:1-8 (cf. Matthew 26:6-13; Mark 14:3-9)

In contrast to the hatred that the religious leaders manifested stands the love that Mary demonstrated toward the One she had come to believe in. Her act of sacrificial devotion is a model for all true disciples. This is the climax of belief in this section of the Gospel that records Jesus’ public ministry (John 1:19 to John 12:50). Chapter 12 records Jesus’ last teaching before the general public.

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Constable, Thomas. DD. "Commentary on John 12:4". "Expository Notes of Dr. Thomas Constable". https://www.studylight.org/commentaries/dcc/john-12.html. 2012.

Expository Notes of Dr. Thomas Constable

Judas, as well as some other disciples who were present (Matthew 26:8; Mark 14:4), objected to what seemed to be an extravagant waste. Three hundred denarii was a full year’s wages for a working man in that culture. Mary would not give to the Lord what cost her nothing (cf. 2 Samuel 24:24). Real worship always costs the worshipper; it always involves a sacrifice.

"When she came to the feet of Jesus, Mary took the place of a slave. When she undid her hair (something Jewish women did not do in public), she humbled herself and laid her glory at His feet (see 1 Corinthians 11:15). Of course, she was misunderstood and criticized; but that is what usually happens when somebody gives his or her best to the Lord." [Note: Wiersbe, 1:339.]

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Constable, Thomas. DD. "Commentary on John 12:4". "Expository Notes of Dr. Thomas Constable". https://www.studylight.org/commentaries/dcc/john-12.html. 2012.

John Gill's Exposition of the Whole Bible

Then saith one of his disciples,.... Who had no true love for his master, was an hypocrite, and a covetous person:

Judas Iscariot; so called, to distinguish him from another Judas, an apostle; :-.

Simon's [son]; this is omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions; :-;

which should betray him; and so he did; this was pre-determined by God, foretold in prophecy, and foreknown by Christ; and is observed here, to show the temper and character of the man.

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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on John 12:4". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/john-12.html. 1999.

Matthew Henry's Complete Commentary on the Bible

Mary Anoints Christ's Feet; Hypocrisy of Judas; Indignation of the Chief Priests.


      1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.   2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.   3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.   4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,   5 Why was not this ointment sold for three hundred pence, and given to the poor?   6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.   7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.   8 For the poor always ye have with you; but me ye have not always.   9 Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.   10 But the chief priests consulted that they might put Lazarus also to death;   11 Because that by reason of him many of the Jews went away, and believed on Jesus.

      In these verses we have,

      I. The kind visit our Lord Jesus paid to his friends at Bethany, John 12:1; John 12:1. 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,

      1. 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.

      2. As a voluntary exposing of himself to the fury of his enemies; now that his hour was at hand he came within their reach, and freely offered himself to them, though he had shown them how easily he could evade all their snares. Note, (1.) Our Lord Jesus was voluntary in his sufferings; his life was not 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.

      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.

      II. The kind entertainment which his friends there gave him: They made him a supper (John 12:2; John 12:2), a great supper, a feast. It is queried whether this was the same with that which is recorded, Matthew 24:6, 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 (John 12:3; John 12:3), she used that second time, when she poured it all out,Mark 14:3. 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. 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,Revelation 3:20. 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 10:41. 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 Ephesians 2:5; Ephesians 2:6.

      III. The particular respect which Mary showed him, above the rest, in anointing his feet with sweet ointment, John 12:3; John 12:3. 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 Proverbs 27:16.

      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, Hosea 1:11.

      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.

      IV. Judas's dislike of Mary's compliment, or token of her respect to Christ, John 12:4; John 12:5, where observe,

      1. 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.

      2. The pretence with which he covered his dislike (John 12:5; John 12:5): "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.

      3. The detection and discovery of Judas's hypocrisy herein, John 12:6; John 12:6. 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.

      (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.

      (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,

      [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 Corinthians 6:4. The prime-ministers of state in Christ's kingdom refused to be concerned in the revenue, Acts 6:2. 2. Because he was desirous of the place. He loved in his heart to be fingering money, and therefore had the moneybag committed to him, either, (1.) As a kindness, to please him, and thereby oblige him to be true to his Master. Subjects are sometimes disaffected to the government because disappointed of their preferment; but Judas had no cause to complain of this; the bag he chose, and the bag he had. Or, (2.) In judgment upon him, to punish him for his secret wickedness; that was put into his hands which would be a snare and trap to him. Note, Strong inclinations to sin within are often justly punished with strong temptations to sin without. We have little reason to be fond of the bag, or proud of it, for at the best we are but stewards of it; and it was Judas, one of an ill character, and born to be hanged (pardon the expression), that was steward of the bag. The prosperity of fools destroys them.

      [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.

      V. Christ's justification of what Mary did (John 12:7; John 12:8): 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, Romans 14:3. Though we would not do as they do, yet let them alone. For Mary's justification,

      1. 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.

      2. He gives a sufficient answer to Judas's objection, John 12:8; John 12:8. (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 (Deuteronomy 15:11); 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.

      VI. The public notice which was taken of our Lord Jesus here at this supper in Bethany (John 12:9; John 12:9): 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 17:37. 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. 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.

      VII. The indignation of the chief priests at the growing interest of our Lord Jesus, and their plot to crush it (John 12:10; John 12:11): 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,

      1. How vain and unsuccessful their attempts against Christ had hitherto been. They had done all they could to alienate the people from him, and exasperate them against him, and yet many of the Jews, their neighbours, their creatures, their admirers, were so overcome by the convincing evidence of Christ's miracles that they 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?

      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. 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.

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These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Bibliographical Information
Henry, Matthew. "Complete Commentary on John 12:4". "Matthew Henry Complete Commentary on the Whole Bible". https://www.studylight.org/commentaries/mhm/john-12.html. 1706.