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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 12:1–11. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.The kind visit our Lord Jesus paid to his friends at Bethany, Joh 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 (Joh 12:2), a great supper, a feast. It is queried whether this was the same with that which is recorded, Mat 24:6, etc., 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 (Joh 12:3), she used that second time, when she poured it all out, Mar 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, Rev 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, Act 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 Eph 2:5, Eph 2:6.
III.The particular respect which Mary showed him, above the rest, in anointing his feet with sweet ointment, Joh 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 Pro 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, Hos 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, Joh 12:4, Joh 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 (Joh 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, Joh 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 Co1 6:4. The prime-ministers of state in Christ's kingdom refused to be concerned in the revenue, Act 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 (Joh 12:7, Joh 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, Rom 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, Joh 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 (Deu 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 (Joh 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, Luk 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 (Joh 12:10, Joh 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 caeca 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.
Historical interpretation
Seven Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Hom. lxvi. 1) No other miracle of Christ excited such rage as this. It was so public, and so wonderful, to see a man walking and talking after he had been dead four days. And the fact was so undeniable. In the case of some other miracles they had charged Him with breaking the sabbath, and so diverted people's minds: but here there was nothing to find fault with, and therefore they vent their anger upon Lazarus. They would have done the same to the blind man, had they not had the charge to make of breaking the sabbath. Then again the latter was a poor man, and they cast him out of the temple; but Lazarus was a man of rank, as is plain from the number who came to comfort his sisters. It vexed them to see all leaving the feast, which was now coming on, and going to Bethany.
As wealth is wont to hurl into destruction those who are not heedful, so also is power; the first leads into covetousness, the second into pride. See, for instance, how the subject multitude of the Jews is sound, and their rulers corrupt; for that the first of these believed Christ, the Evangelists continually assert, saying, that "many of the multitude believed on Him"; but they who were of the rulers, believed not. And they themselves say, not the multitude, "Hath any of the rulers believed on Him?" But what saith one? "The multitude who know not God are accursed"; the believers they call accursed, and themselves the slayers, wise. In this place also, having beheld the miracle, the many believed; but the rulers were not contented with their own evil deeds, they also attempted to kill Lazarus. Suppose they did attempt to slay Christ because He broke the Sabbath, because He made Himself equal to the Father, and because of the Romans whom ye allege, yet what charge had they against Lazarus, that they sought to kill him? Is the having received a benefit a crime? Seest thou how murderous is their will? Yet He had worked many miracles; but none exasperated them so much as this one, not the paralytic, not the blind. For this was more wonderful in its nature, and was wrought after many others, and it was a strange thing to see one, who had been dead four days, walking and speaking. An honorable action, in truth, for the feast, to mix up the solemn assembly with murders. Besides, in the one case they thought to charge Him concerning the Sabbath, and so to draw away the multitudes; but here, since they had no fault to find with Him, they make the attempt on the man who had been healed. For here they could not even say that He was opposed to the Father, since the prayer stopped their mouths. Since then the charge which they continually brought against Him was removed, and the miracle was evident, they hasten to murder. So that they would have done the same in the case of the blind man, had it not been in their power to find fault respecting the Sabbath. Besides, that man was of no note, and they cast him out of the temple; but Lazarus was a person of distinction, as is clear, since many came to comfort his sisters; and the miracle was done in the sight of all, and most marvelously. On which account all ran to see. This then stung them, that while the feast was going on, all should leave it and go to Bethany. They set their hand therefore to kill him, and thought they were not daring anything, so murderous were they. On this account the Law at its commencement opens with this, "Thou shall not kill"; and the Prophet brings this charge against them, "Their hands are full of blood."
"Then Jesus, six days before the passover, came to Bethany, where Lazarus was who had been dead, whom Jesus raised from the dead. And there they made Him a supper; and Martha served: but Lazarus was one of them that reclined at the table." To prevent people thinking that the man had become a phantom, because he had risen from the dead, he was one of those who reclined at table; he was living, speaking, feasting: the truth was made manifest, and the unbelief of the Jews was confounded. The Lord, therefore, reclined at table with Lazarus and the others; and they were waited on by Martha, one of the sisters of Lazarus.
But "Mary," the other sister of Lazarus, "took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped His feet with her hair; and the house was filled with the odor of the ointment." Such was the incident, let us look into the mystery it imported. Whatever soul of you wishes to be truly faithful, anoint like Mary the feet of the Lord with precious ointment. That ointment was righteousness, and therefore it was exactly a pound weight: but it was ointment of pure nard, very precious. The root of the word "pure" in the Greek is by us called "faith." Thou wast seeking to work righteousness: the just shall live by faith. Anoint the feet of Jesus: follow by a good life the Lord's footsteps. Wipe them with thy hair: what thou hast of superfluity, give to the poor, and thou hast wiped the feet of the Lord; for the hair seems to be the superfluous part of the body. Thou hast something to spare of thy abundance: it is superfluous to thee, but necessary for the feet of the Lord. Perhaps on this earth the Lord's feet are still in need. For of whom but of His members is He yet to say in the end, "Inasmuch as ye did it to one of the least of mine, ye did it unto me"?
"And the house was filled with the odor." The world is filled with the fame of a good character: for a good character is as a pleasant odor. Those who live wickedly and bear the name of Christians, do injury to Christ: of such it is said, that through them "the name of the Lord is blasphemed." If through such God's name is blasphemed, through the good the name of the Lord is honored. Listen to the apostle, when he says, "We are a sweet savor of Christ in every place." As it is said also in the Song of Songs, "Thy name is as ointment poured forth."
And now, lastly, listen to what we have here, how this ointment was to some a sweet savor unto life, and to others a sweet savor unto death. When the pious Mary had rendered this grateful service to the Lord, straightway one of His disciples, Judas Iscariot, who was yet to betray Him, said, "Why was not this ointment sold for three hundred pence, and given to the poor?" Alas for thee, wretched man! the sweet savor hath slain thee. For the cause that led him so to speak is disclosed by the holy evangelist. "This he said, not that he cared for the poor; but because he was a thief, and had the money bag, and bare what was put therein."
Look now, and learn that this Judas did not become perverted only at the time when he yielded to the bribery of the Jews and betrayed his Lord. It was not then that he perished, but he was already a thief, and a reprobate, when following the Lord; for it was with his body and not with his heart that he followed. He made up the apostolic number of twelve, but had no part in the apostolic blessedness: he had been made the twelfth in semblance, and on his departure, and the succession of another, the apostolic reality was completed, and the entireness of the number conserved. What lesson then, my brethren, did our Lord Jesus Christ wish to impress on His Church, when it pleased Him to have one castaway among the twelve, but this, that we should bear with the wicked, and refrain from dividing the body of Christ? Here you have Judas among the saints,-that Judas, mark you! who was a thief, yea-do not overlook it-not a thief of any ordinary type, but a thief and a sacrilegist: a robber of money bags, but of such as were the Lord's; of money bags, but of such as were sacred.
Lay to heart our Lord's example while living with man upon earth. Why had He a money bag, who was ministered unto by angels, save to intimate that His Church was destined thereafter to have her repository for money? Why gave He admission to a thief, save to teach His Church patiently to bear with thieves?
"For the poor ye have always with you, but me ye will not have always." We can certainly understand, "the poor ye have always;" what He has thus said is true. When were the poor wanting in the Church? "But me ye will not have always;" what does He mean by this? How are we to understand, "Me ye will not have always"? Don't be alarmed: it was addressed to Judas. Why, then, did He not say, thou wilt have, but, ye will have? Because Judas is not here a unit. One wicked man represents the whole body of the wicked; in the same way as Peter, the whole body of the good, yea, the body of the Church, but in respect to the good.
"Much people of the Jews therefore knew that He was there: and they came not for Jesus' sake only, but that they might see Lazarus, whom He had raised from the dead." They were drawn by curiosity, not by charity: they came and saw. Hearken to the strange scheming of human vanity. Having seen Lazarus as one raised from the dead,-for the fame of such a miracle of the Lord's had been accompanied everywhere with so much evidence of its genuineness, and it had been so openly performed, that they could neither conceal nor deny what had been done,-only think of the plan they hit upon. "But the chief priests consulted that they might put Lazarus also to death; because that by reason of him many of the Jews went away, and believed on Jesus." O foolish consultation and blinded rage! Could not Christ the Lord, who was able to raise the dead, raise also the slain? When you were preparing a violent death for Lazarus, were you at the same time denuding the Lord of His power? If you think a dead man one thing, a murdered man another, look you only to this, that the Lord made both, and raised Lazarus to life when dead, and Himself when slain.
(Tr. l. 5) He lived, talked, feasted; the truth was established, the unbelief of the Jews confounded.
(Tr. l. 6) The word pistici seems to be the name of some place, from which this precious ointment came.
(de Con. Evang. ii. lxxix) That she did this on another occasion in Bethany is not mentioned in Luke's Gospel, but is in the other three. Matthew and Mark say that the ointment was poured on the head, John says, on the feet. Why not suppose that it was poured both on the head, and on the feet? (c. lxxviii.). Matthew and Mark introduce the supper and the ointment out of place in the order of time. (Mat 26:6. Mark 14:3.) When they are some way farther on in their narrationa, they go back to the sixth day before the passover.
And the house was filled with the odour of the ointment.
(Tr. l) Remember the Apostle's words: To the one we are the savour of death unto death; and to the other the savour of life unto life. (2 cor. 11:16)
(de Con. Evang. ii. lxxix. [156.]) Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray Him, Why was not this ointment sold for three hundred pence, and given to the poor? In the other Gospels it is the disciples who murmured at the waste of the ointment. I think myself that Judas is put for the whole body of disciples; the singular for the plural. But at any rate we may supply for ourselves, that the other disciples said it, or thought it, or were persuaded by this very speech of Judas. The only difference is, that Matthew and Mark expressly mention the concurrence of the others, whereas John only mentions Judas, whose habit of thieving He takes occasion to notice: This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein.
(Tr. l. 10) Judas did not perish at the time when he received money from the Jews to betray our Lord. He was already a thief, already lost, and followed our Lord in body, not in heart; wherein we are taught the duty of tolerating wicked men, lest we divide the body of Christ. He who robs the Church of any thing may be compared to the lost Judas. Tolerate the wicked, thou that art good, that thou mayest receive the reward of the good, and not fall into the punishment of the wicked. Follow the example of our Lord's conversation upon earth. Wherefore had He bags, to Whom the Angels ministered, except because His Church should afterwards have bags? Why did He admit thieves, but to show that His Church should tolerate thieves, while it suffered from them. It is not surprising that Judas, who was accustomed to steal money from the bags, should betray our Lord for money.
(Tr. l. 13) He was speaking of His bodily presence; for in respect of His majesty, providence, ineffable and invisible grace, those words are fulfilled, Lo, I am with you alway, even unto the end of the world. (Mat. 28:20) (c. 12.). Or thus: In the person of Judas are represented the wicked in the Church; for if thou art a good man, thou hast Christ now by faith, and the Sacrament, and thou shalt have Him always, for when thou hast departed hence, thou shalt go to Him who said to the thief, To-day shalt thou be with Me in paradise. (Luke 23:43) But if thou art wicked, thou seemest to have Christ, because thou art baptized with the baptism of Christ, because thou approachest to the altar of Christ: but by reason of thy wicked life, thou shalt not have Him alway. It is not thou hast, but ye have, the whole body of wicked men being addressed in Judas. (c. 14). Much people of the Jews therefore knew that He was there, and they came not for Jesus' sake only, but that they might see Lazarus also, whom He had raised from the dead. Curiosity brought them, not love.
(Tr. l. 14) When the news of this great miracle had spread every where, and was supported by such clear evidence, that they could neither suppress or deny the fact, then, The chief priests consulted that they might put Lazarus to death. O blind rage! as if the Lord could raise the dead, and not raise the slain. Lo, the Lord hath done both. He raised Lazarus, and He raised Himself.
(Tr. li. 6) The ointment with which Mary anointed the feet of Jesus was justice. It was therefore a pound. It was ointment of spikenard (pistici) too, very precious. Πίστις is Greek for faith. Dost thou seek to do justice? The just liveth by faith. (Heb. 10:38) Anoint the feet of Jesus by good living, follow the Lord's footsteps: if thou hast a superfluity, give to the poor, and thou hast wiped the Lord's feet; for the hair is a superfluous part of the body.
(Tr. li. 7) The house was filled with the odour; the world was filled with the good fame.
See now how frantic the rulers seem to become, wildly rushing here and there under the influence of their envy and saying nothing coherently. They seriously meditate murder on murder, thinking they can remove the force of the miraculous deed at the same time as their victim in order to stop the people from running to believe Christ.
They wished to see with their own eyes him who had been raised from the dead, and thought that Lazarus might bring back a report of the regions below.
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Summary
John 12:11 succinctly captures the profound impact of Jesus's raising of Lazarus from the dead, just days before the Passover. This monumental miracle served as an undeniable sign, compelling a significant number of Jewish people to abandon their previous skepticism or neutrality and place their faith in Jesus as the Messiah. The verse highlights the direct, transformative power of divine action in drawing individuals to belief, while simultaneously setting the stage for intensified opposition from the religious authorities.
Context
Literary Context
This verse immediately follows the climactic event of Lazarus's resurrection in Bethany, detailed in John 11. The narrative flow establishes the resurrection as the catalyst for the widespread belief described here. The preceding verses in John 12 describe Mary anointing Jesus and the gathering crowds, many of whom came specifically to see Lazarus, the man raised from the dead. The chief priests' plot to kill Lazarus, mentioned in John 12:10, directly precedes this verse, underscoring the escalating tension and the dangerous consequences of openly believing in Jesus. The subsequent verses will detail Jesus's triumphal entry into Jerusalem, further demonstrating His public acclaim and the religious leaders' growing alarm.
Historical & Cultural Context
The setting is Bethany, a village near Jerusalem, just before the Passover festival. This was a time when Jerusalem would be teeming with pilgrims, making any public display of divine power, like Lazarus's resurrection, highly visible and impactful. The term "Jews" (G2453, Ioudaîos) in this context refers broadly to the people of Judea, particularly those who had come to witness the aftermath of the miracle. For many Jews, the expectation of a Messiah was deeply ingrained, though their understanding often centered on a political deliverer. Jesus's miracles, especially one as profound as raising someone dead for four days, challenged their preconceived notions and forced a decision. The religious authorities, primarily the chief priests and Pharisees, viewed Jesus's growing popularity and miraculous claims as a direct threat to their authority, their interpretation of the Law, and their precarious relationship with Roman rule, fearing a popular uprising that could lead to Roman intervention (John 11:48).
Key Themes
The verse powerfully illustrates several key themes prevalent in John's Gospel. Firstly, it emphasizes The Power of Signs and Miracles as evidence of Jesus's divine identity and mission. The resurrection of Lazarus was the ultimate "sign" (σημεῖον, sēmeion) in John's Gospel, designed to elicit faith, as Jesus Himself stated in John 11:4. Secondly, it highlights the central theme of Belief in Jesus (πίστις, pistis). This belief is not merely intellectual assent but a transformative commitment to Jesus as the Christ, the Son of God, leading to eternal life (John 20:31). Thirdly, the verse subtly underscores the Division and Response that Jesus's ministry consistently provoked. While some hardened their hearts and plotted His death, others, like those mentioned here, responded with genuine faith, demonstrating the two distinct paths presented by Jesus's presence. Finally, it foreshadows The Cost of Discipleship, as the very act that drew many to faith also intensified the religious leaders' resolve to eliminate both Jesus and Lazarus (John 12:10).
Exposition and Analysis
Key Word Analysis
Meaning "to lead (oneself) under, i.e. withdraw or retire (as if sinking out of sight), literally or figuratively." In this context, it signifies a decisive turning away or separation from their previous allegiance, perhaps from the influence of the skeptical religious establishment or their own prior unbelief. It implies a conscious act of disassociation from the prevailing opposition to Jesus.
Meaning "Judæan, i.e. belonging to Jehudah." This term, often used in John's Gospel to refer to the religious authorities or those hostile to Jesus, here refers to a significant segment of the general Jewish populace who, by witnessing the miracle, were moved to faith. It highlights that belief was not limited to a select few but extended even to those from the heartland of Judaism.
Meaning "to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ)." This is a pivotal term in John's Gospel, signifying a deep, personal trust and commitment to Jesus, recognizing His divine authority and embracing His claims. It is more than intellectual acknowledgment; it is a surrender of one's spiritual destiny to Him.
Verse Breakdown
"Because that by reason of him"
This clause establishes the direct cause for the subsequent actions. The "him" refers to Lazarus, whose resurrection was the undeniable, visible miracle. The phrase "by reason of him" (G1223, diá) emphasizes that Lazarus's living presence, after being dead, was the channel or means through which God's power was displayed, leading to the conversion of many.
"many of the Jews"
This identifies the subjects of the action. The term "many" (G4183, polýs) indicates a significant, numerous group, not just a few isolated individuals. This demonstrates the broad impact of Jesus's miracle, reaching beyond His immediate disciples to a wider segment of the Jewish populace, particularly those who had come to Bethany.
"went away"
This describes a crucial action of these Jewish people. As analyzed above, "went away" (G5217, hypágō) implies a departure or separation. In this context, it means they distanced themselves from the prevailing unbelief or the influence of the skeptical religious leaders, choosing instead to align themselves with Jesus. It suggests a decisive break from their former position or associations.
"and believed on Jesus"
This is the ultimate outcome and the core message of the verse. Their "going away" was not aimless but directed towards faith. "Believed on" (G1519, eis, indicating the point reached or entered) signifies a profound trust and commitment to Jesus (G2424, Iēsoûs), moving from skepticism or neutrality to conviction and personal allegiance. This belief was a direct response to the powerful sign they had witnessed.
Literary Devices
John's Gospel frequently employs Irony, and this verse contains a subtle yet profound example. The very act that confirms Jesus's divine authority and draws many to faith – the resurrection of Lazarus – is also the catalyst for the religious leaders' intensified plot to kill both Jesus and Lazarus (John 12:10). This highlights the Contrast between belief and unbelief, and the hardening of hearts even in the face of undeniable evidence. Lazarus, once a symbol of death's dominion, becomes a living Symbolism of Jesus's power over death and a powerful testament to His identity, drawing people to life in Him. The narrative structure also demonstrates Cause and Effect, where the miracle (cause) directly leads to widespread belief (effect), underscoring the purpose of Jesus's signs.
Theological and Thematic Connections
John 12:11 powerfully illustrates the nature of divine revelation and the human response to it. God, through Jesus, performs undeniable acts of power and love, not merely to impress, but to draw humanity into a relationship of faith. The resurrection of Lazarus was a profound demonstration of Jesus's authority over life and death, an authority belonging to God alone. For the "many of the Jews" who believed, this miracle served as a clear sign, prompting them to move from observation to conviction, from curiosity to commitment. Their belief was a turning point, signifying a shift in allegiance and a recognition of Jesus as the promised Messiah. This act of faith, however, also highlights the spiritual battle, as the same evidence that leads some to salvation hardens others in their unbelief and opposition.
Reflection and Application
This verse serves as a powerful reminder that God's transformative power is meant to elicit a response of faith. Just as Lazarus's resurrection was an undeniable testimony, our own lives, when transformed by Christ, can become living witnesses that draw others to Him. The "going away" of the Jews implies a decisive turning from previous allegiances or societal pressures to embrace Jesus. In our own lives, believing in Jesus often requires a similar "going away" – a departure from the world's values, popular opinions, or even the comfort of familiar but spiritually unfulfilling paths. True faith is not passive; it is an active, decisive turning towards Christ, recognizing His supreme authority and embracing His call, regardless of the potential cost or the opposition it might invite. It challenges us to consider if our faith is merely intellectual assent or a transformative, life-altering commitment.
Questions for Reflection
FAQ
What does it mean that "many of the Jews went away" in this context?
The phrase "went away" (Greek, hypágō) here signifies a departure or separation, not necessarily a physical relocation but a spiritual and relational one. In the context of John 12:11, it means that many Jewish people, upon witnessing the undeniable miracle of Lazarus's resurrection, distanced themselves from the prevailing unbelief, the influence of the skeptical religious leaders, or their own previous neutrality. They chose to separate from the dominant narrative of opposition to Jesus and instead aligned themselves with Him, placing their faith in Him as the Messiah. This was a decisive turning point for them, indicating a shift in allegiance.
What kind of "belief" is described in John 12:11?
The "belief" (Greek, pisteúō) described in John 12:11 is more than mere intellectual assent to facts about Jesus. It signifies a profound, personal trust and commitment to Him. It means entrusting one's spiritual well-being to Christ, recognizing His divine authority, and embracing His claims as the Son of God and Savior. This belief was a direct, transformative response to the powerful sign of Lazarus's resurrection, leading these individuals to commit their lives to Jesus, as highlighted throughout John's Gospel, particularly in passages like John 3:16.
Christ-Centered Fulfillment
John 12:11, while describing a historical event, points profoundly to the broader Christ-centered narrative of salvation. The resurrection of Lazarus, which served as the catalyst for many to believe, was a powerful foreshadowing of Jesus's own ultimate victory over death. Jesus, the one who called Lazarus from the tomb, is Himself "the Resurrection and the Life" (John 11:25). The belief of these Jews in Jesus, the one who performs such a life-giving miracle, anticipates the universal call to believe in the resurrected Christ. Their "going away" from unbelief and "believing on Jesus" is a microcosm of the greater spiritual turning that all humanity is invited to experience – turning from sin and death to life and light through faith in the crucified and risen Savior. The ultimate purpose of all signs and miracles, as John states, is that people "may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (John 20:31). Thus, the faith of the Jews in John 12:11 finds its complete fulfillment in the saving faith offered to all who confess Jesus as Lord and believe in His resurrection (Romans 10:9-10).