attending to this: see 2 Chron. xxx. 18, 19. Those mentioned in the text wished to avoid this inconvenience. Verse 56. Then sought they for Jesus] Probably those of Ephraim, in whose company Christ is supposed to have de parted for the feast, but having staid behind, perhaps at Jericho, or its vicinity, the others had not missed him till they came to the temple, and then enquired among each other whether he would not attend the feast, Or, the persons mentioned in the text might have been the agents of the high-priest, &c. and hearing that Christ had been at Ephraim, came and enquired among the people that came from that quarter, whether Jesus would not attend the festival, knowing that he was punctual in his attendance on all the Jewish solemnities. Verse 57. Had given a commandment] Had given order; Tony, positive order, or injunction, and perhaps with a grievous penalty, that no one should keep the place of his residence a secret. This was their hour, and the power of darkness; and now they are fully determined to take away his || life. The order here spoken of was given in consequence of the determination of the council, mentioned ver. 48-53. Christ's sympathy and tenderness, one of the principal subjects in this chapter, has already been particularly noted on ver. 33. His eternal power and godhead are sufficiently manifested in the resurrection of Lazarus. The whole chapter abounds with great and important truths, delivered in language the most impressive and edifying. In the whole of our Lord's conduct in the affair of Lazarus and his sisters, we find majesty, humanity, friendship, and sublime devotion, blended in the most intimate manner, and illustrating each other by their respective splendor and excellence. In every act, in every word, we see Gon manifested in the FLESH-Man in all the amiableness and charities of his nature; GoD in the plenitude of his power and goodness. How sublime is the lesson of instruction conveyed by the words Jesus wept the heart that feels them not, must be in the gall of bitterness, and bond of iniquity, and consequently lost to every generous feeling. CHAPTER XII. Jesus sups in the house of Lazarus, and Mary anoints his feet, 1-3. Judas Iscariot finds fault, and reproves her, 4—6. Jesus vindicates Mary, and reproves Judas, 7, 8. The chief priests consult to put Lazarus to death, because that through him many believed on Jesus, 9-11. He enters Jerusalem in triumph; the people meet him, and the Pharisees are troubled, 12-19. Greeks enquire after Jesus, 20-22. Our Lord's discourse on the subject, 23—26. Speaks of his passion, and is answered by a voice from Heaven, 27, 28. The people are astonished at the voice, and Jesus explains it to them, and foretells his death, 29-33. They question him concerning the perpetuity of the Messiah, and he instructs them, 34-36. Many believe not; and in them the saying of Isaiah is fulfilled, 37-41. Some of the chief rulers believe, but are afraid to confess him, 42, 43. He proclaims himself the light of the world, and shews the danger of rejecting his words, 44—50. . Mary anoints our Lord's A. M. 4033. A D. 29. An. Olymp. CCH. 1. one of them that sat at the table with hundred pence, and given to the A.M.463. him. a 3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the fect 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 Isca- poor? A. D. 29. An. Olymp. CCIL 1. b 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. C 8 For the poor always ye have with you; but me ye have not always. a Luke 10. 38, S9. ch. 11. 2. Ch. 13. 29. Matt. 26. 11. Mark 14. 7. about two months after the resurrection of Lazarus, on the 9th of Nisan, (March 29) in the thirty-sixth year of our Lord's age. It has been observed before, that Calmet adds three years to the common account. Verse 3. Then took Mary a pound of ointment] See the note on Matt. xxvi. 7. see also Mark xiv. 3. It does not seem the most likely that this was the same transaction with that mentioned above. Some think that this was, notwithstanding that before, is said to have been at the house of Simon the leper. The arguments pro and con, are largely stated in the notes at the end of Matt. xxvi. to which I beg leave to refer the Reader. Verse 5. Three hundred pence] Or denarii : about 91. 13s. 9d. of our money; reckoning the denarius at 74d. One of my MSS. of the Vulgate (a MS. of the 14th century) reads, cccc denarii. Verse 6. Not that HE cared for the poor] There should be a particular emphasis laid on the word he, as the Evangelist studies to shew the most determined detestation to his conduct. by the Evangelist, the word itself must be considered as superfluous: for when we are told that he had the bag, we need not be informed that he had what was in it. But the Apostle says he was a thief; and because he was a thief, and had the common purse in his power, therefore he stole as much as he conveniently could, without subjecting himself to detection. And as he saw that the death of Christ was at hand, he wished to secure a provision for himself, before he left the company of the apostles. I see that several copies of the old Itala version, understood the word in this sense, and therefore have translated the word by, auferebat, expor|| tabat—took away, carried away. Jerom, who professed to mend this version, has in this place, (as well as in many ethers) marred it, by rendering Barata, by portabat. The woooxoμov, which we translate bag, meant originally the little box or sheath, in which the tongues or reeds used for pipes were carried; and thus it is interpreted by Pollux in his Onomasticon; and this is agreeable to the etymology of the word. The Greek word is used in Hebrew letters by the this holy company. And bare what was put therein.] Or rather, as some emi-Talmudists, to signify a purse, scrip, chest, coffer, &c. As nent critics contend, And stole what was put in it. This our Lord and his disciples lived on charity, a bag or scrip seems the proper meaning of Bara; and in this sense it is was provided to carry those pious donations, by which they used chap. xx. 15. If thou hast STOLEN him away—u ou Bao-were supported. And Judas was steward and treasurer to τασας αυτόν. In the same sense the word is used by Josephus, Ant. b. xii. c. v. s. 4. where, speaking of the pillage of the temple by Antiochus, he says, Ta extun тou ☺tou Basasai, He carried off, or STOLE, also the vessels of the Lord. See also Ant. b. viii. c. 2. s. 2. where the harlot says before Solomon, concerning her child, Βασασασα δε τουμον εκ των γονάτων προς αυτην Tag She STOLE away my child out of my bosom, and re- || moved it to herself. And Ibid. b. ix. c. 4. s. 5. speaking of the ten lepers that went into the Syrian camp, he says, finding the Syrians fled, They entered into the camp, and ate, and drank; and having STOLEN away (Bascoa) garments, and much gold, they hid them without the camp. See the objections to this translation answered by Kypke, and the translation itself vindicated. See also Pearce in loc. Wakefield, Toup. Em. ad Suid. p. iii. p. 203. If stealing were not intended Verse 7. Let her alone: against the day of my burying hath she kept this.] Several MSS. and Versions read thus: Aft; αυτήν, ίνα εις την ημέραν του ενταφιασμού μου, τηρηση-Let her alone, THAT she may keep it to the day of my embalming. This is the reading of BDLQ. four others, Arabic, Coptic, Ethiopic, Armenian, latter Syriac in the margin, Slavonic, Vulgate, all the Itala but one; Nonnus, Ambrosius, Gaudentius, and Augustin. This reading, which has the approbation of Mill, Bengel, Griesbach, Pearce, and others, intimates, that only a part of the ointment was then used, and that the rest was kept till the time that the women came to embalm the body of Jesus: Luke xxiv. 1. See the notes on Matt. xxvi. 12, 13. Verse 9. Much people of the Jews] John, who was a Gali 10° 2 16 These things understood not his disciples at the first: but when An. Olymp. Jesus was glorified, then remembered they that these things were written of CCHI. 1. 10 But the chief priests consulted that they him, and that they had done these things unto might put Lazarus also to death; 11 Because that by reason of him, many of the Jews went away, and believed on Jesus. 12¶On the next day, much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel, that cometh in the name of the Lord. 14 And Jesus, when he had found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. him. lean, often gives the title of Jews, to those who were inhabitants of Jerusalem. Verse 10. Consulted that they might put Lazarus also to death] As long as he lived, they saw an incontestable proof of the divine power of Christ; therefore they wished to put him to death, because many of the Jews who came to see him through curiosity, became converts to Christ through his testimony. How blind were these men, not to perceive that he who had raised him after he had been dead four days, could raise him again, though they had slain him a thousand times! Verse 12. On the next day] On what we call Monday. Verse 13. Took branches] See on Matt. xxi. 1, &c. and Mark xi. 1-6. where this transaction is largely explained. Verse 16. Then remembered they, &c.] After the ascension of Christ, the disciples saw the meaning of many prophecies which referred to Christ; and applied them to him, which they had not fully comprehended before. Indeed it is only in the light of the New Covenant, that the Old is to be fully understood. Verse 17. When he called]. It appears that these people who had seen him raise Lazarus from the dead, were publishing abroad the miracle, which increased the popularity of Christ, and the envy of the Pharisees. The world is gone after him.] The whole mass of the people are becoming his disciples. This is a very common form of expression among the Jews; and simply answers to the French, tout le monde, and to the English, every body; the bulk of the people. Many MSS. Versions, and Fathers, add oλos, the WHOLE world. As our Lord's converts were rapidly increasing; the Pharisees thought it necessary to execute without delay, what they had purposed at their first council. See chap. xi. 35. Verse 20. Certain Greeks] There are three opinions concerning these. 1. That they were proselytes of the gate or covenant, who came up to worship the true God at this feast. 2. That they were real Jews, who lived in Grecian provinces, and spoke the Greek language. 3. That they were mere. Gentiles, who never knew the true God; and hearing of the fame of the temple, or the miracles of our Lord, came to offer sacrifices to Jehovah, and to worship him according to the manner of the people of that land. This was not an unfrequent case: many of the Gentiles, Romans, and others, were in the habit of sending sacrifices to the temple at Jerusalem. Of these opinions the Reader may chuse, but the first seems best founded. Verse 21. The same came therefore to Philip] Some suppose that these Gentiles were of Phænicia or Syria; or per Verse 19. Ye prevail nothing] Either by your threatenings haps inhabitants of Decapolis, near to the lake of Gennezareth er excommunications. and Bethsaida: and therefore they addressed themselves to Philip, who was of the latter city, and probably known to them. The latter Syriac calls them Arameans or Syrians. The Vulgate, and several copies of the Itala, call them Gentiles. Sir, we would see Jesus.] We have heard much concerning him, and we wish to see the person of whom we have heard such strange things. The final salvation of the soul, often originates under God, in a principle of simple curiosity. Many have only wished to see or hear a man, who speaks much of Jesus, his miracles, and his mercies; and in hearing, have felt the powers of the world to come, and have become genuine converts to the truths of the gospel. Verse 22. Andrew and Philip tell Jesus.] How pleasing to God is this union, when the ministers of his gospel agree and unite together to bring souls to Christ. But where self-love prevails, and the honour that comes from God is not sought, this union never exists. Bigotry often ruins every generous sentiment among the different denominations of the people of God. Verse 23. The hour is come, that the Son of man, &c.] The time is just at hand, in which the gospel shall be preached to all nations, the middle wall of partition broken down, and Jews and Gentiles united in one fold. But this could not be till after his death and resurrection, as the succeeding verse teaches. The disciples were the first-fruits of the Jews; these Greeks, the first-fruits of the Gentiles. Verse 24. Except a corn of wheat fall into the ground and die] Our Lord compares himself to a grain of wheat; his death to a grain sown and decomposed in the ground; his resurrection to the blade which springs up from the dead grain; || which grain thus dying, brings forth an abundance of fruit. I must die to be glorified; and unless I am glorified, I cannot establish a glorious church of Jews and Gentiles upon earth. In comparing himself thus to a grain of wheat, our Lord shews us, 1. The cause of his death :-the order of God, who had rated the redemption of the world at this price; as in nature he had attached the multiplication of the corn, to the death or decomposition of the grain. 2. The end of his death :-the redemption of a lost world; the justification, sanctification, and glorification of men as the multiplication of the corn, is the end for which the grain is sown and dies. 3. The mystery of his death, which we must credit, with out being able fully to comprehend; as we believe the dead grain multiplies itself, and we are nourished by that multiplication, without being able to comprehend how it is done. The greatest philosopher that ever existed could not tell how one grain became thirty, sixty, a hundred, or a thousand— how it vegetated in the earth-how earth, air and water, its component parts, could assume such a form and consistence, emit such odours or produce such tastes. Nor can the wisest man on earth tell how the bodies of animals are nourished by this produce of the ground; how wheat, for instance, is assi milated to the very nature of the bodies that receive it; and how it becomes flesh and blood, nerves, sinews, bones, &c. All we can say is, the thing is so : and it has pleased God that it should be so, and not otherwise. So there are many things in the person, death, and sacrifice of Christ, which we can neither explain nor comprehend. All we should say here is, It is by this means that the world was redeemed-through this sacrifice men are saved: it has pleased God that it should be so, and not otherwise: Some say our Lord spoke this according to the philosophy of those days, which was by no means correct." But I would ask, has ever a more correct philosophy on this point appeared? Is it not a physical truth, that the whole body of the grain dies, is converted into fine earth which forms the first nourishment of the embryo plant, and prepares it to receive a grosser support from the surrounding soil; and that nothing lives but the germ, which was included in this body, and which must die also, if it did not receive from the death or putrefaction of the body of the grain, nourishment, so as to enable it to unfold itself? Though the body of our Lord died, there was still the germ, the quickening power of the Divinity, which reanimated that body, and stamped the atonement with infinite merit. Thus the merit was multiplied, and through the death of that one person, the man Christ Jesus united to the eternal WORD, salvation was procured for the whole world. Never was a simile more appropriate, nor an illustration more, happy or successful. Verse 25. He that loveth his life] See on Matt. x. 39. Luke xiv. 26. I am about to give up my life for the salvation of men; but I shall speedily receive it back with everlasting ho nour, by my resurrection from the dead. In this I should be imitated by my disciples, who should, when called to it, ть lay down their lives for the truth; and if they do, they shall hour? when for this cause I am come to this hour. The comreceive them again with everlasting honour. mon version makes our blessed Lord contradict himself here, Verse 26. If any man serve me] Christ is a master in a by not attending to the proper punctuation of the passage, twofold sense: 1. To instruct men. 2. To employ and appoint and by translating the particle what, instead of why or how. them their work. He who wishes to serve Christ must become The sense of our Lord's words is this: "When a man feels a 1. his disciple or scholar, that he may be taught; 2. his ser- fear of a sudden or violent death, it is natural to him to cry vant, that he may be employed by and obey his master. To out, Father, save me from this death! for he hopes that the such a person a twofold promise is given: 1. Ile shall be with glory of God and his welfare may be accomplished some other Christ, in eternal fellowship with him, and 2. He shall be ho- way, less dreadful to his nature: but why should I say so, seenoured by the Lord: he shall have an abundant recompence in ing for this very purpose, that I might die this violent death glory; but how great, eye hath not seen, ear heard, nor hath for the sins of mankind, I am come into the world, and have it entered into the heart of man to conceive. almost arrived at the hour of my crucifixion." me. How similar to this is the saying of Creeshna (an incarnation of the supreme God, according to the Hindoo theology) to his disciple Arjoon! "If one whose ways were ever so evil,|| serve me alone, he soon becometh of a virtuous spirit, is as respectable as the just man, and obtaineth eternal happiness. -Consider this world as a finite and joyless place, and serve Be of my mind, my servant, my adorer, and bow down before me. Unite thy soul unto me, make me thy asylum, and thou shalt go unto me." And again: "I am extremely dear to the wise man, and he is dear to me-I esteem the wise man even as myself, because his devont spirit dependeth upon me alone as his ultimate resource." Bhagvat Geeta, pp. 71 & 82. Bhagvat Geeta, pp. 71 & 82. The Rabbins have an extravagant saying, viz. "God is more concerned for the honour of the just man, than for his own." Verse 27. Now is my soul troubled] Our blessed Lord took upon him our weaknesses, that he might sanctify them to us. As a man he was troubled at the prospect of a violent death. Nature abhors death: God has implanted that abhorrence in nature, that it might become a principle of self-preservation: and it is to this that we owe all that prudence and caution by which we avoid danger. When we see Jesus working miracles which demonstrate his omnipotence; we should be led to conclude that he was not man were it not for such passages as these. The Reader must ever remember that it was essentially necessary that he should be man; for without being such he could not have died for the sin of the world. Verse 28. Father, glorify thy name] By the name of God is to be understood himself in all his attributes; his wisdom, truth, mercy, justice, holiness, &c. which were all more abundantly glorified by Christ's death and resurrection (i. e. shewn forth in their own excellence) than they had ever been before. Christ teaches here a lesson of submission to the divine will. Do with me what thou wilt, so that glory may redound to thy name. Some MSS. read, Father, glorify my name: others, glorify thy Son. Then came there a voice from heaven, &c.] The following is a literal translation of Calmet's note on this passage, which he has taken from Chrysostom, Theodoret, Theophylact, and others: "I have accomplished my eternal designs on thee. I have sent thee into the world to make an atonement for the sin of the world, and to satisfy my offended justice. I will finish my work. Thou shalt shed thy blood upon the cross. My glory is interested in the consummation of thy sacrifice. But in procuring my own glory, I shall procure thine. Thy life and thy death glorify me: I have glorified thee by the miracles which have accompanied thy mission; and I will continue to glorify thee at thy death, by unexampled prodigies, and thy resurrection shall be the completion of thy glory and of thy elevation." Christ was glorificd, 1st. By the prodigies which happened. at his death. 2. In his resurrection. 3. In his ascension, and sitting at the right hand of God. 4. In the descent of the Holy Ghost on the apostles, and 5. In the astonishing success with which the gospel was accompanied, and by which the kingdom of Christ has been established in the world. 2 Cor. And what shall I say? Father, save me from this hour] Ka TI BITW; TUTEŻ OWOOD μe en τns weas Turns: which may be paraphrased thus: And why should I say, Father, save me from this || ii. 14. |