Exegetical and Hermeneutical Commentary of John 12:10
But the chief priests consulted that they might put Lazarus also to death;
10. But the chief priests ] Nothing is here said about the Pharisees (comp. Joh 11:47; Joh 11:57), who are, however, not necessarily excluded. Both would wish to put Lazarus out of the way for the reason given in Joh 12:11: but the chief priests, who were mostly Sadducees, would have an additional reason, in that Lazarus was a living refutation of their doctrine that ‘there is no resurrection’ (Act 23:8). See on Joh 11:57.
put Lazarus also to death ] Whatever may be true about Joh 11:53, we must not suppose that this verse implies a formal sentence of death: it does not even imply a meeting of the Sanhedrin.
These repeated references to the raising of Lazarus (Joh 11:45; Joh 11:47, Joh 12:1; Joh 12:9-10; Joh 12:17) greatly strengthen the historical evidence for the miracle. They are quite inconsistent with the theory either of a misunderstanding or of deliberate fraud.
Fuente: The Cambridge Bible for Schools and Colleges
That they might put Lazarus also to death – When men are determined not to believe the gospel, there is no end to the crimes to which they are driven. Lazarus was alive, and the evidence of his resurrection was so clear that they could not resist it. They could neither deny it, nor prevent its effect on the people. As it was determined to kill Jesus, so they consulted about the propriety of removing Lazarus first, that the number of his followers might be lessened, and that the death of Jesus might make less commotion. Unbelief stops at no crime. Lazarus was innocent; they could bring no charge against him; but they deliberately plotted murder rather than believe on the Lord Jesus Christ.
Fuente: Albert Barnes’ Notes on the Bible
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?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Never was there a more unreasonable madness and rage, to justify the apostles calling of the enemies of the gospel unreasonable men, 2Th 3:2. Suppose that Christ had broken the sabbath, or had spoken blasphemy, yet what had Lazarus done?
Fuente: English Annotations on the Holy Bible by Matthew Poole
But the chief priests,…. With the rest of the sanhedrim:
consulted that they might put Lazarus also to death; as well as Jesus, and that for no other crime, but because he was raised from the dead by him; which shows what consciences these men had, and how horribly wicked they were; that they stopped at nothing, whereby they might satisfy their malice and envy, and secure their worldly interests and advantages.
Fuente: John Gill’s Exposition of the Entire Bible
The chief priests took counsel ( ). First aorist middle indicative of , old verb, seen already in 11:53 which see. The whole Sanhedrin (7:32) had decided to put Jesus to death and had asked for information concerning him (11:57) that might lead to his arrest, but the Sadducees were specially active now to accomplish the death of Lazarus also ( with first aorist active subjunctive of as in 11:53). Perhaps they argued that, if they should kill both Jesus and Lazarus, then Lazarus would remain dead. The raising of Lazarus has brought matters to a crisis. Incidentally, it may be observed that here we may see the reason why the Synoptics do not tell the story of the raising of Lazarus, if he was still living (cf. the case of Malchus’s name in Joh 18:10).
Fuente: Robertson’s Word Pictures in the New Testament
The chief priests. See on ver. 47.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “But the chief priests consulted,” (ebouleusanto de hoi archiereis) “Then the administrative priests took counsel,” entered collusion among themselves, as they repeatedly did against Jesus and any who would confess that He was the Christ, the Messiah, the Savior of the world, Joh 9:22; Joh 9:34; Joh 12:42-43; Joh 16:2.
2) “That they might put Lazarus also to death; (hina kai ton Lazaron apokteinosin) “In order that they might also kill Lazarus,” as well as Jesus. The chief priests (active administrative priests) were little less than a mafia-type liquidation squad, with deceitful murder in their hearts against anyone who might endanger their beliefs or jobs, Jer 17:9; Joh 8:40; Joh 8:44.
Fuente: Garner-Howes Baptist Commentary
10. Now the chief priests consulted. It certainly was worse than insane fury to endeavor to put to death one who had manifestly been raised from the dead by divine power. But such is the spirit of giddiness with which Satan torments the wicked, so that there is no end of their madness, even though God should bring heaven, and earth, and sea, to oppose them. For this wicked consultation is thus described, for the purpose of informing us that the enemies of Christ were led to so great obstinacy, not by mistake or folly, but by furious wickedness, so that they did not even shrink from making war against God; and also for the purpose of informing us that the power of God was not dimly seen in the resurrection of Lazarus, since ungodliness could contrive no other method of banishing it from remembrance than by perpetrating a base and shocking murder on an innocent man. Besides, since Satan labors with his utmost strength utterly to bury, or at least in some measure to obscure, the works of God, it is our duty to devote ourselves diligently to continual meditation on them.
Fuente: Calvin’s Complete Commentary
(10) But the chief priests consulted.The chief priests were for the most part Sadducees (Act. 5:17). They have been acting with the Pharisees from Joh. 11:47 onwards. Their animus is shown in that, while no charge is brought against Lazarus, his life is a witness to the divinity of Him whom they have condemned to death, and a denial of their own doctrine that there is no resurrection (Act. 23:8). The words do not mean that they came to a final decision to put him to death, but that they took counsel on the matter, and watched their opportunity.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10 But the chief priests consulted that they might put Lazarus also to death;
Ver. 10. That they might put Lazarus also to death ] In malice is steeped the venom of all vices. What a giant like madness was this, to take up arms against heaven itself! to seek to kill a man, only because God had made him alive! was it not because they were even acted and agitated by the devil? Si videris aliquando persecutorem tuum nimis saevientem, scito quia ab accensore sue daemone perurgetur, saith Bernard. These Pharisees had sinned that sin to death; which made another, in the same case, wish that his wife and children and all the world might be damned together with him. (Mr Burr, Moses’ Choice.) Hacket at the gallows cried out, O heavenly God, show some miracle out of the cloud to convert these infidels and deliver me from mine enemies. But if not, I will set the heaven on fire, and with these hands pluck thee out of thy throne: and other speeches he used, more unspeakable. Camden’s Elizabeth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] ., not, ‘ came to a (formal) resolution ,’ but were in the mind, had an intention: see Act 5:33 ; Act 15:37 .
The chief priests, named here and in ch. Joh 11:57 , were of the sect of the Sadducees; and therefore disbelieved the fact of the raising of Lazarus; only viewing him as one whom it would be desirable to put out of the way, as an object of popular attention in connexion with Jesus.
Fuente: Henry Alford’s Greek Testament
put . . . to death. Greek. apokteino = kill. Occurs seventy-five times, and mostly implies violent death, not by judicial execution. Compare Mat 14:5. Luk 9:22; Luk 20:14. Act 3:19; Act 7:62; Act 23:12. Rev 13:10.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] ., not, came to a (formal) resolution, but were in the mind,-had an intention: see Act 5:33; Act 15:37.
The chief priests, named here and in ch. Joh 11:57, were of the sect of the Sadducees; and therefore disbelieved the fact of the raising of Lazarus; only viewing him as one whom it would be desirable to put out of the way, as an object of popular attention in connexion with Jesus.
Fuente: The Greek Testament
Joh 12:10. ) were consulting.-, might put to death) To recall to life was something; but what is it to put to death? There was one doctrine, and one miracle, which especially occasioned their killing Jesus: the doctrine was that of Jesus being the Son of God; the miracle, the raising again of Lazarus. [To such a pitch does the bitterness of the mind that is destitute of faith advance, where there is left no way of escaping the unwelcome truth.-V. g.]
Fuente: Gnomon of the New Testament
Joh 12:10
Joh 12:10
But the chief priests took counsel that they might put Lazarus also to death;-The presence of Lazarus alive was a continual reminder of the power of Jesus over death and the grave, and the chief priests, seeing this, felt the necessity of putting him out of the way. It is singular that they did not see that if Jesus had restored him to life once he could easily do it again, and their madness gives added testimony to the claims of Jesus to be the Christ the Son of God.
Fuente: Old and New Testaments Restoration Commentary
Joh 11:47-53, Joh 11:57, Gen 4:4-10, Exo 10:3, Job 15:25, Job 15:26, Job 40:8, Job 40:9, Ecc 9:3, Dan 5:21-23, Mat 2:3-8, Mat 2:16, Luk 16:31
Reciprocal: Gen 37:20 – and we 1Ki 12:26 – Now shall Ecc 10:13 – beginning Dan 6:7 – have consulted Mat 28:12 – General Luk 19:39 – rebuke Joh 11:1 – Now Joh 11:53 – put Joh 12:2 – Lazarus Joh 15:24 – If Act 5:17 – the high Act 12:19 – commanded Heb 12:3 – contradiction
Fuente: The Treasury of Scripture Knowledge
1
It would be difficult to form a just description of minds as wicked as those possessed by the chief priests. We frequently hear of witnesses being slain or otherwise removed to prevent their testifying in an important case. But generally it is done on behalf of a felon who is about to be brought to trial for his crimes. Lazarus was only enjoying his natural right to live after having been restored from the dead by the Lord. And the motive for removing him was to destroy a visible but silent testimony in favor of Jesus, who had incurred the wrath of these priests by exposing their hypocrisy. No wonder such people could find it in their hearts finally to cause the death of the Teacher they hated.
Fuente: Combined Bible Commentary
Joh 12:10-11. 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 in Jesus. When the rulers found that even their own adherents were deserting them (comp. chap. Joh 11:48), their rage knew no bounds. Lazarus had not incurred their displeasure, but everything that ministered to the success of the cause of Jesus must be swept out of the way. It is easy to see that the conflict of Jesus with the Jews is continually growing in intensity, and has well-nigh reached its climax. The effect produced by the recent miracle has been great beyond all previous example. Yet we cannot but feel that to the Evangelist himself the miracle would be most precious as a sign; and that what he intends us to feel most deeply is the contrast between the rulers bent on His death and the calm majesty of Him who is the Resurrection and the Life, in whose presence are Lazarus, the trophy and emblem of His power over life physical, and believers come from the very ranks of His adversaries to receive life spiritual through believing in Him.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The unreasonableness of that rage and madness, which was found in the chief priests against Lazarus. They consulted together how they might put Lazarus to death. But supposing that Christ had spoken blasphemy, in making himself equal with God, supposing that he had broken the sabbath, by curing the man that was born blind, on that day; yet what had Lazarus done, that he must be put to death?
But from hence we learn, That such as have received special mercy and favour from Christ, or are made the instruments of his glory, must expect to be made the mark and the butt of malacious enemies. Christ had highly honoured Lazarus, by raising him from the grave: and here there is a resolution against his life, whom Christ had thus highly honoured: The chief priests consulted that they might put Lazarus to death also.
Observe, 2. The cause why the chief priests consulted that they might put Lazarus to death; namely, Because that by reason of him many of the Jews went away and believed on Jesus. That is, many of the Jews, seeing the miracle of Christ’s raising Lazarus from the grave, were drawn thereby to believe in Jesus Christ; and this so enraged the chief priests against Lazarus, that they sought to put him to death.
Learn hence, That nothing so enrages the enemies of Christ, as the enlargement of his kingdom, and the sight of the number of believers daily increasing. This provokes the devil’s wrath, and his servants rage.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 10
The other three evangelists do not mention the raising of Lazarus from the dead. It has been supposed that they might have omitted to notice it, for fear or increasing the hostility of the Jews towards him, and putting his life in greater danger; whereas John did not write his history until so many years had elapsed that the danger had passed away.
Fuente: Abbott’s Illustrated New Testament
The huge numbers of people that were heading for Bethany to see Jesus and Lazarus made the Sanhedrin members conclude that they would have to terminate Lazarus as well as Jesus. Many of the Jews believed on Jesus when they heard about Lazarus’ resurrection and or saw him. The man born blind whom Jesus had healed had also become a problem for the Sanhedrin earlier. They had dealt with him differently because Jesus’ popularity was not as great earlier (Joh 9:34).
The hatred of the Sanhedrin contrasts with Mary’s love for Jesus. The intensity of both feelings, shared by many other people, pointed to the inevitability of a major conflict soon.