Exegetical and Hermeneutical Commentary of John 11:55
And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.
55. And the Jews’ passover ] Now the passover of the Jews. See notes on Joh 2:13 and Joh 6:4.
to purify themselves ] (Act 21:24.) Again we have evidence that the Evangelist is a Jew. No purifications are ordered by the Law as a preparation for the Passover. But to be ceremonially unclean was to be excluded (Joh 18:28); hence it was customary for those who were so to go up to Jerusalem in good time so as to be declared clean before the Feast began.
Fuente: The Cambridge Bible for Schools and Colleges
Jews passover – See the notes at Mat. 26:2-17. Its being called the Jews Passover shows that John wrote this gospel among people who were not Jews, and to whom it was necessary, therefore, to explain their customs.
To purify themselves – This purifying consisted in preparing themselves for the proper observation of the Passover, according to the commands of the law. If any were defiled in any manner by contact with the dead or by any other ceremonial uncleanness, they were required to take the prescribed measures for purification, Lev 22:1-6. For want of this, great inconvenience was sometimes experienced. See 2Ch 30:17-18. Different periods were necessary in order to be cleansed from ceremonial pollution. For example, one who had been polluted by the touch of a dead body, of a sepulchre, or by the bones of the dead, was sprinkled on the third and seventh days, by a clean person, with hyssop dipped in water mixed in the ashes of the red heifer. After washing his body and clothes he was then clean. These persons who went up before the Passover were doubtless those who had in some manner been ceremonially polluted.
Fuente: Albert Barnes’ Notes on the Bible
Verse 55. The Jews’ passover was nigh at hand] It is not necessary to suppose that this verse has any particular connection with the preceding. Most chronologists agree that our Lord spent at least two months in Ephraim. This was the last passover which our Lord attended; and it was at this one that he suffered death for the salvation of a lost world. As the passover was nigh, many of the inhabitants of Ephraim and its neighbourhood went up to Jerusalem, some time (perhaps seven or eight days, for so much time was required to purify those who had touched the dead) before the feast, that they might purify themselves, and not eat the passover otherwise than prescribed in the law. Many of the country people, in the time of Hezekiah, committed a trespass by not attending to this: see 2Ch 30:18-19. Those mentioned in the text wished to avoid this inconvenience.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Christs last passover, which was the fourth after he had entered upon his public ministry, was nigh. He doth not say all, but
many went up to purify themselves. There was no general legal purification required before men did eat the passover; but there were several legal uncleannesses, and purifications necessary to cleanse men from them; now those who had any special purification to pass, went before others, that they might have time to do what the law required of them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
55-57. passover . . . at hand . . .many went . . . up . . . before the passover, to purifythemselvesfrom any legal uncleanness which would havedisqualified them from keeping the feast. This is mentioned tointroduce the graphic statement which follows.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Jews’ passover was nigh at hand,…. Which was the fourth passover from Christ’s entrance on his public ministry, and the last he ate with his disciples; when he, by being sacrificed for his people, put an end to that, and all other ceremonial observances:
and many went out of the country up to Jerusalem, before the passover: not only from the country where Ephraim was, but from all other countries in Judea and Galilee: all the males were obliged to go up to Jerusalem, at the time of the passover, where it was only kept; but many went before that time, for the reason following:
to purify themselves; we read in 2Ch 30:18 of many that had not cleansed themselves, and yet ate the passover; for whom Hezekiah prayed, that they might be pardoned, which shows that they had done amiss: upon which place, Jarchi has this observation; that
“Judah (the men of Judah) were all clean, because they were near to Jerusalem, and could purify and sanctify themselves, and return to Jerusalem; but many of Ephraim, and Manasseh, and Issachar, and Zabulon, could not do so.”
And this seems to be the case of these people, they were country people, that lived at a distance, and not having purified themselves from several uncleannesses, came up before the time, that they might cleanse themselves, and be ready at the time: in several cases purification was required; as with new mothers, menstruous and profluvious persons, and such that had touched a dead body, or any creeping thing, and in other cases; and which by reason of distance, might be neglected; wherefore it was necessary they should come up before the time of the passover, to fit themselves for it: the rule about defiled persons eating the passover, is this b;
“if the congregation is polluted, or the greatest part of it, or the priests are unclean, and the congregation pure, it is kept in uncleanness; but if the lesser part of the congregation is defiled, the pure keep the first passover, and the unclean the second.”
This, their commentators say c, is to be understood of uncleanness, by touching the dead, which required seven days of purification; and it is very probable that this was the case of these persons, since it was about so many days before the passover, that they came up; see Joh 12:1. The account Maimonides d gives of this matter is this;
“who is a defiled person, that is put off to the second passover? everyone who cannot eat the passover, on the night of the fifteenth of Nisan, because of his uncleanness; as profluvious men and women, menstruous and new mothers, and the husbands of menstruous women; but he that toucheth the dead carcass of a beast, or a creeping thing, and the like, on the fourteenth, lo, he dips, and they slay for him (the passover) after he has dipped; and in the evening, when his sun is set, he eats the passover; he that is defiled by touching the dead, whose seventh day happens to be on the fourteenth, though he dips and is sprinkled on, and lo, he is fit to eat the holy things at evening, yet they do not kill for him, but he is put off to the second passover; as it is said, Nu 9:6. “And there were certain men who were defiled by the dead body of a man, that they could not keep the passover on that day”; by tradition it is learned, that it was their seventh day, and therefore they asked if it should be killed for them, and they should eat at evening? and it was declared to them, that they should not kill for them: of what is this to be understood? when he is polluted with a defilement by the dead, which Nazarites shave for; but if he is polluted with other defilements by the dead, which the Nazarites do not shave for, they kill for him on his seventh day, after he has dipped, and is sprinkled upon; and when his sun is set, he eats his passover; a profluvious person, who sees two appearances, and reckons seven days, and dips on the seventh, they kill for him, and he eats at evening.–They do not kill for a menstruous woman on her seventh day, for lo, she does not dip till the eighth night, and she is not fit to eat holy things until the ninth night.”
These, with many other cases there instanced, may serve to illustrate this passage.
b Misn. Pesachim, c. 7. sect. 6. Vid. Maimon. Korban Pesach. c. 7. sect. 1, 2, 3, 4, 5, 6. & Biah Hamikdash, c. 4. sect. 10-18. c Maimon. & Bartenora in Misn. ib. d Hilchot Korban Pesach. c. 6. sect. 1, 2, 3.
Fuente: John Gill’s Exposition of the Entire Bible
Was near ( ). See 2:13 for the same phrase. This last passover was the time of destiny for Jesus.
Before the passover to purify themselves ( ). Purpose clause with and the first aorist active subjunctive of , old verb from (pure), ceremonial purification here, of course. All this took time. These came “from the country” ( ), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in Luke 17:11-19; Mark 10:1-52; Matt 19:1-20. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (John 11:56; John 11:57).
Fuente: Robertson’s Word Pictures in the New Testament
1) “And the Jews’ passover was nigh at hand: (hen de engus to pascha ton loudaion) “Then was near the time of the passover of the Jews,” the fourth and last mentioned during our Lord’s ministry, Joh 5:1; Joh 6:4.
2) “And many went out of the country up to Jerusalem,” (kai anebesan polloi eis lerosoluma ek tes choras) “And many went up into Jerusalem out of the country,” from the area of Ephraim where Jesus had retreated, Joh 11:54.
3) “Before the passover,” (pro tou pascha) “Before the time of the passover,” to arrive there perhaps at least one week before the Passover, for purposes of purification, required of those who observed the Passover, Num 9:1-14; 2Ch 29:34; Exo 12:3; Exo 12:6; Exo 12:18.
4) “To purify themselves.” (hina hagnisosin heautous) “In order that they might purify themselves,” from Levitical uncleanliness. Some purifications required a full week, while others required only time to shave the head and wash and dry one’s clothes, 2Ch 30:3; Exo 12:48; Joh 18:28. The time required for purification lasted from one to six days, Exo 19:10-11; Act 21:23-26; Num 6:1-10.
Fuente: Garner-Howes Baptist Commentary
55. Many from that country went up to Jerusalem. It was not absolutely enjoined that they should purify themselves before sacrificing the passover; and, therefore, the Evangelist does not say that all came, but many No unclean person, indeed, was permitted to eat; but I say that this sanctification was undertaken voluntarily and from their own inclination, so that others were not forbidden to eat, though they had not been prepared by such a ceremony before the day of the feast
Fuente: Calvin’s Complete Commentary
(55) And the Jews passover was nigh at hand.Comp. Notes on Joh. 2:13; Joh. 6:4.
Out of the country.Not the country near Ephraim, but the country generally, as opposed to the city.
To purify themselves.The Law ordained no special purifications before the Passover, but on the general principle of ceremonial cleanness, a large number of pilgrims would necessarily go up before the feast to observe the legal rites and offer the required sacrifices. The time required varied from one to six days. (Comp. Gen. 35:2; Exo. 19:10-11; Num. 9:10; 2Ch. 30:17-18; and Notes on Joh. 18:28, and Act. 21:24; Act. 21:26; Act. 24:18.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
55. To purify themselves Jewish purifications (by ablution) were, 1. From some particular guilty act, (Deu 21:1-9); 2. From some contracted defilement, (Leviticus 12-15;) 3. From the ordinary personal moral state, to fit for some religious service, (Exo 30:17-21,) as for the Passover; 4. For some religious office, as for the priesthood, (Lev 8:6.)
The purifying of the present verse was of the third kind. It is alluded to in 2Ch 30:17. Contact with a Gentile (Joh 18:28; Act 11:2; Act 10:28) required cleansing; but the present purifying was a consecration from the general impurity of life, (especially as surrounded with Gentiles,) to the holy service at hand.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now the Passover of the Jews was at hand, and many went up to Jerusalem out of the country before the Passover, to purify themselves.’
Crowds were now beginning to gather in Jerusalem to prepare for the Passover. They wished to go through the seven day period of purifying there to ensure that they did not risk contact with anything (such as a dead body) which might make them not fit to play a full part in the rites. No one who was ritually unclean could partake of the Passover.
Fuente: Commentary Series on the Bible by Peter Pett
Prologue to the Last Passover Joh 11:55-57 seems to be a prologue, which sets up the circumstances surrounding the final Passover in which Jesus Christ will crucified. It tells us that many people were in Jerusalem the week prior to the Passover and they were talking about whether Jesus Christ would manifest Himself again. They people had been instructed by the hostile Jewish leaders, whom everyone feared, to report any sightings of him. This is the atmosphere that is set for Jesus’ entry into Jerusalem. The people wanted their king to appear and the Jewish leaders wanted Him dead.
Joh 11:55 Comments The apostle John records three Passovers in his Gospel (Joh 2:23; Joh 6:4; Joh 11:55), which tells us that the public ministry of Jesus Christ lasted around three years.
Joh 2:23, “Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.”
Joh 6:4, “And the passover, a feast of the Jews, was nigh.”
Joh 11:55, “And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Seventh Miracle (Glorificatin): The Witness of the Old Testament Scriptures – The seventh miracle is the miracle of the Resurrection, found in Joh 11:55 to Joh 20:29, which offers God’s children the resurrection and future glorification. This passage of Scripture serves as the strongest testimony of the deity of Jesus Christ. Embedded within this seventh miracle narrative are seven events of Christ’s Passion that were predicted in the Old Testament Scriptures. Each of these events is supported by Old Testament quotations declaring their fulfillment.
Joh 11:55 to Joh 20:29 offers nine references as a testimony that Jesus fulfilled Old Testament Scriptures (Joh 12:13; Joh 12:15; Joh 12:38; Joh 12:40; Joh 13:18, Joh 15:25, Joh 19:24; Joh 19:36-37). These nine references are structured with two pairs, so that there are seven distinct Old Testament Scripture witnesses to the Passion of Jesus Christ. Although the first eleven chapters of John also make two references to Old Testament fulfillment (Joh 1:23, Joh 2:17), these two statements do not serve the same structural role as the seven testimonies given in the last section of miracles. Therefore, this passage places much emphasis on the fulfillment of Old Testament prophecy as a testimony to the deity of Jesus. After the first Old Testament prophecy, the author of John explains the importance of recording these testimonies from the Old Testament to testify that His Passion was a fulfillment of Scripture (Joh 12:16).
Joh 12:16, “These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him , and that they had done these things unto him.”
Outline Here is a proposed outline:
1. Prologue to the Last Passover Feast Joh 11:55-57
2. His Anointing at Bethany Joh 12:1-11
3. His Triumphant Entry & Last Public Appearance Joh 12:12-50
4. The Last Supper Joh 13:1 to Joh 17:26
5. Jesus’ Betrayal and Arrest Joh 18:1-11
6. Jesus’ Trials Joh 18:12 to Joh 19:16 a
7. Jesus’ Crucifixion & Burial Joh 19:16 b-42
8. Jesus’ Resurrection (The Seventh Miracle) Joh 20:1-29
Fuente: Everett’s Study Notes on the Holy Scriptures
Joh 11:55. To purify themselves. As a variety of circumstances might happen to multitudes, which would require purification, so some sort of cleansing required no less than seven days; and the vows of the Nazarites likewise required some time. Compare 2Ch 30:17. Some would render the last clause of the 56th verse, What think ye? Will he not come to feast?
Inferences on the raising of Lazarus, Joh 11:14-46. There is a time when we must preach Christ on the house-top, as well as a time when we must speak of him as it were in the ear, and with the lips shut. Doubtless Martha was greatly overjoyed at the presence of Christ; and though she knew how equally welcome it would be to her sister, yet she does not proclaim it aloud in the open hall, but secretly whispers the pleasing tidings in her sister’s ear. The Master is come, and calleth for thee. What a happy word, what a high and honourable favour was this! that the Lord of life, that the divine Ambassador should personally come, and call for Mary; yet are they such, as may not be appropriated to her alone. Thou comest still to us, O Saviour, if not in thy bodily presence, yet in thy spiritual. Thou callest us still, if not in thy personal voice, yet in thine ordinances; and it is our fault if we do not, as this good woman did, arise quickly, and come to thee. Her friends were there about her, who came purposely to condole with her; her heart was full of heaviness; her hopes were now, alas! all at as low ebb; and yet, as soon as ever she hears the mention of Christ coming, of Christ calling her, she forgets friends, brother, grief, cares, and hastens to his presence.
Such good women were well worthy of kind friends: these, knowing the value, and hearing of the death of Lazarus, came over to comfort the sad pair. Charity, together with the common practice of their nation, calls them to this amiable duty. How grievous was that complaint,I looked for some to comfort me, but there was none! It is some kind of ease in sorrow to have partners: as a burden is lightened by many shoulders, or as clouds scattered into many drops easily vent their moisture in the air; so even the very presence of friends is a sweet abatement of grief.
These friendly neighbours, seeing Mary hasten forth, make haste to follow her: it was but a loving suspicion, Joh 11:31 she is gone to the grave to weep. They well knew how apt sensible minds are to take all occasions to renew their sorrows; every object around affects them. When she saw but the chamber of her dead brother, straight she must think that there her Lazarus was wont to lie, and then she wept afresh; when the table was spread, “there Lazarus was wont to sit,” and then new tears arise; when the garden appeared, “there
Lazarus had wont to walk,” and then again she weeps. How much more do these sympathetic friends suppose the passions would be stirred with the sight of the grave, when she must needs think, “there is Lazarus, an inanimate, dissolving lump of clay!” their indulgent love, however, mistook Mary’s errand: kind as they were, their thoughts were much too low: while they suppose her going to a dead brother, she is hastening on the wings of affection to a living Saviour, the Lord of life.
Both the sisters met Christ; not both in one posture. Mary is still noted, as for more passion, so for more ardent devotion: she that before sat at the feet of Jesus, now falls prostrate at those feet. Where the heart is affected with an awful acknowledgment of the divine majesty, the body cannot but bow.
Even before all her neighbours of Jerusalem, does Mary thus sink down in humility before her Saviour. It was no less than excommunication for any one to confess him; yet good Mary, fearless of the informations that might be given by these Jewish observers, adores him, and in her silent gesture says as much as her sister had spoken before, Thou art the Christ, the Son of God. Those who would give Christ his right, must not stand upon scrupulous fears. Are we naturally timorous?Why do we not fear the denial, the exclusion of the Almighty? O let us remember, Without are the fearful! Rev 21:8.
Her humble prostration is seconded by a remarkable complaint; Lord, if thou hadst been here, my brother had not died! Both she and her sister as with one voice, betray both strength and infirmity of faith; strength, in ascribing so much power to Christ, that his presence could preserve from death; infirmity, in supposing the necessity of a bodily presence for this purpose. It is a weakness of faith to measure success by means, and means by bodily presence, and to tie effects to the concurrence of both, when we deal with an almighty Agent. O Saviour, while thou now fittest gloriously in heaven, thou dost no less by thy Godhead impart thyself to our souls, than if thou stood’st visibly by us, than if we stood locally by thee. No place can make a difference in thy virtue and thy aid.
This was Mary’s moan: her silent, yet not unseen suit, is returned with a silent answer. No notice is taken of the error in her expression; all the reply that we hear from the blessed Redeemer, is a compassionate groan within himself, and an inquiry, Where have ye laid him? He who knew in absence that Lazarus was dead, now asks where he is buried: not out of need, but of will; that as in his sorrow, so in his inquiry, he might depress himself in the opinion of the standers-by; unwilling to fix their minds upon the expectation of some marvellous thing, till the grand fiat shall announce it, and raise the sleeping Lazarus from his tomb.
They were not more glad of the question, than ready for the answerCome and see. It was their manner to lay up the dead bodies of their friends, like the Egyptians, with great respect: more cost was bestowed on some of their graves, than on their houses. Here, as neither ashamed nor unwilling to shew the decency of their sepulchre, they say, Come and see.
Never was our Saviour more submissively dejected than now, immediately before he would approve and exalt the majesty of his godhead. To his groans and inward grief, he adds his tears: JESUS wept! well indeed might the Jews construe them up to their true source, and cry, See how he loved him! and well had it been, could they have rested there, without so unworthily misconstruing, as they did, his motives, Joh 11:37. Could not he that opened the eyes of the blind, &c.?
It is not improbable that Jesus, who before groaned in himself for compassion of their tears, now groaned for their incredulity. Nothing could so much afflict the Saviour of men, as the sins of men; no injury goes so deep as our spiritual provocations of God. Wretched men, why should we grieve the good spirit of God in us? Why should we make him groan for us, who died to redeem us?
With these groans, O Saviour, thou comest to the grave of Lazarus; the door of that house of death was strong and impenetrable: thy first word was, Take away the stone. O weak beginning of a mighty miracle! If thou meantest to raise the dead, how much easier had it been for thee to remove the grave-stone? One grain of faith, even in thy disciples, were enough to remove mountains; and dost thou say, Take away the stone?But it was ever thy just will that we should do what we may. To remove the stone, or to untie the napkin, was in their power; this therefore they must do: to raise the dead was out of their power; this therefore thou wilt do alone: our hands must do their utmost, ere thou wilt put to thine.
In spite of all the unjust discouragements of nature, Christ’s command must be obeyed; Martha may doubt, but Christ hath spoken, and shall he not make it good? Whatever the good woman’s staggering faith may suggest, the glory of God is concerned, and it must now be displayed: the stone is removed; all impediments give way; all hearts are ready for the result: the Saviour addresses himself to the miracle.
His eyes begin, they are lifted up to heaven: his tongue seconds his eye; yet we hear of no prayer, but of thanks for hearing: Father, I thank thee, &c. Thy will, O Saviour, was thy prayer. Words express our hearts to men, thoughts to God: well didst thou know, out of thy self-sameness with the Father, that the grant must keep pace with the idea of thine intention. I knew that thou hearest me always; but this I said for their sakes, that they might believe.
But hark! the word is past, Lazarus come forth! Why did the Saviour thus loudly lift up his voice?Was it that the strength of the call might answer to the measure of the affection; since we faintly require what we care not to obtain, and vehemently utter what we earnestly desire? Or was it to signify that Lazarus’s soul was called from far;since the speech must be loud, that shall be heard in the other world? Or was it in relation to the sleeping state of his body; since those who are in the deadness of deep sleep cannot be awakened without a loud call?Or was it in representation of that last loud trumpet’s summons, which shall sound into all graves, and raise all flesh from their dust for ever?Even so still, Lord, when thou wouldst raise a soul from the death of sin, and grave of corruption, no still, small voice will serve. Thy strongest commands, thy loudest denunciations of judgment, the shrillest and sweetest promulgations of thy mercies, are but enough to arouse the slumbering faculties.
Here was no suit to the Father, no adjuration to the deceased, but a fiat, an absolute injunction, Come forth! O Saviour, that is the voice which I shall once hear sounding into the bottom of my grave, and raising me from my dust. That is the voice which shall pierce the rocks, and divide the mountains, and fetch up the dead from the lowest caverns of the deep. Thy word made all; thy word shall repair all for thy faithful saints. Hence, far hence, all ye diffident fears!he whom I trust is omnipotent.Behold, he that was dead came forth!
Thou didst not only, O Saviour, raise the body of Lazarus, but the faith of many of the by-standers. O clear emblem, irrefragable argument of our resurrection also! If Lazarus did thus start up from death, at the bleating as it were of this Lamb of God, who was now daily preparing for the slaughter; how shall the dead be roused hereafter in millions from their graves, at the roaring of that glorious and immortal Lion, whose voice shall shake the powers of heaven, and move in trembling horror the very foundations of the earth?
REFLECTIONS.1st, The miracle contained in this chapter is recorded by this evangelist alone. We have,
1. The persons particularly interested. Lazarus is mentioned first, a particular friend of Christ’s who was sick at Bethany, a little village near Jerusalem, where he had lived with his sisters Mary and Martha; at whose house Jesus seems to have chiefly resided, when he went up to Jerusalem on the great festivals. Mary, whose brother was ill, was a woman of singular piety, which particularly appeared in the respect that she paid our Lord some time after this, Chap. Joh 12:3 when at a public entertainment she anointed his feet with a box of precious ointment, and wiped them with her hair. Note; Christ keeps a faithful account, and will not fail to make honourable mention of all the works of faith and labours of love done for his sake by his faithful people.
2. The sisters, anxious for their brother, who was so dear to them, dispatched a messenger to acquaint their Lord and Master of his imminent danger; knowing it would be enough to mention the case to him, since he who was sick was a person that he loved so tenderly. Note; (1.) When we ourselves, or our dear relatives, are sick, we must spread the case before the compassionate Saviour, and commit it with humble submission to his care. (2.) They are happy souls indeed, who are distinguished as the disciples whom Jesus loves. (3.) The dearest children of God share in the common afflictions incident to humanity; yea, often are most severely exercised.
3. Christ foretold the issue of the sickness, that it should not be unto death; at least, that death should not keep Lazarus as his prisoner, but that the glory of God should be most eminently displayed in his recovery, for which end this sickness was sent. Note; (1.) It is a great consolation to every child of God, that in all his sufferings God has purposes of his own glory to answer. (2.) Though we be sick, even unto death, we know, if Jesus loves us, that the perishing of our outward man can do no real harm, but will open for our disembodied souls a passage to eternal life and blessedness.
4. He defers his visit to Lazarus two days, though his love to him and the family was well known, and very singular; and this he did to prove their faith and patience, and give them a more signal manifestation of his power and grace.
5. When the two days were expired, Christ calls upon his disciples to attend him to Bethany, designing to carry relief to the afflicted family there. But they expostulate with him on the danger to which he must expose himself by such a journey, when so lately the Jews had attempted to murder him, and still harboured some malicious intentions: but perhaps this concern for his safety was not without some regard to their own also, who were so nearly connected with him; for very apt are we to mix selfish considerations, where we seem to mean only our divine Master’s honour and interests. In reply to their suggestion, he answers, Are there not twelve hours in the day, according to general estimation, allotted for labour? If any man walk in the day, he stumbleth not, because he seeth the light of this world, that sun which gilds his path, and makes his way plain before his face. Thus while the time of life appointed by the Father lasts, I fear no danger, and go forward in my work; but if a man walk in the night, he stumbleth, because there is no light in him. So when my day of work expires, then, and not till then, shall I be suffered to fall into the hands of my foes. Note; (1.) The consideration how soon the night of death approaches, should quicken our diligence, while yet the day of life continues, to redeem the time, and finish the work that Christ hath given us to do. (2.) They who walk under the guidance of the word and Spirit of Jesus, go on their way unmoved; while they who follow any other guide, are sure to stumble upon the dark mountains of error, and fall into the pit of destruction.
6. He informs them of the death of their common friend Lazarus, and his design to raise him up again to life, which he represents under the figure of sleep. Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. The disciples, understanding him literally, thought this a favourable symptom, and that he would do well without their Master’s going into the jaws of danger. But as he spake of his death under this figure, and not of common rest, as they apprehended, he rectified their mistake by plainly telling them, Lazarus is dead; and adds, I am glad, for your sakes, that I was not there before he died, to the intent ye may believe, when, by his resurrection from the grave, after so long a time, your faith may receive the greater confirmation. Nevertheless, though he is dead, let us go unto him. Note; Sleep is death’s lesser mystery; and every day that we awake from our beds, we experience a kind of resurrection.
7. Thomas, called Didymus, or the twin, on hearing what Jesus had said, and his resolution to go into Judea, said to his fellow-disciples, let us also go, that we may die with him; either with Lazarus, whom he loved so much as not to wish to survive him; or rather with their Master, who, by going, seemed to expose his life to inevitable danger: and he, zealous to attend him, offers himself, and encourages his brethren to cleave to him wherever he went, though death itself should be the consequence. Note; (1.) To go to join the spirits of just men made perfect, is indeed a consummation devoutly to be wished for. (2.) Faithful disciples will be intimidated by no danger from following their Master, and encouraging each other to stand fast in the day of trial.
2nd, Jesus, having declared his purposes, began his journey with his disciples, and arrived at Bethany, which was distant from Jerusalem about two miles.
1. He found a melancholy scene: the house where with joy he had lately been entertained, is drowned in tears; such awful changes do we often see after the shortest absence from our friends. Lazarus had lain in the grave four days already, and many of the Jews had come from Jerusalem to console the afflicted sisters. Note; (1.) It is kind to weep with those that weep; and, by partaking, to alleviate the sorrows of the miserable. (2.) When we lose our dearest relatives, if they fall asleep in Jesus, we have abundant reason to be comforted concerning our brother; his lot is to be envied; our tears should rather flow for ourselves left yet behind, to conflict with the powers of evil. (3.) The house of most distinguished piety is not barred against affliction; but though we sorrow as men, we can rejoice as believers. There is hope in the end.
2. Martha no sooner heard of the Master’s approach, than she went to meet him; while Mary, who had not yet heard of his arrival, sat still in the house. We are told what passed at this first interview.
[1.] Martha, with deep respect addressing the Saviour, said, Lord, if thou hadst been here, my brother had not died; so confident was she of his power and compassion, though her weakness appeared in supposing his bodily presence necessary to the cure. But I know that even now, desperate as the case is, whatsoever thou wilt ask of God, God will give it thee; she mentioned no particulars, but meekly referred the case to his grace and wisdom. Note; In our deepest sorrows, our only relief is to draw near to Jesus, to tell him our sorrows, and cast our care upon him.
[2.] Christ answers her with good and comfortable words. Thy brother shall rise again. He expresses it so as to leave it doubtful, whether he meant a present or a future resurrection: in either view it administered matter for her faith, and hope, and consolation. Note; It is a most reviving consideration, when death robs us of our brethren in Jesus, that the separation is but short.
[3.] Martha professes her faith in what her Lord had spoken. I know that he shall rise again in the resurrection at the last day; that there would be a resurrection she was persuaded, and that Lazarus would rise among the just; but though this was some consolation, her loss hung heavy upon her.
[4.] Jesus said unto her, I am the resurrection and the life; not only by his intercession could he obtain life from God for whom he would, but he had the power of life in himself, and at his own pleasure could raise the dead, and call the things that are not, as though they were. He that believeth in me, though he were dead, yet shall he live; though by nature dead in trespasses and sins, his soul shall here live a life of faith; and his very body, as well as soul, if he be faithful, shall live in the eternal world; and whosoever liveth and believeth in me, quickened to spiritual life, and walking by faith, shall never die; though his body may return to the dust, whence it came, yet shall it be raised again, and be immortal as his never-dying soul. Believest thou this?a solemn question which we should often put to ourselves? The resurrection of the body is to sense improbable; but faith overlooks every difficulty. He who raised us from the dust at first, can again re-assemble the scattered atoms, and bring bone to his bone. Note; (1.) Christ is the author of natural life; in him we live, and move, and have our being: of spiritual life; by his power and his Spirit are we quickened from the death of sin: of eternal life; as he hath procured it for his faithful saints, and by him they shall be raised up at the last day. (2.) They who have this faith in them, and perseveringly enjoy it, are truly blessed and happy; they live in comfort, and die in Divine assurance.
[5.] Martha said unto him, Yea, Lord, I believe that thou art the Christ, the Son of God which should come into the world; the true Messiah, so long promised, so greatly expected. Note; They who know the Saviour’s all-sufficiency, may comfortably and confidently rest all their hopes upon him.
3. Mary comes to meet the Lord. Martha, in haste to communicate the glad news, and to make her sister partaker of the blessings of his converse, goes and secretly whispers to her that Jesus the Master was come, and wished to see her. Eager to meet him, she hastily arose, and came to him without the town where he had halted, as nearer to the grave where his business lay. The Jews who came to condole with her, observing her sudden departure, concluded that she was gone to the grave to weep, and followed her. But Mary had now found her Lord, and at his feet poured out with tears her sorrowful complaint, Lord, if thou hadst been here, my brother had not died. Note; (1.) Gracious souls delight to be instrumental in bringing others to Jesus, to partake of his consolations. (2.) Christ is a better comforter than ten thousand friends: at his feet under all our sorrows let us be found, and he will calm our troubled breasts. (3.) It is kind to visit the house of mourning, and seek to divert from inordinate sorrow the afflicted, who often study how to sharpen and aggravate their own griefs. (4.) We are often apt to torment and grieve ourselves unnecessarily with apprehensions that something was neglected or overlooked, which might have been done for our departed friends, instead of submitting to the divine will with silent resignation.
3rdly, We have,
1. The compassion of Jesus. He felt for the anguish that appeared in the tears so plentifully shed; he groaned in the spirit and was troubled, sympathizing with Mary and her friends in their grief; and, knowing his own designs of grace, he asked, Where have ye laid him? Not that he could be unacquainted with any event, but that it might appear there was no contrivance between him and the relations of the deceased: They say unto him, Lord, come and see; and being come to the place, he, whose tender heart felt deeply for human misery, and as man possessed the tenderest feelings of our nature, gave vent to his grief: Jesus wept. Note; (1.) Jesus was very man as well as very God, the subject of our sinless passions and infirmities. (2.) Tears of tender sympathy become the disciples of Jesus, who are commanded to weep with those that weep.
2. The reflections made by those present on the tears of Jesus. Some said, and the observation was most natural, Behold, how he loved him! Others, with malignant insinuations, suggest, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? intimating, that had he really possessed the power he pretended, he would have kept his friend from death; but as he could not do this, it was to be suspected that what had passed for so extraordinary a miracle before, was really a mere deception. Note; (1.) If we consider what Jesus hath done, how he has shed not only tears, but drops of blood for us,with much more reason may we say, Behold, how he loved us! (2.) They who determine to cavil, will always find a presence.
3. Jesus, groaning in the spirit at the malice and wickedness of such a suggestion, cometh to the grave; which, according to their usual method of burying the dead, was a cave, with a stone laid on its mouth. This he bids them remove, that all might be convinced of the reality of Lazarus’s death, by the putrefaction of the corpse. Martha, concluding, from the time he had lain in the grave, that the body must be very offensive, and thinking it too late to hope for his revival, would have diverted Jesus from his purpose; but he said unto her, Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God displayed in a more eminent manner than has yet appeared? And herein probably he refers to something that he had said in the former conversation with her, which is not recorded by the evangelist. Note; (1.) Nothing serves more deeply to mortify our pride on any bodily excellencies, than the reflection how awful will be the change, when we have lain but a few days in the grave. (2.) If we have true and constant faith, we shall surely see the great salvation of God, whatever difficulties may seem to be in our way.
4. The grave being opened, and the corpse being discovered, Jesus lifted up his eyes to heaven, and said, Father, I thank thee that thou hast heard me; not as imploring assistance for the performing the miracle of Lazarus’s resurrection, which by his own power he would accomplish; but as thanking him for the present opportunity afforded him for the display of his divine power and authority. And I knew that thou hearest me always, because my will and thine are one; but because of the people which stand by, I said it, that they may believe that thou hast sent me, and be assured of my being the true Messiah by this stupendous miracle, which will add still greater evidence to my mission. Note; (1.) In our approaches to God, we should draw near to him as the Father of mercies, with full confidence in his faithfulness, power, and love. (2.) Thanksgivings for past mercies, are an encouragement to the present exercise of our faith. (3.) Christ is an all-prevailing advocate; his prayers are always heard; therefore we may boldly draw near to a throne of grace.
5. By a word the miracle is wrought. With the voice of Majesty, as the Lord of life, he speaks aloud, Lazarus, come forth; and instantly, obedient to his command, death surrenders his prisoner; by omnipotent power the corpse is raised, Lazarus comes forth alive, enveloped with all the swathings and the napkin round his face, as he was laid in the grave. Jesus bids them loose him, and let him go; being perfectly restored to health and strength, he was able as ever to walk to his own house. Note; The change in a resurrection-day will be thus instantaneous, in a moment, in the twinkling of an eye, 1Co 15:52.
4thly, This miracle produced very different effects upon the spectators.
1. Many of the Jews there present, who had come to console the sorrowful sisters, struck with the evidence of the divine power of Jesus, believed in him as the Messiah. Thus their kindness to the afflicted, was repaid with the best of spiritual blessings upon their own souls.
2. Others, obstinate in infidelity, and exasperated, instead of being convinced, by what they had seen, went with malicious wickedness to the Pharisees, who were members of the sanhedrim, and informed them what was done, that they might take measures to suppress the increasing fame of Jesus.
3. A council was instantly summoned, in order to deliberate on some more vigorous methods to stop this man. Being assembled, they said, What do we? How dilatory are our proceedings? how long shall we see ourselves run down, and our interests in the people usurped? for this man doth many miracles, which could not be denied; and if we let him thus alone to root himself in the people’s affections, all men will believe on him as the Messiah, and set him up as king: the consequence of which will be, that the Romans will come to crush such a rebellion, and take away both our place and nation. This they dreadfully apprehended; and by the very methods they took to prevent it, filled up the measure of their iniquities, and brought that very destruction, which they feared, upon their own heads. Note; (1.) The enemies of Christ have often pretended zeal for the public good, as a pretence to persecute the public’s best friends. (2.) They who, under the influence of carnal policy, by wicked methods, think to extricate themselves from their difficulties, only pull down the more surely that ruin which they seek to shun.
4. Caiaphas the high priests that year, (this dignity and office under the Roman government having become venal, and the persons being often changed,) a man of a Sadducean spirit, (Act 5:17.) unconcerned about the judgment to come, with daring effrontery and haughtiness, said, Ye know nothing at all, to sit thus debating and deliberating; nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not: when matters are come to such a crisis, there can be no ground to hesitate about proceeding, nor need we enter into the inquiry whether he be a prophet or no; the case is desperate, and requires a desperate remedy: better is it, though he were innocent, to destroy him, than endanger, by a foolish lenity, the safety of the nation. Note; (1.) When secular interest, court favour, bribery and corruption, exalt men to the highest offices in the church, no wonder if the chief rulers are arch-persecutors. (2.) Reason and justice stand in little stead, when power is in the hands of oppressors.
5. The evangelist informs us, that Caiaphas spake not this of himself: but being high-priest that year, whose words would be looked upon as oracular, God so ordered it that he should express his sentiments in such a way, as that, though he designed the mode malignant and murderous counsel, he declared the most important and glorious truthhe prophesied that Jesus should die for that nation, as the Messiah, to redeem them from the Adamic curse, and all the faithful from all their sins: and not for that nation only, to save the faithful of the Jewish people, but that also he should gather together in one, the children of God that were scattered abroad; even those of the Gentiles also, wherever dispersed, as well as Jews, who would believe in his name.
6. Caiaphas’s discourse determined the sanhedrim, and from that day forward, with resolute purpose, they took counsel to put Jesus to death, and thought only on the properest means to execute their design.
7. Christ, who knew this combination against him, and the determination of his implacable enemies, withdrew, and walked no more openly among the Jews; retiring to a city called Ephraim, in the least frequented part of the country, where he spent his time in conversation with his disciples. The hour of his departure approaching, this season was most usually employed in teaching them the things which pertained to the kingdom of God.
8. The last passover which our Lord was to celebrate on earth, now drew nigh; and multitudes, according to custom, resorted to Jerusalem to purify themselves from any ceremonial uncleanness which they had contracted, before the feast began, that they might be legally prepared to partake of it. Many inquiries were then made concerning Jesus, by those who met together in the temple; it being a question much agitated among them, whether he would venture to come up to the feast or not? For the chief-priests had issued strict orders, that if any man knew where he was, he should shew it, that they might arrest him, and put him to death. And this made some doubt, whether such an open declaration of their intentions might not intimidate him; whilst others would have been glad to have an opportunity of delivering him up to his implacable enemies. Note; When rulers are wicked, they never want instruments to execute their iniquitous purposes.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 11:55 . . . . .] Comp. Joh 2:13 , Joh 6:4 .
] as in Joh 11:45 , accordingly: out of the country (as opposed to Jerusalem), not: out of that district (Grotius, Bengel, Olshausen).
. .] refers to the legal usages of self-purification, which varied greatly according to the degrees of the Levitical uncleannesses (washings, sacrifices, etc.). These, in compliance with the general principle of appearing before God pure (Gen 35:2 ; Exo 19:10-11 ), were completed before the beginning of the feast, in order to obtain from the priest the declaration of ceremonial cleanness, Num 9:10 ; 2Ch 30:17-18 , et al . Comp. Joh 18:28 . Pilgrims accordingly set out according to their needs, in good time before the feast; see Lightfoot, p. 1078, and Lampe.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
XVI
JESUS AT BETHANY; THE TRIUMPHAL ENTRY; THE FIG TREE CURSED; THE COMING OF THE GREEKS, AND THE CRISIS OF THIS WORLD
Harmony, pages 140-146 and Mat 21:1-22
We now come to the seventh part of the Harmony, devoted to the transaction of one week. The record extends from page 140 to page 217 of the Harmony. It is very thrilling. There is no halt; one event chases another. It is as living a narrative for rapidity of action as can be found in any language, and from now on to the conclusion of the Harmony we have before us the greatest studies to which the mind of man was ever directed. On page 140 there is a paragraph from John. That paragraph of just a few lines tells everything that is recorded about two of the days of the week, Friday and Saturday. Friday he gets to Bethany; Saturday, the Jewish sabbath, he remains there; there is nothing recorded about it at all. So that from the bottom of page 140 to the part that commences with the appearances, we have just six days. Now, as that one paragraph in John tells about what took place Friday and Saturday, so we have what happened on Sunday pages 140-143; what happened on Monday, pages 144-146; and what happened on Tuesday, pages 146-148, and so on. But we will have to do our hardest studying when we come to what happened on Tuesday. Just now, however, we are to consider what happened on Friday. The events that happened on Friday were that Jesus, six days before the Passover, came to Bethany where Lazarus was, and on that very day in Jerusalem there was an intense curiosity as to whether Jesus would come to this feast. The resurrection of Lazarus had made a profound impression. It stirred the people; it stirred the enemies of Jesus, and there was an increased curiosity in the city about his coming. About that time the common people found out that he was already within two miles of Jerusalem, at Bethany, there on Friday, and so a great many of them go out that afternoon to Bethany, just a two-mile walk, with a double purpose in view: First, to see Jesus; and, second, to look in the face of a man who had been raised from the dead after he had been dead four days. When the Pharisees saw that great throng leaving Jerusalem that Friday afternoon to go two miles out to Bethany, and learning that one of the motives that prompted them to go was to see Lazarus, then they counseled together to put Lazarus to death as well as Jesus. They were afraid for the people to go out and see Lazarus. They were afraid that the multitudes, through this miracle of the raising of Lazarus and their personal knowledge of the fact that Lazarus was raised, would turn from them.
Saturday, which was the Jewish sabbath, he remained quietly in Bethany. Now we notice what took place on Sunday. That is the first time that Sunday is brought into prominence as the first day of the week. On the first day of the week Jesus is proclaimed King; on the first day of the week Jesus rises from the dead; on the first day of the week he makes his appearance after rising from the dead; on the first day of the week he pours out the Holy Spirit upon his church. From now on Sunday will be prominent. That is what is called Palm Sunday. Palm Sunday occupies a conspicuous place in ecclesiastical calendars. The world is full of literature on Palm Sunday. The Romanists and Episcopalians have a special service on every Palm Sunday, and on the following Sunday, which is Easter, or Resurrection Sunday. On one he was proclaimed King; on the other he was raised from the dead, and crowned King in heaven.
Now, my own calculation commences with the commandment in Ezr 7:13 , which was 457 B.C., and adding 483 years it brings us to the baptism of Jesus Christ when he was publicly acknowledged from heaven and the Spirit of God descended upon him.
The procession was twofold. First, his disciples and the Bethany people, including the Jews, that had come to him the Friday previous, and then a multitude, when he was on the march to Jerusalem, came out and joined him. It was an immense procession. They knew that Zechariah had prophesied that when their King came he would come that way. They knew from the prophets just what they should say in acclamation: “Hosanna to the Son of David: blessed is he that cometh in the name of the Lord!” and they gathered the branches and leaves of the palm trees and spread them down before him. Some spread their clothes down for him to ride on, and the whole multitude shouted and sang as they moved, and one thousand pieces of artillery thundering at one time on Jerusalem could not have shocked and startled his enemies like seeing that throng. The event was a vivid fulfilment of Scripture and identified the Messiah, The demonstration terrified his enemies. Some of the multitudes were not participating in either the praise or throwing down branches for him to ride on, and they said, “Master, rebuke thy disciples. They are applying to you the words that belong to the Messiah. Rebuke them.” He replied, “If these shall hold their peace, the stones shall cry out.” Why? Because this is the day that marks the winding up of the probation of the Jewish people, and if nobody should cry out, “Hosanna to the Son of David,” then the rocks their lasting silence should break and cry out, “Hosanna to the Son of David.”
It is characteristic of children to be intensely interested in parades and processions. When a circus comes, we see the little children running to where they can see it, and when it passes them, they cut around another corner and wait for it to pass again. So these children cut around and got into the Temple, as that was Jesus’ objective point. And as he approaches the Temple they take up the song, “Hosanna to the Son of David,” and the Pharisees speak again: “Hearest thou what these children are saying? Ought you to suffer that? Why even the little children are hailing you as the Messiah!” Jesus whirled upon them and said, “Yea, did ye never read, Out of the mouths of babes and sucklings thou hast perfected praise? Have you never read that?”
The next section commences on page 144 of the Harmony, and is the beginning of what took place on Monday. We will consider the sections separately and in order.
THE FIG TREE CURSED (Mar 11:12-14 and Mar 11:20-25 ; Mat 21:18-22 )
It has already been a subject of remark that nearly all of our Lord’s miracles were miracles of mercy, and that only two were punitive the cursing of the fig tree and the permitted destruction of the swine in the sea. This cursing of the fig tree, in fact, must be compared with the parable of the barren fig tree on page 118 of the Harmony given in Luk 13:6-9 . It may be well in this connection to repeat the very words of that parable: “He spake also this parable: A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none. And he said unto the vinedresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground? And he answering saith unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: and if it bear fruit thenceforth, well; and if not, thou shalt cut it down.”
The parable represents the Holy City, Jerusalem. For three years he had been preaching to them concerning the kingdom of God. They had borne no fruit and a sentence is pronounced: “Why doth it also cumber the ground? Cut it down.” The husbandman or dresser of the vineyard pleads for one more year, the part of the year yet remaining of the ministry of our Lord. How often has the parable been the theme of a sermon or of an admonition!
In our old family Testament on the margin in the handwriting of my father are these words: “Lord, spare him another year.” This was written concerning my oldest brother, and on the other margin in my mother’s handwriting years afterward are these words: “He now bears fruit.”
It is the mission of a fig tree to bear fruit. If it does not bear fruit it has failed of the object of its being. It is characteristic of the fig tree that it puts out its fruit before it puts on its leaves, hence to see leaves on a fig tree justifies an expectation of fruit. Jesus leaving Bethany walking toward Jerusalem, not yet having had the breakfast or first meal of the Jews and being hungry, sees a fig tree covered with leaves. He goes to it to find fruit, and finding none, pronounces a curse upon it that withers it instantly to its taproot. The action is symbolic. It represents the cursing and destruction of Jerusalem, a total and overwhelming destruction, a destruction that was so unnecessary if only their eyes had been opened to the things which made for their peace. How well Luke has expressed the thought: “When he drew nigh, he saw the city and wept over it, saying, If thou hadst known in this day,” that is, the great Palm Sunday, the day when he came as King, so vividly foretold by the prophets, “If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes. . . . Thine enemies shall cast up a bank about thee, and compass thee round, and keep thee in on every side, . . . and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation” (Luk 19:41-44 ).
An infidel has said that it was not the season for figs, and according to the text itself, the curse was unjustifiable but the meaning here is that it was the full season for figs; the tree is not cursed for failing to bear fruit out of season, but having failed in season it now creates an expectation of fruit by putting forth its leaves. In nearly all books upon the Holy Land we find the fact stated that in some places of the country some fig trees bear fruit earlier than others and often some in the same garden, one tree being in a sunny spot sheltered from cold winds, bears a week or two ahead of other trees, and the putting forth of the leaf is the sign that the fruit is there.
THE COMING OF THE GREEKS (Joh 12:10-36 ) This section is intensely interesting, not merely on account of the historical incident, but on account of the great group of mighty lessons developed from it. Certain Greeks of those that went up to worship at the feast came to Philip and said, “Sir, we would see Jesus.” I suppose many preachers, as well as myself, have preached from that text, “Sir, we would see Jesus!” and maybe got more out of the text than those Greeks meant. I suppose those Greeks were Jewish proselytes, as the Ethiopian eunuch was a proselyte, that is, they had adopted the Jewish religion, and coming up to the annual feast were concerned to see the new great expounder of their adopted religion. When informed of their desire to see him, our Lord makes this strange reply, “The hour is come that the Son of man should be glorified.” What is its relevancy to the request of the Greeks that they should see him? Apparently this: if the Gentiles, already knocking at the gate of grace which they could not possess until the time of the Jews be fulfilled, then does not their coming prove that the hour approaches for Christ to die and for all Gentiles to share in his salvation? Hence he says, “The hour is come that the Son of man should be glorified.” But how is he to be glorified? He explains: “Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit.” The sense of the passage seems to be this: “The Gentiles are coming. In their salvation I will be glorified. I cannot get to that glory except through my cross.” His disciples all the time misconceived the nature of his kingdom: “Far be it from thee, Lord, to suffer death,” and “Wilt thou at this time restore the kingdom to Israel?” Jesus rebukes them by teaching first, his death: “I can attain no glory nor bear fruit until I die.” Then he announces the general principle: “He that loveth his life loses it; he that hateth his life in this world shall keep it unto life eternal. If a man profess to love me, let him follow me; if when to follow me means to die with me, come to my cross. Men cannot be my disciples except they take up the cross and follow me.” We must die to our sins, by the withering work of the Holy Spirit, before we can bear the fruit of joy in our regeneration. That was the astounding thing the prophet spoke concerning John the Baptist. This man comes to bring the news of salvation, and what shall he say? And the voice said, “Say that all flesh is grass and the grass withereth and its flower fadeth.” In other words, as Christ died before he was glorified, there must be the withering work of the Holy Spirit in our hearts to precede the saving work.
He now turns from the special application of his words to the coming of the Greeks, to the general principles involved in his death. “Now is my soul troubled; and what shall I say?” This death ahead of him was not a painted death. It was not merely a physical death. It was a spiritual death; it was a penal death. The baptism of suffering was not a mere sprinkling of sorrow, but it was an overwhelming flood. Wave after wave must roll over him.
A few aspersed drops on the brow can never represent the overwhelming sorrows of Christ when deep uttered its voice to deep at the noise of its water-spouts. He continues: “Shall I say, Father, save me from this hour?” In view of its sorrow shall he ask God to avert it? It was for this cause he came into the world and shall he offer prayer to defeat the object of his mission? Later on when we see him in the garden of Gethsemane and the awful horrors of Calvary are already felt in apprehension, we indeed hear him pray: “Father, if it be possible, let this cup pass from me.” That seems to mean, “If men can be saved without my death; if thy omniscience can discern some other plan; if thy omnipotence can bring about any other way of salvation, then let this cup pass from my lips.” But if there is no other way and no other plan for the salvation of man, then he offers to drink the cup according to the will of God. It seems to me that this is the most convincing proof in the world that there can be no salvation apart from salvation in Christ.
Having thus stated the only method of his glorification and the horror of that method, he now prays: “Father, glorify thy name,” and the silence of heaven is broken by a voice from the most excellent glory, “I have both glorified it and will glorify it again.” This is the third time that a voice of attestation has come from the highest heaven once at his baptism when the Father said, “This is my beloved Son, in whom I am well pleased”; once at his transfiguration, when the Father again said, “This is my beloved Son, hear ye him,” and now, “I have both glorified it and will glorify it again.” This brings us to a climax. The thought has been continually mounting upward as if climbing from one peak of a range to another still higher, until at last the foot is planted upon the crest of the loftiest summit.
THE CRISIS OF THIS WORLD The coming of the Greeks suggested the thought. He sees the coming of the Gentile world. The desire of the Greeks, “Sir, we would see Jesus!” he interprets as coming from the lips of all nations. In their voice he hears the Roman and the Briton and every nation and tribe and tongue saying, “Sir, we would see Jesus.” It is no Jewish crisis of which he speaks when he says, “Now is the crisis of this world.” In employing the English word “crisis,” I simply Anglicize the Greek term. The world has had but two crises: The first man when he stood before the tree of death and yielded to the temptation of his wife that was the first crisis. In him the race fell. In that fall Satan usurped the sovereignty of this world. He has been the prince of this world ever since, and now the Second Adam has come. Satan was foiled in his first temptation of our Lord immediately after his baptism. But he only left him for a season. He is back again. The conflict between the Prince of life and the prince of death has been raging for three and a half years. The death grapple comes on the cross. There the serpent will bruise the heel of the Messiah and there the Messiah will crush the serpent’s head. So when this temptation comes to him to shun the horrors of his sacrificial, penal, and substitutionary death, it is again and for the last time the crisis, not of the Jews alone, but of the whole world. This Second Adam, this messianic Prince, who, before his incarnation, created the world for his own glory and from whom it had been snatched by the wiles of Satan in the fall of the first Adam, shall regenerate this world. The material earth itself shall be purified by fire. All its land and sea, its mountains and valleys, its sky and its earth, shall be redeemed.
The strong man armed has kept his goods in peace, but he shall be bound hand and foot, stripped of his armor and expelled from the house which he has defiled.
The crisis consists in this: That the prince of this world the usurping prince shall be cast out, and now on the last mountaintop the cross is erected as the supreme climax and his words ring out, “And I, if I be lifted up from the earth, will draw all men unto myself.” By being lifted up he signifies the manner of his death on the cross. “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life.” That lifting up occurred nearly two thousand years ago. We may well ask, “Has it lost its attractive power? Can it now draw men?” Paul said to the Galatians long after the crucifixion of Christ, “Before whose eyes Christ was openly get forth crucified.” On the cross he was lifted up in fact, but in the gospel he is lifted up as a proclamation of that fact.
Every time the preacher sets forth from the pulpit Christ crucified as the hope of glory, he is lifted up. Every time a man, claiming to be a preacher, substitutes for the cross some inferior theme, he is guilty of the blood of Jesus Christ. The cross is Time’s masterpiece and Eternity’s glory. And whoever in simple, childlike faith will lift up Jesus crucified will find that it draws more than any sensational advertisement, pays better than the hired singing of theatrical choirs, pays better than philosophical, economic, or ethical discussion, and ultimately not only all redeemed will be drawn to that cross, but all the lost will be compelled to bow the knee, and every tongue in the last judgment shall confess his name, and even from the horrors of hell in that day of revelation of the righteous judgment of God shall say, “Thy judgment is just.”
I mean to say that everybody that ever lived upon this earth and every angel who has ministered, and every fallen demon who has sought to mar and obstruct the kingdom of God, shall at the last acknowledge the wisdom and glory of the sacrificial death of Jesus Christ some in their salvation and others in their punishment.
They, blind as moles, replied: “We have heard out of the law that the Christ abideth forever: and how sayest thou the Son of man must be lifted up?” The lifting up is the means of his abiding forever. Again they say, “Who is this Son of man?” Had they never read Daniel? Does not that great prophet fix the title of the Messiah as the “Son of man,” and does not Christ accept the title? Did they not recall how that prophet said that he saw one like unto the Son of man, brought to the Ancient of Days and thousands and thousands and ten thousand times ten thousands ministered unto him, and that there was given him a kingdom that should never end? In that way shall he abide forever.
Isaiah, seven hundred years before, had foreseen their rejection and the triumph of the cross in that great Isa 53 , commencing: “Lord, who hath believed our report and to whom hath the arm of the Lord been revealed?” Men saw no beauty in him that they should desire him. To them he seemed to be afflicted and smitten of God. They did not understand that by his stripes we are to be healed, and that God was to put on him the iniquity of us all, and that be must pour out his soul unto death, and that when he poured out his soul unto death then he should see of the travail of his soul and be satisfied.
We have seen all of the final struggle pivoting on the raising of Lazarus. That event led the Sanhedrin to its final determination to put the Christ to death. Then we have seen him coming according to the Scriptures on that great Palm Sunday, and their rebuking of his disciples and of the little children because they cried, “Hosanna to the Son of David!”
QUESTIONS
1. What division of the Harmony does this study embrace and what can you say of the narrative?
2. Which one of the historians gives an account of our Lord’s actions on Friday and Saturday of his last week, and what were they?
3. What particular interest upon the part of the common people were manifested, what the actions of the chief priests and why?
4. What did Christ do on Sunday and what other great events in the scripture marking the first day of the week?
5. What is this Sunday called by Romanists and Episcopalians, what other Sunday is of importance with them, and what do you think of such celebrations?
6. From what date does the author calculate Palm Sunday and how?
7. Who constituted the procession into Jerusalem, what prophet had foretold this event, how did the procession demonstrate its joy, and what the effect on Jerusalem?
8. What request came from some of the multitude and why, what Christ’s answer and its signification?
9. What interest manifested on this occasion by the children, who objected and what Christ’s reply?
10. What two of our Lord’s miracles only were punitive?
11. What parable must be considered in connection with this cursing of the fig tree, what does the parable represent, what the three years, what the extra year begged for it by the husbandman, and what touching incident in the author’s family in this connection to illustrate?
12. What is the mission of a fig tree, what is its characteristic, justifies what expectation, what is the application, and how does Luke express Jerusalem’s great responsibility in this matter?
13. What infidel objection, and what is the reply?
14. Why is the incident of the coming of the Greeks intensely interesting, who were these Greeks, why their interest to see Jesus, when thus informed what was Jesus’ reply, what its relevancy to this coming of the Greeks, how was he to be glorified, what misapprehension by the disciples, what general principle announced. What its application?
15. What was the nature of the death that he was to die?
16. Did Christ try to escape death for the salvation of the world, what was the meaning of the prayer in Gethsemane, what great proof that there can be no salvation apart from salvation in Christ?
17. What was his prayer on this occasion, what was the Father’s response, what three voices from the Most Excellent Glory, and how do they express a climax?
18. What did Jesus hear in the voice of these Greeks, what thought did it suggest to him, how many and what crises of the world, how is this a crisis of the world, what the parallels between the two crises, what to be the outcome of the last, what part has the preacher in the result, and what theme suggested for the preacher?
19. What was the reply of the multitude, what prophecies show their blindness?
20. Show the connection of these events with the raising of Lazarus.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
55 And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.
Ver. 55. Before the Passover, to purify themselves ] They had their Parasceve and Proparasceve, their preparation and fore preparation. We must also purify ourselves before the sacrament from all filthiness of flesh and spirit, 1Co 11:27-31 , cast all the baggage into the brook Kidron (that is, the town ditch), and then kill the Passover,2Ch 30:142Ch 30:14 . The very heathens had their coenam puram before their sacrifices.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
55. ] . ., not ‘ from that country ,’ the connexion with above having been severed by the note of time, . . .: but, from the country generally.
. . ] To purify themselves from any Levitical uncleanness, that they might be able to keep the Passover: see Num 9:10 ; and reff. 2 Chron. and Acts.
Fuente: Henry Alford’s Greek Testament
Joh 11:55-57 . Approach of the Passover .
Fuente: The Expositors Greek Testament by Robertson
Joh 11:55 . . “Now the Passover of the Jews was at hand, and many went up to Jerusalem out of the country before the Passover to purify themselves.” Cf. Joh 18:28 , Num 9:10 , 2Ch 30:17 . Some purifications required a week, others consisted only of shaving the head and washing the clothes. See Lightfoot in loc.
NASB (UPDATED) TEXT: Joh 11:55-57
55Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. 56So they were seeking for Jesus, and were saying to one another as they stood in the temple, “What do you think; that He will not come to the feast at all?” 57Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him.
Joh 11:55-57 These verses link chapters 11 and 12 together.
Joh 11:55 “to purify themselves” This refers to ritual rites of cleansing in preparation for the Passover. There is still debate over how long Jesus taught, preached, and ministered in Palestine. The Synoptics are structured in such a way that one or two years is possible. However, John has several Passovers (an annual feast). There are certainly three mentioned (cf. Joh 2:13; Joh 6:4; and Joh 11:55) with at least a fourth implied in “a feast” in Joh 5:1.
Joh 11:57 This is another editorial comment from John.
Jews’ passover. Commencing on the 14th Nisan. See note on Joh 2:13.
out of. Greek. ek. App-104.
before. Greek. pro. App-104.
to = in order to. Greek. hina.
purify themselves: i.e. from Levitical uncleanness. See Num 9:10 and Act 21:24.
55.] . ., not from that country,-the connexion with above having been severed by the note of time, …:-but, from the country generally.
. .] To purify themselves from any Levitical uncleanness, that they might be able to keep the Passover: see Num 9:10; and reff. 2 Chron. and Acts.
Joh 11:55. [307] ) out of that region, Joh 11:54, the country near to the wilderness, into a city of which, Ephraim [Jesus had retired]; just as from all other regions.-) That they might purify themselves, and remove all hindrances to their eating the passover.
[307] , called) It must have been therefore an obscure place.-V. g.- , and there continued) This retreat was prior to His arrival in Jericho, For before that He came to Jericho. He was alone with His disciples: but at Jericho a numerous crowd of people, flocking together to Him, accompanied Him in His solemn entry into Jerusalem, and escorted Him in meeting the multitude from that city. Mat 20:17, Jesus, going up to Jerus., took the Twelve apart; 29, As they departed from Jericho, a great multitude followed Him; Joh 21:8-9, The multitudes that went before, and that followed-cried, Hosanna; Mar 10:46, He went out of Jericho-with a great number of people.-Harm., p. 431.
Joh 11:55
Joh 11:55
Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover,-When the Passover drew nigh many people from all the country where Jesus dwelled went up to the feast. They naturally expected Jesus who had created such a stir wherever he went, and who claimed to be a teacher sent from God, to be present. These people went up and after reaching Jerusalem prepared themselves to eat the passover.
to purify themselves.-[This explains why they came in advance of the time of the Passover-to purify themselves from ceremonial uncleanness before the feast. While there were no special rites of purification required of the Jews before the Passover, yet they were expected to purify themselves before participating in any important event (Exo 19:10-11), and were accustomed to go through certain special rites of purification before the Passover (2Ch 30:13-20).]
passover: Joh 2:13, Joh 5:1, Joh 6:4, Exo 12:11-14
before: Joh 7:8-10, Joh 12:1, Ezr 3:1-6, Neh 8:1-12
to purify: Joh 2:6, Gen 35:2, Exo 19:10, Exo 19:14, Exo 19:15, Num 9:6, 1Sa 16:5, 2Ch 30:17-20, Job 1:5, Psa 26:6, Act 24:18, 1Co 11:28, Heb 9:13, Heb 9:14, Jam 4:8
Reciprocal: Deu 16:7 – in the place Mat 26:2 – the feast Luk 2:41 – the Luk 22:1 – General Joh 12:12 – come
5
Nigh at hand is a comparative phrase, for the first verse of the next chapter shows that it was at least six days before. To purify themselves. The law of Moses required all persons to be both physically and ceremonially clean before participating in the passover. (See Lev 22:1-6).
And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.
[To purify themselves.] “R. Isaac saith, Every man is bound to purify himself for the feast.” Now there were several measures of time for purifying. He that was unclean by the touch of a dead body required a whole week’s time, that he might be sprinkled with the water of purification mixed with the ashes of the red heifer, burnt the third and the seventh days.
Other purifyings were speedilier performed: amongst others, shaving themselves and washing their garments were accounted necessary, and within the laws of purifying. “These shave themselves within the feast: he who cometh from a heathen country, or from captivity, or from prison. Also he who hath been excommunicated, but now absolved by the wise men. These same also wash their garments within the feast.”
It is supposed that these were detained by some necessity of affairs, that they could not wash and be shaved before the feast; for these things were of right to be performed before, lest any should, by any means, approach polluted unto the celebration of this feast; but if, by some necessity, they were hindered from doing it before, then it was done on a common day of the feast; viz. after the first day of the feast.
Joh 11:55. And the passover of the Jews was nigh at hand. On these words see the notes on chap. Joh 2:13, Joh 6:4. No one who has followed the narrative of this Gospel with care up to the present point can doubt that the expression is used with deep, indeed with terrible significance.
And many went up to Jerusalem out of the country before the passover, to purify themselves. It does not appear that there was any special injunction with regard to purification before the Passover; for such passages as Num 9:6-11, 2Ch 30:17-20, would rather indicate that from the peculiar importance of this feast it was to be observed even where the purification required before all great events could not be obtained. There can be no doubt, however, that it fell under the general law of purification, and that defiled persons did not feel themselves qualified to partake of the Passover (comp. chap. Joh 18:28). These strangers from the country, therefore, assembled in Jerusalem several days before the festival, that in the holy city they might seek the preparation that was requisite.
Joh 11:55-57. And Soon after this; the Jews passover was nigh The last passover that Christ attended; and many From all parts of the country; went up to Jerusalem Some little time before the commencement of the feast; to purify themselves By certain preparatory sacrifices and ceremonies, that they might be ready to eat the passover. Those who were under any legal incapacity of celebrating the great solemnities of the Jewish religion, usually went up to Jerusalem before the feast to cleanse themselves, by offering the appointed oblations for their purification. For they who had committed sins which were to be expiated by sacrifices, were not obliged to travel instantly to Jerusalem to offer them, but might defer the doing it till the next feast, at which they were obliged to be present. Moreover, those who were under vows of Nazaritism, usually ordered matters so, that those vows were concluded at one of the great feasts. These things occasioned a great concourse of people at Jerusalem before the feasts, and especially before the passover. And, as the time necessary for many purifications was seven days, when Jesus came to the city at this season, six days before the passover, (Joh 12:1; Joh 12:9; Joh 12:12,) he found great multitudes there. Then sought they for Jesus Some of them being desirous to see and hear him, and others, perhaps, wanting to discover him to his avowed enemies, the Pharisees: and, as it could not but be generally known, that the surprising miracles which he had lately wrought had very much inflamed the rage and envy of his persecutors, many of the people were in doubt whether he would venture to appear in public; and spake among themselves as they stood in the temple Where they were performing the rites of their worship; What think ye Respecting his coming to the passover? Do you suppose that, after this alarm, he will not have courage to come? Now both the chief priests and Pharisees Concluding that he would not fail to come according to his usual custom, no longer dissembling their malice; had given a commandment Or issued a proclamation; that if any man knew where he was, he should Immediately; show it, that they might take him Might apprehend, and bring him to his trial, as a disturber of the public peace, and a person dangerous to the state. Thus did these wicked rulers, through the restless, causeless, and incorrigible malice that was in their hearts against the Son of God, labour to involve others with themselves in the guilt of murdering him: and if they could find any man capable of betraying him, they wished to persuade him that it was his duty to do it! But notwithstanding their proclamation, though doubtless many knew where he was, yet such was his interest in the affections of some, and such Gods hold on the consciences of others, that he continued undiscovered.
P A R T S E V E N T H.
LAST WEEK OF OUR LORD’S MINISTRY, THE
FOURTH PASSOVER, THE CRUCIFIXION.
CIV.
JESUS ARRIVES AND IS FEASTED AT BETHANY.
(From Friday afternoon till Saturday Night, March 31 and April 1, A. D. 30.)
dJOHN XI. 55-57; XII. 1-11; aMATT. XXVI. 6-13; bMARK XIV. 3-9.
d55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. [These Jews went up before the Passover that they might have time to purify themselves from ceremonial uncleanness before the feast. They were expected to purify before any important event ( Exo 19:10, Exo 19:11), and did so before the passover ( 2Ch 30:13-20), for those who were ceremonially unclean were excluded from it– Joh 18:28.] 56 They sought therefore for Jesus, and spake one with another, as they stood in the temple, What think ye? That he will not come to the feast? 57 Now both the chief priests and the Pharisees had given commandment, that, if any man knew where he was, he should show it, that they might take him. [The decree of the Sanhedrin ordering the arrest of Jesus led the people to question as to whether he would dare to approach the city. But this mention of it and the stir and question which it created have a dark significance. It shows that the Jews generally were forewarned of the evil purpose of the Sanhedrin, and the dangers which surrounded Jesus. They were not taken unawares when their rulers told them to raise the cry “Crucify him!” And they raised it after they had due notice and time [568] for deliberation.] d1 Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead. [The word “therefore” refers to the decree and consequent dangers just mentioned. Because his “hour” had come, Jesus went to face these dangers. We are told that he came to the house of Lazarus and that he kept near Lazarus because these facts emphasized the great miracle which roused the hatred of the Jews, and caused them more earnestly to seek the death of Christ. Jesus appears to have arrived in Bethany Friday afternoon, March 31, A.D. 30. It is likely that he spent the Sabbath day at that place, and that the supper mentioned below was given him after sunset on Saturday, which, according to Jewish reckoning, would be the beginning of Sunday. This supper is mentioned later by Matthew and Mark, but without any note of time to show that it belongs specifically where they put it. But John does give us a note of time. The Joh 12:12 shows that it was the night before the triumphal entry, and therefore we follow the chronology of John.] 2 So a6 Now when Jesus was in Bethany, dthey made him a supper there: ain the house of Simon the leper, dand Martha served; but Lazarus was one of them that sat at meat with him. [Who Simon the leper was is not known. It is not unlikely that he was one whom Jesus had healed, and that he united with the household of Lazarus in a joint effort to show gratitude unto the Lord for his goodness to this group of his friends.] b3 And while he was [there] as he sat at meat, there came aunto him a woman {d3 Mary} ahaving an alabaster cruse of exceeding precious ointment, bof pure nard very costly; d3 Mary therefore took a pound [a litra, a Greek weight containing nearly twelve ounces avoirdupois] of ointment of pure nard, very precious [Nard was a liquid perfume distilled from some odorous plant or plants and mingled with oil. It was sealed in flasks or alabaster boxes and imported from the far East], band she brake the cruse, and poured it over {aupon} bhis head. aas he sat at meat. dand anointed [569] the feet of Jesus, and wiped his feet with her hair [The cruse seems to have been a long-necked flask sealed with wax so tightly as to necessitate it being broken to extract the nard. These flasks were tasteful and costly objects such as women delight to possess. Many of them were so delicate that Pliny compares them to closed rosebuds, and the same writer, speaking of nard, reckons it as an instance of excessive luxury to anoint the feet or ankles with it]: and the house was filled with the odor of the ointment. [Thus the liberality of Mary contributed to the pleasure of all the guests. The odor of a good deed is generally diffusive.] 4 But Judas Iscariot, one of his disciples, that should betray him, saith, 5 Why was not this ointment sold for three hundred shillings, and given to the poor? 6 Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein. a8 But when the disciples saw it, they {bthere were some that} had indignation among themselves, asaying, To what purpose is this waste? bTo what purpose hath this waste of the ointment been made? 5 For this ointment might have been sold afor much, bfor above three hundred shillings, and given to the poor. And they murmured against her. [It seems very likely that this murmuring was started by Judas Iscariot, for the murmurers fall in with his notions that the price of the ointment should be deposited in the poor fund. It is a singular thing that Jesus permitted a thief to occupy the office of treasurer. It is probable that Judas was honest when he was called to serve, but that same management and spirit of economy which made him fit for the place ruined him when he got it. Thus our strong points are often our weakest. The price of the pound of nard would be about fifty-one dollars of our money, but the purchasing power of money was then nearly ten times as great as it is now. The price here named agrees almost exactly with the figures at which Pliny rates the most costly nard.] a10 But Jesus perceiving it, dtherefore said, aunto them, bLet her [570] alone; aWhy trouble ye the woman? for she hath wrought a good work upon me. dSuffer her to keep it against the day of my burying. a12 For in that she poured this ointment upon my body, she did it to prepare me for burial. b8 She hath done what she could; hath anointed my body beforehand for the burying. [The expression “Suffer,” etc., used by John, is taken by some as implying that all the ointment was not poured out, and that some of the apostles were endeavoring to persuade Mary to keep and sell what was left, and that Jesus ordered it kept to finish the embalming of his body which Mary had already begun. But there is nothing in the language to require such an interpretation. Jesus meant, “Let her use it rightly,” using the word “keep” as in the expression, “keep the feast;” i. e., observe the ceremony. The words of Jesus about the ointment taken as a whole may be construed thus: “The sorrows of my coming passion oppress me ( Mat 26:38), and Mary, conscious of that sorrow, wishes to cheer me with the evidence of love and gratitude. She sympathizes with me as I approach the shadow of death, and anoints me beforehand for the burial. You do not begrudge what is given to the dead. You do not censure as extravagant what is spent for the embalming of a dear one. You yourselves would be ready enough to anoint me in this same manner after I am dead. So do not censure her because in the fullness of her sympathy she has anticipated the coming catastrophe and has anointed me beforehand.”] d8 For the poor ye have always with you [ Deu 15:11]; band whensoever ye will ye can do them good: but me ye have not always. [There would be plenty of opportunities in which to do good to the poor, but the time for conferring a personal benefit upon Christ in the flesh was now limited to seven days. Thereafter gifts could only be given to Christ by bestowing them upon the poor.] 9 And verily I say unto you, Wheresoever the {athis} gospel shall be preached in {bthroughout} the whole world, that also which this woman hath done shall be spoken of for a memorial of her. [Jesus here makes [571] prominent the different estimates which God and man place upon the same acts. That which the disciples had censured as a waste and that which they had regarded as worthy of rebuke was in his sight an action fit to be kept in everlasting remembrance as a model for the conduct of future generations throughout the whole earth, and he accordingly decreed that it be so kept in mind.] d9 The common people therefore of the Jews learned that he was there [in Simon’s house]: 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 took counsel that they might put Lazarus also to death; 11 because that by reason of him many of the Jews went away [withdrew from the party headed by the Jewish rulers], and believed on Jesus. [The presence of the resurrected man and the Christ who had resurrected him both at one table greatly excited the curiosity of the multitudes who had come up to Jerusalem to attend the passover. When word of this supper spread among the people it was natural that they should slip out to Bethany to see the sight, and it was equally natural that seeing it they should believe in Jesus. This deflection of the common people gave a keener venom to the hatred of the rulers.]
[FFG 568-572]
ARRIVAL AT BETHANY
Joh 11:55-57; Joh 12:1; Joh 12:9-11. Jesus, having spent Saturday night at the house of Zaccheus, the following day travels to Bethany, twenty miles, all the way ascending the great mountains of Benjamin, on whose lofty summit is situated the Holy City, the joy of Israel and the magnetism of the whole world. It is now Sunday, preceding the Friday of His crucifixion. And the Passover of the Jews was nigh, and many came up to Jerusalem from the country before the Passover, that they might purify themselves; i. e., by conformity to the Levitical law, under which all who had come in contact with dead bodies, unclean animals, or Gentiles, should have some clean person sprinkle them with the water of purification. which was prepared by dropping some of the blood of a sacrificed red heifer in water, into which the hyssop was dipped, and this water of purification was sprinkled on the subject of ceremonial defilement. This was a prerequisite to their eating the Passover. Hence a great diversity of preparatory catharisms must be utilized, after their arrival at Jerusalem, before they can enjoy the Passover festival.
Then they began to seek after Jesus, mad speak with one another, standing in the temple, What seems to you, that He may not come to the feast? The chief priests and Pharisees gave commandment that if any one Nay know where He is, he must divulge, in order that they may arrest Him. When he came thither a dozen days previously and raised Lazarus from the dead, thus stirring the multitude to the very acme, the high priests and Pharisees had convened the Sanhedrin, and secured from them a condemnatory verdict against Him. As the period of His ministry had not yet expired, He went away beyond Jordan, and spent the time preaching the gospel, saving souls, healing the sick, and restoring sight to the blind. Now, that His enemies have secured this condemnatory verdict of the Sanhedrin, they are on the constant outlook for His arrival at Jerusalem, and determined to lay violent hands on Him. The more mighty works He did, the madder they got, as they had grieved the Holy Spirit away, and actually yielded to diabolical possession.
Then Jesus, six days before the Passover, came into Bethany, where Lazarus, who had died, was, whom He raised from the dead. Then a great multitude of the Jews found out that He is there, and came, not only on account of Jesus, but in order that they may see Lazarus, whom He raised from the dead. You wonder that they did not come to Bethany to see Lazarus at an earlier date, as Jesus had raised him about two weeks ago. The explanation of that is easy: Lazarus had gone away with Jesus on His tour. Consequently they could not see him till he accompanied Him on His return.
But the high priests passed a verdict that they would slay Lazarus, because through him many of the Jews were coming and believing on Jesus. They had settled down in their policy to rule or ruin, having so given way to diabolical influence that reason no longer sat upon her throne in their refined and cultured intellects.
This is the third and final Passover that John mentioned in his Gospel (cf. Joh 2:13; Joh 6:4) and probably the fourth one during Jesus’ public ministry. John mentioned the first, third, and fourth of these. [Note: Hoehner, p. 143.] The Mosaic Law required that the Jews who had become ritually unclean had to purify themselves for one week before participating in this feast (Num 9:6-14). Therefore many of them went to Jerusalem at least one week before the feast began to undergo purification.
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Lightfoot Commentary Gospels
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)