Exegetical and Hermeneutical Commentary of John 12:17
The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.
17. when he called Lazarus ] See on Joh 12:10. There is another reading, well supported, which gives ‘ that He called Lazarus,’ and the whole will then run; The multitude, therefore, which was with Him, kept bearing witness (Joh 1:7) that He called Lazarus out of the sepulchre and raised him from the dead. But ‘when’ is to be preferred; so that there are two multitudes, one coming with Jesus from Bethany and one ( Joh 12:13 ; Joh 12:18) meeting Him from Jerusalem. See on Joh 12:41.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 17. When he called] It appears that these people, who had seen him raise Lazarus from the dead, were publishing abroad the miracle, which increased the popularity of Christ, and the envy of the Pharisees.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These three verses let us know the external cause of the peoples coming to see Christ, which was the fame of the miracle wrought by our Saviour on Lazarus; this increased the number of those who came to see his entrance into Jerusalem; but the unseen cause was, doubtless, the influence of God upon their hearts, directing them to it, for the further glorifying of his Son before his passion. But this enraged the Pharisees, to see that their decree that those who owned Christ should be turned out of the synagogue should have no better effect: but the multitude rather more owned him, and ran after him. Here again we find the term world signifying many, though those many made up but a very small part of the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
The people therefore that was with him,…. The Jews, that came from Jerusalem to Bethany, to comfort the two sisters of Lazarus upon his death, who believed in Christ; and others of the town of Bethany, who with them were along with Christ:
when he called Lazarus out of his grave; saying, Lazarus, come forth:
and raised him from the dead; to life:
bare record: to the Jews at Jerusalem, and to the people that came out of the several countries, of the truth of that fact; declaring, that they were eye and ear witnesses of the whole, and that it was a truth that might be depended on.
Fuente: John Gill’s Exposition of the Entire Bible
Bare witness (). Imperfect active of . This crowning triumph of Jesus gave an added sense of importance to the crowds that were actually with Jesus when he called Lazarus out of the tomb and raised him from the dead. For this description of this portion of the crowd see John 11:45; John 12:1; John 12:9-11.
Fuente: Robertson’s Word Pictures in the New Testament
1 ) “The people therefore that was with him,” (emarturei oun ho ochlos ho on met’ autou) “Then the crowd of people who were with him, who witnessed,” the recent miracle at Bethany, the disciples who had come with Him from Perea, the sisters of Lazarus — Martha and Mary, and the many devout Jewish women who had wept with Martha and Mary for four days, and many others who stood by, Joh 11:30-42.
2) “When he called Lazarus out of the grave,” (hote ton Lazaron ephonesen ek tou mnemeiou) “When he called Lazarus out of the tomb,” with a loud voice, called him forth by name, personally, Joh 11:43-44.
3) “And raised him from the dead, bare record.” (kai egeiren auton ek nekron) “And when he raised him out of and away from the dead,” reported it, told it, scattered the report abroad, Joh 11:45-46; Joh 12:9-11; Luk 19:37. And Luke explains that they rejoiced and praised God “with a loud voice,” for all the “mighty works that they had seen.” They could not forebear, would not keep silent, Act 4:18,20; 5:28, 29.
Fuente: Garner-Howes Baptist Commentary
17. The multitude gave their testimony. He again repeats what he had said, that many persons, aroused by the report of so great a miracle, came to meet Christ. The reason why they go out in crowds is, that the rumor, respecting Lazarus who had been restored to life, was widely spread. They had good reason, therefore, for ascribing to the son of Mary the honor of the Messiah, since he was known to possess such extraordinary power.
Fuente: Calvin’s Complete Commentary
(17) When he called Lazarus . . . . bare record.Several MSS. and some of the oldest versions read, bare record that He called Lazarus out of the grave, and raised him from the dead. The difference in the texts is only that of one letter ( and ). If we take the reading which was adopted by our translators, and which is best supported, we must distinguish between the multitude mentioned in this verse, and that mentioned in Joh. 12:18. The meaning of this text is that the Jews of Joh. 12:9; Joh. 12:11, and those of Joh. 11:45, with the people of Bethany, bear witness of the event, the recurrence of which they had themselves seen; and that this testimony was received by the multitude of pilgrims who went forth therefore to receive Jesus as the Messiah. (Comp. especially Luk. 19:37.) This interpretation makes the Jews of Jerusalem themselves the witnesses whose testimony leads the multitude to receive our Lord as the Christ.
If we take the alternative, but less probable text, the multitude in both verses will be one and the same.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘The crowd therefore who were with him when he called Lazarus out of the tomb and raised him from the dead, bore witness. This was why the great crowd also went and met him, because they heard he had done this sign.’
John then connects the enthusiasm of the crowds with the raising of Lazarus. This was one of the main reasons for their enthusiasm. The crowd that had been with Him when he called Lazarus out of the tomb had inevitably testified about what they had seen, and the reason the crowd went to meet Him was that they had heard ‘that He had done this sign’. So the testimony of eyewitnesses was passed on and helped to result in this great welcome of the raiser of the dead.
Fuente: Commentary Series on the Bible by Peter Pett
Further results of the raising of Lazarus:
v. 17. The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record.
v. 18. For this cause the people also met Him for that they heard that He had done this miracle
v. 19. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? Behold, the world is gone after Him. The ovation given to Jesus on the day of His entry into Jerusalem would probably never have reached such proportions, if it had not been for the fact that the witnesses of the raising of Lazarus spread the news on all sides. They had been present upon that occasion; they had heard the all of Jesus while the man still lay in his grave; they had seen Jesus raise the dead man and bring him back to life. This miracle therefore made Jesus the object of such great interest at this time, the knowledge that it had been performed brought many people out with the multitude that would under other circumstances have probably stayed at home. For the moment the sentiment was strongly in favor of Christ. And the Pharisees, the rulers of the people, had to acknowledge their helplessness in the face of such popular acclaim. Neither threatenings nor excommunications had any effect upon the people; they all, with one accord, took the side of Jesus. So the Pharisees had to admit their failure. In spite of all their crafty plans they could not get Jesus into their power. When His time had come, He came of His own free will, He took the suffering and death upon Himself for the benefit of the world. He delivered Himself into the hands of His enemies, just as He had planned it and at His time.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 12:17-18. The people therefore, &c. Because the forwardness which the multitude now shewed to acknowledge Jesus as the Messiah, was altogether extraordinary, the evangelist assigns the cause thereof. The witnesses of the resurrection of Lazarus zealously bestirred themselves on this occasion; they had published the miracle far and near; they were many in number, and persons of reputation. Hence their report gained universal belief, and drew out an innumerable multitude to meet Jesusa circumstance which gave credit to the miracle, to which they bare record, or gave their testimony, as it proved what sense the people of the age and country where it was performed had of it. Some would render these verses, Now the multitude that was with him bare record, that ( ) he called Lazarus from the grave, and raised him from the dead; and upon this account the multitude met him, because they heard that he had done this miracle.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 12:17-18 . ] Leading back again after the intermediate observation of Joh 12:16 to the story, and that in such a way that it is now stated how it was the raising of Lazarus which so greatly excited both the people who thronged with Jesus from Bethany to Jerusalem (the who had become believers, Joh 12:9 ; Joh 12:11 , and others, certainly including many inhabitants of Bethany itself), and the multitude which came to meet them from Jerusalem (Joh 12:12 ).
. . . . ]
[ 107] for they had, in truth, themselves seen the reanimated man; had also, perhaps, themselves witnessed in part the process of the miracle, or at least heard of it from eye-witnesses, and could accordingly testify to His resurrection.
] The echo of their triumphant words.
] On this account (on account of this raising from the dead), namely, because ; see on Joh 10:17 .
] not pluperfect in sense, but: they went to meet (as already stated above, Joh 12:12-13 ).
] The article points to Joh 12:12 .
] namely, previously, in Jerusalem.
] with emphasis; hence also the separation in the order of the words.
[107] With the reading (see critical notes), would have to be taken absolutely the people bore witness , who, viz. were with Him at the raising of Lazarus. Comp. Luther, Erasmus, and many others. Thus the would be the same as in Joh 11:42 , which, however, is not appropriate to ver. 12 and ver. 18, and would only tend to confuse.
NOTE.
While we necessarily recognise the main difference between the Synoptics and John, namely, that according to the former, the journey of Christ to Jerusalem is made from Jericho , where He had remained for the night at the house of Zacchaeus, and the stay in Bethany is excluded (see on Mat 21:1 , note), the Messianic entry is yet one and the same event in all four evangelists. Against the assumption of an entry on two occasions (Paulus, Schleiermacher, b. d. Schriften des Luk . p. 243 ff., and L. J . p. 407 ff.), according to which He is said first to have made an entry from Jericho, and, one or two days later, again from Bethany, the very nature of the transaction is decisive, to which a repetition, and one moreover so early, was not appropriate, without degenerating into an organized procession. Only in the view of its occurring once, and of its being brought about accidentally, as it were, by the circumstances, does it retain a moral agreement with the mind of Jesus. With this view, too, all four accounts conform, and they all show not merely by their silence respecting a second procession, but also by the manner in which they represent the one, that they are entirely ignorant of any repetition. Such a repetition, especially one so uniform in character, would be as improbable in itself, as it must be opposed to the course of development of the history of Jesus, which here especially, when the last bloody crisis is prepared for by the entry of the Messianic King, must preserve its divine decorum , and finds its just measure in the simple fulfilment of the prophetic prediction.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.
Ver. 17. When he called Lazarus, &c. ] This notable miracle, the evangelist, as he had punctually described it, Joh 11:41-44 , so he cannot but again and again recite it. We should set forth God’s noble acts, and not be sated. David never tires talking of what God had done for his soul. Those in heaven have no rest (and yet no unrest either) crying, “Holy, holy, holy,” &c.,Rev 4:8Rev 4:8 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] The testimony which they bore is given in Luk 19:37-38 . Meyer regards the . as an echo of their song of triumph .
Fuente: Henry Alford’s Greek Testament
Joh 12:17 . In Joh 12:17-18 this demonstration is carefully traced to the raising of Lazarus: “the crowd which was with Him when He summoned Lazarus from the tomb, and raised him from the dead, testified [that He had done so], and on this account the crowd went out to meet Him, because they had heard this testimony”. The demonstration is thus rendered intelligible. In the Synoptists it is not accounted for. He is represented as entering the city with the pilgrims, and no reason is assigned for the sudden outburst of feeling. See Mar 11:1 , etc.
Fuente: The Expositors Greek Testament by Robertson
The people = The crowd.
out of. Greek. ek. App-104.
grave. See note on Joh 11:17.
bare record. = were testifying. See note on Joh 1:7.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] The testimony which they bore is given in Luk 19:37-38. Meyer regards the . as an echo of their song of triumph.
Fuente: The Greek Testament
Joh 12:17. , bare record) as to the miracle, at which they were present.- , called out of the tomb) The greatness of the miracle, and the ease with which it was performed, are most skilfully expressed. The style of Scripture is easy, when treating of the greatest things, therein surpassing in sublimity every sample of the sublime in oratory. The raising up of Lazarus is the crowning triumph of Christs miracles: the order of which latter may be compared with the order observed in the restoration of the human race. Let the expression, [God] said, Genesis 1., be compared with the verb, called, here.-) and so.
Fuente: Gnomon of the New Testament
Joh 12:17
Joh 12:17
The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness.-The raising of Lazarus and the fact that he was present in their midst kept it fresh in their minds, and many who were present and saw him come forth from the grave were now in Jerusalem and testified to the facts and so caused added honor to be bestowed on Jesus. [The miracle, raising Lazarus to life, had its effects on this great demonstration.]
Fuente: Old and New Testaments Restoration Commentary
people: Joh 12:9, Joh 11:31, Joh 11:45, Joh 11:46, Psa 145:6, Psa 145:7
bare: Joh 1:19, Joh 1:32, Joh 1:34, Joh 5:35-39, Joh 8:13, Joh 8:14, Joh 15:26, Joh 15:27, Joh 19:35, Joh 21:24, Act 1:22, Act 5:32, 1Jo 5:9-12, Rev 1:2
Reciprocal: Luk 12:49 – and Luk 13:17 – and all Joh 11:1 – Lazarus Act 2:22 – a man Act 20:26 – I take
Fuente: The Treasury of Scripture Knowledge
7
These people related what, they had seen and heard on the occasion of the resurrection of Lazarus. Bare record means they made their statements as eye and ear witnesses of the miracle that had so deeply impressed many in the community.
Fuente: Combined Bible Commentary
Joh 12:17-18. The multitude therefore that was with him when he called Lazarus out of the tomb and raised him from the dead, bare witness. For this cause also the multitude went to meet him, because they heard that he had done this sign. These verses are not a returning to the story after a digression in Joh 12:16, nor a continuation of the narrative, as if the picture had not yet been complete. They are a recapitulation of two leading facts already mentioned, the first of which seems to be closely connected with the second(1) that many of the Jews, led to believe in Jesus by the miracle which they had seen (Joh 11:45), became now, like the disciples, themselves His witnesses; (2) that the multitude, although they had not seen the miracle, yet hearing of it, had also been led to faith and homage (Joh 12:12-15). At the same time, however, there is an important and instructive difference between the two acts thus referred to. The first proceeds from those who had been with Him when He raised Lazarus from the dead; the second from those who had not themselves been witnesses of the miracle, but had heard that He had done this sign. The difference corresponds precisely to that alluded to in chap. Joh 20:29; and it thus forms an interesting illustration of the manner in which, throughout all this Gospel, the Evangelist seizes upon those aspects of events that bring out the great principles of which his mind is full. The correspondence appears still further in this, that the homage of those who ‘did not see’ is that of the second picture which, as always, is climactic to the first (comp. Joh 20:29); for the impression produced upon the mind of John by the second act of homage is not due to the simple circumstance that this multitude went to meet Jesus. It is due to the titles which they had ascribed to Him at Joh 12:13, the one expressing His peculiar Messianic distinction, the other rising to the highest point of Old Testament prophecy (comp. on Joh 1:49). It has only further to be noticed that the effects allude! to are connected with the miracle as a ‘sign.’ As such, embodying life in the midst of death, life triumphant over death, it draws out faith to a spectacle so glorious, to a Worker accomplishing so mighty a work.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. How the multitude at Jerusalem came forth to meet Christ, when he was making his public entry into the city, hearing the fame of his miracles; For this cause the people also met him, for that they had heard that he had done this miracle.
Observe, 2. How amongst others who came forth to meet our Saviour, certain Greeks, or Gentile proselytes, who came up to worship in the outward court of the temple, apply themselves to Philip, that he would help them to a sight of Jesus. Sir, we would see Jesus. It is probable that this desire to see Christ, in these persons, proceeded from curiosity only.
But if it did produce true faith in them, we may hence infer, that a spiritual sight of Christ, by the discerning eye of a believer’s faith, is the most glorious and consequently the most desirable sight in the world; and so must needs be, for it is a soul-ravishing, a soul-satisfying, a soul-transforming, and a soul-saving sight. This sight of Christ by faith will constrain a soul highly to admire, and greatly to commend him. It will incline a soul to chuse him, and cleave unto him, and will set a soul a longing for the full fruition and final enjoyment of him, Mine eyes have seen thy salvation; now let thy servant depart. Luk 2:29.
Observe lastly, How the envious Pharisees were galled, and cut to the heart, to see such a multitude both of Jews and Greeks, crowding out of the city, to meet Jesus in his triumphant entrance into the city. The Pharisees said, behold the world is gone after him.
Learn hence, That in the day of Christ’s greatest solemnity and triumph, there will not be wanting some persons of such a cankered disposition, that they will neither rejoice themselves, nor can they endure that others should. This was the case of the wicked Pharisees here.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 12:17-19. The people, therefore Because the forwardness which the multitude now showed to acknowledge Jesus as the Messiah was altogether extraordinary, the evangelist assigns the cause thereof. The witnesses of the resurrection of Lazarus had published the miracle far and near. As they were many in number, and persons of reputation, their report gained general credit; and this drew out a great multitude of people to meet Jesus. In saying, he called Lazarus out of the grave, the evangelist admirably expresses, as well the greatness of the miracle, as the facility with which it was wrought. The easiness of the Scripture style, on the most grand occurrences, is more sublime than all the pomp of orators. For this cause the people also met him Because they heard from those who had been eye-witnesses thereof, that he had performed that extraordinary miracle; therefore they went out to meet him, and the multitude coming with him; so that, in a little time, both joined together, partly to go before and partly to follow after. The Pharisees therefore said, Perceive ye how ye prevail nothing? In the mean time, the Pharisees and the great men were exceedingly enraged because every measure they had taken to hinder the people from following Jesus had proved ineffectual.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 17, 18. The multitude therefore who were with him when he called Lazarus out of the tomb and raised him from the dead bore witness to him; 18 and it was for this cause also that the multitude went to meet him, because they had heard that he had done this miracle.
John does not have it as his aim to present the complete picture of the entrance of Jesus, but rather to show the double relation of this event to the resurrection of Lazarus (its cause), on the one hand, and to the condemnation of Jesus (its effect), on the other. It is this connection which he brings out in Joh 12:17-19. If , that, is read in Joh 12:17 with five Mjj. and the most ancient translations, the meaning is: that by coming forward the multitude bore testimony that He had caused the resurrection of Lazarus. There is nothing in this case to prevent the multitude of Joh 12:18 from being the same as that of Joh 12:17. John would simply say that the miracle which they were celebrating by accompanying Jesus (Joh 12:17) was the same one which had induced them to come to meet him (Joh 12:18). But the reflection of Joh 12:18 is, with this meaning, an idle one. It is self-evident that the event which they celebrated is also that which made them hasten to Him. If (when) is read, with the most ancient Mjj., it is quite otherwise. John relates that the multitude which had been with Jesus at the tomb of Lazarus, and which had been present at his resurrection, by accompanying Jesus bore testimony to this great miracle of which they had themselves been witnesses. And here are the true authors of the ovation of Palm-day. They were there relating to the numerous pilgrims who were strangers what they had themselves heard and seen. We thus understand better this dramatic amplification, which in the former reading makes the effect quite prolix:When he called Lazarus out of the tomb and raised him from the dead. The mere mention of the fact. with the , would have been sufficient. If (when) is read, the participle is an imperfect: who was with him when… Joh 11:42.
In the 18th verse, John speaks of the second multitudethe one which came to meet Jesus on the road to Bethany. The , for this cause, refers to the following , because. And it was for this that the multitude came to meet Him, to wit, because. Not only did this miracle form the principal subject of the conversations of those who came; but it was also () this same miracle, which, having come to the knowledge of the whole multitude of pilgrims, impelled them to go and meet Him. The comparison of the words of Luke (Luk 19:37) which we have already cited, shows that which we have so often established: how frequently the outlines of the Synoptic picture are vague and undecided as compared with the so distinctly marked features of the Johannean narrative.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 17
Bare record; testified publicly to the facts.
Fuente: Abbott’s Illustrated New Testament
John noted another witness to Jesus’ person, namely, the crowd that had observed Jesus’ healing of Lazarus and had accompanied Jesus from Bethany to Jerusalem. The multitude that had come out of Jerusalem to welcome Jesus joined the other people physically and as witnesses to Jesus’ true identity. The raising of Lazarus was a miracle that very many people regarded as a sign that Jesus was the Messiah.