Exegetical and Hermeneutical Commentary of John 12:19
The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
19. The Discomfiture of the Pharisees
19. Perceive ye ] Rather, Behold ye. The Greek may also mean ‘Behold’ (imperat.) or ye behold: the last is perhaps best; ‘Ye see what a mistake we have made; we ought to have adopted the plan of Caiaphas long ago.’
the world ] The exaggerated expression of their chagrin, which in this Divine epic is brought into strong contrast with the triumph of Jesus. Comp. a similar exaggeration from a similar cause Joh 3:26; ‘ all men come to Him.’
is gone after him ] Literally, is gone away after Him. The Greek word is not the same but is similar in meaning to that used in Joh 12:11. After this confession of helplessness the Pharisees appear no more alone; the reckless hierarchy help them on to the catastrophe.
Fuente: The Cambridge Bible for Schools and Colleges
Joh 12:19
Perceive ye how ye prevail nothing?
Behold the world is gone after Him
The failure of infidelity
Like the prediction of Caiaphas and the inscription of Pilate, an unconscious prophecy is hidden in these words. What the Pharisee affirmed hyperbolically Christs friends may now affirm almost literally. Note
I. THE PROGRESS OF THE GOSPEL. Four important facts concerning this pro-gross are admitted by friends and foes.
1. That during the first four centuries it was rapid and extensive.
2. That its human instruments were few and feeble.
3. That it was in spite of bitter and persistent opposition.
4. That it was not achieved in the dark, but in the most enlightened age of antiquity, and in the most populous and polished of ancient cities. The company of one hundred and twenty soon became three thousand, then five thousand men alone, then multitudes in Jerusalem only. In less than half a century Christian Churches were planted in all the chief cities of the Roman empire; in less than three centuries more, it was the religion of that empire. And from that day it has continued to spread until the most civilized nations are Christian and become Christian.
II. THE EFFORTS OF INFIDELITY TO STOP THAT PROGRESS. Such was the nature of the opposition to Christianity that if our standpoint had been the first instead of the nineteenth century we should be forced to the conclusion that it would fail.
1. The Jewish world opposed it. The rulers crucified its Author but that effort was unavailing, for Christ rose again. They killed Stephen and James, but the disciples, driven in every direction, spread the gospel. Wherever the apostles went the Jews stirred up the people against them; but being persecuted in one city they fled to another preaching until thousands of Jews, including many priests, became obedient to the faith.
2. The Gentile world opposed it. Polytheism was so firmly enthroned in the hearts of the people, and so completely interwoven with the government, the arts and trade, that Christianity was regarded as treason against religion, the state, common sense and good taste. First, the Christians were slandered and ridiculed, then slaughtered in thousands. But all the efforts of the empire and paganism combined prevailed nothing.
3. The modern world has opposed it. Changing its tactics, infidelity, instead of assaulting men bodily, has assailed their minds and hearts, and marshalled its hosts under the banners of science and literature. But still it prevails nothing.
III. WHY INFIDELITY HAS FAILED. The Christian answer is because the hand of God is in the progress of Christianity. The answer of infidelity–in human instrumentality–refutes itself. Infidelity has failed because
1. It has dashed itself against the Rock of Ages. There is no successful arguing against such a character as Christ.
2. The evidences of Christianity are too convincing, intelligent people would not continue for nineteen centuries to use a remedy that never cures.
3. Infidelity has no substitute for Christianity. (W. B. Stewart, D. D.)
The world is gone after Him
It is a confession of defeat, There has been a long struggle and it has gone against us. The triumphal entry had shown the hold which Christ had on the people.
I. WHAT WAS IT IN CHRIST WHICH SO DEEPLY STIRRED THE ENMITY OF THE PHARISEES?
1. We are in some respects hard on the Pharisees. When Christ called them hypocrites, He meant that sort of doubleness which may be but half conscious, or which may be quite unconscious to the man himself. They were moral men, and it is not hard to reconcile this with their conduct towards Christ. Who are they now, who are most sensitive to the appearance of what they regard as irregular teachers of religion? And who can wonder if the last to give their sympathy to the new doctrine are the established exponents of the old?
2. Doubtless it was the sin of the Pharisees to be prejudiced against Christ, but we lose the lesson if we regard them as monsters of the past, which is the danger of prejudice in things of the soul. We ought not to be so wedded to one form or formula as to be incapable of profiting by any new light.
II. WHAT WAS IT THAT MADE THE WORLD GO AFTER HIM.
1. Reality. We may trifle with Christ; but He never trifles with us. The Pharisees were triflers, as are their modern representatives, whether of wealth, literature, or the Church. Men then, as now, were weary with childish discussions, and were then, as now, ready to follow a real man who meant and lived what he said.
2. Unworldliness. It is a mistake for a religious teacher to court popularity by compromise with the world, All things to all men. The people see through it all and despise the man who flatters himself that he has won them. The secret of John the Baptists power was his unworldliness, and it was the incomparable unworldliness of Christ that attracted the world after Him.
3. Wonderful love. It was new to publicans and sinners to be treated with love, and still more strange that with the love of Christ there should be blended such an inflexible righteousness. But the people followed Him because of the love which won them from the sin which purity condemned. (Dean Vaughan.)
Why Christianity triumphed
Our curiosity is naturally prompted to inquire by what means the Christian faith obtained so remarkable a victory over the established religions of the earth. To this inquiry an obvious but satisfactory answer may be given, that it was owing to the convincing evidence of the doctrine itself, and to the ruling providence of the great Author. (Gibbon.)
The triumph of Christianity
During the decay of the Roman Empire, a pure and humble religion gently insinuated itself into the minds of men, grew up in silence and obscurity, derived new vigour from opposition, and finally erected the triumphant banner of the Cross on the ruins of the capitol. Nor was the influence of Christianity confined to the period or to the limits of the Roman Empire. After a revolution of thirteen or fourteen centuries that religion is professed by the nations of Europe, the most distinguished portion of the human kind in arts and learning as well as in arms. By the industry and zeal of the Europeans, it has been widely diffused to the most distant shores of Asia and Africa, and by the means of their colonies has been firmly established from Canada to Chili, in a world unknown to the ancients. (Gibbon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. Ye prevail nothing] Either by your threatening or excommunications.
The world is gone after him.] The whole mass of the people are becoming his disciples. This is a very common form of expression among the Jews, and simply answers to the French, tout le monde, and to the English, every body – the bulk of the people. Many MSS., versions, and fathers, add , the WHOLE world. As our Lord’s converts were rapidly increasing, the Pharisees thought it necessary to execute without delay what they had purposed at their first council. See Joh 11:53.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Pharisees therefore said among themselves,…. Either when assembled in their own private houses, or in the sanhedrim; or as they stood together in the streets, seeing Jesus pass by in such pomp, and such a multitude with him:
perceive ye how ye prevail nothing? the Vulgate Latin and Arabic versions read, “we prevail nothing”, so Nonnus; the sense is the same; suggesting, that all their wise schemes and crafty councils signified nothing; the commands they enjoined the people not to follow him, or to apprehend him, or to show them where he was, were disregarded; their threatenings to put out of the synagogue such as should confess him, were taken no notice of; their promises of reward were slighted; their examples were not followed; and all their artifice and cunning, backed with power and authority, did not succeed:
behold, the world is gone after him; the Vulgate Latin, Syriac, Arabic, and Ethiopic versions read, “the whole world”, and so Nonnus; the Persic version, “all the people”; that is, a very great number of people; for they could not mean, that all the inhabitants of the world, or every individual of mankind were followers of him, and became his disciples, nor even all in their own land; they themselves, with multitudes more of the same complexion, were an exception to this: but they speak in the common dialect of that nation, of which take two or three instances;
“it happened to a certain high priest, that he went out of the sanctuary, , “and the whole world went after him”; and when they saw Shemaiah and Abtalion, they left him, and went after them o.”
And again p,
“R. Aba proclaimed, whoever seeks riches, and whoever seeks the way of life in the world to come, let him come and study in the law, and , “the whole world” will gather together to him.”
Once more q,
“Jonathan said to David, 1Sa 23:17: “Thou shall be king over Israel, and I will be next to thee”; what is the meaning of this? perhaps Jonathan the son of Saul saw
, “the world” draw after David.”
This shows the sense of those phrases, “the world”, and “the whole world”, when used in the article of redemption by Jesus Christ;
[See comments on 1Jo 2:2].
o T. Bab. Yoma, fol. 71. 2. p Zohar in Gen. fol. 60. 4. q T. Bab. Bava Metzia, fol. 85. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The Pharisees therefore laid among themselves ( ). Graphic picture of the predicament of the Pharisees standing off and watching the enthusiastic crowds sweep by. As people usually do, they blame each other for the defeat of their plots against Jesus and for his final victory, as it seemed.
Behold how ye prevail nothing ( ). It was a pathetic confession of failure because the rest of the plotters had bungled the whole thing. “Ye help nothing at all” by your plots and plans.
Lo, the world is gone after him ( ). Exclamatory use of and timeless aorist active indicative of . The “world” is a bunch of fools, they feel, but see for yourselves. And the Sanhedrin had advertised to “find” Jesus! They can find him now!
Fuente: Robertson’s Word Pictures in the New Testament
Is gone after Him [ ] . The phrase occurs only here. Literally, is gone away.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “The Pharisees therefore said among themselves,” (hoi oun Pharisaioi eipan pros heautous) “Then the Pharisees said to themselves,” one to another, in frustration, confused, blinded by the god of this world, yet doggedly desiring the death of both Jesus and Lazarus, 2Co 4:3-4; Eph 4:18; Psa 2:2.
2) “Perceive ye how ye prevail nothing?” (theoreite hoti oil opheileite ouden) “Do you all not realize that you do not profit a thing at all?” The masses of the Pharisee laymen seemed to chide the ruling Pharisees for their measures formerly announced to exclude any from the synagogue who would confess Him, Joh 9:22; Joh 9:34; Joh 12:42-43. And their death threat rumors had also been in vain to stop either Him or the people from following Him, Joh 5:16; Joh 5:18; Joh 8:37; Joh 8:40-44.
3) “Behold, the world is gone after him.” (ide ho kosmos opiso autou apelthen) “Take notice that the world is gone after him,” or the greater part of the Jewish laity, they said peevishly, Luk 19:37.
Fuente: Garner-Howes Baptist Commentary
19. Do you not see that you gain nothing? By these words they urge themselves to greater rage; for it may be regarded as a reproach of their slothfulness, as if they had said, that the reason why the people revolted and followed Christ was their own excessive indolence and cowardice. This is the way in which desperate men are wont to talk, when they are making themselves ready for attempting any extreme measures. And if the enemies of God persevere so obstinately in what is evil, we ought to be far more steady in a just undertaking.
Fuente: Calvin’s Complete Commentary
(19) Perceive ye how ye prevail nothing?The words may be also read, Look how ye profit nothing (imperative); or, Ye perceive how ye profit nothing (indicative). Upon the whole this last is to be preferred. They blame each other for the failure of all their plans (comp. Joh. 11:47), and prepare themselves to accept the counsel of Caiaphas.
Behold, the world is gone after him.They use terms which express the bitterness of their despair. They who had asked in scorn, Have any of the rulers or of the Pharisees believed on him? who called cursed this people who knoweth not the law who followed Him (Joh. 7:48-49), have heard Jews of Jerusalem express their belief in Him; and now, see Him whom they are seeking to kill, borne as the Messiah at the head of a throng of pilgrims.
The words rendered gone after him apply that they had gone away from themselves, and rejected their authority; and had then gone after Him. (Comp. Note on Joh. 12:11.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. The world is gone after him The raising of Lazarus was the summit of the climax of his divine works, and, occurring at the time of the approaching Passover, it roused an enthusiasm before which the authorities were for a while paralyzed. Hence, as already remarked, the great excitement of the people at this moment requires the miracle to account for its existence.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘The Pharisees then said to one another, “You observe that you cannot do anything. See, the world has gone after him’.
The Pharisees watched all these events with cynical eyes. They, who should have been at the forefront of His welcome, were too hidebound to recognise the truth before their eyes. Instead of responding to Him they grumbled at His success.
They recognised that even their influence could not persuade the people generally that Jesus was not a prophet. The crowds went after Jesus regardless of what they said. ‘The world’ is a slight exaggeration, even though the crowd would include people from many parts of the world who had come to the Passover, but it was a further typical unconscious prophecy.
There are none quite so bigoted as the deeply religious, something we must all beware of lest we also be found wanting when God begins to work. It is one thing to have deeply cherished convictions, it is another to allow those to prevent the truth breaking through. How different it might have been if He had supported them and their teachings. Then they would have cheered for Him. But He could not because they had become false with the result that He had had to strip away cherished beliefs, which were in point of fact wrong, and that was something that they could not abide.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 12:19 . Contrast to the triumph; the despairing self-confession of the Pharasaic adversaries , not as Chrysostom, in spite of the article in ., explained of the quiet friends of Jesus among the Pharisees.
] to one another ; but . is not employed, because the utterance is to appear as limited to the particular circle . Comp. on Joh 7:35 .
, . . .] You perceive that we profit nothing , namely, by our previous cautious, expectant, feeble procedure. “Approbant Caiaphae consilium,” Bengel.
] designation, indicative of their despair, of the great multitude . Comp. in the Rabbins. See Wetstein.
In (is gone from thence) is contained, by means of the pragmatic connection with , the representation of the falling away from the legitimate hierarchical power. Comp. , Joh 12:11 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. (20) And there were certain Greeks among them that came up to worship at the feast: (21) The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. (22) Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.
The Reader, if his views are at all in correspondence with mine, will not be offended that I so often call him, to remark the awful character of those Pharisees. It is not surely without design, that God the Holy Ghost hath interspersed so much of their history, worthless as it is, with that of Christ, which is so infinitely endearing; but with an eye to the Church’s improvement. The Lord knew, that such characters from generation to generation would arise, like weeds, in the garden of the Church; and scatter their baleful seed in every direction. The Lord therefore hath marked their prominent appearances, that they may be everlastingly distinguished from plants of the Lord’s right hand planting, and separated from what is pure. Ye shall know them by their fruits. They profess great sanctity of character, great zeal for promoting their own tenets, they long to proselyte the world; they abound, or would have the world suppose they abound, in good deeds, alms-giving, and unbounded charity. But in the same moment, they burn with the bitterest rancour of heart against that faith in Christ, as their forefathers, the Pharisees in Christ’s days, did before them; which hangs the whole of salvation upon the Person, Blood, and Righteousness of the Lord Jesus Christ only. They desire it may be considered, that they profess Christ, and hope to be saved by Christ: but they consider their good works, as partly recommendations. To rob them of these, would be like Micah’s gods taken from him, having nothing left. Jdg 18:24 . They have never known, neither felt, the plague of their own hearts; and therefore are more in enmity against the faith once delivered to the saints, than the openly profane. May the Lord the Spirit, who hath so graciously watched over his Church, in holding forth so frequently the awful history of such men, keep his people from being tainted with their doctrine. Luk 12:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
Ver. 19. Perceive ye how ye prevail nothing? ] Thus they stir up one another to more madness, as if hitherto they had been overly mild, and used too much gentleness. So Stephen Gardiner, being charged of cruelty by Bradford, answered, I for my part have been challenged for being too gentle oftentimes. Which thing Bonner confirmed, and so did almost all the audience, that he had been ever too mild and moderate. So Bonner in open court to the Lord Mayor: They report me (said he) to seek blood, and call me bloody Bonner, whereas, God knows, I never sought any man’s blood in all my life. But a certain unknown good woman, in a letter to Bonnor, told him his own in these words: Indeed you are called the common cut-throat and general slaughter-slave to all the bishops of England. And therefore it is wisdom for me and all other simple sheep of the Lord to keep us out of your butcherly stall, as long as we can, especially since you have such store already, that you are not able to drink all their blood, lest you should break your belly: and therefore ye let them lie still and die for hunger, &c. Thus she to Bonner. As for Dr Story, who was hanged, drawn, and quartered, for his treason in Queen Elizabeth’s reign; I see (said he in open Parliament) nothing to be ashamed of (though he had been a furious persecutor under Queen Mary), so less I see to be sorry for, but rather because I have done no more; wherein he said there was no default in him, but in them, whom he often and earnestly had exhorted to the same; being not a little grieved, therefore, with them, for that they laboured only about the young and little sprigs and twigs, while they should have stricken at the root (the Lady Elizabeth he meant) and clean rooted it out. The Lord Paget in a certain consultation said, that King Philip should never have any quiet commonwealth in England unless the Lady Elizabeth’s head were stricken from her shoulders. Whereunto the Spaniards answered, God forbid that their king and master should have such a mind, to consent to such a mischief. A writ came down, while she was in the Tower, subscribed with certain hands of the council, for her execution, Stephen Gardiner being the engineer. Mr Bridges, Lieutenant of the Tower, mistrusting false play, presently made haste to the queen, who renounced and reversed it. And yet of her, that was true that Josephus writeth of Alexandra, Ipsa solum nomen regium ferebat, caeterum omnem regni potestatem Pharisaei possidebant. She herself bore only the name of power, the Pharisees seized all the remaining authority of the kingdom,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19. ] . Euthym [164]
[164] Euthymius Zigabenus, 1116
can hardly be altogether without allusion to the fact, or likelihood, of apostasy from Judaism . It is used to signify entire devotion to Him whithersoever He might lead them, as in ref.: and thus implies escape and alienation from themselves.
Fuente: Henry Alford’s Greek Testament
Joh 12:19 . The effect on the Pharisees is, as usual, recorded by John; they said one to another, . “Do you see how helpless you are? The world is gone after Him.” For see 4Ma 17:14 and French “tout le monde”. For see 2Sa 15:13 .
Fuente: The Expositors Greek Testament by Robertson
The Pharisees. See App-120.
among. Greek. pros. App-104.
Perceive. Greek. theoreo. App-133. I. 11.
prevail = profit. Greek. opheleo. Occurs fifteen times, always translated profit, except here; Mat 27:24; Mar 5:26 and Luk 9:25.
nothing = nothing at all. Greek. ouk ouden, a double negative,
behold. Figure of speech Asterismos. App-6.
world. Greek. kosmos. App-129.
Fuente: Companion Bible Notes, Appendices and Graphics
19. ] . Euthym[164]
[164] Euthymius Zigabenus, 1116
can hardly be altogether without allusion to the fact, or likelihood, of apostasy from Judaism. It is used to signify entire devotion to Him whithersoever He might lead them, as in ref.: and thus implies escape and alienation from themselves.
Fuente: The Greek Testament
Our Lord raised Lazarus from the dead; and this miracle made a great sensation among the people. They came to meet Jesus, waving palm branches before him, and all Jerusalem was on a stir.
Joh 12:19-22. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. And there were certain Greeks among them that came up to worship at the feast: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.
These were probably Gentiles, who were staying at Jerusalem; perhaps, proselytes who had come up to the feast. They were touched by the common feeling; they desired to see this wonderful Man who had raised to life one who had been dead four days. They proceeded courteously; they went to one of Christs disciples who, coming from Galilee of the Gentiles, would be likely to sympathize with them, and they sought an introduction to Jesus. This Philip obtained for them with the help of Andrew.
Joh 12:23. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.
He knew that the hour was come when he must die. Looking through the dark glass of death, he saw what its result would be, and he called it glory. These few Greeks were the advance guard of the great Gentile army of the Lord; he regarded their coming in that sense.
Joh 12:24. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
Telling them that the source of his glory would be his death. The reason why the people would hear of him, and come to him, was that he would be hanged on the cross. The grain of wheat, when put into the ground, if it remains as it is, will never increase; it must die if it is to bring forth fruit. What is death? The end of existence? None but thoughtless persons imagine that. Death is the resolution of any living substance into its primary elements. It is the division of the soul from the body; originally, it was the division of the soul from God. In a grain of wheat, death is the separation of the particles of which it is composed, that the life-germ may feed upon that which was provided for it. If it die, in the true sense of the word, in being separated into its constituent elements, then it bringeth forth much fruit. Christs way to glory was through the grave he must go down that he might mount to the throne.
Joh 12:25. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
Live for this world, and you shall lose this world and the next, too; live for the world to come, and you shall in the highest sense gain both worlds.
Joh 12:26. If any man serve me, let him follow me;
That is the best kind of service; to do what Christ did, and to do what Christ bids you do: If any man serve me, let him follow me.
Joh 12:26. And where I am, there shall also my servant be: if any man serve me, him will my Father honour.
Follow Christ, then, to the cross; follow him to the grave; follow him in his humiliation; and then the Father will honour you even as he honoured his Son.
Joh 12:27. Now is my soul troubled;
Or, puzzled. This hour of his glory was the hour of his passion, too.
Joh 12:27. And what shall I say?
Such sorrow was in his heart that he asked, What shall I say? Great trouble brings astonishment, amazement, bewilderment with it; and the human soul of Christ felt as ours feels when in great agony.
Joh 12:27. Father, save me from this hour: but for this cause came I unto this hour.
Nature suggests the cry, Father, save me from this hour. Grace comes behind the flesh, being a little slower to speak; but it corrects the errors of the flesh, and says, For this cause came I unto this hour.
Joh 12:28. Father, glorify thy name.
What a prayer! Jesus swallows up his temptation to escape the cup by this all-absorbing petition, Father, glorify thy name.
Joh 12:28-29. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered:
They only heard the sound, and it was like thunder in their ears.
Joh 12:29. Others said, An angel spoke to him.
They distinguished the sound of some one speaking; but they did not recognize the voice of God.
Joh 12:30. Jesus answered and said, This voice came not because of me, but for your sakes.
To make you believe that God is with me, and that I am his Son.
Joh 12:31-34. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
As if it could not be true that Christ, in his divine nature, abides for ever, and yet, as Man, could be lifted up to die. It was a sneering question, Who is this Son of man? Our Lord did not answer it, thus teaching us that some people are not worth answering. Instead of replying to their question, Jesus gave them a practical admonition.
Joh 12:35-36. Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon, you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
When people determine to reject Christ, he leaves them; why should he tarry where he is rejected? He departed, and did hide himself.
Joh 12:37-41. But though he had done so many miracles before them, yet they believed not on him; That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him.
Christ is in the Old Testament in many places where, as yet, even we have never seen him. I doubt not that he lies hidden away in many a Psalm, and many a prophetic utterance that has not yet been fully expounded, or even comprehended by our finite minds. Oh, for eyes to see him where he sits in his ancient state: What a solemn fact this is, though, that God does allow men to be given over to blindness of eyes and hardness of heart! I sometimes fear that it is so with this age. Men will not see; they will not believe; they are desperately set on skepticism. It has become a fashion with them. Like a torrent, it sweeps through the very churches that bear the name of Christ. My fear is God in his wrath may give up our land to this curse, and then where will our hope be?
Joh 12:42-43. Nevertheless among the chief riders also many believed on him; but because of the Pharisees they did not confess him, test they should be put out of the synagogue: for they loved the praise of men more than, the praise of God.
I wonder whether in this throng there are any of this kind, who do believe in Christ, and yet never come out and confess him because they love the praise of men more than the praise of God. If so, I venture to say that they are found among what are called the more respectable people, the men of light and leading, the chief rulers. Among the common people there is very little of this evil. They will generally confess what they believe, and bravely come forward to declare that they belong to Christ. It is the chief rulers, the gentlemen of the Sanhedrim, who, if they believe in Christ in their hearts, do not confess him, lest they should be put out of society, for they love the praise of men more than the praise of God.
Fuente: Spurgeon’s Verse Expositions of the Bible
Joh 12:19. ) The indicative without an interrogation [Engl. Vers. makes it an interrogation, Perceive ye?]. Comp. Act 21:20, [, , , Thou perceivest, brother, how many, etc.] They approve of the counsel of Caiaphas.- ) See App. Crit., Ed. ii., on this passage.[316] [It is well, when matters come to that (that the enemies of the truth cannot prevail against it).-V. g.]- , the world) An hyperbole resulting from indignation. If the whole world, say they, were ours, it would desert us to go after Him. There lies hidden in their words something like a prophecy. Comp. ch. Joh 11:50. [Caiaphas unconscious prophecy] that one man should die for the people; and Joh 19:19, etc., [Pilates unwitting testimony of Jesus kingship of the Jews, in the inscription on the Cross; an inscription, which he was providentially overruled not to withdraw, when requested to substitute] that He said, I am King of the Jews.-, is gone) away from us. How shall we retain the world?
[316] Bengels authority for seems to be the Vulg. proficimus; also c. But ABDQb Rec. Text read ; nihil proficitis is the reading in a.-E. and T.
Fuente: Gnomon of the New Testament
Joh 12:19
Joh 12:19
The Pharisees therefore said among themselves, Behold how ye prevail nothing; lo, the world is gone after him.-These Pharisees were determined not to believe, and to such then as now added testimony excited wrath and bitterness rather than produced faith and repentance toward God. So in wrath they say the world is going after him. But they persist in a course that would have done them honor if they had been in a good cause. [These opposers had joined the Sanhedrin to put Jesus to death, and were astounded when they thought that practically the whole nation had gone over to him and demonstrated his popularity.]
Fuente: Old and New Testaments Restoration Commentary
world
kosmos = mankind. (See Scofield “Mat 4:8”).
Fuente: Scofield Reference Bible Notes
Perceive: Joh 11:47-50, Mat 21:15, Luk 19:47, Luk 19:48, Act 4:16, Act 4:17, Act 5:27, Act 5:28
the world: Joh 3:26, Joh 17:21, Psa 22:27, Psa 49:1, Isa 27:6, Act 17:6, 1Jo 2:2
Reciprocal: Exo 1:12 – grieved 1Ki 12:26 – Now shall Mat 20:16 – the last Mar 1:37 – All Mar 14:2 – lest Luk 16:16 – and every Luk 19:39 – rebuke Joh 7:32 – Pharisees heard Joh 9:13 – General Act 4:21 – for all Act 5:17 – the high Act 5:24 – they Rev 13:3 – all
Fuente: The Treasury of Scripture Knowledge
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World is from KOSMOS, which means the inhabitants of the earth. The statement of the Pharisees was one of envy and fear. Their complaint was among themselves, as if each one thought the other should “do something about it”
Fuente: Combined Bible Commentary
The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
[The world is gone after him.] The Talmudists would say, All the world is gone after him.
Fuente: Lightfoot Commentary Gospels
Joh 12:19. The Pharisees therefore said among themselves, Behold how that ye prevail nothing. Lo, the world is gone away after him. The exaggeration of their words illustrates the alarm and hopelessness of the Pharisees. The impression made is too great to permit them to look at the facts only as they are. The danger of the situation is enhanced by their fears, and they speak more strongly than even the occasion, striking as it was, demanded. It is at the same time highly probable that the Evangelist sees in their language one of those unconscious prophecies so frequently noticed in his Gospel. The second act of the twelfth chapter is over, and the humbled Redeemer is still the conqueror. The third act presents the same lesson in a still more striking light.
Fuente: A Popular Commentary on the New Testament
Ver. 19. Whereupon the Pharisees said among themselves, You see that you prevail nothing; behold, the world is gone after him.
Joh 12:17-18 bring out the influence of the resurrection of Lazarus on the scene of Palmday; Joh 12:19 indicates that of this scene on the final catastrophe. , instead of , because, belonging to the same body, it is as if they were speaking to themselves. , behold, alludes to the unexpected spectacle of which they had just been witnesses. There is something of distress in the term , the world, all this people, native and foreign, and in the aorist , is gone: It is an accomplished thing; we are alone! may be explained as an imperative; but it is better to take it as an indicative present. These persons mutually summon each other, with a kind of bitterness, to notice the inefficacy of their half-measures. It is a way of encouraging each other to use without delay the extreme measures advised by Caiaphas. It is these last words especially which serve to place this whole passage in connection with the general design of this part of the Gospel.
The more closely the narrative of John is studied, the less is it possible to see in it the accidental product of tradition or of legend. Instead of the juxtaposition of anecdotes which forms the character of the Synoptics, we meet at every step the traces of a profound connection which governs the narrative even in its minutest details. The dilemma is therefore, as Baur has clearly seen, real history profoundly apprehended and reproduced, or a romance very skillfully conceived and executed.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
12:19 {4} The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
(4) Even they who go about to oppress Christ are made instruments of his glory.
Fuente: Geneva Bible Notes
Yet many other people did not believe. The Pharisees looked on in unbelief frustrated by Jesus’ popularity and unable to do anything to stop Him at the moment. Hyperbolically they said the whole world had gone after Jesus. This is another ironic comment that John recorded for His readers’ instruction. Really relatively few people had truly believed on Jesus (Joh 12:37-43), but the whole world would go after Jesus as the Savior of the world to a greater degree than the Pharisees believed then (cf. Joh 3:16-17). Their unconscious prophecy (cf. Caiaphas’ unconscious prophecy in Joh 11:50) received a partial fulfillment almost immediately in the request of some Greeks to see Jesus (Joh 12:20-22). The Pharisees later found it just as impossible to curtail the spread of Christianity as they did to restrict Jesus personally (cf. Acts 3-4).