Exegetical and Hermeneutical Commentary of John 12:9

Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.

9 11. The Hostility of the Priests

9. Much people ] Large caravans would be coming up for the Passover, and the news would spread quickly through the shifting crowds, who were already on the alert (Joh 11:55) about Jesus, and were now anxious to see Lazarus. Note that it is a ‘ large multitude of the Jews ’ who come; i.e. of Christ’s usual opponents. This again (comp. Joh 11:45-47) excites the hierarchy to take decisive measures. See on Joh 12:12.

Fuente: The Cambridge Bible for Schools and Colleges

Joh 12:9-11

Much people of the Jews therefore knew that He was there.

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1. Where Christ pleaseth to make Himself known, He will get respect and followers, were there never so much hazard and opposition in the way; for albeit the Rulers had concluded to put Him to death, and He had withdrawn upon that, and they had given charge to spy Him out (chap. 11:53, 54, 57), yet much people of the Jews, so soon as they heard of Him, they flocked to Him.

2. Christ gives so glorious proofs of His power and love, as may invite men to flock unto Him; for He hath with Him Lazarus, whom He raised from the dead, to make them flock unto Him.

3. It is an argument to persuade Christ to help His people in their difficulties, that by so doing, He not only doth them good, but doth also bring about the manifestation of His glory, and an increase of followers; for, by raising Lazarus, He draws them out to wait upon Him (Psa 7:6-7).

4. Albeit Christ will get glory, even by the unsound actings and appearings of men for Him (Php 1:16; Php 1:18; Psa 66:8), yet it is the sin of many, that they flock to Him rather out of curiosity, than in sincerity, and that they choose rather to gaze upon His works, than fall in love with the worker; for such was their fault here. They were curious to see such a rare sight, and possibly also, to inquire somewhat of Him concerning the state of the dead. (G. Hutcheson.)

Not for Jesus sake only

Imperfect attachments to Christ

I. SPECIFY SOME OF THESE ATTACHMENTS. Those whose attachment is influenced.

1. By custom. It was the fashion of the hour to be interested in Christ (Joh 12:12; Joh 12:19). May we not truly say that the power of fashion has something still to do with assembling men about Christ.

(1) For His sake only ought we to worship in the sanctuary; but we go also because the respectable multitude is there.

(2) For His sake only ought we to give; but are not our givings prompted and regulated by social considerations?

(3) For His sake only ought we to work; but do we not cast side glances at the public and reckon somewhat on their approbation?

2. By intellectual considerations. For my sake, i.e., personal love to Christ ought to bind us to Him, and prompt all our obedience and service. But that they might see Lazarus–intellectual interest–learn something per chance about the unseen world. Not for His own sake, but because of the light He may shed on great questions. How many in our day congregate about Christ as a prophet, and only faintly realize in Him a Saviour!

3. By secular considerations. Interest sways men in the matter. Virtues are valued as they pay; and Christ is chosen not for His own sake only, but also because of the immediate bearing that Christianity has on our worldly interest (chap. 6:26).

4. By a regard to moral aesthetics. Not loving Christ only, enamoured with His grace and righteousness, but cultivating holiness as so much personal adornment. Not loving Christ because He is the Son of God, and the

Saviour of the world, but admiring Christianity because it fashions noble nations. Thus there may be much that is false and mixed in the feelings which lead men to throng Christ. Fashion is there, because Christ has acquired social credit: intellect is there, because Christ can satisfy some of the hunger of its curiosity: taste is there, because in the shadow of Jesus it can realize some of its ideals: and prudence and policy are there, not because Christ is truth and love, but because He creates loaves and fishes of which they eat and are filled.

II. THE PLACE AND VALUE OF SUCH ATTACHMENTS.

1. They may be allowed as the starting point of Christian discipleship. Many are drawn to Christ not by the highest, and yet by legitimate, motives. Their first ideas, motives, and hopes, mixed and inferior, and yet leading on to what is purer and more perfect. As Matthew Henry says, God makes the best of the green ears of wheal; and because He does so, the green ears become golden, fit for the garner of God.

2. But the prize to which we must all press is that of a personal love to Christ. For His sake only. Not only when He will answer our mental questionings, but also when He is silent; not only when He is fashionable, but when He is forsaken; not only when discipleship insures honour and wealth, but when it involves poverty and disgrace; not only because He makes us perfect, but because He is perfection. Conclusion–Jesus only.

1. Here we are safe.

2. Here we are supremely joyful.

3. Here we, forgetting everything else, shall find far more than we have forgot. (W. L. Watkinson.)

But the chief priests consulted that they might put Lazarus also to death

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1. Such as betake themselves to bear down Christ do engage themselves in an endless vexing life and an harder task than they are able to undergo; for they who would kill Jesus would put Lazarus also to death. Yea, they would kill many who would kill all whom Christ made objects of His mercy, for inviting others to come to Him (Exo 1:12).

2. Men once engaged in opposition to Christ will not readily be reclaimed by insuperable difficulties, nor the convincing beams of His glory shining in their eyes; for, albeit this was a glorious work prevailing on others, and albeit they see more and more impediments in their way, yet they will go on.

3. None are so malicious and bitter enemies to Christ as corrupt churchmen, when they once decline; for it is the chief priests who are so cruel as to kill a man for being the harmless occasion for drawing men to Christ and whom God had newly delivered from death, and testified He would have Him live.

4. It is the great preferment, and most special mercy that can be conferred on any when they are made means and instruments of advancing Christs honour and kingdom; for this was Lazarus dignity, that because many of the Jews went away and believed on Jesus. It is not needful to assert that the faith of the most of them was sound, but the least degree of it in the worst of them was enough to irritate the rulers.

5. Such as have received special mercies from Christ, or are made instruments of His glory, may expect that they shall meet with a rub, and be made the butt of the malice of enemies; for there is a resolution against Lazarus life, who was thus highly honoured.

6. How mad soever enemies be, or their projects cruel; yet they would be far enough from their point, if Christ pleased, though they got their will; for, suppose they had put Lazarus to death, could not Christ raise him up again as He had done even lately to their knowledge, and so make His glory shine yet more brightly? (G. Hutcheson.)

Putting the witness away

1. The conduct of these men presents the chief difficulty in the way of the hope of some final universal salvation. For hardening themselves against Christ, they reveal the power of the human heart to become utterly blinded to the truth, even while the Life of Love is an increasing light round about it. The difficulty lies not in the nature of God or in the Cross of Christ, or in any temporal bounds put on the omnipresence of the Spirit of God; but the obstacle at which our knowledge must stop lies deep in the will of man and its fearful possibilities of evil.

2. The simple reason why they sought to put Lazarus to death was that many of the Jews went away (from them) and believed on Jesus. But that thought was only an exaggeration of a common tendency of our human nature. For consider how natural it was. They had no special spite against

Lazarus, but they did not wish to lose their power. As consistent Sadducees they could not allow his resurrection, but his existence was an unwelcome suggestion of its possibility, and an evidence of it which was misleading the people. Dogmatists must always close their minds against evidences of new truth. 1500 years later the same men would have put Lazarus to the rack until he recanted. 1800 years later they would have broken down his influence by misrepresentation and appeals popular prejudice in the organs of their sect. If we do not want to receive Christ or His truth, the next thing for us is to put away anything that may remind us of it. This is illustrated

I. IN THE ATTITUDE OF COMMUNITIES TOWARDS NATIONAL DUTY. In the troubled days before the American civil war there were merchants who did not wish to have their profits stopped. Selfish politicians who for the sake of office and ease were willing to reject the truth of freedom, and ready to put down every Lazarus whose presence was leading the people away after the new faith.

II. IN THE ATTITUDE OF PERSECUTORS TOWARD THE GOSPEL.

1. In the book of the lives of martyrs and witnesses we find abundant illustrations in the conduct of the Roman emperors, in that of the papacy, and in that of the opponents of popular movements who refuse to inquire what unheeded truths are beneath them, or what more human gospel may be waiting to enter our cities.

2. An obvious exemplification is the counsel of irreligious men to put the Church or the Bible out of the way. Social Sadducees cannot secure their reign in an anarchic humanity, so long as the people have the Bible in their homes, and so long as the churches stand to bear witness to the gospel.

III. Is our OWN ATTITUDE TOWARDS THE TRUTH.

1. Christ draws nigh the cities of our souls in a duty, privilege, opportunity, clearer perception of truth. How do we receive His approach? We saw that it would interfere with our plan of life, disturb our ease, spoil our pleasure, leave us poorer, and we become afraid lest we should yield. And there was something near which reminded us of it. At least we could get rid of that. It may have been the sight of a friend; we avoided him: some spectacle of want or suffering; we passed by on the other side: some inward feeling or thought; we repressed it. So we remembered to forget that duty. We put its Lazarus where he would not trouble us.

2. Christ draws near sometimes in a new sense of faith, or hope, or possibility of life richer, truer, happier; and then we turn and other desires of life gather quickly round us, and the vision fades: we belong to the world again. We put that Lazarus also to death. (Newman Smyth.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 9. Much people of the Jews] John, who was a Galilean, often gives the title of Jews to those who were inhabitants of Jerusalem.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Bethany was so near to Jerusalem, that many of the Jews came thither, as well to see Lazarus, raised from the dead, as to see Christ: nor was this without the special providence of God, that the name of Christ might be made more famous just before his suffering.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9-11. Crowds of the JerusalemJews hastened to Bethany, not so much to see Jesus, whom they knew tobe there, as to see dead Lazarus alive; and this, issuing in theiraccession to Christ, led to a plot against the life of Lazarus also,as the only means of arresting the triumphs of Jesus (see Joh12:19) to such a pitch had these chief priests come ofdiabolical determination to shut out the light from themselves, andquench it from the earth!

Joh12:12-19. CHRIST’STRIUMPHAL ENTRYINTO JERUSALEM.

(See on Mt21:1-9; and Lu19:29-36).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Much of the people of the Jews therefore knew that he was there,…. That is, many of the Jews that dwelt at Jerusalem, knew that Jesus was at Bethany; for it being but two miles from Jerusalem, the report of his being come soon reached thither:

and they came from Jerusalem to Bethany,

not for Jesus’ sake only; to see him, and hear him, and observe what he said and did:

but that they might see Lazarus also, whom he had raised from the dead; that is, whom Jesus had raised from the dead, as the Alexandrian copy, and the Ethiopic version express it; for it equally excited their curiosity, to see the person that had been dead, and was raised from the dead, as to see him who raised him: and it is very likely before they had no opportunity of seeing him; it may be he did not appear publicly before, but kept himself retired; but now Jesus being come, he showed himself openly; which the Jerusalem Jews being informed of, induced them to come to see both the one and the other.

Fuente: John Gill’s Exposition of the Entire Bible

The common people ( ). This is the right reading with the article , literally, “the people much or in large numbers.” One is reminded of the French idiom. Gildersleeve (Syntax, p. 284) gives a few rare examples of the idiom . Westcott suggests that came to be regarded as a compound noun. This is the usual order in the N.T. rather than (Robertson, Grammar, p. 774). Mark (Mr 12:37) has . Moulton (Proleg., p. 84) terms here and in verse 12 “a curious misplacement of the article.” John’s use of is usually the common crowd as “riff-raff.”

That he was ( ). Present active indicative retained in indirect discourse after the secondary tense (, second aorist active indicative of ). These “Jews” are not all hostile to Jesus as in John 5:10; John 6:41, etc., but included some who were friendly (verse 11).

But that they might see Lazarus also (‘ ). Purpose clause with and second aorist active subjunctive of . Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1 for the same phrase, “whom he had raised from the dead”). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17). It was a tense situation.

Fuente: Robertson’s Word Pictures in the New Testament

Much people [ ] . The best texts insert the article, which converts the expression into the current phrase, the common people. So Rev.

Knew [] . Rev., more correctly, learned. They came to know.

Fuente: Vincent’s Word Studies in the New Testament

1) ”Much people of the Jews therefore knew,” (egno oun ho ochlos polus ek ton loudaion) “Then the great crowd of the Jews knew,” or realized, evidently from reports of some who had recently seen Him in the area; It was the common people who “heard Him gladly,” Mar 12:37.

2) “That he was there: (hoti ekei estin) “That he was out there,” at Bethany, Joh 11:55-57; Joh 12:1-2; Joh 13:1; Mat 26:2; Mar 14:1.

3) “For they came not for Jesus’ sake only,” (kai elthon ou dia ton lesoun monon) “And they came there not only because of Jesus,” and His wide reputation for both His teaching and His doing good through miracles and healings, Act 10:38; Act 14:17.

4) “But that they might see Lazarus also,” (all’ hina kai

ton Lazaron -Idosin) “But also in order that they might see

Lazarus,” who had gained renown by the Lord’s raising

him from the dead, four days after his death and burial,

Joh 11:43-44.

5) “Whom he had raised from the dead.” (hon egeiren ek nekron) “Whom he had raised out of and from the dead– There were two great persons to see, as centers of attraction for the masses of the Jewish laity of the Lord, Jesus and Lazarus, the conqueror of death, and one of His special trophies, Rev 1:18.

Fuente: Garner-Howes Baptist Commentary

9. Then a great multitude of the Jews knew that he was there. The more nearly the time of the death of Christ approached, it became the more necessary that his name should be universally celebrated, in order that it might be a preparation for stronger faith after his death. More especially, the Evangelist relates that the recent miracle of the resurrection of Lazarus had acquired great celebrity: and as Christ showed in it a remarkable proof of his Divinity, God intended that it should have many witnesses. When he says that they came not on account of Jesus only, but also for the sake of Lazarus, he does not mean that they came out of regard to Lazarus, as if they bestowed this mark of honor on him in particular, but that they might behold the astonishing display of the power of Christ in Lazarus.

Fuente: Calvin’s Complete Commentary

EXPLANATORY AND CRITICAL NOTES

Joh. 12:9. Much people, etc.Not our Lords enemies, but members of the pilgrim bands and friendly neighbours from the city.

Joh. 12:10-11. But the chief priests, etc.They saw that now it would not be sufficient to put Jesus only to death. Witnesses to His power would remain, and thus Lazarus was marked out as a victim; for many beholding this visible proof of Christs divine power could no longer withhold their allegiance.

Joh. 12:12. See Homiletic Note, pp. 347, 348. Next day.I.e. the day after the Sabbath, i.e. our Sunday. Much people.See Joh. 12:9.

Joh. 12:13. Branches of palm trees. , which then probably grew by the way. These were used to wave in triumph before Christ. The other Evangelists mention the spreading of the path with litter cut from the trees, and garments. A comparison of the accounts of this incident in the four Gospels will show how each supplements the others. Hosanna.Psa. 118:25. Blessed, etc.They hail Him as the Messiah, the Sent of God, the Head of the eternal kingdom (Dan. 7:14), and the Saviour and ruler of Israel.

Joh. 12:14. Found a young ass.The other Evangelists tell how it was found.

Joh. 12:15. Fear not, etc.Zec. 9:9. The prophet foretold that meekness and humility in the Messiah which were verified in the life of Jesus.

Joh. 12:16. Understood not, etc.They needed direct teaching ere they could truly understand the spiritual nature of Christs kingdom (Joh. 14:26; Luk. 24:13-32).

Joh. 12:17. The people, etc.Joh. 11:31. Not only did they shout Hosanna apparently, but testified among the others to the fact of the raising of Lazarus.

Joh. 12:18. The people ( ).The multitude (Joh. 12:12).

Joh. 12:19. The Pharisees.All their plans against Jesus only seemed to bring greater honour to Him. Probably these men shrank at first from the more cold-blooded and murderous plan of the chief priests. But their wilful opposition to truth was leading them to accept the plan of the latter. Facilis descensus Averni.

MAIN HOMILETICS OF THE PARAGRAPH.Joh. 12:12-19

Christs triumphal entry into Jerusalem.This triumphal entry of our Lord into Jerusalem is emblematic of His triumph in the hearts of individuals and in the world at large. Behold, thy King cometh, is the cry that resounds in every heart, and among the nations, when Christs truth is proclaimed. But His is not a kingdom which comes with ostentation. It is spiritual, not temporal. Hence, as of old, its progress is marked by meekness and lowliness, its grandeur is of an inner moral, and not of an outward material sort, and at its advent all true hearts are joyful. In considering the scene before us, notice:

I. The humble simplicity of Christs regal entry into Jerusalem.

1. It was a real royal progress, but from all the circumstances attending it evidently so unworldly and spiritual that even our Lords enemies made no effort to found on it in their accusation of Jesus before Pilate. Meek and lowly was Jesus, as He ever was during His life on earth. And all the ordinary insignia and pomp of royalty were absent from that festal throng on the brow of Olivet. No guard of soldiery on prancing steeds, with glittering display of arms and flaunting of banners, with blare of trumpet and clash of armour; no civic functionaries in robes of office grouped themselves around the King; no carpet of state of rich texture and dye was spread on His path; no chariot with protecting canopy conveyed the approaching King. All the outward insignia and emblems of royalty were lacking.
2. We see on the contrary a meek and lowly man, His visage so marred more than any man, bearing on His heart the sorrows of humanity. He is seated in lowly state on an asss colt, on which some of His few humble followers have laid their outer garments. And the crowd that accompanies Him, shouting Hosanna, possess but humble means of affording Him honour. They spread their outer garments, and strew branches of trees on the way, in lieu of richer carpeting. And in place of royal banners they wave palm branches in the air.
3. And those crowds are of the humblest. No representatives of the Sanhedrinnone of the priests, the rabbis, or other teachers of the people. None of the rulers of the city, nor their servants, waited to receive Jerusalems rightful King. Those who surrounded Him were probably for the most part people from provincial Galilee, where His word had been most readily received, together with some who were with Him when He called Lazarus from the grave, and raised him from the dead, humble folk like His own followers, far removed from anything approaching courtly pomp and pride.

4. And is not all this strikingly emblematic of the coming of our Lord as King into mens hearts and among the nations? It is not with outward pomp men meet and welcome their King, but in meekness and lowliness. It is to the humble and contrite in heart that He is revealed, although hidden from the wise and prudent. And He wins men to acknowledge Him, not by the display of material glory, but by the power and gentleness of His love. He comes, not as a tyrant, but as a Saviournot to overawe by the display of His power and glory, but to bless with His salvation. And so too is He manifested among the nations. At the proclamation of His coming and kingdom by humble followers we do not find the rulers, or men of power and wisdom, flocking to join in His royal progress. His coming is met often by the contempt and indifference of men in high station, if not by actual hatred and hostility. As of old, when He comes among the nations now, heralded by His servants with the cry, Behold, thy King cometh, not many wise after the flesh, not many mighty, not many noble (1Co. 1:26), receive Him; only the humble who have listened to His word and experienced His power.

5. And it may surely well be asked here, whether the outward pomp and splendour, the hankering after temporal power and honour, in some sections of the visible Church, can be held to be compatible with this lowly royalty of the Redeemer. Does not this tendency to lean on outward pomp and power lead to unspirituality and weakness, and thus to obscure the true glory of the Redeemers advent and kingdom?

II. Its inherent glory to the eye of faith.

1. These multitudes that went before and followed the Redeemer were not attracted to Him by any external tokens of earthly power and majesty. The Saviour wore no regal crown. He was on earth to bear one of thorns alone. He wielded no earthly sceptre, emblem of earthly authority. He wore no purple robe, significant of kingly dignity and honour. By no such outward symbols were those rejoicing crowds attracted to the Saviour. But they did see a glory greater than earth could show.
2. They recognised, in that meek and lowly One, Him that had power over the forces of nature and in the spiritual world such as the greatest of earth never can possess. Those from rural Galilee and Decapolis remembered His mighty acts of power and beneficenceHis healing of mens diseases, His satisfying their bodily needs, as He fed the thousands near the Galilean lake, His power over the spirits of evil, His ability even to snatch from Death his prisoners and set them free. His heavenly teaching they recalled also to memoryteaching with authority, and not as that of the scribes. The remembrance of these things, and of the beauty of His character and life, came upon them like beams from the Sun of truth, so that they realised that this could be none other than the Christ, the King of Israel, the promised Son of David. Hence their shout, Hosanna, blessed is He that cometh in the name of the Lord.

3. Thus they also recognised in Him the promised Messiah, who was to fulfil all the old prophecies and promises. All that happened on that memorable morning, St. Matthew tells us (Joh. 21:4), was done that it might be fulfilled which was spoken by the prophet. In Him all the glory of Israel was to centre, all the ancient promises were to be fulfilled. And the most of that rejoicing crowd, on that far-away Sunday morning, recognised, though dimly and imperfectly it may be, that this lowly King was to fulfil and perfect all. They did not know, they were for the most part no doubt mistaken, as to the manner and extent in which those old prophecies were now to be fulfilled. Even the disciples did not at first understand the full meaning of this demonstration. But they caught a glimpse in faith of the great truths which were made visible in these events; and by accepting their homage and reverence Christ strengthened their faith.

4. To us there is even greater glory to the eye of faith in the coming of Christ through the advance of His kingdom, even although in its progress there is little of earthly glory or pride. We have the record of His miracles which He wrought whilst on earth, and they indeed tell us of His divine power and majesty. But we know of yet greater works than these (Joh. 1:50-51). We see the spiritually diseased made whole, the spiritually dead made alive, the spiritual bondslaves of Satan brought into the liberty of Gods children, through the power of this same Jesus of whom it was foretold in the prophetic word, Behold, thy King cometh to thee, meek, and sitting upon an ass, and upon a colt the foal of an ass (Mat. 21:5). We see Him also coming among the nations gently and lovingly, not with conquering sword or earthly power and glory, but in the preaching of His cross, in the story of His self-sacrificing love and pity for men. And as we gaze we see the idols bend before Him, the horrid deeds of darkness fleeing from the light of His truth, and the moral wildernesses of earth rejoicing and blossoming as the rose (Isa. 35:1). Therefore as we view all this we too raise our shout of Hosanna! and cry,Blessed is He that cometh in the name of the Lord.

III. Its effect on men of the world.

1. There was joy in the hearts of the disciples (Luk. 19:37-40), but rage in the hearts of our Lords enemies. They called on Him to rebuke His disciples. And when later in the day they heard the children (those over twelve years of age who were present at the feast) also shouting Hosanna, they were sore displeased, and said, Hearest Thou what these say? (Mat. 21:15-16). And finally, seeing that they could not check this enthusiasm of the people, the Pharisees said among themselves, Perceive ye that ye prevail nothing? behold, the world is gone away after Him (Joh. 12:19). Therefore, in place of permitting this incident to lead them to reflection on the nature and work of Jesus, in blind rage they took counsel, yet more earnestly, to put Him to death (Joh. 11:53).

2. Then even as we look on the rejoicing crowd a different scene rises on our view. The shouts of jubilation on Olivet and in the temple die away, and the multitude disperses. But were there not some of them in that surging crowd round Pilates judgment seat who shouted, Away with Him, crucify Him! and who railed on Him as He hung on the cross on Calvary?

3. And is it not so still? There is still joy in the hearts of the disciples as Jesus comes in His kingdom among men without ostentation; but now as of old in the days of His flesh there are those who are sore displeased at the manifested joy of His disciples, who cast contempt on His gospel, and take counsel for its hindrance and overthrow, who take counsel against the Lord and His anointed, saying, Let us break their bands asunder, and cast their cords away from us (Psa. 2:2-3). Then, too, many of the multitude have proved themselves to be fickle as in those times of our Lordone day shouting Hosanna, the next Crucify. It is too common a trait of mens unrenewed nature, and manifests itself in all phases of the worlds history. Those sent by God experience the fickleness of men. But amid all enmity and fickleness Christ still is coming as rightful King of humanity to those who receive Him; whilst to those who in their pride of intellect and self-righteousness reject Him He says, Out of the mouths of babes and sucklings Thou hast perfected praise (Mat. 21:16).

Joh. 12:12-19. The royal entry of Christ into Jerusalem.Lift up your heads, O ye gates, etc. (Psalms 24). This word of the Psalmist might have been specially referred to Jerusalem when Jesus revealed Himself so plainly and lovingly as the promised King of Zion, and thereby set aside every excuse that could be urged for the rejection of His person. This word comes specially home also to every Christian community, to every individual Christian, inasmuch as the Saviour comes to us spiritually, and vouchsafes to us a new period of grace in which we may seek after Him and find Him. We also shall have no excuse if we do not receive Christ in faith. The object of this meditation is to quicken us to a humble and joyful reception of our heavenly King. We look:

I. At the King who makes His entry.

1. He is the Lord of lords. His majesty shines even through the form of His humiliation, the form of a servant. He influenced the hearts of His followers with invisible might, so that at His command they gave up their temporal possessions.
2. He came poor and lowly, meek and submissive. He did not employ a proud war-steed, but a little-valued, peaceful beast of burden. He came to His Zion not in terror and with threatening, but in love and goodness, drawing and enticing men to follow Him.

II. At the people who greeted Him with their hosannas.

1. The people rejoiced in their King who came unto them. They anticipated that He would bring salvation, and were therefore ready to offer themselves, and strenuous to receive Him worthily, i.e. with reverence and homage. We not only hope and anticipatewe know that in Christ is our salvation. Do we therefore rejoice, do we honour and do homage to Him, in rightful fashion?

2. The people with their hosannas openly acknowledged Christ as the promised Messiah, and praised God for the coming of this King. Let us also confess openly our Prince of peace, and also thank God for His advent. Do we not often act as if He must be joyful that we desire to know something of Him, although it is not He who needs us, but we who need Him? Let us receive Him as our Lord and Saviour in humble obedience, with reverent gladness and true confession.From J. L. Sommer.

Joh. 12:12-19. Into what hearts does the Lord Jesus to-day make His entry?Introduction.Jesus came in the fulness of time to His people; and He comes also spiritually to-day to every heart desirous of receiving Him and prepared for His reception. He comes:

I. Into obedient hearts;
II. Into the hearts of those ready to sacrifice themselves for Him;
III. Into the hearts of the humble and contrite;
IV. Into the hearts of those who confess Him.Idem.

Joh. 12:15. The Lord still comes to-day.Around this entry of our Lord into Jerusalem seem to range themselves, in order unnumbered, gracious visitations in mens hearts and homes, unnumbered victorious progresses in the ages and among the nations. The Lord still comes to us and to Christendom at large. We see that this is so:

I. In the offerings brought to Him.[As we learn from the Synoptic Gospels, the beast on which the Lord was seated was freely granted to Him; so, too, were the simple, improvised emblems of regal estate.] The Lord of heaven and earth appears in this incident as one who requires these gifts. The coming King desires the offerings of our love and gratitude. The Lord hath need of these. This word opens still to-day the treasuries of the rich who believe, and the hearts of the widows to bring each her mite to Him who is ever coming.

II. In the multitudes that honour Him.The jubilation and homage of the people who accompanied our Lord on His entry into Jerusalem were but the beginning of a universal movement which took its rise from this meek yet victorious Kingof a homage which men and angels, earth and heaven, have rendered Him to this present hour, and shall even to the end of the world.

III. In the song of praise with which they greeted Him.This song has not gone silent. It arises and swells through all times and among all peoples from earth to heaven, and again from heaven to earth. To-day it resounds in many communities of the faithful, from many an altar, from so many sinful hearts which have received divine comfort. In the Church on earth and in the Church above sounds the acclaim, Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord! Hosanna in the highest! (Mat. 21:9).Appuhn in J. L. Sommers Evang. Per.

Joh. 12:15-16. A precious advent message, and a significant advent warning.

I. The precious advent message rung thus: Behold, thy King cometh to thee! (Zec. 9:9).

1. He comes, the King long promised, desired, waited for.
2. Thy King is He who comes.

3. He comes in righteousness, mighty to save, yet meek and lowly.
4. He comes to thee.

II. The significant advent warning runs thus: Prepare to meet thy God (Amo. 4:12).

1. With childlike, simple faith, willing obedience, unconditional surrender of the heart.
2. Without being offended because He is in the form of a servant.
3. With genuine consecration and earnestness.
4. With gladsome praises of His name.
5. With believing prayer. Hosanna! O Lord, help! Save, O Lord!Dr. v. Biarowsky, Idem.

Joh. 12:18-19. How are we to receive the coming King?Christ is continually coming to individual hearts and in the world at large. Still accents of welcome greet Him. Still there are those who despise and reject Him. How should we receive Him?

I. With humble reverence.We must ever remember that He is the Lord of glory; and that the preaching of His cross, although to men foolishness, should be to us Christ, the power of God, and the wisdom of God. The lowly Saviour is now exalted in the heavens, but He still comes in lowly guise, through the foolishness of preaching, to save them that believe (1Co. 1:21-25). Let us therefore receive Him and His word with reverence, in however lowly guise and humble fashion He appears among us.

II. With joyful acclamation.As the disciples and the multitude rejoiced and greeted Him with acclamation as the King of Israel, when they remembered His wondrous words and deeds, and the various proofs He had given that He was the promised Messiah; so let us hail Him as our great spiritual deliverer, remembering the wonders of His grace in ourselves and others. And as we see Him advancing, conquering and to conquer, by the power of His love in the hearts of men and among the nations, let us join in rendering Him the tribute of praise which is His due.

III. With unwavering loyalty.Let us not imitate the fickle multitude. Why did He, the brightness of the divine glory, condescend to this lowly guise? Why does He still come to our hearts, entreating, If any man hear My voice, and open the door, I will come in to him? It was because thus alone by His self-sacrificing love could we be saved. Surely, then, we too with heart and voice will join the thronging multitudes of every age and nation in the acclaim, Hosanna! Blessed is the King of Israel, that cometh in the name of the Lord!

HOMILETIC NOTES

Joh. 12:12-19.

1. It was probably on a Sunday morning, as we should say, that this striking and beautiful incident of the closing days of our Lords ministry occurred, i.e. if we consider that the 14th Nisan is to be reckoned as the first day of the feast. This entry into Jerusalem would thus take place on the morning of the 9th Nisan. But if it took place on the following day, the 10th, the day on which the passover lamb was set apart, then here we may see much that is fitting in the incident. The Saviour was, so to speak, set joyfully apart, proclaimed and acknowledged to be the promised Saviour with shouts of hosanna. In the Synoptic Gospels this incident seems to occur on the journey from Jericho after the healing of the blind men. Still, even in these Gospels there is evidently a break in the narrative (Luk. 19:29; Mar. 11:11). St. John supplies the facts omitted by the others, showing that Jesus remained overnight at Bethany, where the anointing of His feet with costly spikenard by Mary took place, which aroused the mercenary spirit of Judas, and led to his being rebuked.

2. In the morning, starting from Bethany on the south-east side of the Mount of Olives, two of the disciples were sent to bring an ass with her colt to the Saviour. And seated on the colt, He proceeded on His way, being met by a crowd from the city, many of whom spread their outer garments on the way before Him (Mat. 21:8), as a token of their reverence and devotion; whilst others brought with them palm branches, torn from the palm trees by the wayside, as a token of joy and triumph. Palm branches were seen by John in apocalyptic vision in the hands of the redeemed, as tokens of victory. Here these are a sign of joy in Jesus as the victorious King, the Messiah long promised and now revealed.

3. So also the shout of hosanna is most significant. As they rounded the brow of Olivet, and the city stood before them shining beneath the rays of the morning sun, and conspicuous in front the temple in its majestic beauty, token and type of Gods favour to and communion with the race of Israel, the joy of the multitude broke forth in the shout of Hosanna (help! grant salvation!). They beheld before them Him whom they hailed as the King of Israel, the blessed One coming in the name of the Lord. The exclamation was also a cry of jubilation and blessing, like our God save the King.

4. And all this fulfilled an ancient prophecy concerning Messianic times. The words of Zechariah (Joh. 9:9) were literally fulfilled; and the prophetic call of Isaiah (Isa. 62:11) had been in part obeyed: Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His work before Him. Amid the rush and hurry of events of that memorable passover week the disciples did not think of nor see the connection between these events and the prophetic word. But when Jesus was glorified they remembered.

5. It was a striking spectacle which the bright spring sunshine of the Syrian morning greeteda scene impressed on the memories of all who witnessed it. It is recorded in all the Gospels; and is thus accorded an importance which is special. It was a late and partial, though in its measure glorious, recognition of Jesus in His rightful position and dignity as the promised King and Saviour of Israel.

ILLUSTRATIONS

Joh. 12:13. Hosanna!

Awake! why linger in the gorgeous town,
Sworn liegemen of the cross and thorny crown?

Up from your beds of sloth for shame,
Speed to the Eastern, mount like flame,

Nor wonder, should ye find your King in tears,
Een with the loud Hosanna ringing in His ears.
Alas! no need to rouse them: long ago
They are gone forth to swell Messiahs show;

With glittering robes and garlands sweet
They strew the ground beneath His feet:

All but your hearts are thereO doomed to prove
The arrows winged in heaven for faith that will not love.
Meanwhile He paces through th adoring crowd.
Calm as the march of some majestic cloud,

That oer wild scenes of ocean-war
Holds its still course in heaven afar:

Een so, heart-searching Lord, as years roll on,
Thou keepest silent watch from Thy triumphal throne.
Een so the world is thronging round to gaze
On the dread vision of the latter days,

Constrained to own Thee, but in heart
Prepared to take Barabbas part:

Hosanna now, to-morrow Crucify,
The changeful burden still of their rude lawless cry.
Yet in that throng of selfish hearts untrue
Thy sad eye rests upon Thy faithful few:

Children and childlike souls are there,
Blind Bartimeus humble prayer,

And Lazarus wakened from his four days sleep,
Enduring life again, that Passover to keep.
Still through decaying ages as they glide,
Thou lovst Thy chosen remnant to divide;

Sprinkled along the waste of years
Full many a soft green isle appears:

Pause where we may upon the desert road,
Some shelter is in sight, some sacred safe abode.
(Both) bad and good their several warnings give
Of His approach, whom none may see and live:

Faiths ear, with awful still delight,
Counts them like minute bells at night,

Keeping the heart awake till dawn of morn,
While to her funeral pile this aged world is borne.
But what are heavens alarms to hearts that cower
In wilful slumber, deepening every hour,

That draw their curtains closer round
The nearer swells the trumpets sound?

Lord, ere our trembling lamps sink down and die,
Touch us with chastening hand, and make us feel Thee nigh.Keble.

Joh. 12:13-14. Transient homage.

It was roses, roses, all the way.

With myrtle mixed in my path like mad:

The house-roofs seemed to heave and sway,

The church-spires flamed, such flags the; had,

A year ago on this very day!
The air broke into a mist with bells,

The old walls rocked with the crowd and cries.

Had I said, Good folk, mere noise repels

But give me your sun from yonder skies!

They had answered, And afterward, what else?
Alack, it was I who leaped at the sun

To give it my loving friends to keep!

Nought man could do, have I left undone:

And you see my harvest, what I reap

This very day, now a year is run.
Theres nobody on the house-tops now

Just a palsied few at the windows set;

For the best of the sight is, all allow,

At the Shambles Gateor, better yet,

By the very scaffolds foot, I trow.
I go in the rain, and, more than needs,

A rope cute both my wrists behind;

And I think, by the feel, my forehead bleeds,

For they fling, whoever has a mind,

Stones at me for my years misdeeds.
Thus I entered, and thus I go!

In triumphs, people have dropped down dead.

Paid by the world,what dost thou owe

Me? God might question: now instead,

Tis God shall repay! I am safer so.

R. Browning.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(9) Much people of the Jews therefore knew that he was there.Some of the pilgrims who had come from Jericho would have told this in Jerusalem, where those who had previously come up from the country were earnestly asking about Him (Joh. 11:55). They go forth, then, in large numbers to Bethany to see Him; and this reminds the writer that many of them went not for this purpose only, but also that they might see Lazarus.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Many Show Interest in Jesus and Lazarus ( Joh 12:9-11 ). 

‘When the great crowd of the Judaisers learned that he was there, they came, not only because of Jesus, but also in order to see Lazarus whom he had raised from the dead. So the chief priests planned to put Lazarus also to death because, on account of him, many of the Jews were leaving and believing in Jesus’.

Once again John speaks of ‘the Judaisers’. Here now He is back in Judea and Jerusalem. Earlier ‘the Judaisers’ had represented those who were antagonistic to Jesus, whether in Judea or in Galilee, but the expression has expanded gradually to include those of Judea who, while sceptical, were willing to give Him a hearing. They thus represented the more educated Jews, the intelligentsia, those who were or had been sceptical of Him.

The disciples were mainly Galileans and the Galileans looked on the Judeans as contemptuously as the Judeans looked on them. John, however, does not call the Judeans as a whole ‘the Judaisers’, but rather the more prominent people whom he saw as being suspicious of Jesus. On them he directed some of what was once his feeling against the Judeans.

Jesus had been absent from Jerusalem and now the news filtered through that He had arrived at Bethany. The fact that crowds thronged to Bethany when they learned that He was there, both in order to see Jesus and in order to see Lazarus, demonstrates how powerfully what had happened to Lazarus had affected people. It was something of a sensation.

The ‘Judaisers’ who came were not necessarily directly believers, but they were interested. They had heard of the miracle of the raising of Lazarus, and other stories about Jesus, and they had come to see for themselves, and even possibly to question Lazarus. And by this some of them were becoming convinced. This angered the authorities, especially the chief priests who would be Sadducees and rejected belief in the resurrection. This was hitting at one of their firmly held tenets and weakening their position. Thus they decide they must somehow get rid of Lazarus as well. It would not be easy. The Romans jealously retained the right to use the death penalty for themselves except in cases of open blasphemy. (In contrast to the Sadducees the Pharisees, who firmly believed in the general resurrection, are not mentioned here. It was the Chief Priests who were acting).

What a contrast there is between the coming of Mary and the coming of the Judaisers. On the one hand pure love, on the other questioning, curiosity and even some enmity. And that is how the world will ever be until the final regeneration.

Fuente: Commentary Series on the Bible by Peter Pett

People come for the sake of Lazarus:

v. 9. Much people of the Jews therefore knew that He was there; and they came not for Jesus’ sake only, but that they might see Lazarus also, whom He had raised from the dead.

v. 10. But the chief priests consulted that they might put Lazarus also to death,

v. 11. because that by reason of him many of the Jews went away and believed on Jesus.

In the course of the same evening, while Jesus was still in Bethany, many Jews came out from Jerusalem. The news of His coming had traveled ahead of Him, after the usual manner of such reports. But it was not only the interest in Jesus that brought them out, the compelling motive rather being a morbid curiosity to see that man Lazarus, of whom it was definitely reported that Christ had raised him from the dead, many Jews having been present. Although some time had passed by since that event, the miracle was still the great sensation. Here was a matter which again caused great uneasiness to the rulers of the Jews, whose spies were everywhere. This living witness was a powerful testimony for the almighty power of Jesus, and might thus become the reason why many people might come to faith in Christ. This must be prevented at all costs. And so the chief priests consulted about the matter and made the monstrous proposal, the cold-blooded resolution, to commit murder; for to put the innocent Lazarus to death was nothing short of that. Here the devilish character of self-hardening unbelief is evident. Rather than have more Jews desert their false cause and believe in Jesus, their Savior, these leaders of the Jewish nation devise one murderous scheme after the other. Whenever the enemies of Christ seek to harm Him and the preaching of His Gospel, even in our days, they always manage to concoct plausible reason to salve their own consciences, But their acts are murder and arson just the same, no matter what high-sounding names they invent to cover their crimes.

Fuente: The Popular Commentary on the Bible by Kretzmann

Joh 12:9-11. Much people of the Jews therefore Bethany being within two miles of Jerusalem, the news of the arrival of Jesus soon reached the city, and drew out great numbers of the citizens; for they had a laudable curiosity to see the man who had been raised from the dead, and the still more wonderful man who had raised him. When they came and saw Lazarus, many of them believed, that is to say, were convinced both of Lazarus’s resurrection, and of the divinity of Christ’s mission. But the news of their believing, together with the reason of it, being currentlyreported in Jerusalem, came to the ears of the chief priests, and incensed them to such a degree, that they resolved to kill, not Jesus only, but, if possible, Lazarus also. They went away, Joh 12:11. means, “from Jerusalem to Bethany.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Joh 12:9-11 . ] since Jesus thus tarries in the neighbourhood. The lively intercourse among the pilgrims to the feast tended the more to spread the information.

] here again (comp. Joh 11:19 ), not generally of the inhabitants of Jerusalem (so usually ), but, according to the standing usage in John, of the Jewish opposition . They came, not for Jesus’ sake alone , to observe Him further, but in order also to see Lazarus , and to be convinced of His actual and continued restoration to life. Since, however, many of the went forth (from Jerusalem) for the sake of Lazarus, and became believers in Jesus, the chief priests ( i.e . not indeed the Sanhedrim as such in general, bat rather that part of it which composed its hierarchical head) took counsel to put Lazarus also to death. We have here, accordingly, the antithesis, that the sight of Lazarus subdues many of the hitherto adverse party to faith (comp. already Joh 11:45 ); and on the other hand, that the extreme Right of the hierarchy resolves the more energetically to counterwork this.

] Still on Saturday evening and Sunday. The procession of people took place then on Sunday (Joh 12:12 ).

. ] Simple continuation of the narrative; hence, neither is to be understood as namely , nor . as the pluperfect (Tholuck).

.] It was indeed for the interest of the hierarchy (not exactly for that of the Sadducees , Act 5:17 , as Lampe thought, since the chief priests are here adduced as such generally, not according to their possible sectarian tendency) to remove out of the way the living self-witness also on whom the miracle had been wrought, not merely the worker of the miracle Himself. The tyrannical power, in this way, proceeds consistently, in order, as it imagines, to put away even the recollection of the affair. “Praeceps est malitia et semper ultra rapit,” Grotius.

] not: they fell away (Cornelius a Lapide, Lampe, Paulus), which, without closer definition, does not lie in the word, but rather: they took themselves off, they removed to a distance; so great an attractive power did the matter possess for them, and then followed the falling away. The separation in the position of the words: , brings both points emphatically out.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

IV

Antithesis Between The Homage Of Pious Jews And Festal Pilgrims, And The High-Priests With Their Adherents, Who Desire To Destroy The Lords Friends As Well As Himself. The Prince Of Peace And The Palm-Branches

(Joh 12:9-19.)

(Mat 21:1-11; Mar 11:1-10; Luk 19:29-44.)

9Much people14 of the Jews therefore knew [learned] that he was there: and they came [thither] not for Jesus sake [on account of Jesus] only, but that they might see Lazarus also, whom he had raised from the dead; 10But the chief priests consulted that they might put Lazarus also to death. 11Because that by reason of him [For on his account] many of the Jews went away, and believed on [were going away and believing in] Jesus.

12On the next day much people that were [had] come to the feast, when they heard 13[hearing] that Jesus was coming to Jerusalem, Took [the] branches of [the] palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord [Blessed is he that cometh in the name 14of the Lord, even () the king of Israel].15 And [But] Jesus, when he had found 15[having found] a young ass, sat [set himself] thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an asss colt. [Zec 9:9.] 16These things16 understood not his disciples [his disciples did not understand] at the first: but when Jesus was glorified, then [they] remembered they that these 17things were written of him, and that they had done these things unto him. The people [multitude] therefore that was with him when17 he called Lazarus out of his 18[the] grave [tomb], and raised him from the dead, bare record [bore witness]. For this cause [On this account] the people [multitude] also met him, for that [because] they heard that he had done this miracle [wrought this sign]. 19The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? [Ye see that ye accomplish, or, effect nothing:]18 behold, the world19 is gone [has run away] after him.

EXEGETICAL AND CRITICAL

See the Commentary on Matthew, John 21; on Mark 10; on Luke 19. It has been shown there that there are no actual differences (the existence of which is claimed by Meyer and others) between the narrative of John and the accounts of the Synoptists, irrespective of the fact that the latter have in effect blended the two halves of the journey, from Jericho to Bethany, and from Bethany to Jerusalem, into one journey, without mentioning the intervening rest. Consequently a double entry (Paulus, Schleiermacher) is still less conceivable: on these points comp. the construction of the facts in Matthew [p. 368, 371].

Joh 12:9. A great multitude of the Jews.The Jews in the national sense (especially the inhabitants of Jerusalem, as the word is generally understood) were, at the same time, most of them Jews in the Pharisaic sense, and here also John understands the expression in this latter sense, not, however, necessarily of the Jewish opposition (Meyer [and Alford]). The raising of Lazarus had created a great sensation among these Jews in Jerusalem; it had inclined many of them to believe, so that the whole party of the Pharisees seemed about to go over to Christ, Joh 12:19.

They came thither.All the people streamed forth to Bethany. Some already believed, and wished above all things to see Jesus again; others were desirous of seeing Lazarus, i.e., they were on the high road to faith. This pilgrimaging began as early as Saturday evening, see Joh 12:12.

Joh 12:10. But the high-priests took counsel.The state of matters seemed so desperate to the high-priests (Caiaphas, Hannas and the innermost circle of chief-priestly intimates in the Sanhedrin) that they consulted together as to how they might make away with Lazarus also, the living memorial of the miraculous power of Jesus. The consequence of the counsel of blood: It is expedient that one man should die, thus begins to make itself manifest. It ever demands more blood, as is proved by the history of the hierarchy. Upon similar, secret murderous plots see Act 23:12; Act 25:3. Of course, as Lampe remarks, the Sadducean party, of which Caiaphas was a member, were specially interested in putting Lazarus aside, he being a living witness to the truth of the resurrection. Comp. Act 4:1-2.

Joh 12:11. Many of the Jews were going away; .Lampe and others: They apostatized. Meyer combats this interpretation. The apostasy is indeed merely a consequence of their going away to Bethany; nevertheless it is intimated.

Joh 12:12. On the nest day.On Sunday morning. See Comm. on Matthew. Here, too, the diversity between John and the Synoptists continues; John mentions that part of the palm-procession which issues from Jerusalem, while the Synoptists give prominence to the portion accompanying Jesus, i.e., the Galilean. Since the same story is here told us by the Synoptists and by John, it becomes very evident that it was Johns intention to supplement their accounts. However, the Synoptists themselves distinguish between a part of the procession that preceded Jesus, and a part that followed Him. By the former attendants these seem to be meant who set out from Jerusalem intending to bring Jesus into the city. John, on the other hand, likewise discriminates between two divisions (Joh 12:17-18),citizens of Jerusalem and festal pilgrims who are already in Jerusalem.

A great multitude that had come to the feast, hearing, etc.Believing pilgrims to the feast, already present in Jerusalem. Be it observed that, according to John, the Hosanna movement, the solemn proclamation of Jesus as the Messiah, originates with these festal pilgrims. Jerusalem herself seems to receive the Lord as her King. According to Tholuck, these were Galilean pilgrims; this is contradicted by the fact that the Galilean festive train is just approaching from Pera; but a considerable portion of the Galilean pilgrims may have already entered Jerusalem or its environs, and may thus turn back to join in escorting Jesus. The acclamation, according to Psa 118:25-26, where the Messiah is greeted as coming A reception such as is allotted to kings and conquerors, 1Ma 13:51; 2Ma 10:7. Tholuck.

Joh 12:13. They took the branches of the palm-trees [ ].20A lively view of the well-known palm-trees, which then, as the reporter vividly reminds us, stood on the road leading from the city to Bethany. This notice is wanting in Luke; Matthew mentions only branches of the trees; Mark speaks of things strewed in the way; we are indebted to John alone for the precise information; and therewith for the terms: Palm-Sunday, Palm-entry, and the symbolism of the palm-branch. As the pomegranate tree is the symbol of the secretly flowing fulness of blessing, so, on the other hand, the palm-tree represents the overflowing horn of plenty and is the symbol of all fulness of strength and outward prosperity: thy stature is like to the palm-tree, thy breast like clusters of dates, Sol. Son 7:7. Hence Tamar21 a favorite name for women, Gen 38:6; 2Sa 13:1; 2Sa 14:27. Hence the palm has from ancient times been regarded as the escutcheon and sign of Israel, Coins of the times of the Maccabees have on one side the palm, and on the other a vine branch as tokens of the land. Also on the medals of the Emperor Titus, struck at his command in countless numbers from the spoil of Jerusalem and distributed among the Roman army, the Captive Judah is portrayed as a woman sitting under a palm-tree. (Bibl. Naturgesch., publ. at Calw. p. 343.) By the biblical palm we are generally to understand the date palm. Elim, the camp of the seventy palm-trees, Exo 15:27; Num 23:9; the palm-branches at the feast of tabernacles, Lev 23:40; Jericho, the city of palms, Deu 34:3; Jdg 1:16; the righteous a flourishing palm-tree, Psa 92:13; Sulamith, Sol. Son 7:8. According to these stages of the symbol it is expressive of refreshment, blessing, festival, new life or victory; 1Ma 13:51 a sign of victory.

Hosanna.22 Matthew: Hosanna to the Son of David! Blessed is he that cometh in the name of the Lord; Hosanna in the highest! Mark: Hosanna! Blessed is He that cometh in the name of the Lord: Blessed be the kingdom of our father David, that cometh in the name of the Lord! Hosanna in the highest! Luke: Blessed be the king that cometh in the name of the Lord! Peace in heaven and glory in the highest! Here (as in the account of the resurrection) the variations more decidedly attest the reality of this scene of intense excitement than would a uniform account. It is the liturgy of ecstatic life. Some cry thus, others thus; each evangelist reports in accordance with his own hearing or that of witnesses. Be it observed that in John the Hosanna precedes the mention of the asss colt, while in the Synoptists it is subsequent to that. Naturally, because the Hosanna with which, as with the watch-word of the day, the festal pilgrims from Jerusalem approach, is not communicated until later to the festal train from Galilee and Pera. In this the new disciples are in advance of the old ones; hence too more rapturous.

Joh 12:14-16. And Jesus having found a young ass, etc. See Comm. on Matthew: the quotation Zec 9:9. Freely cited. That upon which alone the evangelist lays stress, is the contrast between the devout homage paid to Jesus, and His humble equipment, mounted upon a young ass (),found, as it were, by accident,together with the prediction concerning this fact in the prophet. Hence he also gives prominence to the circumstance that the disciples did not then understand this fulfilment of prophecy. Hence the highly emphatic, thrice repeated , these things, Joh 12:16. That the fulfilment of the prophecy was directed by God and not by men, is expressed by the first and the third . Exactly so men did unto Him, and even the disciples did not so much as understand it. Even if Jesus was conscious of the fulfilment of that prophecy, the unsuspicious co-operation of men proves it to have been the dispensation of God. At a later stage of enlightenment the import of this moment was revealed to the disciples also. And here it cannot be merely the fulfilment of a type which is spoken of. It is the fulfilment of a prediction concerning the Messiah; in a typico-symbolical form, doubtless, i.e., the prophet has predicted the entrance of the Messiah in insignificant equipment; but to him the ride upon the asss colt was typically the symbol of the gentle and humble accoutrement of the Prince of Peace,i.e., the investment of his prediction.

Joh 12:17. The multitude therefore bore witness.An antiphony is formed between the eye-witnesses of the raising of Lazarus (inhabitants of Jerusalem, of Bethany, and others) and the people who have come, as believers, from Jerusalem to meet Him. This antiphony is likewise indicated in Mark (where in our translation we read: and they that went before and they that followed). Luke, too, has indicated that the disciples who formed the escort of Jesus praised Him on account of His wondrous deeds. Here John supplements; he informs us that the raising of Lazarus was the leading motive for the ascriptions of praise to Jesus in the Palm-procession. This motive was passed over by the Synoptists for the same reason which induced them to pass over the raising of Lazarus itself.

Joh 12:19. The Pharisees therefore said.According to Chrysostom, thus spoke the secret friends among the Pharisees. But it is manifestly the language of despairing rage. Comp. the similar expression of displeasure on the part of Johns disciples, Joh 3:26. They reproach each other for not having taken more energetic measures. In the great movement they, as they hyperbolically express themselves in their excitement and fear, believe they already see the apostasy of the whole nation from the hierarchical party. This moment of despair on the part of the Pharisees is the corresponding contrast to the triumphal procession of Christ. But that Christ better understood the import of this procession is proved not only by His weeping in the midst of the triumphal entry, according to Luke, but also in the subsequent portrayal of the mood of Jesus by John himself.

DOCTRINAL AND ETHICAL

1. See Comm. on Matthew, Mark, Luke, on the Palm-entry.

2. As Jesus, at the beginning of His ministry, issued from the wilderness resolved to avoid, during His official pilgrimage, the unpurified Messianic name among His people,connected, as it was, with all false Messianic hopes,in order, by His actual self-revelation in prophetic anonymousness, to purify the Messianic hope of His nation, and the Messianic conception,so now He has come forth from the wilderness with the determination of surrendering Himself to the purified Messianic faith of His disciples in the nation, i.e., to the nation itself, in respect of its present festive enthusiasm. In both cases He acts, according to the command () of the Father, in perfect obedience; according to the principle of truth, as personal Wisdom, in perfect freedom. But He foreknows the event; He knows that in the fluctuations of dynamical moods in His nation the curse shall at first outweigh the blessing, or the demoniacal spirit that came to Him as a tempter in the wilderness, according to Matthew , 4, shall circumvent and overpower the heavenly enthusiasm with which He has inspired His people; that He consequently shall be betrayed, that He goes to meet His sacrificial death, but that then, when the propitiatory effect of His death has been manifested in His resurrection, the blessing shall preponderate over the curse, for His people as well as for the whole world. And thus the Palm-procession has a twofold import. In reference to the Lord, it is the free surrender to His people, in His real Messianic dignity, unto death, and, therewith, the free surrender to the disposition of the law itselfa veiled type of His sacrificial procession to Golgotha; hence, also, the symbolical pre-celebration of His Easter passage, in the resurrection, back to the Mount of Olives, and up to the Throne of glory, of His triumphant entry into the world and His kingly appearing to judgment. But in reference to the world itself, it is the surrender to a legal enthusiasm of His people, which cannot protect Him from death, but changes to treachery, and His surrender to the people of true believers, with which surrender His real glorification in the world begins. In the former relation we have to distinguish the extolled Christ who became the Crucified One, and the crucified Christ who became the Risen One; in the latter relation the symbolic Hosanna of those who were under the temporary influence of a spirit of enthusiasm, and the real Hosanna of the children of the Spirit.

3. In the celebration of the raising of Lazarus by the Palm-entry is concentrated the celebration of the whole official pilgrimage of Christ, particularly in His thaumaturgic activity. See Luk 19:37.

4. To the symbolism of sacred springs and mountains is annexed the symbolism of trees which are especially hallowed. The fig-tree, under which Nathanael sat, the symbol of peace, of calm life and of quiet contemplativeness (Joh 1:48), is here joined by the palm-tree, the symbol of blessing and victory, of peace, of kingly state and royal grandeur and glory; subsequently, however, Joh 15:1 ff., the symbol of the vine is set forth in detail: see Friedreich, Symbolik und Mythologie der Natur, Wrzburg, 1859, p. John 332: the Palm-tree.

5. Thus Zechariah, in one of his visions (Joh 9:9), describes the Messiah, in wretchedness and lowliness approaching His people. That thisand not the bringing of peaceis the meaning of this symbolhas been convincingly shown by Hengstenberg (Christologie des A. T. on the passage, iii. 1. Second edition). Christ designs by facts to recall this prophecy; the young asss colt in the prophet forms a climax to (Ewald, Hengstenberg), and as this () presents to our view what is already contained in , not gentleness, but lowliness, so the colt is expressive of the same in a higher degree. Seeing that John omits not only the significative predicates ,, but also the of the Septuagint and of Matthew, the simple riding upon this colt must have been significant enough,namely, as a symbol of lowliness,for great men and kings ride only upon horses. Tholuck.

To this we have to remark: (1) the idea of lowliness as condescension is not necessarily connected with wretchedness; (2) in Zechariah the symbol of humility is evidently a symbol, at the same time, of gentleness and peace, Joh 12:9-10. (3) If John, therefore, pretended to see in His mounting of this animal merely a sign of lowliness, then would Matthews interpretation of the prophet be more correct than his. (4) But this is the more out of the question since, according to John, the people that wish to glorify the Lord, put Him upon the young ass. In accordance with the she-ass of Balaam, we should see in the ass a symbol of the presageful in the irrational creation. In Friedreichs Symbolik und Mythologie der Natur are various interpretations without result. Here we have to do with the ass merely as the beast of peace.

6. John too intimates, with , that the choice of the ass colt proceeded from Jesus. But he lays special stress on the fact that the people, not thinking of that prophecy, did thus with Him; thus he emphasizes the providential direction of the event, which took care that the prophecy should be fulfilled, consciously to the Lord, but unconsciously to the disciples and the people.

7. The great contrast. The victorious kingdom of Christ seemed to have arisen, the whole nation was apparently going over to Him with Hosannas; the hostile party was in despair. Then the treachery of Judas brought the fearful turning. But what explanation is to be found for the treachery of Judas in the present posture of affairs? Judas saw that Jesus did not utilize the triumphal entry for the founding of a worldly kingdom, and he now gave up His cause for lost. Exactly the opposite to this contrast is formed by the triumph of enemies after the crucifixion of Christ. Hell is jubilant, Christ dies, His disciples fear. And now Nicodemus and Joseph desert the Sanhedrin and go over to Christ, as Judas, after the Palm-entry, forsook the company of the disciples and went over to the enemy. Appearances, therefore, are not decisive in the situations of the kingdom of God. Exalted moments of triumph are admonitory to extreme prudence; on the other hand, the greatest calamities are accompanied by the announcement of an approaching wondrous festival in honor of the victory of divine help and wisdom.

HOMILETICAL AND PRACTICAL

See Comm, on Matthew, Mark, Luke.The great movement and meeting between Bethany and Jerusalem, or the Communion of the Gospel and the Communion of the Law: 1. Jerusalem comes to Bethany; 2. Bethany comes to Jerusalem.Christs great victory over the Jews a sign of eternal promise.To kill Lazarus also, or the consequence of violence in the domain of the spirit and faith.The Palm-entry according to John 1. Its cause (Joh 12:9-11); 2. its form (Joh 12:12-18); 3. its effect, Joh 12:19.Antithesis of life and death in the story of Lazarus: 1. In contemplating the life-miracle of the Prince of Life susceptible hearts become alive; alive to such a degree that all Israel seems to quicken; 2. the mortal hatred of dead Pharisee hearts towards Christ seeks to kill Lazarus also, and with the breath of death breathes upon the people (even upon the flock of disciples, especially Judas).The scattering of palm-branches, or triumphal homage to the Victor: 1. As Victor and King in the kingdom of the Spirit, in the believing heart, the believing people, the whole world receptive of salvation; 2. as Victor over, and Destroyer of, the kingdom of darkness in the heart, in the church, in the world (here and hereafter); 3. as Victor and Conqueror with the spoils of Victory (His are souls entirely; His the people of the peoplestheir marrow).The world in its destiny as the new heaven and the new earth.As Sunday precedes the week-day, so the Palm-entry precedes the last great work of Christ: 1. As a refreshment for the work; 2. as the survey of the work; 3. as the warranty for the success of the work.The Hosanna of the people of Jerusalem: 1. In the old time (Psa 118:26); 2. on Palm Sunday; 3. at Pentecost; 4. in the time of the Reformation.The riding-beast of Balaam and the riding-beast of Christ, a sign: 1. How dumb nature, (a)loudly contradicts all false prophets, and (b) is wiser than they. 2. How it is (a) serviceable to the King of truth, and (b) is rendered worthy and consecrate by Him.The important, minute fulfilments of ancient prophecies in the life of the Lord.The Spirit of Christ in the Old Testament specially glorified by the prophecy under our consideration: 1. The prophet knew in spirit the wonderful humility and meekness of Christ; 2. he saw in spirit a people, spiritual enough not to be offended in a Prince of Peace on the asss colt.The grand antiphony on the Mount of Olives, or the greetings and counter-greetings in the kingdom of faith: 1. From heart to heart; 2. from congregation to congregation; 3. from church to church; 4. from world to world (from star to star, or between, heaven and earth).The Pharisees hour of despair: 1. Why they despair (on account of the triumphs of Christ); 2. how they despair (they lose head after having lost heart, and dispute among themselves); 3. who comes to their aid in their despair (Satan and treacherous disciples); 4. whereunto that helps them (into ever deeper despair).The kingdom of darkness, the shadowy foil of the kingdom of light.Ye see that ye prevail nothing, etc., or how the hierarchy prophesies concerning its own downfall; 1. In vain all our plots; 2. all the world sides with Him.Behold, thy King cometh unto thee.He cometh; 1. He cometh; 2. He cometh.

Starke, Quesnel:Only Satans spirit, yea, Satanic envy, would fain destroy the works of the Spirit of God.Miracles arouse human hearts, but they do not convert; that belongs to the word of the Lord, Luk 16:29.Ibid.: Jesus leaves to the kings of earth their magnificence which they need as a cloak for their weakness. Humility and lowliness are the best adornments of a King who is fighting only against pride, and who wills to triumph over sin and death.Cramer: In the school of Christianity there is much to be learned and remembered, even though it be not yet understood; for we do not believe because we understand, but that we may finally understand.Zeisius: Believers increase in the knowledge of Christ and in understanding of the Holy Scriptures.Canstein: As a general thing, the fulfilment of prophecies first exhibits their true meaning.Hedinger: We should praise Gods work and the grace of Him who hath called us to His wonderful light.Zeisius: Christ, His honor and doctrine, must be boldly confessed, even though His enemies be like to burst with envy and malice.Honor to whom honor is due.Cramer: Envy does not injure Christ, but His enemies themselves.The whole world runneth after Christ, is still the language of the wicked; O that it might soon come to pass in the greatest fulness!

Lisco: The manner of His entry showed Him to be not an earthly prince, but a King of Peace.

Joh 12:16. Braune: Thus what seemed lost for the present has become a blessing for the future.Palm branches are true peace branches. The palm is verily the noblest tree; it is ever reaching upwards, without lavishing its strength in side-branches, and it proves itself of the utmost utility in leaf, fruit and wood.Yet there was a little band of believers hidden in unbelieving Jerusalem; some of the seven thousand of God, whom Elijah saw not, came forth.Gossner: Wished to kill Lazarus. This is the religion of Caiaphas and Herod. It spares nothing. Everything that is feared must be thrust out of the way.Instead of reporting Him to the magistrates, as they were commanded to do, Joh 11:57, they bring Him as their King.Jesus always finds more faith and love among the people than among those who hold themselves above the people.The state of our King consists in simplicity and lowliness. He comes with such condescension that even the meanest need not fear but may gather confidence.All wrath is put away; He is all meekness and goodness.Behold, the whole world, etc. O that this would come to pass today! Truly, it is written, Gen 49:10.

Heubner:Those that were healed or raised by Jesus were standing witnesses to His glory.Jesus accepted applause; He knew it to be the road to shame. And He then endured shame as having the prospect of eternal glory.Schenkel: How Christ as a King is continually coming to His people: 1. What Christ as the coming King brings us; 2. what we as His people should bring HimBesser: Ye see that ye prevail nothing; behold, the world runneth alter Him. Even in this angry speech somewhat of a prophecy lies hidden, and that which we are about to read is a prelude to the fulfilment of this prophecy.

[Craven: From Augustine: Joh 12:9. Curiosity brought them, not love.

Joh 12:10. O blind rage! as if the Lord could raise the dead, and not raise the slain.

Joh 12:12-13. See how great was the fruit of His preaching, and how large a flock of the lost sheep of the house of Israel heard the voice of their Shepherd.

Joh 12:13-15. Christ was not the king of Israel, to exact tribute and command armies, but to direct souls and bring them to the kingdom of Heaven.For Christ to be king of Israel was a condescension, not an elevationa sign of His pity, not an increase of His power.From Chrysostom: Joh 12:13. This is what more than any thing made men believe in Christ, viz., the assurance, that He was not opposed to God, that He came from the Father.From Bede: Joh 12:13-15. Christ does not lose His divinity when He teaches us (by example) humility.From Burkitt: Joh 12:9. It was the sin of many that they flocked after Christ rather out of curiosity than conscience.

Joh 12:10-11. Such as have received special favor from Christ must expect to be made the butt of malicious enemies.Nothing so enrages the enemies of Christ as the enlargement of His kingdom.

Joh 12:14-15. That it might appear that Christs kingdom was not of this world He abandons all outward magnificence.

Joh 12:19. In the day of Christs greatest solemnity there will be some who will neither rejoice themselves nor endure that others should.From M. Henry: Joh 12:9. Much people came not for Jesus sake only: yet they came to see Jesusthere are some in whose affections Christ will have an interest in spite of all the attempts of His enemies to misrepresent Him.

Joh 12:10. The consultation of the Chief-priests a sign that they neither feared God nor regarded man.

Joh 12:12-13. Those who have a true veneration for Christ will neither be ashamed nor afraid to own Him before men.Those that met Him were they that were come to the feast; the more regard men have to God and religion in general, the better disposed they will be to entertain Christ.Tidings of the approach of Christ and His kingdom should awaken us to consider the work of the day, that it may be done in the day.The palm-branch was1. a symbol of triumph; 2. carried as a part of the ceremonial of the feast of Tabernaclesits use on this occasion intimates that all the feasts, especially that of Tabernacles, pointed to Christs gospel. (It may have been so in the purpose of God. E. R. C.)

Joh 12:13. language employed was that of Psa 118:25-26; high thoughts of Christ are best expressed in Scripture words.Thus must every one bid Christ welcome into his heartwe must praise Him, and be well pleased in Him.

Joh 12:14.This was1. More of state than He used to takeshowing that, though His followers should be willing to take up with mean things, yet it is allowed them to use the inferior creatures; 2. Less of state than the great ones of earth usually affectmanifesting that His kingdom was not of this world.

Joh 12:16. See1. the imperfection of the disciples in their infant state; 2. their improvement in their adult state.The Scripture is often fulfilled by the agency of those who have no thought of Scripture in what they do.There are many excellent things both in the Word and Providence of God which disciples do not at first understand.It becomes Christians when they are grown to maturity in knowledge frequently to reflect upon the weakness of their beginning.Such an admirable harmony there is between the Word and works of God that the remembrance of what is written will enable us to understand what is done, and the observation of what is done will help us to understand what is written.

Joh 12:17. They who wish well to Christs kingdom should proclaim what they know.

Joh 12:17-19. This miracle reserved for one of the last that it might confirm those that went before, just before His sufferings; Christs works were not only well done, but well limed.

Joh 12:19. They who oppose Christ will be made to see that they prevail nothing.From Scott: Joh 12:10. There is nothing so wicked and infatuated that men who have engaged in persecution, will not attempt to escape defeat.From Barnes: Joh 12:10. When men are determined not to believe the gospel, there is no end to the crimes to which they are driven.From A Plain Commentary (Oxford): Joh 12:10. Notice the rapid growth of sin. Joh 12:12-15. Royal even in its lowliness is the mysterious pageant!From Ryle: Joh 12:9-11. People will think for themselves when Gods truth comes into a land.

Joh 12:13. From Hosanna to Crucify Him, there was an interval of only a few days! Nothing so soon caught up as a popular applause.

Joh 12:16. Men may be true Christians and yet very ignorant on some points.In estimating others we must make great allowance for early training and association.]

Footnotes:

[14]Joh 12:9.[Noyes translates , the great multitude, Conant: a great multitude. Alford retains the A. V.]

[15]Joh 12:13.Lachmann in accordance with D. K. X., Origen, etc.: . Since even B. L., etc., read: ., the omission of the article seems unfounded. [The reading before is adopted by Tischendorf in ed. 8, Alf., Westc. and II. and supported by *etcd B. L. Q., etc.P. S.]

[16]Joh 12:16.[Lachmann in accordance with A. D., etc., inserts ; Tischendorf, Alf., W. and H. omit it by authority of . B. L. Q., etc.P. S.]

[17]Joh 12:17.For B. [?] D. E.* K. L., Lachmann, Tischendorf [formerly]; for A. E.** G. M., and many others. Since receives additional weight, the eye-witnesship greater emphasis by , and the preponderance of Codd. is in favor of it, this reading seems preferable. [Tischendorf, ed. 8, for contextual reasons, prefers ; although he affirms that not only . A. E.2 G. H. M. Q., etc., but also B., give , which is adopted by Alford, Westcott and Hort. If we read , the translation would be: The multitude that was with him bore witness that he called Lazarus out of the tomb, and raised him from the dead.P. S.]

[18]Joh 12:19.[Viz., with our cautious, undecided, hesitating policy. Bengel: Approbant Caiph consilium (Joh 11:50). The sentence is generally taken as an interrogation (also by Lange and Alford); but it seems to be more forcible as a direct assertion.P. S.]

[19]Joh 12:19.[Or, the whole world. In D. L. Q. X., is inserted; Tisch. omits it, in accordance with . A. B. . . . 2, etc.P. S.]

[20][The article (not ), which is omitted in the E. V., indicates, as Lange and Meyer explain, that the palm-trees were on the road, or perhaps that the custom was usual at such festivities (Alford).P. S.]

[21][ the palm-tree.P. S.]

[22][, from the Hebrew, means save now, and is originally a formula of supplication, hut conventionally one of triumphant acclamation, and joyful greeting to a deliverer.P. S.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

9 Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.

Ver. 9. And they came, &c. ] Do the Pharisees what they could to the contrary. Truth may be oppressed, not suppressed, Impii sunt piorum . This people (like those branches of palm-trees borne by them, Joh 12:13 ) spread and sprang up the more they were held under by the high priests. ( , , a scandendo. )

But that they might see Lazarus ] And fish somewhat out of him concerning the future estate of the dead. But here they lost their labour.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

9 ff. ] Remember, here as elsewhere in John, the are not the people , but the rulers, and persons of repute: the representatives of the Jewish opposition to Jesus.

Fuente: Henry Alford’s Greek Testament

Joh 12:9 . . A great crowd of the Jews”; is generally used by John in contrast to the Jewish authorities, and R.V [83] renders “the common people”. When they knew that Jesus was in Bethany they went out from Jerusalem to see Him and Lazarus: an easily accessible and undoubted sensation. The result was that many of the Jews, on identifying Lazarus, believed on Jesus. Accordingly . The high priests, being Sadducees, could not bear to have in their neighbourhood a living witness to the possibility of living through death, and a powerful testimony to the power of Jesus. And so, to prevent the people believing on Jesus, they made the monstrous proposal to put Lazarus, an entirely innocent person, to death. In Mary John has shown faith and devotion at their ripest: in this devilish proposal the obduracy of unbelief is exhibited in its extreme form.

[83] Revised Version.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Joh 12:9-11

9The large crowd of the Jews then learned that He was there; and they came, not for Jesus’ sake only, but that they might also see Lazarus, whom He raised from the dead. 10But the chief priests planned to put Lazarus to death also; 11because on account of him many of the Jews were going away and were believing in Jesus.

Joh 12:9 “The large crowd of the Jews then learned that He was there” This is an unusual use of the term “Jews” in John. Usually it refers to the religious leaders in opposition to Jesus. However, in Joh 11:19; Joh 11:45; Joh 12:17, it seems to refer to the townspeople of Jerusalem who were friends of Lazarus and had come to his funeral.

Joh 12:10 “the chief priests planned to put Lazarus to death also” They wanted to remove the evidence! Their motives were fear (cf. Joh 11:48) and jealousy (cf. Joh 11:48; Joh 12:11).

They must have thought Jesus’ act of resuscitation was an isolated, rare event. The blindness and bias of these Jewish leaders reflect the darkness of fallen humanity.

Joh 12:11 This relates back to Joh 11:45. See Special Topic: John’s Use of the Verb “Believe” at Joh 2:23.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

knew = got to know. Greek ginosko. App-132. for.

sake = on account of. Greek. dia. App-104. Joh 12:2.

that = in order that. Greek. hina.

see. Greek. eidon. App-133.

Fuente: Companion Bible Notes, Appendices and Graphics

9 ff.] Remember, here as elsewhere in John, the are not the people, but the rulers, and persons of repute: the representatives of the Jewish opposition to Jesus.

Fuente: The Greek Testament

Joh 12:9. , knew) The odour of the ointment, and the fame of the anointing, might have supplied them with the information [that He was there].- , Lazarus) Who is there that would not seek Bethany for the sake of seeing him?

Fuente: Gnomon of the New Testament

Joh 12:9

Joh 12:9

The common people therefore of the Jews learned that he was there:-Jews here refer to the inhabitants of Judea as distinguished from the Galileans. The twelve apostles were all Galileans save probably Judas. The Jews in a self- righteous way held aloof from Jesus, but he now by the miracles he had done wrought up the idea of making him their king and hence gave him that royal reception of a king.

and they came, not for Jesus sake only, but that they might see Lazarus also, whom he had raised from the dead.-His most noted miracle was raising Lazarus from the dead. He, as one who had been in the grave until the fourth day, was an object of curiosity to all.

Fuente: Old and New Testaments Restoration Commentary

Joh 11:43-45, Act 3:10, Act 3:11, Act 4:14

Reciprocal: Joh 11:1 – Lazarus Joh 11:45 – Jews Joh 12:2 – Lazarus Joh 12:17 – people Joh 12:18 – General Heb 12:3 – contradiction

Fuente: The Treasury of Scripture Knowledge

9

The presence of Jesus only would have brought the people out to Bethany, but they had a sepcial interest in seeing Lazarus alive, whom Jesus had raised from the dead. This was a visible evidence of the power that Jesus possessed, for the deed had been done in that very place where Lazarus had lived, and there could be no question about his identity.

Fuente: Combined Bible Commentary

Joh 12:9. The common people of the Jews therefore learned that he was there: and they came, not for Jesus sake only, but that they might see Lazarus also, whom he had raised from the dead. Faith and unbelief have revealed themselves in the case of the friends and the enemies of Jesus, and especially in the deed of Mary and the words of Judas. But the sifting process which accompanies every manifestation of Jesus extends to a wider circle. Once more (comp. chap. Joh 11:45-46), and much more clearly than before, the Evangelist records the division amongst the Jews themselves; for we have no right whatever to take this term in any other than that sense which is so firmly established in this Gospel. That very circle of Jewish influence and power in which till lately the spirit of narrow bigotry and fanaticism had found its expression in determined hostility to Jesus is divided into two classes, the common people of the Jews, and the rulers in this ruling faction, the high priests.

Fuente: A Popular Commentary on the New Testament

Observe here, It was not zeal, but curiousity, which brought these persons at this time to Christ; they had an itching desire to see Lazarus, to inquire after the truth of his death, and possibly after the state of the dead, and the condition that separated souls are in after death. Thus the miracles of Christ drew many followers after his person, who were never converted by his doctrine. It was the sin of many, when Christ was here upon earth, that they flocked after him, rather to gaze upon his works, than to fall in love with the worker. The multitude here came to Bethany, not for Jesus’s sake only, but that they might see Lazarus also.

Fuente: Expository Notes with Practical Observations on the New Testament

Joh 12:9-11. Much people knew he was there, and came Bethany being within two miles of Jerusalem, the news of his arrival soon reached the city, and drew out great numbers of the people; for they wished to see the man that had been raised from the dead, and the still more wonderful man that had raised him. And when they came, and saw Lazarus, many of them believed That is, were convinced, both of Lazaruss resurrection, and of the divinity of Christs mission. But the news of their believing, together with the reason of it, being currently reported in Jerusalem, came to the chief priests ears, and incensed them to such a degree, that they resolved to kill, not Jesus only, but, if possible, Lazarus also; that is, to kill a person, who, after being dead five or six days, and buried four, had, by a most wonderful display of divine power, been raised from the dead! Such was their unparalleled wickedness! Here we have the plain reason why the other evangelists, who wrote while Lazarus was living, did not relate this story. Many of the Jews went away That is, say most commentators, went to Bethany; and after seeing Lazarus, believed on Jesus Namely, as their long-expected Messiah. But the word , here rendered, they went away, bears, Dr. Campbell thinks, a very important sense, and denotes their ceasing to pay that regard to the teaching of the scribes which they had formerly done.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 9-11. A great multitude therefore of the Jews learned that he was there; and they came, not because of Jesus 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 many of the Jews went away and believed on Jesus.

The pilgrims who came from Jericho with Jesus, on arriving at Jerusalem, had spread abroad the report of His approach. And all those inhabitants of the country region of Judea, of whom mention has been made in Joh 11:55-56, and who made Jesus, already many days before His arrival, the subject of their conversation, on learning that He is sojourning so near them, could not restrain their impatience to see Him, as well as Lazarus, the living monument of His power. The term Jews preserves here the sense which it has throughout the whole Gospel: the representatives of the old order of things. This was precisely the poignant thing for the rulers; the very people on whom they had always counted to make head against the people of Galilee, the inhabitants of Judea and even those of Jerusalem, began to fall away. , to go away, but without noise. In this new attitude and particularly in these visits to Bethany some precautions were taken. Thus is the way prepared for the solemn entrance of Jesus into Jerusalem. The people are altogether disposed to an ovation. It only needs that Jesus should give a signal and give loose rein to the enthusiasm of the multitude, that the hour of the royal manifestation may strike, which had been so long desired by His mother (Joh 2:4) and demanded by His brethren (Joh 7:4), but had been until now refused by Him.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

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.

Fuente: William Godbey’s Commentary on the New Testament

Joh 12:9-19. The Triumphal Entry.If the story of Lazarus is historical it is quite probable that people in Jerusalem should come out to Bethany, to satisfy themselves as to what would happen at the Feast, and that the ruling classes determined to deal with Lazarus as well as with Jesus. The Synoptic and Johannine accounts of the entry differ in details, but the account in our gospel is not in itself improbable. The Feast pilgrims, Galileans and possibly Judans, but not Jerusalemites, learning from those who had been out to Bethany that Jesus intends to come up to the Feast, take palm branches (contrast Mar 11:8) and go out to meet Him. They greet Him with what was perhaps the ordinary greeting to strangers coming up to the Feast (Psa 118:26), to which is added the King of Israel. The title refused in Gaiilee is pressed on Him again. He accepts their homage, and by an acted parable teaches them the true character of the kingdom and the King, as Zechariah had depicted Him (Joh 9:9; cf. Mat 21:4). The author assumes that the rest of the story is known to his readers. He simply adds that it was in the light of later events that the disciples learned the significance of their action. It should be noticed that this account explains, as the Synoptic does not, the sudden change by which the pilgrimage to the Feast becomes a triumphal procession. The Fourth Gospel also accounts for the presence in and near Jerusalem of so many friends on whose help the Lord can depend.

Fuente: Peake’s Commentary on the Bible

12:9 {3} Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.

(3) When the light of the gospel shows itself, some are found to be curious, and others are found to be open enemies (and these latter ones should be the least opposed to the gospel): others fervently honour him whom they will immediately fall away from, and very few receive him as reverently as they ought to. Nonetheless, Christ begins his spiritual kingdom in the midst of his enemies.

Fuente: Geneva Bible Notes

4. The official antagonism toward Lazarus 12:9-11

To make the contrast between belief and unbelief even more striking, John returned from Mary’s love to the chief priests’ hatred (cf. Joh 11:47-57).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Jesus had disappeared after Lazarus’ resurrection and had not yet showed Himself in Jerusalem for Passover (Joh 11:54-57), but now the news was that He was in Bethany. The appearance of the resurrected Lazarus intensified the curiosity of many Jerusalem residents and pilgrims who traveled to Bethany hoping to see both men. They were the subjects of much controversy.

Martha had worked for the Lord by serving the supper (Joh 12:2), Mary had worshipped Him (Joh 12:3), and Lazarus witnessed for Him (Joh 12:9). These secondary characters in John’s story are model disciples.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)