Verse-by-Verse Bible Commentary
John 12:35

Clarke's Commentary

Verse 35. Yet a little while is the light with you. — In answer to their objection, our Lord compares himself to a light, which was about to disappear for a short time, and afterwards to shine forth with more abundant lustre; but not to their comfort, if they continued to reject its present beamings. He exhorts them to follow this light while it was among them. The Christ shall abide for ever, it is true; but he will not always be visible. When he shall depart from you, ye shall be left in the thickest darkness; in impenitence and hardness of heart. Then shall ye wish to see one of the days of the Son of man, and shall not see it, Luke 17:22. Then shall ye seek me, but shall not find me, John 7:34. For the kingdom of God shall be taken from you, and given to the Gentiles, Matthew 21:43. If ye believe not in me now, ye shall then wish ye had done it, when wishing shall be for ever fruitless.

Instead of μεθ υμων, with you, εν υμιν, among you, is the reading of BDL, seventeen others; Coptic, Gothic, Slavonic, Vulgate, Itala; Cyril, Nonnus, and Victorinus. Griesbach has received it into the text. The meaning of both is nearly the same.

Lest darkness come upon you — Ye have a good part of your journey yet to go: ye cannot travel safely but in the daylight - that light is almost gone - run, that the darkness overtake you not, or in it ye shall stumble, fall, and perish!

Reader, is thy journey near an end? There may be but a very little time remaining to thee. O, run, fly to Christ, lest the darkness of death overtake thee, before thy soul have found redemption in his blood!

Bridgeway Bible Commentary

137. Final message to the Jews (John 12:27-50)

Jesus trembled as he thought of the suffering that awaited him, but he was determined to finish the work he had come to do. He prayed that through his death he would glorify his Father, and his Father responded in a voice from heaven that the prayer would be answered (John 12:27-29). As the startled onlookers were wondering what they had heard, Jesus told them that the time for Satan’s defeat was approaching. Through Jesus’ crucifixion, people of all nations would be delivered from Satan’s power and brought into the liberty of the kingdom of God (John 12:30-33).

The people were puzzled at Jesus’ statement. He spoke of himself as ‘the Son of man’, but if he used this expression to mean ‘the Messiah’, how could the Messiah die on the cross? They thought the Messiah would live for ever. Jesus had no more time to reason with them, but urged them to believe in him immediately and so walk in the light while he was still on earth. Otherwise the darkness would come upon them and they would be lost eternally (John 12:34-36).

Most of the Jewish people were stubborn in their unbelief, as Isaiah had prophesied. Any who believed in him were afraid to say so openly, for fear of being put out of the synagogue (John 12:37-43). In his final words to the crowd, Jesus explained that to believe in him was to believe in God; to reject him was to reject God (John 12:44-46). Jesus came to save people, not to condemn them, and the words he spoke were the words of God. But in the day of judgment those same words would be a witness for the condemnation of those who rejected them (John 12:47-50).

Coffman's Commentaries on the Bible

Jesus therefore said unto them, Yet a little while is the light among you. Walk while ye have the light, that darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth. While ye have the light, believe on the light, that ye may become sons of the light.

Though not an answer to their question, this was an answer to the attitude of the people. Jesus had proclaimed himself the Light of the world (see under John 9:5), but they were not willing to walk in it.

Yet a little while … is a tragic reference to the fact that the "hour" had come, and that the Saviour would shortly be sacrificed. Israel's day of grace was fading. The sneering, captious questions of the unregenerated would be endured only a few more days. Their one remaining great opportunity was then and there. If they had believed, it would have conferred upon them the right to become sons of God, but such a blessing would not wait much longer upon them. With these solemn words, the Lord rang down the curtain on the great Judean ministry, except for a few more brief hours during his holy passion.

Barnes' Notes on the Whole Bible

Yet a little while is the light with you - Jesus did not reply directly to their question. He saw that they were offended by the mention of his death, and he endeavored to arrive at the same thing indirectly. He tells them, therefore, that the light would be with them a little while, and that they ought to improve the opportunity while they had it to listen to his instructions, to require with candor, and thus to forsake their false notions respecting the Messiah.

The light - John 1:4. It is probable that they understood this as denoting the Messiah. See John 8:12; “I am the light of the world;” John 9:4.

Walk ... - John 11:9. Whatever you have to do, do it while you enjoy this light. Make good use of your privileges before they are removed. That is, while the Messiah is with you, avail yourselves of his instructions and learn the way to life.

Lest darkness - Lest God should take away all your mercies, remove all light and instruction from you, and leave you to ignorance, blindness, and woe. This was true that darkness and calamity were to come upon the Jewish people when the Messiah was removed; and it is also true that God leaves a sinner to darkness and misery when he has long rejected the gospel.

For he ... - See John 11:10.

Calvin's Commentary on the Bible

35.Yet a little while the light is with you. Though in this reply the Lord gently admonishes them, yet at the same time he reproves them sharply; for he charges them with shutting their eyes against the light, and at the same time threatens that ere long the light will be taken away from them. When he says that yet a little while there is some remaining light, he confirms what he had already said about his death; for though by the light he does not mean his bodily presence, but his Gospel, yet he alludes to his departure; as if he had said, When I shall have gone away, I will not cease to be the light, and thus my glory will not be diminished through your darkness. When he says that the light is with them, he indirectly reproves them for closing their eyes and shutting out the light; and thus he declares that they do not deserve an answer to their objection, because of their own accord they seek an opportunity of falling into error.

Walk while you have the light lest darkness overtake you. This statement, that the light does not continue to shine on them but for a little while, Applies equally to all unbelievers; for Scripture promises that to the children of God the Sun of righteousness (Malachi 4:2) will rise, and will never go down.

The sun shall no longer be your light by day, nor the moon by night, but the Lord shall be your everlasting light,
(Isaiah 60:19.)

But all ought to walk cautiously, because contempt of the light is followed by darkness. This, too, is the reason why night so thick and dark sat down on the world for many centuries. It was because there were few who deigned to walk in the brightness of heavenly wisdom; for Christ enlightens us by his Gospel, in order that we may follow the way of salvation, which he points out to us. For this reason, they who do not avail themselves of the grace of God extinguish, as far as lies in their power, the light which is offered to them.

And he who walketh in darkness knoweth not where he goeth. To strike them with still deeper alarm, he reminds them how wretched is the condition of those who, being destitute of light, do nothing but wander throughout the whole course of, their life. For they cannot move a step without the risk of falling or even of destruction. But now Christ declares that we are in darkness, unless he shine upon us. Hence infer what is the value of the sagacity of the human mind, when it is the sole guide and instructor, apart from Christ.

Smith's Bible Commentary

Chapter 12

Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he had raised from the dead. They made him a supper; and Martha served [typical of Martha]: but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very expensive, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the aroma of the ointment ( John 12:1-3 ).

Typical of Mary, worshipping; Martha, working...it takes all types. God has built into our characters these very qualities. Martha, busy serving; Mary, busy worshipping.

Then said one of his disciples, Judas Iscariot, Simon's son, who would betray him, Why didn't they sell this perfume for three hundred pence, and given the money to the poor? ( John 12:4-5 )

Actually, it was very expensive. A pence was a day's wage for a laboring man. So you've got almost a year's wages involved here that this perfume could have been sold for.

This he said, not that he cared for the poor; but because he was a thief, and he held the purse, and he was stealing out of the money in the purse ( John 12:6 ).

Now, it's unfortunate that in the betrayal of this whole scene in "Jesus Christ, Superstar" they try to make Jesus a very lavish kind of a person, living in opulence, no care for the poor. And Judas turns out the hero; he's the social reformer and the man who's concerned for the poor and all. And they don't really do justice to the text, and that, you have to assume, is deliberate. Because it's right there. Judas didn't really care for the poor, as he would be made out that marvelous man with social concern. He was a thief. He was holding the purse and had been stealing the money out of the purse. That's the only reason he wanted the perfume sold and the money put in the purse. He was not that kind of a person that they tried to portray him.

Then said Jesus, Get off her case: against the day of my burying has she kept this. For the poor always you will have with you; but you will not always have me ( John 12:7-8 ).

So He made Judas leave her alone.

Many of the Jews therefore knew that he was there: and they came not only for Jesus' sake, but they wanted to see Lazarus also, whom he had raised from the dead. But the chief priests ( John 12:9-10 )

And notice how evil men they are.

they consulted how that they might put Lazarus to death also; because by reason of him many of the Jews went away, and believed on Jesus ( John 12:10-11 ).

So they're going to try and destroy the evidence by killing Lazarus.

The next day many people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches off the palm trees, and they went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that comes in the name of the Lord ( John 12:12-13 ).

And so, knowing that Jesus was going to be coming from Bethany, having to come down from the Mount of Olives, they went over to the path that comes from Bethany, down the Mount of Olives, into the Kidron valley to Jerusalem. And as Jesus was coming, they greeted Him, waving the palm branches. And so, we have Palm Sunday, the Sunday before the crucifixion. And they were crying the 118th Psalm, "Hosanna!" "Save now" is what the word means in Hebrew. "Blessed is the King of Israel that comes in the name of the Lord!"

Jesus, when he had found a young ass, sat thereon; as it was written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass's colt. These things understood not his disciples at the first: but when Jesus was glorified, then they remembered that these things were written of him, and that they had done these things unto him ( John 12:14-16 ).

Now, John is very honest and very frank here. He said, "You know, we didn't think about it until after He was glorified, and then we thought, 'Oh, wow, remember how we waved the palm branches and He was riding on a donkey? Isn't that what Zachariah said? "Rejoice greatly, O daughters of Jerusalem, behold thy King cometh unto thee, but he is lowly, he is sitting on a donkey, the foal of an ass." Wow!'"

In other words, he is saying, "We weren't trying to deliberately set the stage. We didn't say, 'Now what does the Bible say is supposed to have next? Let's work it out this way.'" It wasn't a deliberate conspiracy to set the stage. It was something they just did, and afterwards they realized, "Wow! We were fulfilling prophecy." And the realization came, but not until after Jesus was glorified. So it wasn't a deliberately staged event as far as the disciples were concerned.

And the people therefore that were with him when he called Lazarus out of the grave, and raised him from the dead, they bare record ( John 12:17 ).

They were telling everybody about it.

For this cause the people also met him, for that they had heard that he had done a great miracle ( John 12:18 ).

I mean, it had really been buzzed, this miracle of the raising of Lazarus from the dead. And so everybody was excited.

The Pharisees therefore said among themselves, Hey, do you realize how we're not prevailing? the whole world is going after him. There were certain Greeks among them that came up to worship at the feast ( John 12:19-20 ):

They could worship from the court of the Gentiles; they could not come in.

And the same came therefore to Philip, who was of Bethsaida of Galilee, and they desired of him, saying, Sir, we would like to see Jesus. And Philip came and told Andrew: and Andrew and Philip came and told Jesus. Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abides alone: but if it dies, it brings forth much fruit ( John 12:21-24 ).

What a beautiful picture! You have a little grain of wheat. You set that little grain of wheat here on the pulpit, and you can come back a year from now, and it's still one little grain of wheat sitting there on the pulpit. Come back ten years from now, still one little grain of wheat sitting there on the pulpit. But if you put that little grain of wheat into the ground, it dies. But out of the death comes a new form, a new body, comes the stalk, comes the new kernel or corn of wheat, they call it. And many wheat seeds. And the potential of one wheat seed is tremendous. I read somewhere that if you would take a kernel of corn and plant it, and then take from that one kernel of corn all of the seeds that came off the kernels that grew from the one, plant them. I think it is in ten years that you would have enough corn seed to plant every acre of ground on the face of the earth with corn. Just each year planting everything that came from the one. You see, when God created the plants and all, He said, "Be fruitful, multiply. Fill the earth." And surely, the potential is there. And so, Jesus is using a neat little illustration here, referring to His death. "Look, unless it dies, it stays by itself. But if it dies, it brings forth much fruit." Talking of His death. Through His death, He was going to bring forth much fruit. You included, tonight. Part of the fruit.

And he that loves his life shall lose it; but he that hates his life in this world shall keep it unto life eternal ( John 12:25 ).

He had said earlier, "He who seeks to save his life will lose it; he who will lose his life for My sake, the same will find it or save it." Much the same, loving life. You're going to lose it anyhow. But if you are looking forward to that new life, life eternal.

If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honor. Now is my soul troubled; what shall I say? Father, save me from this hour: but for this cause came I unto this hour ( John 12:26-27 ).

You remember He kept saying, "My hour is not yet come, My hour is not yet come"? Now He's approaching the hour. And as He's approaching the hour, He's beginning to go through this inner turmoil. "My soul is troubled; what shall I say? 'Father, save me from this hour'?" He's already beginning to enter into some of the agony of the garden. These are the last days; He knows it. In the garden He prayed, "Father, if it's possible, let this cup pass from Me. Nevertheless, not My will, but Thy will be done." Now, even before then, He's going through that turmoil. "Father, save Me from this hour. Yet, it's for this hour that I came into the world. For this cause, that's why I'm here."

Father, glorify thy name ( John 12:28 ).

Oh, this is just as powerful as the prayer in the garden when He said, "If it is possible, let this cup...nevertheless, not My will, Thy will be done." How glorious it is when we submit our ways to God. "God, save Me from this hour; but yet, not so, Lord, You just glorify Your name."

There came a voice from heaven, saying, I have both glorified it, and will glorify it again. And the people therefore that were standing around, and heard it, said that it thundered: others said, No, an angel spoke to him. And Jesus said, This voice did not come for my sake, but for your sake ( John 12:28-30 ).

I don't need this kind of a spectacular demonstration to make Me believe. It wasn't for My sake that this voice came, it was for your sakes.

But now is the judgment of this world: now shall the prince of the world be cast out ( John 12:31 ).

You see, they'd just been saying, "Save now," and He says, "No, it's the judgment of the world; for the prince of the world himself is going to be cast out. He is to be despised and rejected of men."

And I, if I be lifted up ( John 12:32 )

The corn of wheat died, it will bring forth much fruit. If I be lifted up from the earth, will draw all men unto me."

This he said, signifying what death he should die ( John 12:33 ).

When He said, "If I be lifted up" He was talking about, "I'm going to be lifted up on a cross. I'm going to die on the cross." And the lifting up was only signifying death on a cross. Unfortunately, many ministers and Christians take this term, "If I be lifted up" as meaning exalting Jesus. "If we just hold Jesus up before people, if we just exalt Jesus, if we just lift Him up before people, He's going to draw everyone unto Him. So, what we must be doing is exalting Jesus before the people and lifting up Jesus before the people, so that all the people will be drawn to Him." That's not what Jesus is saying! And there's even some chorus that is almost blasphemous if you think of it. And it's, "Let's lift Him higher, let's lift Him higher, that all the world might see." You know, He's only talking about death on the cross. The corn of wheat falling into the ground, that it might bring forth much fruit. And not exalting Jesus or lifting Him up before the world. Not referring to that at all, and that's an unfortunate understanding many people have taken, because they didn't read the next verse. They just take this statement of Jesus, "If I be lifted up, I'll draw all men unto Me." "Oh, well then, let's lift Jesus up." No, He's talking about the cross. If I say, "Well, let's lift Jesus up," I'm saying, "Well, let's put Jesus on the cross." So,

This he said, signifying what death he should die. The people answered him, Now we've heard out of the law that the Messiah abides forever: how come you are saying that you've got to be crucified? who, then, is the Son of man? ( John 12:33-34 )

You say, "I'm going to be crucified." Wait a minute! The scriptures say that the Messiah is going to abide forever. "For unto us a child is given, unto us a Son is born, the government shall be upon His shoulders. And the name shall be called 'Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace;' and of the increase of His government and peace there shall be no end, the Messiah abides forever." Upon the throne of David to order it and establish it in righteousness and judgment, from henceforth, even forever. For the zeal of the Lord of Hosts shall perform this. How come you say you're going to be crucified if the Messiah abides forever?'

And Jesus said unto them, For a little while the light is with you. Walk while you have the light, lest darkness come upon you: for he that walks in darkness does not know where he's going. While you have the light, believe in the light, that you may be the children of light. And these things spake Jesus, and departed, and did hide himself from them ( John 12:35-36 ).

Now the Pharisees are out to get Him for sure. But yet, He is in control of the events. The crucifixion must take place on Passover in order that He might fulfill in His sacrifice all of the symbolisms of the Passover; the blood of the lamb slain in Egypt on the doorpost, bringing life for those condemned to die. So, it was necessary that the crucifixion take place on Passover, and thus, He hid Himself.

But though he had done so many miracles before them, yet they did not believe on him ( John 12:37 ):

Now, there is a common misconception that if a person could just see a miracle, surely they would believe. Not so; they saw many miracles and they did not believe. In fact, it was a little worse than that. We are told in verse John 12:38 they could not believe.

That the saying of Isaiah the prophet might be fulfilled, which spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? ( John 12:38 )

Then there in thirty-nine,

Therefore they could not believe, because Isaiah said again, He hath blinded their eyes, and hardened their hearts; that they should not see with their eyes, nor understand with their heart, and be converted, that I should heal them. These things said Isaiah, when he saw his glory, and spoke of him ( John 12:39-41 ).

So, Isaiah prophesied that he would be despised and rejected. "A man of sorrows, acquainted with grief." "Therefore they could not believe." Why could they not believe? That's an interesting statement: "Therefore they could not believe." Even though they saw the miracles, they could not believe.

Jesus warned in the other gospels concerning the unpardonable sin, that of the continual rejection of the Holy Spirit's conviction upon your heart. A person can reject Christ so many times that believing becomes an impossibility. There is a certain law of metaphysics. Our brains are an interesting instrument, and we can create brain patterns, so that a repeated action can create such a pattern in our brain that it's difficult and, at times, impossible to change the pattern that you've established there.

You watch a woman learn to knit and the needles just seem to go everywhere and it's slow, it's tedious. But as she continues to persist, you find that what's happening is you're patterning the brain, you're establishing grooves up here. Until finally, if you've worked with the needles long enough, you see the needles just flying. And she can be talking, watching television or something, and the needles will just be flying. Because the grooves have so planted in the brain that she doesn't really have to think about it. She can just turn on the mode up there..."knit one pearl, two"...and it just goes, and the pattern is set. And so with many things that a repeated action creates the pattern in the brain, and it becomes a very simple thing.

Now, that's why some of you old people have such a problem with Pac Man. You know, you're just too old to get any new grooves going. But you take this little kids--my little grandson, man is he a whiz at Pac Man! You know, he just sits there and he can . . . and I won't even put a quarter in the thing for myself, I give him the quarter and watch him do it. But I'm lousy at that game. But his, I mean, is just automatic response, that little guy's come down and the little Pac Man is going and he can just turn that little guy around and in, and his reflects are just tremendous. The brain has been patterned so well for that stuff. You watch these kids, and it becomes an automatic kind of a response that they have. I mean, they just get into the machine, almost, into the whole thing. And you can pattern your brain so that it gets established in a set.

Now, unfortunately, a person can do that in regards to believing in Jesus Christ. You see, the first you were faced with the claims of Jesus Christ, and you thought, "I wonder, could this be true? Could He really be the Son of God? Can I really have eternal life by believing? Well, I don't know." And it was a tough decision. I mean, it wasn't easy to say "no" to Jesus. It was a very hard decision for you to make. But ultimately, you said, "Well, no, I don't think so, not tonight anyhow."

Now, the next time you were faced with it, you see, by your saying "no" you started a groove. You planted that in your brain and it becomes a permanent part. So the next time you were faced, it was a little easier to say, "Well, I don't think so, not tonight." The groove got a little deeper. And every time you said "no," the groove became deeper and deeper and deeper, until you can be faced now with indisputable evidence, but you can't overcome that brain groove.

This is the condition the Pharisees were in. Here's a man raised from the dead. Evidence they can't deny. They might try to get rid of it by killing him, but they can't deny it. But yet, they could not believe; they had gone too far. They couldn't reverse it at this point.

It is extremely significant that nine-tenths of the decisions that are made for Jesus Christ are made when a person is a teenager. You see, before you get that groove set too deep. Nine-tenths of the decisions are made during the teen ages. As you get older, that old brain groove gets deeper and deeper until, actually, salvation, statistically, becomes an impossibility. But God is a God of grace, and so, we see many times these eighty or ninety-year-old people coming to Jesus. That's a miracle! Statistically, it's impossible, but God isn't bound by statistics. Mathematically, you can show the impossibility of a seventy-year-old person accepting Jesus Christ. But that happens, what can you say? God is a God of miracles. Salvation is a miracle. "But they could not believe."

Now, you remember when Pharaoh hardened his heart. Then finally, God took over and He hardened his heart. God will confirm you in your position. And so, God confirmed them in their positions. They wanted to blind their eyes, they didn't want to see; alright, then God blinded their eyes. They didn't want to believe; alright, then God made firm their decision, He hardened their hearts, that they should not see with their eyes, nor understand with their hearts and be converted, and that they should be healed. So, "These things said Isaiah when he saw His glory and he spoke of Him."

Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess, lest they should have been put out of the synagogue ( John 12:42 ):

And here is a tragic verse of scripture,

For they loved the praise of men more than the praise of God ( John 12:43 ).

That has been the nemesis of many a person. What a tragedy when it is said of a person, "Well, he loved the praise of men more than the praise of God." You know, "They might not understand me at the club if I spoke out for Jesus Christ." And they loved the praise of men more than the praise of God. What a sad, sad commentary on many people's lives. "I'm more concerned with what people will think of me than I am what God will think of me. I'm more interested in man patting me on the back than I am God patting me on the back. I'm more interested that men should praise me than that God should praise me." They love the praise of men more than the praise of God. That is a very sad case to be in.

And Jesus cried and said, He that believes on me, believes not on me, but upon him who sent me. And he that sees me sees him that sent me ( John 12:44-45 ).

Philip said, "Lord, just show us the Father, we'll be satisfied." And Jesus said, "Philip, have I been so long a time with you, have you not seen me? He who has seen me, has seen the Father. How is it that you say, 'Show us the Father'?" We'll get that next week. "He that sees Me sees Him that sent Me," or sees the Father.

I am come a light into the world, that whosoever believeth on me, should not abide in darkness ( John 12:46 ).

Now, Paul the apostle said, "You are not the children of darkness that the day of the Lord should take you as a thief by surprise, but you're children of the light, therefore walk as children of the light" ( 1 Thessalonians 5:4-5 ) making reference to the statement of Jesus here in John, chapter 12.

If any man hear my words, and believe not, I do not judge him: for I came not to judge the world, but to save the world ( John 12:47 ).

How many times has He said this? "He that believeth not is condemned already. I didn't come to condemn the world, but that the world through Me might be saved." Now, He's referring again. That was at the beginning of His ministry, to Nicodemus in John, the third chapter. "God so loved the world He gave His only begotten Son, that whosoever believes in Him should not perish but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through Him might be saved. And he that believeth is not condemned." ( John 3:16-18 ). "I didn't come to judge the world. If a person doesn't believe in Me, I don't judge him. I didn't come to judge, I came to save." Oh, His glorious mission. Not to bring condemnation, not to bring judgment, but to bring salvation to men.

Now, He is coming again, and when He comes again, it will be to judge. But His first coming, the mission was salvation.

He that rejects me, and receives not my words, has one who judges him: and it is the word which I have spoken, the same will judge him in the last day ( John 12:48 ).

When you are judged, you will be judged by the Word of God. Your not believing it, that's what is going to judge you. God has given the witness; you didn't believe it, so the Word of God will judge you. Jesus said, "I'm not going to judge you, the Word that I have spoken, that's what is going to judge you."

For I have not spoken of my own; but the Father which sent me, he gave me a commandment, what I should say and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak ( John 12:49-50 ).

So, "My words that I have spoken, they have come from God, they are going to be the things that judge you. I know that they're true; I know that God has given to me life everlasting." And that's what is going to judge you; you'll be judged by God's Word.

Next week we'll go on into chapters 13 and 14. The fourteenth chapter, in my estimation, is one of the most important chapters in the Bible. Years ago when I was in seminary, I had a professor who said that the fourteenth chapter of John was perhaps one of the most important chapters in the Bible. He said, "You all memorize it." So, I went home and memorized it. And it is an outstanding chapter, and you should commit it to memory. And it's one that's just so full, so rich. We'll be getting into that next week.

And now, may the hand of the Lord be upon your life, to watch over you, to guide you, and to strengthen you for the things that you'll be facing this week. May you just again be open to the things of the Spirit, that God might lead you in His way of righteousness and truth. May the blessings of the Lord be upon you through all of your activities, as you walk with Him in an ever-increasing faith, fellowship and love. In Jesus' name. "

Dr. Constable's Expository Notes

6. Jesus’ announcement of His death 12:20-36

One example that Jesus was attracting people from other parts of the world follows. These individuals contrast with the Pharisees.

"This rather curious incident is rather peculiar to John. I say ’rather curious’ because it is unusual that we encounter Greeks in a narrative of events at Jerusalem, because the other Evangelists do not mention the incident, and because the Greeks simply say, ’Sir, we would like to see Jesus’ and then disappear from the narrative. Clearly John regards their coming as significant but he does not treat their presence as important. Jesus recognizes in their coming an indication that the climax of his mission has arrived. Immediately when he hears of them he says, ’The hour has come,’ and goes on to speak of his glorification and of death. In this Gospel we see Jesus as the world’s Savior, and evidently John means us to understand that this contact with the Greeks ushered in the climax. The fact that the Greeks had reached the point of wanting to meet Jesus showed that the time had come for him to die for the world. He no longer belongs to Judaism, which in any case has rejected him. But the world, whose Savior he is, awaits him and seeks for him." [Note: Morris, p. 524.]

Dr. Constable's Expository Notes

The importance of believing now 12:27-36

Dr. Constable's Expository Notes

Jesus did not answer their question. He already had done so when He explained that He and the Father were One (cf. John 5:18). The paradox of His dying and living forever would become clear with His resurrection.

Instead of answering, Jesus urged His hearers to walk in the light as long as they had it. If they would do that, the darkness would not overpower them when the light departed (cf. Isaiah 50:10). If they did not do that, they would be lost. They needed to believe in Him then, before the Cross. After the Cross, when the Light was no longer present with them, it would be harder for them to believe. If they believed, they would become sons of light, namely, people who display the ethical qualities of light (cf. Ephesians 5:8; 1 Thessalonians 5:5).

"The Semitic idiom ’sons of’ describes men who possess the characteristics of what is said to be their ’father’. In our idiom, we should probably say ’men of light’, cf. our expression ’a man of integrity’." [Note: Tasker, p. 153.]

Barclay's Daily Study Bible

Chapter 12

LOVE'S EXTRAVAGANCE ( John 12:1-8 )

12:1-8 Now six days before the Passover Jesus went to Bethany, where Lazarus was whom he raised from the dead. So they made him a meal there, and Martha was serving while Lazarus was one of those who reclined at table with him. Now Mary took a pound of very precious genuine spikenard ointment, and anointed Jesus' feet, and wiped his feet with her hair; and the house was filled with the perfume of the ointment. But Judas Iscariot, one of his disciples, the one who was going to betray him, said: "Why was this ointment not sold for ten pounds, and the proceeds given to the poor?" He said this, not that he cared for the poor, but because he was a thief and had charge of the money-box, and pilfered from what was put into it. So Jesus said: "Let her observe it now against the day of my burial. The poor you have always with you, but me you have not always."

We have seen on other occasions that many scholars believe that certain parts of John's gospel have become displaced. Some suspect a dislocation here. Moffatt, for instance, prints it in the order John 12:19-29; John 12:1-18 and John 12:30; John 12:31-42. We have retained the order of the King James Version (and the Revised Standard Version) for our studies, but if the reader will read the chapter in the rearranged order he will see the connection of events and thought more clearly.

It was coming very near the end for Jesus. To come to Jerusalem for the Passover was an act of the highest courage, for the authorities had made him in effect an outlaw ( John 11:57). So great were the crowds who came to the Passover that they could not all possibly obtain lodging within the city itself, and Bethany was one of the places outside the city boundaries which the law laid down as a place for the overflow of the pilgrims to stay.

When Jesus came to Bethany they made him a meal. It must have been in the house of Martha and Mary and Lazarus, for where else would Martha be serving but in her own house? It was then that Mary's heart ran over in love. She had a pound of very precious spikenard ointment. Both John and Mark describe it by the adjective pistikos ( G4101) ( Mark 14:3). Oddly enough, no one really knows what that word means. There are four possibilities. It may come from the adjective pistos ( G4103) which means faithful or reliable, and so may mean genuine. It may come from the verb pinein ( G4095) which means to drink, and so may mean liquid. It may be a kind of trade name, and may have to be translated simply pistic nard ( G3487) . It may come from a word meaning the pistachio nut, and be a special kind of essence extracted from it. In any event it was a specially valuable kind of perfume. With this perfume Mary anointed Jesus' feet. Judas ungraciously questioned her action as sheer waste. Jesus silenced him by saying that money could be given to the poor at any time, but a kindness done to him must be done now, for soon the chance would be gone for ever.

There is a whole series of little character sketches here.

(i) There is the character of Martha. She was serving at table. She loved Jesus; she was a practical woman; and the only way in which she could show her love was by the work of her hands. Martha always gave what she could. Many and many a great man has been what he was only because of someone's loving care for his creature comforts in his home. It is just as possible to serve Jesus in the kitchen as on the public platform or in a career lived in the eyes of men.

(ii) There is the character of Mary. Mary was the one who above all loved Jesus; and here in her action we see three things about love.

(a) We see love's extravagance. Mary took the most precious thing she possessed and spent it all on Jesus. Love is not love if it nicely calculates the cost. It gives its all and its only regret is that it has not still more to give. O. Henry, the master of the short story, has a moving story called The Gift of the Magi. A young American couple, Della and Jim, were very poor but very much in love. Each had one unique possession. Della's hair was her glory. When she let it down it almost served as a robe. Jim bad a gold watch which had come to him from his father and was his pride. It was the day before Christmas, and Della had exactly one dollar eighty-seven cents to buy Jim a present. She went out and sold her hair for twenty dollars; and with the proceeds bought a platinum fob for Jim's precious watch. When Jim came home at night and saw Della's shorn head, he stopped as if stupefied. It was not that he did not like it or love her any less; for she was lovelier than ever. Slowly he handed her his gift; it was a set of expensive tortoise-shell combs with jewelled edges for her lovely hair--and he had sold his gold watch to buy them. Each had given the other all there was to give. Real love cannot think of any other way to give.

(b) We see love's humility. It was a sign of honour to anoint a person's head. "Thou anointest my head with oil," says the psalmist ( Psalms 23:5). But Mary would not look so high as the head of Jesus; she anointed his feet. The last thing Mary thought of was to confer an honour upon Jesus; she never dreamed she was good enough for that.

(c) We see love's unselfconsciousness. Mary wiped Jesus' feet with the hair of her head. In Palestine no respectable woman would ever appear in public with her hair unbound. On the day a girl was married her hair was bound up, and never again would she be seen in public with her long tresses flowing loose. That was the sign of an immoral woman. But Mary never even thought of that. When two people really love each other they live in a world of their own. They will wander slowly down a crowded street hand in hand heedless of what other people think. Many are self-conscious about showing their Christianity, concerned always about what others are thinking about them. Mary loved Jesus so much that it was nothing to her what others thought.

But there is something else about love here. John has the sentence: "The house was filled with the fragrance of the ointment." We have seen that so many of John's statements have two meanings, one which lies on the surface and one which is underneath. Many fathers of the Church and many scholars have seen a double meaning here. They have taken it to mean that the whole Church was filled with the sweet memory of Mary's action. A lovely deed becomes the possession of the whole world and adds to the beauty of life in general, something which time cannot ever take away.

LOVE'S EXTRAVAGANCE ( John 12:1-8 continued)

(iii) There is the character of Judas. There are three things here about him.

(a) We see Jesus' trust in Judas. As far back as John 6:70-71, John shows us Jesus well aware that there was a traitor within the ranks. It may well be that he tried to touch Judas' heart by making him the treasurer of the apostolic company. It may well be that he tried to appeal to his sense of honour. It may well be that he was saying in effect to him: "Judas, here's something that you can do for me. Here is proof that I need you and want you." That appeal failed with Judas, but the fact remains that often the best way to reclaim someone who is on the wrong path is to treat him not with suspicion but with trust; not as if we expected the worst, but as if we expected the best.

(b) We see one of the laws of temptation. Jesus would not have put Judas in charge of the money-box unless he had some capabilities in that direction. Westcott in his commentary said: "Temptation commonly comes through that for which we are naturally fitted." If a man is fitted to handle money, his temptation may be to regard money as the most important thing in the world. If a man is fitted to occupy a place of prominence, his temptation may be to think first and foremost of reputation. If a man has a particular gift, his temptation may be to become conceited about that gift. Judas had a gift for handling money and became so fond of it that he became first a thief and then a traitor for its sake. The King James Version says that he bare the bag. The verb is bastazein ( G941) ; bastazein does not mean to bear, or carry, or lift. But in colloquial English to lift a thing can also mean to steal it. We talk, for instance, of a shop-lifter. And Judas did not only carry the bag; he pilfered from it. Temptation struck him at the point of his special gift.

(c) We see how a man's view can be warped. Judas had just seen an action of surpassing loveliness; and he called it extravagant waste. He was an embittered man and he took an embittered view of things. A man's sight depends on what is inside him. He sees only what he is fit and able to see. If we like a person, he can do little wrong. If we dislike him, we may misinterpret his finest action. A warped mind brings a warped view of things; and, if we find ourselves becoming very critical of others and imputing unworthy motives to them, we should, for a moment, stop examining them and start examining ourselves.

Lastly, there is here one great truth about life. Some things we can do almost any time, but some things we will never do, unless we grasp the chance when it comes. We are seized with the desire to do something fine and generous arid big-hearted. But we put it off--we will do it tomorrow; and the fine impulse goes, and the thing is never done. Life is an uncertain thing. We think to utter some word of thanks or praise or love but we put it off; and often the word is never spoken.

Here is one tragic instance of how a man realized too late the things he had never said and done. Thomas Carlyle loved Jane Welsh Carlyle, but he was a cross-grained, irritable creature and he never made life happy for her. Unexpectedly she died. J. A. Froude tells us of Carlyle's feelings when he lost her. "He was looking through her papers, her notebooks and journals; and old scenes came mercilessly back to him in the vistas of mournful memory. In his long sleepless nights, he recognized too late what she had felt and suffered under his childish irritabilities. His faults rose up in remorseless judgment, and as he had thought too little of them before, so now he exaggerated them to himself in his helpless repentance . . . 'Oh!' he cried again and again, 'if I could see her but once more, were it but for five minutes, to let her know that I always loved her through all that. She never did know it, never.'" There is a time for doing and for saying things; and, when it is past, they may never be said and never be done.

It was Judas' ill-natured complaint that the money which that ointment could have raised should have been given to the poor. But as scripture said: "The poor will never cease out of the land; therefore I command thee saying, You shall open wide your hand to your brother, to the needy and to the poor, in the land" ( Deuteronomy 15:11). To help the poor was something that could be done any time. To show the heart's devotion to Jesus had to be done before the Cross on Calvary took him to its cruel arms. Let us remember to do things now, for the chance so often never comes again, and the failure to do them, especially the failure to express love brings bitter remorse.

A PLAN TO DESTROY THE EVIDENCE ( John 12:9-11 )

12:9-11 The mob of the Jews knew that Jesus was there; and they came, not only because of Jesus, but to see Lazarus, whom he had raised from the dead. The chief priests plotted to kill Lazarus too, because many of the Jews were withdrawing from them because of him and were coming to believe in Jesus.

For the leaders of the Jews things were getting into an impossible position. This was specially the case for the Sadducees, to which party belonged all the priests, for them the position was doubly threatening.

First, it was threatening from the political point of view. The Sadducees were the wealthy aristocratic class and they worked in close collaboration with the Roman government. Their aim was to ensure their own wealth and ease and comfort. So long as they were allowed to retain the ruling places in the government they were quite prepared to collaborate. The Romans allowed their subject kingdoms a large amount of freedom. Broadly speaking, under a Roman governor, they allowed them to govern themselves, but at the slightest outbreak of civil disorder Rome's hand came down heavily, and those who were responsible for good government and had failed to produce it were summarily dismissed. The Sadducees saw Jesus as the possible leader of a rebellion. He was stealing away the hearts of the people. The atmosphere was electric; and the Sadducees were determined to get rid of him in case there should be an uprising of the people and their own case and comfort and authority be threatened.

Second, they regarded it as theologically intolerable. Unlike the Pharisees, the Sadducees did not believe in the resurrection of the dead; and, here they were confronted with Lazarus who had been raised from the grave. Unless they could do something about it, the foundations of their power, their influence and their teaching, were slipping from beneath their feet.

So they proposed to destroy the evidence by doing away with Lazarus. H. G. Wood tells of a remark of two old ladies in the days when Charles Darwin had made public the conception of evolution and when it was thought that that meant that man was sprung from and akin to the beasts. They were heard to say: "Let's hope it's not true, and, if it is, let's hush it up!" When a man has to support a position by destroying the evidence which threatens it, it means that he is using dishonest methods to support a lie--and knows it.

The Sadducees were prepared to suppress the truth to further their own self-interest. For many people self-interest is the most powerful motive in life. Many discoveries which might produce cheaper goods never see the light of day because the patents are bought up and rendered inoperative by those whose products they threaten. Self-interest dictates policy and action.

In order to maintain their own place and their own influence the priests and the Sadducees were prepared to destroy the evidence for the truth. A man has come to a sorry pass when he is afraid of the truth and sets his personal prestige and profit before it.

A KING'S WELCOME ( John 12:12-19 )

12:12-19 On the next day the great crowd that was coming to the Feast heard that Jesus was on his way to Jerusalem. They took the branches of palm trees and went out to meet him. They kept up a shout: "Hosanna! Blessed is he who comes in the name of the Lord, he who is the King of Israel!" Jesus found a young ass and sat on it, as it stands written: "Fear not, daughter of Zion. Look! Your King is coming sitting upon an ass' colt." At first the disciples did not realize the significance of these things; but when Jesus was glorified then they remembered that these things were written about him, and that they had done these things to him. The crowd who were with him testified that he had called Lazarus from the tomb, and had raised him from among the dead. It was because they had heard that he had performed this sign that the crowd went out to meet him. So the Pharisees said to each other: "You can see that all the steps you have taken have been completely ineffective. See! The whole world has gone off after him!"

Passover, Pentecost and Tabernacles were the three compulsory festivals of the Jews. To the Passover in Jerusalem Jews came from the ends of the earth. Wherever a Jew might live it was his ambition to observe one such Passover. To this day, when Jews in foreign lands observe the Passover, they say: "This year here; next year in Jerusalem."

At such a time Jerusalem and the villages round about were crowded. On one occasion a census was taken of the lambs slain at the Passover Feast. The number was given as 256,000. There had to be a minimum of ten people per lamb; and if that estimate is correct it means that there must have been as many as 2,700,000 people at that Passover Feast. Even if that figure is exaggerated, it remains true that the numbers must have been immense.

News and rumour had gone out that Jesus the man who had raised Lazarus from the dead was on his way to Jerusalem. There were two crowds, the crowd which was accompanying Jesus from Bethany, and the crowd which surged out from Jerusalem to see him; and they must have flowed together in a surging mass like two tides of the sea. Jesus came riding on a ass' colt. As the crowds met him they received him like a conqueror. And the sight of this tumultuous welcome sent the Jewish authorities into the depths of despair, for it seemed that nothing they could do could stop the tide of the people who had gone after Jesus. This is an incident so important that we must try to understand just what was happening.

(i) Certain among the crowds were simply sightseeing. Here was a man who, as rumour had it, had raised a man from the dead; and many had simply gone out to gaze on a sensational figure. It is always possible to attract people for a time by sensationalism and shrewd publicity; but it never lasts. Those who were that day regarding Jesus as a sensation were within a week shouting for his death.

(ii) Many among these crowds were greeting Jesus as a conqueror. That, in fact, is the predominant atmosphere of the whole scene. They greeted him with the words: "Hosanna! Blessed is he who is coming in the name of the Lord!" The word Hosanna (Greek, G5614) is the Hebrew ( H3467 and H4994) for "Save now!" And the shout of the people was almost precisely like that of the British people: "God save the King!"

The words with which the people greeted Jesus are illuminating. They are a quotation from Psalms 118:25-26. That psalm had many connections, which were bound to be in the minds of the people. It was the last psalm of the group ( Psalms 113:1-9; Psalms 114:1-8; Psalms 115:1-18; Psalms 116:1-19; Psalms 117:1-2; Psalms 118:1-29) known as the Hallel. The word Hallel ( H1984) means Praise God! and these are all praising psalms. They were part of the first memory work every Jewish boy had to do; they were sung often at great acts of praise and thanksgiving in the Temple; they were an integral part of the Passover ritual. Further, this particular psalm was intimately connected with the ritual of the Feast of Tabernacles. At that feast worshippers carried bundles made up of palm, myrtle and willow branches called lulabs. Daily they went with them to the Temple. On every day of the feast they marched round the great altar of the burnt offering--once on each of the first six days, seven times on the seventh--and as they marched they triumphantly sang verses from this psalm and especially these very ones. In fact it may well be that this psalm was written for the first celebration of the Feast of Tabernacles when Nehemiah had rebuilt the shattered walls and city and the Jews came home from Babylon and could worship again ( Nehemiah 8:14-18). This was indeed the psalm of the great occasion--and the people knew it.

Further, this was characteristically the conqueror's psalm. To take but one instance, these very verses were sung and shouted by the Jerusalem crowd when they welcomed back Simon Maccabaeus after he had conquered Acra and wrested it from Syrian dominion more than a hundred years before. There is no doubt that when the people sang this psalm they were looking on Jesus as God's Anointed One, the Messiah, the Deliverer, the One who was to come. And there is no doubt that they were looking on him as the Conqueror. To them it must have been only a matter of time until the trumpets rang out and the call to arms sounded and the Jewish nation swept to its long delayed victory over Rome and the world. Jesus approached Jerusalem with the shout of the mob hailing a conqueror in his ears--and it must have hurt him, for they were looking in him for that very thing which he refused to be.

A KING'S WELCOME ( John 12:12-19 continued)

(iii) In such a situation it was obviously impossible for Jesus to speak to the crowd. His voice could not have reached that vast assembly of people. So he did something that all could see; he came riding upon an ass' colt. Now that was two things. First, it was a deliberate claim to be the Messiah. It was a dramatic enactment of the words of Zechariah the prophet ( Zechariah 9:9). John does not quote accurately because obviously he is quoting from memory. Zechariah had said: "Rejoice greatly, O daughter of Zion; shout aloud, O daughter of Jerusalem, Lo your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an ass." There is no doubt at all that Jesus' claim was a messianic claim.

But, second, it was a claim to be a particular kind of Messiah. We must not misunderstand this picture. With us the ass is lowly and despised; but in the East it was a noble animal. Jair, the Judge, had thirty sons who rode on asses' colts ( Judges 10:4). Ahithopel rode upon an ass ( 2 Samuel 17:23). Mephibosheth, the royal prince, the son of Saul, came to David riding upon an ass ( 2 Samuel 19:26). The point is that a king came riding upon a horse when he was bent on war; he came riding upon an ass when he was coming in peace. This action of Jesus is a sign that he was not the warrior figure men dreamed of, but the Prince of Peace. No one saw it that way at that time, not even the disciples, who should have known so much better. The minds of all were filled with a kind of mob hysteria. Here was the one who was to come. But they looked for the Messiah of their own dreams and their own wishful thinking; they did not look for the Messiah whom God had sent. Jesus drew a dramatic picture of what he claimed to be, but none understood the claim.

(iv) In the background there were the Jewish authorities. They felt frustrated and helpless; nothing they could do seemed able to stop the attraction of this Jesus. "The whole world," they said, "is gone off after him!" In this saying of the authorities there is a magnificent example of that irony in which John is so skilled. No writer in the New Testament can say so much with such amazing reticence. It was because God so loved the world that Jesus came into the world; and here, all unwittingly, his enemies are saying that the world has gone after him. In the very next section John is going to tell of the coming of the Greeks to Jesus. The first representatives of that wider world, the first seekers from outside, are about to come. The Jewish authorities were speaking truer than they knew.

We cannot leave this passage without noticing the simplest thing of all. Seldom in the world's history has there been such a display of magnificently deliberate courage as the Triumphal Entry. We must remember that Jesus was an outlaw and that the authorities were determined to kill him. All prudence would have warned him to turn back and make for Galilee or the desert places. If he was to enter Jerusalem at all, all caution would have demanded that he enter secretly and go into hiding; but he came in such a way as to focus every eye upon himself. It was an act of the most superlative courage, for it was the defiance of all that man could do; and it was an act of the most superlative love, for it was love's last appeal before the end.

THE SEEKING GREEKS ( John 12:20-22 )

12:20-22 There were some Greeks among those whose practice it was to come up to the feast. Now these came to Philip, who came from Bethsaida in Galilee, and made a request to him. "Sir," they said, "we wish to see Jesus." Philip went and told Andrew, and Andrew and Philip went and told Jesus.

None of the other gospels tells of this incident, but it is very fitting to find it in the Fourth. The Fourth Gospel was the one written to present the truth of Christianity in a way that the Greeks could appreciate and understand; and it is natural that in it the first Greeks to come to Jesus should find a place.

It need not seem strange to find Greeks in Jerusalem at the Passover time. They need not even have been proselytes. The Greek was an inveterate wanderer, driven by wanderlust and by the desire to find out new things. "You Athenians," said one of the ancients, "will never rest yourselves, nor will you ever let anyone else rest." "You Greeks," said another, "are like children, always young in your souls." More than five hundred years before this Herodotus had travelled the world, as he said himself, to find things out. Far up the Nile to this day there stands a great Egyptian statue on which a Greek tourist, even as modern tourists do, had scratched his name. The Greek voyaged for trade and for commerce of course; but he was the first man to wander for the sake of wandering in the ancient world. There is no need to be surprised to find a detachment of sightseeing Greeks even in Jerusalem.

But the Greek was more than that. He was characteristically a seeker after truth. It was no unusual thing to find a Greek who had passed through philosophy after philosophy, and religion after religion, and gone from teacher to teacher in the search for truth. The Greek was the man with the seeking mind.

How had these Greeks come to hear of Jesus and to be interested in him? J. H. Bernard throws out a most interesting suggestion. It was in the last week of his ministry that Jesus cleansed the Temple and swept the money-changers and the sellers of doves from the Temple court. Now these traders had their stance in the Court of the Gentiles, that great court which was the first of the Temple courts and where Gentiles were allowed to come but no further. If these Greeks were in Jerusalem at all they would be certain to visit the Temple and to stand in the Court of the Gentiles. Perhaps they had actually witnessed that tremendous scene when Jesus had driven the traders from the Temple court; and perhaps they wished to know more of a man who could do things like that.

However that may be, this is one of the great moments of the story, for here is the first faint hint of a gospel which is to go out to all the world.

The Greeks came with their request to Philip. Why Philip? No one can say for certain, but Philip is a Greek name and perhaps they thought that a man with a Greek name would treat them sympathetically. But Philip did not know what to do, and he went to Andrew. Andrew was in no doubt and he led them to Jesus.

Andrew had discovered that no one could ever be a nuisance to Jesus. He knew that Jesus would never turn any seeking soul away.

THE AMAZING PARADOX ( John 12:23-26 )

12:23-26 Jesus answered them: "The hour has come that the Son of Man should be glorified. This is the truth I tell you--unless a grain of wheat falls into the ground and dies, it remains all by itself alone; but, if it dies, it bears much fruit. He who loves his life is losing it; and he who hates his life in this world will keep it to life eternal. If anyone will serve me, let him follow me; and where I am, there will my servants also be."

Hardly any passage in the New Testament would come with such a shock to those who heard it for the first time as this. It begins with a saying which everyone would expect; and it finishes with a series of sayings which were the last things anyone would expect.

"The hour has come," began Jesus. "when the Son of Man should be glorified." It was clear that things had been budding up to a crisis and that crisis had now come. But Jesus' idea of what that crisis involved was quite different from anyone else's. When he talked about the Son of man, he did not mean what other people meant. To understand the shocking nature of this short paragraph we must grasp something of what the Jews understood by Son of Man. That term took its origin in Daniel 7:13. In that passage the King James Version mistranslates. It has it that one like unto the Son of Man came to the Ancient of Days, and received a kingdom, a glory and a dominion that were to be universal and for ever. The correct translation is not the Son of Man, but a son of man as the Revised Standard Version has it.

The point of the passage is this. In Daniel 7:1-8 the writer has been describing the world powers which have held sway, the Assyrians, the Babylonians, the Medes and the Persians. They were so cruel, so savage, so sadistic that they could be described only under the imagery of wild beasts--the lion with the eagle's wings, the bear with the three ribs between its teeth, the leopard with the four wings and the four heads, and the terrible beast with iron teeth and ten horns. These were the symbols of the powers which had hitherto held sway. But it was the dream of the seer that into the world there was going to come a new power, and that power was to be gentle and humane and gracious, so that it could be depicted under the symbol, not of a savage beast, but of a man. This passage means that the day of savagery would pass and the day of humanity was coming.

That was the dream of the Jews, the golden age, when life would be sweet and they would be masters of the world. But how was that age to come? It became clearer and clearer to them that their nation was so small and their power so weak, that the golden age could never come by human means and human power; it must come by the direct intervention of God. He would send his champion to bring it in. So they thought back to the picture in the book of Daniel, and what more natural than that they should call the champion the Son of Man? The phrase which had once been merely a symbol came to describe a person. Between the Old and the New Testament there arose a whole series of books about the golden age and how it was to come. Amidst their troubles and their sufferings, in their subjections and their slaveries, the Jews never forgot and never gave up their dream. One of these books was specially influential--the Book of Enoch and it repeatedly speaks about that Son of Man. In Enoch the Son of Man is a tremendous figure who, as it were, is being held in leash by God. But the day will come when God will release him and he will come with a divine power against which no man and no kingdom will be able to stand, and smash the way to world empire for the Jews.

To the Jews the Son of Man stood for the undefeatable world conqueror sent by God. So Jesus says: "The hour has come when the Son of Man must be glorified." When he said that, the listeners would catch their breath. They would believe that the trumpet call of eternity had sounded, that the might of heaven was on the march, and that the campaign of victory was on the move. But Jesus did not mean by glorified what they understood. They meant that the subjected kingdoms of the earth would grovel before the conqueror's feet; by glorified he meant crucified. When the Son of Man was mentioned they thought of the conquest of the armies of God; he meant the conquest of the Cross.

The first sentence which Jesus spoke would excite the hearts of those who heard it; then began a succession of sayings which must have left them staggered and bewildered by their sheer incredibility, for they spoke. not in terms of conquest, but in terms of sacrifice and death. We will never understand Jesus nor the attitude of the Jews to him, until we understand how he turned their ideas upside down, replacing a dream of conquest with a vision of a Cross. No wonder they did not understand him; the tragedy is that they refused to try.

THE AMAZING PARADOX ( John 12:23-26 continued)

What was this amazing paradox which Jesus was teaching? He was saying three things, which are all variations of one central truth and all at the heart of the Christian faith and life.

(i) He was saying that only by death comes life. The grain of wheat was ineffective and unfruitful so long as it was preserved, as it were, in safety and security. It was when it was thrown into the cold ground, and buried there as if in a tomb, that it bore fruit. It was by the death of the martyrs that the Church grew. In the famous phrase: "The blood of the martyrs was the seed of the Church."

It is always because men have been prepared to die that the great things have lived. But it becomes more personal than that. It is sometimes only when a man buries his personal aims and ambitions that he begins to be of real use to God. Cosmo Lang became Archbishop of Canterbury. At one time he had had great worldly ambitions. A godly friend's influence led him to abandon these and enter the Church of England. When he was studying for the ministry at Cuddesdon, one day as he was praying in the chapel he heard unmistakably a voice saying to him: "You are wanted!" It was when he had buried his personal ambitions that he became useful to God.

By death comes life. By the loyalty which was true to death there have been preserved and born the most precious things which humanity possesses. By the death of personal desire and personal ambition a man becomes a servant of God.

(i) He was saying that only by spending life do we retain it. The man who loves his life is moved by two aims, by selfishness and by the desire for security. Not once or twice but many times Jesus insisted that the man who hoarded his life must in the end lose it, and the man who spent his life must in the end gain it. There was a famous evangelist called Christmas Evans who was always on the move preaching for Christ. His friends besought him to take things easier but his answer always was: "It is better to burn out than to rust out." When Joan of Arc knew that her enemies were strong and her time was short, she prayed to God: "I shall only last a year, use me as you can." Again and again Jesus laid down this law ( Mark 8:35; Matthew 16:25; Luke 9:24; Matthew 10:39; Luke 17:33).

We have only to think of what this world would have lost if there had not been men prepared to forget their personal safety, security, selfish gain and selfish advancement. The world owes everything to people who recklessly spent their strength and gave themselves to God and to others. No doubt we will exist longer if we take things easily, if we avoid all strain, if we sit at the fire and husband life, if we look after ourselves as a hypochondriac looks after his health. No doubt we will exist longer--but we will never live.

(iii) He was saying that only by service comes greatness. The people whom the world remembers with love are the people who serve others. A certain Mrs. Berwick had been very active in Salvation Army work in Liverpool. She retired to London. There came the war and the air raids. People get queer ideas and the idea got about that somehow Mrs. Berwick's poor house and her shelter were specially safe. She was old now; her Liverpool days of social service were long behind her; but she felt she must do something about it. So she got together a simple first-aid box and she put a notice on her window: "If you need help, knock here." That is the Christian attitude to our fellow men.

Once a schoolboy was asked what parts of speech my and mine are. He answered--more truly than he knew--that they were aggressive pronouns. It is all too true that in the modern world the idea of service is in danger of getting lost. So many people are in business only for what they can get out of it. They may well become rich, but one thing is certain--they will never be loved, and love is the true wealth of life.

Jesus came to the Jews with a new view of life. They looked on glory as conquest, the acquisition of power, the right to rule. He looked on it as a cross. He taught men that only by death comes life; that only by spending life do we retain it; that only by service comes greatness. And the extraordinary thing is that when we come to think of it, Christ's paradox is nothing other than the truth of common sense.

FROM TENSION TO CERTAINTY ( John 12:27-34 )

12:27-34 "Now, my soul is troubled. And what shall I say? 'Father, rescue me from this hour.' But it was for this reason that I came to this hour. Father, glorify your name." A voice came from heaven: "I have both glorified it and I will glorify it again." So the crowd who were standing by, and who heard it, said that there had been thunder. Others said: "An angel spoke to him." Jesus answered: "It was not for my sake that this voice came, but for yours. Now is the judgment of this world. Now will the ruler of this world be cast out. And I, if I be lifted up from the earth, will draw all men to myself." He said this in indication of what death he was going to die by. The crowd answered him: "We have heard from the law that God's Anointed One remains for ever. And do you say: 'The Son of Man must be lifted up'? Who is this Son of Man?"

In this passage John shows us both Jesus' tension and his triumph, and shows us what turned the tension into the triumph.

(i) John does not tell us of the agony in Gethsemane. It is here that he shows us Jesus fighting his battle with his human longing to avoid the Cross. No one wishes to die at thirty-three; and no one wishes to die upon a cross. There would have been no virtue in Jesus' obedience to God, if it had come easily and without cost. Real courage does not mean not being afraid. It means to be terribly afraid, and yet to do the thing that ought to be done. That was the courage of Jesus. As Bengel put it: "Here there met the horror of death and the ardour of obedience." God's will meant the Cross and Jesus had to nerve himself to accept it.

(ii) But the end of the story is not tension; it is triumph and certainty. Jesus was certain that if he went on, something would happen which would break the power of evil once and for all. if he was obedient to the Cross, he was sure that a death-blow would be struck to the ruler of this world, Satan. It was to be one last struggle which would break for ever the power of evil. Further, he was certain that if he went to the Cross, the sight of his upraised and crucified figure would in the end draw all men to him. Jesus, too, wanted conquest; he, too, wanted to subdue men; but he knew that the only way to conquer and to subdue the hearts of men for ever was to show himself to them on the Cross. He began with the tension; he ended with the triumph.

(iii) What came between the tension and the triumph and changed the one into the other? It was the voice of God. Behind this coming of the voice of God lies something great and deep.

There was a time when the Jews really and fully believed that God spoke direct to men. It was directly that God spoke to the child Samuel ( 1 Samuel 3:1-14). It was directly that God spoke to Elijah, when he had fled from the avenging Jezebel ( 1 Kings 19:1-18). It was directly that Eliphaz the Temanite had claimed to hear the voice of God ( Job 4:16). But by the time of Jesus they had ceased to believe that God spoke directly. The great days were past; God was far too far away now; the voice that had spoken to the prophets was silent. Nowadays they believed in what they called the Bath ( H1323) Qol ( H6963) , a Hebrew phrase which means "the daughter voice" or "the daughter of a voice." When the Bath ( H1323) Qol ( H6963) spoke it quoted Scripture most often. It was not really the direct voice of God; it was what we might call the echo of his voice, a distant, faint whisper instead of a direct, vital communication.

But it was not the echo of his voice that Jesus heard; it was the very voice of God Himself. Here is a great truth. With Jesus there comes to men not some distant whisper of the voice of God, not some faint echo from the heavenly places, but the unmistakable accents of God's direct voice.

It is to be noted that the voice of God came to Jesus at an the great moments of his life. It came at his baptism when he first set out upon the work God had given him to do ( Mark 1:11). It came on the Mount of Transfiguration when he finally decided to take the way which led to Jerusalem and the Cross ( Mark 9:7). And now it came to him when his human flesh and blood had to be strengthened by divine aid for the ordeal of the Cross.

What God did for Jesus, he does for every man. When he sends us out upon a road, he does not send us without directions and without guidance. When he gives us a task, he does not leave us to do it in the lonely weakness of our own strength. God is not silent, and ever and again, when the strain of life is too much for us, and the effort of his way is beyond our human resources, if we listen we will hear him speak, and we will go on with his strength surging through our frame. Our trouble is not that God does not speak, but that we do not listen.

FROM TENSION TO CERTAINTY ( John 12:27-34 continued)

Jesus claimed that, when he was lifted up, he would draw all men to him. Some take this to refer to the Ascension and think it means that when Jesus was exalted in his risen power, he would draw all men to him. But that is far from the truth. Jesus was referring to his Cross--and the people knew it. And once again--inevitably--they were moved to incredulous astonishment. How could anyone possibly connect the Son of Man and a cross? Was not the Son of Man the invincible leader at the head of the irresistible armies of heaven? Was not his kingdom to last for ever? "His dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed" ( Daniel 7:14). Was it not said of the prince of the golden age: "David my servant shall be their prince for ever"? ( Ezekiel 37:25). Had Isaiah not said of the ruler of the new world: "Of the increase of his government and of peace there shall be no end"? ( Isaiah 9:7). Did the Psalmists not sing of this endless kingdom? "I will establish your descendants for ever, and build your thrones for all generations" ( Psalms 89:4). The Jews connected the Son of Man with an everlasting kingdom, and here was he, who claimed to be the Son of Man, talking about being lifted up upon a cross. Who was this Son of Man, whose kingdom was to end before it had begun?

The lesson of history is that Jesus was right. It was on the magnet of the Cross that he pinned his hopes; and he was right because love will live long after might is dead.

As Kipling had it:

Far-called our navies melt away;

On dune and headland sinks the fire;

Lo, all our pomp of yesterday

Is one with Nineveh and Tyre!

Nineveh and Tyre are only names now, but Christ lives on.

One of the great sonnets of the English language is Ozymandias by Shelley:

I met a traveller from an antique land

Who said: "Two vast and trunkless legs of stone

Stand in the desert. Near them, on the sand

Half sunk, a shatter'd visage lies, whose frown

And wrinkled lip and sneer of cold command

Tell that sculptor well those passions read

Which yet survive, stamp'd on these lifeless things,

The hand that mock'd them and the heart that fed:

And on the pedestal these words appear:

'My name is Ozymandias, king of kings:

Look on my works, ye Mighty, and despair!'

Nothing beside remains. Round the decay

Of that colossal wreck, boundless and bare,

The lone and level sands stretch far away."

Ozymandias was king of kings, yet all that he has left is a shattered statue in the desert, and a name that a chance sonnet keeps alive.

H. E. Fosdick quotes a poem in one of his books:

"I saw the conquerors riding by

With cruel lips and faces wan:

Musing on kingdoms sacked and burned

There rode the Mongol Genghis Khan;

And Alexander, like a god,

Who sought to weld the world in one:

And Caesar with his laurel wreath;

And like a thing from Hell the Hun;

And, leading like a star, the van,

Heedless of upstretched arm and groan,

Inscrutable Napoleon went,

Dreaming of Empire, and alone....

Then all they perished from the earth,

As fleeting shadows from a glass,

And, conquering down the centuries,

Came Christ the swordless on an ass."

The empires founded on force have vanished, leaving only a memory which with the years becomes ever fainter. But the empire of Christ, founded upon a Cross, each year extends its sway.

In Shaw's play, when Joan of Arc knows that she has been betrayed to the stake by the leaders of her own people, she turns to them and says: "I will go out now to the common people, and let the love in their eyes comfort me for the hate in yours. You will all be glad to see me burnt; but if I go through the fire I shall go through it to their hearts for ever and ever." That is a parable of what happened to Jesus. His death upon the Cross made him go through men's hearts for ever and for ever. The conquering Messiah of the Jews is a figure about whom scholars write their books; but the Prince of Love on the Cross is a king who has his throne for ever in the hearts of men. The only secure foundation for a kingdom is sacrificial love.

SONS OF THE LIGHT ( John 12:35-36 )

12:35-36 Jesus said to them: "For a little while yet the light is among you. Walk while you have the light that the darkness may not overtake you. He who walks in the darkness does not know where he is going. While you have the light, believe in the light, that you may become the sons of the light."

There is in this passage the implicit promise and the implicit threat which are never very far from the heart of the Christian faith.

(i) There is the promise of light. The man who walks with Jesus is delivered from the shadows. There are certain shadows which cast their shade sooner or later on every light. There is the shadow of fear. Sometimes we are afraid to look forward. Sometimes, especially when we see what they can do to others, we are afraid of the chances and the changes of life. There are the shadows of doubts and uncertainties. Sometimes the way ahead is far from being clear and we feel like people groping among the shadows with nothing firm to cling to. There are the shadows of sorrow. Sooner or later the sun sets at midday and the lights go out. But the man who walks with Jesus is delivered from fear; he is liberated from doubt; he has a joy that no man takes from him.

(ii) There is the implicit threat. The decision to trust life and all things to Jesus, the decision to take him as Master and Guide and Saviour, must be made in time. In life all things must be done in time, or they will not be done at all. There is work which we can do only when we have the physical strength to do it. There is study which can be carried out only when our minds are keen enough and our memories retentive enough to cope with it. There are things which have to be said and done or the time for saying and doing them is gone for ever. It is so with Jesus. At the actual moment Jesus said this, he was appealing to the Jews to believe in him before the Cross came and he was taken from them. But this is an eternal truth. It is a statistical fact that there is a steep rise in the number of conversions up to the age of seventeen and an equally steep fall afterwards. The more a man lets himself become fixed in his ways the harder it is to jerk himself out of them. In Christ the supreme blessedness is offered to men; in one sense it is never too late to grasp it; but nonetheless it remains true that it must be grasped in time.

BLIND UNBELIEF ( John 12:37-41 )

12:37-41 When Jesus had said these things, he went away and hid himself from them. Although he had done such great signs in their presence they did not believe in him. It happened thus that the word which Isaiah the prophet spoke should be fulfilled: "Lord, who has believed what he heard from us? And to whom has the arm of the Lord been revealed?" It was for this reason that they could not believe, because Isaiah said again: "He has blinded their eyes, he has hardened their heart, so that they may not see with their eyes and understand with their heart. and turn, and I will heal them." Isaiah said these things because he saw his glory and spoke about him.

This is a passage which is bound to trouble many minds. John quotes two passages from Isaiah. The first is from Isaiah 53:1-2. In it the prophet asks if there is anyone who has believed what he has been saying, and if there is anyone who recognizes the power of God when it is revealed to him. But it is the second passage which troubles the mind. The original is in Isaiah 6:9-10. It runs: "And God said, Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn, and be healed." That is a passage which runs all through the New Testament. It is quoted or echoed in Matthew 13:14-15; Mark 4:12; Luke 8:10; Romans 11:8; 2 Corinthians 3:14; Acts 28:27. The terrible and the troubling thing is that it seems to say that man's unbelief is due to God's action; that God has ordained that certain people must not and will not believe. Now in whatever way we explain this passage, we cannot believe that the God whom Jesus told us about would make it impossible for his children to believe.

There are two things to be said.

(i) We must try to think ourselves back into Isaiah's heart and mind. He had proclaimed the word of God and put everything he had into his message. And men had refused to listen. In the end he was forced to say: "For all the good I have done I might as well never have spoken. Instead of making men better my message seems to have made them worse. They might as well never have heard it, for they are simply confirmed in their lethargy and their disobedience and their unbelief. You would think that God had meant them not to believe." Isaiah's words spring from a broken heart. They are the words of a man bewildered by the fact that his message seemed to make men worse instead of better. To read them with cold literalness is completely to misunderstand.

(ii) But there is something else. It was a basic belief of the Jews that God is behind everything. They believed that nothing could happen outside the purpose of God. If that is so they were bound to believe that when men would not accept God's message their unbelief was still within God's purpose. To put that into modern terms and into our way of thought--we would not say that unbelief is God's purpose, but we would say that God in his controlling wisdom and power can use even men's unbelief for his purposes. That is how Paul saw it. He saw God using the unbelief of the Jews for the conversion of the Gentiles.

We must understand this passage to mean, not that God predestined certain people to unbelief, but that even man's unbelief can be used to further God's eternal purposes. These Jews did not believe in Jesus; that was not God's fault but theirs; but even that has somehow its place in God's scheme. "Ill that he blesses is our good." God is so great that there is nothing in this world, not even sin, which is outside his power.

THE COWARD'S FAITH ( John 12:42-43 )

12:42-43 Nevertheless many of the rulers believed in him, but they did not publicly confess their faith for they did not wish to be excommunicated; for they loved the glory of men rather than the glory of God.

Jesus did not speak entirely to deaf ears; there were those even of the Jewish authorities, who in their heart of hearts believed. But they were afraid to confess their faith, because they did not wish to run the risk of being excommunicated from the synagogue. These people were seeking to carry out the impossible; they were trying to be secret disciples. Secret discipleship is a contradiction in terms for, "either the secrecy kills the discipleship, or the discipleship kills the secrecy."

They feared that by becoming confessed followers of Jesus they would lose so much. It is strange how often men have got their values mixed up. Again and again they have failed to support some great cause because it interfered with some lesser interest. When Joan of Arc realized that she stood forsaken and alone, she said: "Yes: I am alone on earth: I have always been alone. My father told my brothers to drown me if I would not stay to mind his sheep while France was bleeding to death; France might perish if only our lambs were safe." That French farmer preferred the safety of his sheep to the safety of his country. These Jewish rulers were a little like that. They knew that Jesus was right; they knew that their fellow-rulers were out to destroy him and all that he was seeking to do for God; but they were not prepared to take the risk of openly declaring for him. It would have meant an end of their place, their profit, and their prestige. They would have been ostracized from society and banished from orthodox religion. It was too high a price to pay. So they lived a lie because they were not big enough to stand up for the truth.

In one vivid phrase John diagnoses their position. They preferred to stand well with men rather than with God. No doubt they thought themselves wise and prudent; but their wisdom did not extend to remembering that while the opinion of men might matter for the few years in which they lived upon this earth, the judgment of God mattered for all eternity. It is true wisdom and prudence to prefer the good opinion of God to the good opinion of men; it is always better to be right for eternity than to be right for time.

THE INESCAPABLE JUDGMENT ( John 12:44-50 )

12:44-50 Jesus cried and said: "He who believes in me does not believe in me, but in him who sent me. And he who looks upon me, looks upon him who sent me. It was as light that I came into the world, that every one who believes in me should not remain in darkness. And, if anyone hears my words and does not keep them, it is not I who judge him. I did not come to judge the world but to save the world. He who completely disregards me as of no account, and who does not receive my words, has one who judges him. The word which I spoke, that will judge him on the last day. That is so because it was not out of my own self that I spoke. But the Father who sent me, it was he who gave me the commandment which laid down what I should speak and what I should say. And I know that his commandment is eternal life. The things that I speak, I speak as the Father spoke to me."

These, according to John, are Jesus' last words of public teaching. Hereafter he will teach his disciples and hereafter he will stand before Pilate, but these are the last words he will address to people at large.

Jesus makes the claim which is the basis of his whole life, that in him men are confronted with God. To listen to him is to listen to God; to see him is to see God. In him God meets man, and man meets God. That confrontation has two results and both have in them the core of judgment.

(i) Once again Jesus returns to a thought that is never far away in the Fourth Gospel. He did not come into the world to condemn; be came to save. It was not the wrath of God which sent Jesus to men; it was his love. Yet the coming of Jesus inevitably involves judgment. Why should that be? Because by his attitude to Jesus a man shows what he is and therefore judges himself. If he finds in Jesus an infinite magnetism and attraction, even if he never succeeds in making his life what he knows he ought to make it, he has felt the tug of God upon his heart; and therefore he is safe. If on the other hand he sees in Jesus nothing lovely and his heart remains completely untouched in his presence, it means that he is impervious to God; and he has therefore judged himself. Always in the Fourth Gospel there is this essential paradox; Jesus came in love, yet his coming is a judgment. As we have said before, we can in perfect, unmixed love offer a person some great experience, and find that he sees nothing in it; the experience offered in love has become a judgment. Jesus is God's touchstone. By a man's attitude to him he himself stands revealed.

(ii) Jesus said that at the last day the words which these people had heard would be their judges. That is one of the great truths of life. A man cannot be blamed for not knowing. But if he knows the right and does the wrong his condemnation is all the more serious. Therefore every wise thing that we have heard, and every opportunity we have had to know the truth, will in the end be a witness against us.

An old eighteenth century divine wrote a kind of catechism of the Christian faith for ordinary people. At the end there was a question which asked what would happen to a person if he disregarded the Christian message. The answer was that condemnation would follow, "and so much the more because thou hast read this book."

All that we have known and did not do will be a witness against us at the last.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

John 12:35

light -- darkness ... Often contrasted, universally understand as good vs evil, etc. John 12:46, John 1:5-9, John 8:12, John 9:5; Romans 13:12-14; Ephesians 5:8, Ephesians 5:14-15; 1 Thessalonians 5:5-8; 1 John 1:6-7

(the Dead Sea Scrolls also extensively made this contrast.)

Gill's Exposition of the Whole Bible

Then Jesus said unto them,.... Not directly answering to their questions, but suggests to them their ignorance and stupidity, amidst so much light, that was about them:

yet a little while is the light with you: meaning either himself, the light of the world, John 8:12, who was to be but a very little while longer with them, a few days more, and he was to go away from them by death, and be seen and heard no more by them: or the Gospel, which, though that was to continue somewhat longer, it being, after Christ's death, resurrection, and ascension, to be preached to the Jews, both in Judea, and in other parts of the world; yet that would be but for a little while, as the event has shown; for the Jews rejecting the Gospel, and putting it away from them, the apostles, as they were ordered, turned to the Gentiles,

Acts 13:46;

walk while ye have the light: that is, as it is explained in

John 12:36, "believe ye in the light": which the Persic version adds here, and leaves out there: and the sense is, believe in the Messiah, and in his Gospel; embrace him and that, and walk on in him, and worthy of him and of his Gospel, as children of the light:

lest darkness come upon you; suddenly, at an unawares; either a greater degree of the darkness of ignorance and unbelief; even a judicial blindness and stupidity, which did seize on that people, and continues upon them to this day; or the darkness of afflictions, calamities, and distress, and which have come upon them to the uttermost, to the destruction of their temple, city, and nation; or else a worse darkness, even blackness of darkness, outer darkness in hell, where are weeping, wailing, and gnashing of teeth.

For he that walketh in darkness, knoweth not whither he goeth; he cannot see his way, nor the stumbling blocks that lie in it, and the dangers he is exposed unto; nor does he know where it leads, and what is the end of it; and just so it is with a man in a state of unregeneracy, and more especially under judicial blindness: he is not aware of the pits and snares that lie in his way, or of the dark mountains on which he stumbles; and though destruction and misery are in his ways, he knows not that he is going thereunto.

Henry's Complete Commentary on the Bible

      27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.   28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.   29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.   30 Jesus answered and said, This voice came not because of me, but for your sakes.   31 Now is the judgment of this world: now shall the prince of this world be cast out.   32 And I, if I be lifted up from the earth, will draw all men unto me.   33 This he said, signifying what death he should die.   34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?   35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.   36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

      Honour is here done to Christ by his Father in a voice from heaven, occasioned by the following part of his discourse, and which gave occasion to a further conference with the people. In these verses we have,

      I. Christ's address to his Father, upon occasion of the trouble which seized his spirit at this time: Now is my soul troubled,John 12:27; John 12:27. A strange word to come from Christ's mouth, and at this time surprising, for it comes in the midst of divers pleasing prospects, in which, one would think, he should have said, Now is my soul pleased. Note, Trouble of soul sometimes follows after great enlargements of spirit. In this world of mixture and change we must expect damps upon our joy, and the highest degree of comfort to be the next degree to trouble. When Paul had been in the third heavens, he had a thorn in the flesh. Observe,

      1. Christ's dread of his approaching sufferings: Now is my soul troubled. Now the black and dismal scene began, now were the first throes of the travail of his soul, now his agony began, his soul began to be exceedingly sorrowful. Note, (1.) The sin of our soul was the trouble of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. (2.) The trouble of his soul was designed to ease the trouble of our souls; for, after this, he said to his disciples (John 14:1; John 14:1), "Let not your hearts be troubled; why should yours be troubled and mine too?" Our Lord Jesus went on cheerfully in his work, in prospect of the joy set before him, and yet submitted to a trouble of soul. Holy mourning is consistent with spiritual joy, and the way to eternal joy. Christ was now troubled, now in sorrow, now in fear, now for a season; but it would not be so always, it would not be so long. The same is the comfort of Christians in their troubles; they are but for a moment, and will be turned into joy.

      2. The strait he seems to be in hereupon, intimated in those words, And what shall I say? This does not imply his consulting with any other, as if he needed advice, but considering with himself what was fit to be said now. When our souls are troubled we must take heed of speaking unadvisedly, but debate with ourselves what we shall say. Christ speaks like one at a loss, as if what he should choose he wot not. There was a struggle between the work he had taken upon him, which required sufferings, and the nature he had taken upon him, which dreaded them; between these two he here pauses with, What shall I say? He looked, and there was none to help, which put him to a stand. Calvin observes this as a great instance of Christ's humiliation, that he should speak thus like one at a loss. Quo se magis exinanivit gloriæ Dominus, eo luculentius habemus erga nos amoris specimen--The more entirely the Lord of glory emptied himself, the brighter is the proof of the love he bore us. Thus he was in all points tempted like as we are, to encourage us, when we know not what to do, to direct our eyes to him.

      3. His prayer to God in this strait: Father, save me from this hour, ek tes oras tautes--out of this hour, praying, not so much that it might not come as that he might be brought through it. Save me from this hour; this was the language of innocent nature, and its feelings poured forth in prayer. Note, It is the duty and interest of troubled souls to have recourse to God by faithful and fervent prayer, and in prayer to eye him as a Father. Christ was voluntary in his sufferings, and yet prayed to be saved from them. Note, Prayer against a trouble may very well consist with patience under it and submission to the will of God in it. Observe, He calls his suffering this hour, meaning the expected events of the time now at hand. Hereby he intimates that the time of his suffering was, (1.) A set time, set to an hour, and he knew it. It was said twice before that his hour was not yet come, but it was now so near that he might say it was come. (2.) A short time. An hour is soon over, so were Christ's sufferings; he could see through them to the joy set before him.

      4. His acquiescence in his Father's will, notwithstanding. He presently corrects himself, and, as it were, recalls what he had said: But for this cause came I to this hour. Innocent nature got the first word, but divine wisdom and love got the last. Note, those who would proceed regularly must go upon second thoughts. The complainant speaks first; but, if we would judge righteously, we must hear the other side. With the second thought he checked himself: For this cause came I to this hour; he does not silence himself with this, that he could not avoid it, there was no remedy; but satisfies himself with this, that he would not avoid it, for it was pursuant to his own voluntary engagement, and was to be the crown of his whole undertaking; should he now fly off, this would frustrate all that had been done hitherto. Reference is here had to the divine counsels concerning his sufferings, by virtue of which it behoved him thus to submit and suffer. Note, This should reconcile us to the darkest hours of our lives, that we were all along designed for them; see 1 Thessalonians 3:3.

      5. His regard to his Father's honour herein. Upon the withdrawing of his former petition, he presents another, which he will abide by: Father, glorify thy name, to the same purport with Father, thy will be done; for God's will is for his own glory. This expresses more than barely a submission to the will of God; it is a consecration of his sufferings to the glory of God. It was a mediatorial word, and was spoken by him as our surety, who had undertaken to satisfy divine justice for our sin. The wrong which by sin we have done to God is in his glory, his declarative glory; for in nothing else are we capable of doing him injury. We were never able to make him satisfaction for this wrong done him, nor any creature for us; nothing therefore remained but that God should get him honour upon us in our utter ruin. Here therefore our Lord Jesus interposed, undertook to satisfy God's injured honour, and he did it by his humiliation; he denied himself in, and divested himself of, the honours due to the Son of God incarnate, and submitted to the greatest reproach. Now here he makes a tender of this satisfaction as an equivalent: "Father, glorify thy name; let thy justice be honoured upon the sacrifice, not upon the sinner; let the debt be levied upon me, I am solvent, the principal is not." Thus he restored that which he took not away.

      II. The Father's answer to this address; for he heard him always, and does still. Observe, 1. How this answer was given. By a voice from heaven. The Jews speak much of a Bath-kôl--the daughter of a voice, as one of those divers manners by which God in time past spoke to the prophets; but we do not find any instance of his speaking thus to any but to our Lord Jesus; it was an honour reserved for him (Matthew 3:17; Matthew 17:5), and here, probably, this audible voice was introduced by some visible appearance, either of light or darkness, for both have been used as vehicles of the divine glory. 2. What the answer was. It was an express return to that petition, Father, glorify thy name: I have glorified it already, and I will glorify it yet again. When we pray as we are taught, Our Father, hallowed be thy name, this is a comfort to us, that is it an answered prayer; answered to Christ here, and in him to all true believers. (1.) The name of God had been glorified in the life of Christ, in his doctrine and miracles, and all the examples he gave of holiness and goodness. (2.) It should be further glorified in the death and sufferings of Christ. His wisdom and power, his justice and holiness, his truth and goodness, were greatly glorified; the demands of a broken law were fully answered; the affront done to God's government satisfied for; and God accepted the satisfaction, and declared himself well pleased. What God has done for the glorifying of his own name is an encouragement to us to expect what he will yet further do. He that has secured the interests of his own glory will still secure them.

      III. The opinion of the standers-by concerning this voice, John 12:29; John 12:29. We may hope there were some among them whose minds were so well prepared to receive a divine revelation that they understood what was said and bore record of it. But notice is here taken of the perverse suggestion of the multitude: some of them said that it thundered: others, who took notice that there was plainly an articulate intelligible voice, said that certainly an angel spoke to him. Now this shows, 1. That it was a real thing, even in the judgment of those that were not at all well affected to him. 2. That they were loth to admit so plain a proof of Christ's divine mission. They would rather say that it was this, or that, or any thing, than that God spoke to him in answer to his prayer; and yet, if it thundered with articulate sounds (as Revelation 10:3; Revelation 10:4), was not that God's voice? Or, if angels spoke to him, are not they God's messengers? But thus God speaks once, yea twice, and man perceives it not.

      IV. The account which our Saviour himself gives of this voice.

      1. Why it was sent (John 12:30; John 12:30): "It came not because of me, not merely for my encouragement and satisfaction" (then it might have been whispered in his ear privately), "but for your sakes." (1.) "That all you who heard it may believe that the Father hath sent me." What is said from heaven concerning our Lord Jesus, and the glorifying of the Father in him, is said for our sakes, that we may be brought to submit to him and rest upon him. (2.) "That you my disciples, who are to follow me in sufferings, may therein be comforted with the same comforts that carry me on." Let this encourage them to part with life itself for his sake, if they be called to it, that it will redound to the honour of God. Note, The promises and supports granted to our Lord Jesus in his sufferings were intended for our sakes. For our sakes he sanctified himself, and comforted himself.

      2. What was the meaning of it. He that lay in the Father's bosom knew his voice, and what was the meaning of it; and two things God intended when he said that he would glorify his own name:--

      (1.) That by the death of Christ Satan should be conquered (John 12:31; John 12:31): Now is the judgment. He speaks with a divine exultation and triumph. "Now the year of my redeemed is come, and the time prefixed for breaking the serpent's head, and giving a total rent to the powers of darkness; now for that glorious achievement: now, now, that great work is to be done which has been so long thought of in the divine counsels, so long talked of in the written word, which has been so much the hope of saints and the dread of devils." The matter of the triumph is, [1.] That now is the judgment of the world; krisis, take it as a medical term: "Now is the crisis of this world." The sick and diseased world is now upon the turning point; this is the critical day upon which the trembling scale will turn for life or death, to all mankind; all that are not recovered by this will be left helpless and hopeless. Or, rather, it is a law term, as we take it: "Now, judgment is entered, in order to the taking out of execution against the prince of this world." Note, The death of Christ was the judgment of this world. First, It is a judgment of discovery and distinction--judicium discretionis; so Austin. Now is the trial of this world, for men shall have their character according as the cross of Christ is to them; to some it is foolishness and a stumbling-block, to others it is the wisdom and power of God; of which there was a figure in the two thieves that were crucified with him. By this men are judged, what they think of the death of Christ. Secondly, It is a judgment of favour and absolution to the chosen ones that are in the world. Christ upon the cross interposed between a righteous God and a guilty world as a sacrifice for sin and a surety for sinners, so that when he was judged, and iniquity laid upon him, and he was wounded for our transgressions, it was as it were the judgment of this world, for an everlasting righteousness was thereby brought in, not for Jews only, but the whole world, 1 John 2:1; 1 John 2:2; Daniel 9:24. Thirdly, It is a judgment of condemnation given against the powers of darkness; see John 16:11; John 16:11. Judgment is put for vindication and deliverance, the asserting of an invaded right. At the death of Christ there was a famous trial between Christ and Satan, the serpent and the promised seed; the trial was for the world, and the lordship of it; the devil had long borne sway among the children of men, time out of mind; he now pleads prescription, grounding his claim also upon the forfeiture incurred by sin. We find him willing to have come to a composition (Luke 4:6; Luke 4:7); he would have given the kingdoms of this world to Christ, provided he would hold them by, from, and under him. But Christ would try it out with; by dying he takes off the forfeiture to divine justice, and then fairly disputes the title, and recovers it in the court of heaven. Satan's dominion is declared to be a usurpation, and the world adjudged to the Lord Jesus as his right, Psalms 2:6; Psalms 2:8. The judgment of this world is, that it belongs to Christ, and not to Satan; to Christ therefore let us all atturn tenants. [2.] That now is the prince of this world cast out. First, It is the devil that is here called the prince of this world, because he rules over the men of the world by the things of the world; he is the ruler of the darkness of this world, that is, of this dark world, of those in it that walk in darkness,2 Corinthians 4:4; Ephesians 4:12. Secondly, He is said to be cast out, to be now cast out; for, whatever had been done hitherto towards the weakening of the devil's kingdom was done in the virtue of a Christ to come, and therefore is said to be done now. Christ, reconciling the world to God by the merit of his death, broke the power of death, and cast out Satan as a destroyer; Christ, reducing the world to God by the doctrine of his cross, broke the power of sin, and cast out Satan as a deceiver. The bruising of his heel was the breaking of the serpent's head, Genesis 3:15. When his oracles were silenced, his temples forsaken, his idols famished, and the kingdoms of the world became Christ's kingdoms, then was the prince of the world cast out, as appears by comparing this with John's vision (Revelation 12:8-11), where it is said to be done by the blood of the Lamb. Christ's frequent casting of devils out of the bodies of people was an indication of the great design of his whole undertaking. Observe, With what assurance Christ here speaks of the victory over Satan; it is as good as done, and even when he yields to death he triumphs over it.

      (2.) That by the death of Christ souls should be converted, and this would be the casting out of Satan (John 12:32; John 12:32): If I be lifted up from the earth, I will draw all men unto me. Here observe two things:--

      [1.] The great design of our Lord Jesus, which was to draw all men to him, not the Jews only, who had been long in a profession a people near to God, but the Gentiles also, who had been afar off; for he was to be the desire of all nations (Haggai 2:7), and to him must the gathering of the people be. That which his enemies dreaded was that the world would go after him; and he would draw them to him, notwithstanding their opposition. Observe here how Christ himself is all in all in the conversion of a soul. First, It is Christ that draws: I will draw. It is sometimes ascribed to the Father (John 6:44; John 6:44), but here to the Son, who is the arm of the Lord. He does not drive by force, but draws with the cords of a man (Hosea 11:4; Jeremiah 31:3), draws as the loadstone; the soul is made willing, but it is in a day of power. Secondly, It is to Christ that we are drawn: "I will draw them to me as the centre of their unity." The soul that was at a distance from Christ is brought into an acquaintance with him, he that was shy and distrustful of him is brought to love him and trust in him,--drawn up to his terms, into his arms. Christ was now going to heaven, and he would draw men's hearts to him thither.

      [2.] The strange method he took to accomplish his design by being lifted up from the earth. What he meant by this, to prevent mistake, we are told (John 12:33; John 12:33): This he spoke signifying by what death he should die, the death of the cross, though they had designed and attempted to stone him to death. He that was crucified was first nailed to the cross, and then lifted up upon it. He was lifted up as a spectacle to the world; lifted up between heaven and earth, as unworthy of either; yet the word here used signifies an honourable advancement, ean hypsotho--If I be exalted; he reckoned his sufferings his honour. Whatever death we die, if we die in Christ we shall be lifted up out of this dungeon, this den of lions, into the regions of light and love. We should learn of our Master to speak of dying with a holy pleasantness, and to say, "We shall then be lifted up." Now Christ's drawing all men to him followed his being lifted up from the earth. First, It followed after it in time. The great increase of the church was after the death of Christ; while Christ lived, we read of thousands at a sermon miraculously fed, but after his death we read of thousands at a sermon added to the church. Israel began to multiply in Egypt after the death of Joseph. Secondly, It followed upon it as a blessed consequence of it. Note, There is a powerful virtue and efficacy in the death of Christ to draw souls to him. The cross of Christ, though to some a stumbling-stone, is to others a loadstone. Some make it an allusion to the drawing of fish into a net; the lifting up of Christ was as the spreading of the net (Matthew 13:47; Matthew 13:48); or to the setting up of a standard, which draws soldiers together; or, rather, it refers to the lifting up of the brazen serpent in the wilderness, which drew all those to it who were stung with fiery serpents, as soon as ever it was known that it was lifted up, and there was healing virtue in it. O what flocking was there to it! So there was to Christ, when salvation through him was preached to all nations; see John 3:14; John 3:15. Perhaps it has some reference to the posture in which Christ was crucified, with his arms stretched out, to invite all to him, and embrace all that come. Those that put Christ to that ignominious death thought thereby to drive all men from him; but the devil was outshot in his own bow. Out of the eater came forth meat.

      V. The people's exception against what he said, and their cavil at it, John 12:34; John 12:34. Though they had heard the voice from heaven, and the gracious words that proceeded out of his mouth, yet they object, and pick quarrels with him. Christ had called himself the Son of man (John 12:23; John 12:23), which they knew to be one of the titles of the Messiah, Daniel 7:13. He had also said that the Son of man must be lifted up, which they understood of his dying, and probably he explained himself so, and some think he repeated what he said to Nicodemus (John 3:14; John 3:14), So must the Son of man be lifted up. Now against this,

      1. They alleged those scriptures of the Old Testament which speak of the perpetuity of the Messiah, that he should be so far from being cut off in the midst of his days that he should be a priest for ever (Psalms 110:4), and a king for ever (Psalms 89:29, c.), that he should have length of days for ever and ever, and his years as many generations (Psalms 21:4; Psalms 61:6), from all which they inferred that the Messiah should not die. Thus great knowledge in the letter of the scripture, if the heart be unsanctified, is capable of being abused to serve the cause of infidelity, and to fight against Christianity with its own weapons. Their perverseness in opposing this to what Jesus had said will appear if we consider, (1.) That, when they vouched the scripture to prove that the Messiah abideth for ever, they took no notice of those texts which speak of the Messiah's death and sufferings: they had heard out of the law that Messiah abideth for ever; and had they never heard out of the law that Messiah should be cut off (Daniel 9:26), and that he should pour out his soul unto death (Isaiah 53:12), and particularly that his hands and feet should be pierced? Why then do they make so strange of the lifting up of the Son of man? Note, We often run into great mistakes, and then defend them with scripture arguments, by putting those things asunder which God in his word has put together, and opposing one truth under pretence of supporting another. We have heard out of the gospel that which exalts free grace, we have heard also that which enjoins duty, and we just cordially embrace both, and not separate them, nor set them at variance. (2.) That, when they opposed what Christ said concerning the sufferings of the Son of man, they took no notice of what he had said concerning his glory and exaltation. They had heard out of the law that Christ abideth for ever; and had they not heard our Lord Jesus say that he should be glorified, that he should bring forth much fruit, and draw all men to him? Had he not just now promised immortal honours to his followers, which supposed his abiding for ever? But this they overlooked. Thus unfair disputants oppose some parts of the opinion of an adversary, to which, if they would but take it entire, they could not but subscribe; and in the doctrine of Christ there are paradoxes, which to men of corrupt minds are stones of stumbling--as Christ crucified, and yet glorified; lifted up from the earth, and yet drawing all men to him.

      2. They asked hereupon, Who is the Son of man? This they asked, not with a desire to be instructed, but tauntingly and insultingly, as if now they had baffled him, and run him down. "Thou sayest, The Son of man must die; we have proved the Messiah must not, and where is then thy Messiahship? This Son of man, as thou callest thyself, cannot be the Messiah, thou must therefore think of something else to pretend to." Now that which prejudiced them against Christ was his meanness and poverty; they would rather have no Christ than a suffering one.

      VI. What Christ said to this exception, or rather what he said upon it. The objection was a perfect cavil; they might, if they pleased, answer it themselves: man dies, and yet is immortal, and abideth for ever, so the Son of man. Therefore, instead of answering these fools according to their folly, he gives them a serious caution to take heed of trifling away the day of their opportunities in such vain and fruitless cavils as these (John 12:35; John 12:36): "Yet a little while, and but a little while, is the light with you; therefore be wise for yourselves, and walk while you have the light."

      1. In general, we may observe here, (1.) The concern Christ has for the souls of men, and his desire of their welfare. With what tenderness does he here admonish those to look well to themselves who were contriving ill against him! Even when he endured the contradiction of sinners, he sought their conversion. See Proverbs 29:10. (2.) The method he takes with these objectors, with meekness instructing those that opposed themselves,2 Timothy 2:25. Were but men's consciences awakened with a due concern about their everlasting state, and did they consider how little time they have to spend, and none to spare, they would not waste precious thoughts and time in trifling cavils.

      2. Particularly we have here,

      (1.) The advantage they enjoyed in having Christ and his gospel among them, with the shortness and uncertainty of their enjoyment of it: Yet a little while is the light with you. Christ is this light; and some of the ancients suggest that, in calling himself the light, he gives a tacit answer to their objection. His dying upon the cross was as consistent with his abiding for ever as the setting of the sun every night is with his perpetuity. The duration of Christ's kingdom is compared to that of the sun and moon, Psalms 72:17; Psalms 89:36; Psalms 89:37. The ordinances of heaven are unchangeably fixed, and yet the sun and moon set and are eclipsed; so Christ the Sun of righteousness abides for ever, and yet was eclipsed by his sufferings, and was but a little while within our horizon. Now, [1.] The Jews at this time had the light with them; they had Christ's bodily presence, heard his preaching, saw his miracles. The scripture is to us a light shining in a dark place. [2.] It was to be but a little while with them; Christ would shortly leave them, their visible church state would soon after be dissolved and the kingdom of God taken from them, and blindness and hardness would happen unto Israel. Note, It is good for us all to consider what a little while we are to have the light with us. Time is short, and perhaps opportunity not so long. The candlestick may be removed; at least, we must be removed shortly. Yet a little while is the light of life with us; yet a little while is the light of the gospel with us, the day of grace, the means of grace, the Spirit of grace, yet a very little while.

      (2.) The warning given them to make the best of this privilege while they enjoyed it, because of the danger they were in of losing it: Walk while you have the light; as travellers who make the best of their way forward, that they may not be benighted in their journey, because travelling in the night is uncomfortable and unsafe. "Come," say they, "let us mend our pace, and get forward, while we have day-light." Thus wise should we be for our souls who are journeying towards eternity. Note, [1.] It is our business to walk, to press forward towards heaven, and to get nearer to it by being made fitter for it. Our life is but a day, and we have a day's journey to go. [2.] The best time of walking is while we have the light. The day is the proper season for work, as the night is for rest. The proper time for getting grace is when we have the word of grace preached to us, and the Spirit of grace striving with us, and therefore then is the time to be busy. [3.] We are highly concerned thus to improve our opportunities, for fear lest our day be finished before we have finished our day's work and our day's journey: "Lest darkness come upon you, lest you lose your opportunities, and can neither recover them nor despatch the business you have to do without them." Then darkness comes, that is, such an utter incapacity to make sure the great salvation as renders the state of the careless sinner quite deplorable; so that, if his work be undone then, it is likely to be undone for ever.

      (3.) The sad condition of those who have sinned away the gospel, and are come to the period of their day of grace. They walk in darkness, and know neither where they go, nor whither they go; neither the way they are walking in, nor the end they are walking towards. He that is destitute of the light of the gospel, and is not acquainted with its discoveries and directions, wanders endlessly in mistakes and errors, and a thousand crooked paths, and is not aware of it. Set aside the instructions of the Christian doctrine, and we know little of the difference between good and evil. He is going to destruction, and knows not his danger, for he is either sleeping or dancing at the pit's brink.

      (4.) The great duty and interest of every one of us inferred from all this (John 12:36; John 12:36): While you have light, believe in the light. The Jews had now Christ's presence with them, let them improve it; afterwards they had the first offers of the gospel made to them by the apostles wherever they came; now this is an admonition to them not to out-stand their market, but to accept the offer when it was made to them: the same Christ saith to all who enjoy the gospel. Note, [1.] It is the duty of every one of us to believe in the gospel light, to receive it as a divine light, to subscribe to the truths it discovers, for it is a light to our eyes, and to follow its guidance, for it is a light to our feet. Christ is the light, and we must believe in him as he is revealed to us; as a true light that will not deceive us, a sure light that will not misguide us. [2.] We are concerned to do this while we have the light, to lay hold on Christ while we have the gospel to show us the way to him and direct us in that way. [3.] Those that believe in the light shall be the children of light; they shall be owned as Christians, who are called children of light (Luke 16:8; Ephesians 5:8) and of the day, 1 Thessalonians 5:5. Those that have God for their Father are children of light, for God is light; they are born from above, and heirs of heaven, and children of light, for heaven is light.

      VII. Christ's retiring from them, hereupon: These things spoke Jesus, and said no more at this time, but left this to their consideration, and departed, and did hide himself from them. And this he did, 1. For their conviction and awakening. If they will not regard what he hath said, he will have nothing more to say to them. They are joined to their infidelity, as Ephraim to idols; let them alone. Note, Christ justly removes the means of grace from those that quarrel with him, and hides his face from a froward generation,Deuteronomy 32:20. 2. For his own preservation. He hid himself from their rage and fury, retreating, it is probable, to Bethany, where he lodged. By this it appears that what he said irritated and exasperated them, and they were made worse by that which should have made them better.

Kelly Commentary on Books of the Bible

The point at which we have arrived gives me an opportunity of saying a little on the beginning of this chapter, and the end of the last; for it is well known that many men, and, I am sorry to add, not a few Christians, have allowed appearances to weigh against John 7:53 John 8:11 a very precious portion of God's word. The fact is, that the paragraph of the convicted adulteress has been either simply left out in some copies of Scripture, or a blank equivalent to it appears, or it is given with marks of doubt and a good deal of variety of reading, or it is put in elsewhere. This, with many alleged verbal peculiarities, acted on the minds of a considerable number, and led them to question its title to a place in the genuine gospel of John. I do not think that the objections usually raised are here understated. Nevertheless, mature as well as minute consideration of them fails to raise the slightest doubt in my own mind, and therefore to me it seems so much the more a duty to defend it, where the alternative is a dishonour to what I believe God has given us.

In its favour are the strongest possible proofs from such a character in itself, and such suitability to the context, as no forgery could ever boast. And these moral or spiritual indications (though, of course, only to such as are capable of apprehending and enjoying God's mind) are incomparably graver and more conclusive than any evidence of an external sort. Not that the external evidence is really weak, far from it. That which gives such an appearance is capable of reasonable, unforced, and even of what seems almost to amount to an historical solution. The meddling was probably due to human motives no uncommon thing in ancient or modern times. With good and with bad intentions men have often tried to mend the word of God. Superstitious persons, unable to enter into its beauty, and anxious after the good opinion of the world, were afraid to trust the truth which Christ was here setting forth in deed. Augustine,* an unimpeachable witness of facts, nearly as old as the most ancient manuscripts which omit the paragraph, tells us that it was from ethical difficulties some dropped this section out of their copies. We know for certain that dogmatic motives similarly influenced some in Luke 22:42-43. One of the considerations, adverted to already, ought to weigh exceedingly with the believer. The account, I shall show, is exactly in harmony with the Scripture that follows it not less so than the Lord's refusal to go up to the feast and show Himself to the world, with His words which follow on the gift of the Holy Ghost in John 7:1-53; or, again, the miracle of the miraculous bread, with the discourse appended on the needed food for the Christian inJohn 6:1-71; John 6:1-71. In a word, there is here, as there, an indissoluble link of connected truth between the facts related and the communication our Lord makes afterwards in each instance respectively.

* The suspicion that some weak believers or enemies of the faith omitted the section, as the Bishop of Hippo suggests, would expose the passage to be tampered with. It is very likely that the Christians who read the Shepherd of Hermas in their public services would omit John 8:1-11. Similar unbelief inclines critical judgment in that direction now. Judgment of facts is apt to be swayed and formed by the will.

For, let me ask, what is the salient divine principle which runs through our Lord's conduct and language when the scribes and Pharisees confront Him with the woman taken in adultery? A flagrant case of sin was produced. They manifest no holy hatred of the evil, and certainly feel no pity for the sinner. "They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?* This they said, tempting him, that they might have to accuse him." Their hope was to ensnare Christ, and to leave Him only a choice of difficulties: either a useless repetition of the law of Moses, or open opposition to the law. If the latter, would it not prove Him God's adversary? If the former, would He not forfeit all His pretensions to grace? For they were well aware, that in all the ways and language of Christ, there was that which totally differed from the law and all before Him. Indeed, they counted on His grace, though they felt it not, relished it not, in no way valued it as of God; but still they so expected grace in our Lord's dealing with so heinous a sinner as the one before them, that they hoped thereby to commit Him fatally in the eyes of men. Enmity to His person was their motive. To agree with Moses or to annul him seemed to them inevitable, and almost equally prejudicial to the claims of Jesus. No doubt, they most expected that our Lord in His grace would oppose the law, and thus put Himself and grace in the wrong.

* It is the remark of a critic unfriendly to the passage, that this question belongs to the last days of our Lord's ministry, and cannot well be introduced chronologically here. Unconsciously, however, this is really a strong confirmation; for morally John starts with the rejection of Jesus, and gives at the beginning even (as in the cleansing of the temple) similar truths to those which the rest attest at the close.

But the fact is, the grace of God never conflicts with His law, but, on the contrary, maintains its authority in its own sphere. There is nothing which clears, establishes, and vindicates the law, and every other principle of God, so truly as His grace. Even the proprieties of nature were never so made good as when the Lord manifested grace on the earth. Take, for instance, His ways inMatthew 19:1-30; Matthew 19:1-30. Who ever developed God's idea and will in marriage as Christ did? Who cast light on the value of a little child till Christ did? When a man left Himself, who could look so wistfully and with such love upon him as Jesus? Grace therefore is in no way inconsistent with, but maintains obligations at their true height. It is precisely thus, only still more gloriously, with our Lord's conduct on this occasion; for He weakens not in the least either the law or its sanctions, but contrariwise sheds around divine light in His own words and ways, and even applies the law with convincing power, not merely to the convicted criminal, but to the more hidden guilt of her accusers. Not a single self-righteous soul was left in that all-searching presence none indeed of those who came about the matter, except the woman herself.

Choose for me in all Scripture a preface of fact so suited to the doctrine of the chapter that follows. The whole chapter, from first to last, beams with light the light of God and of His word in the person of Jesus. Is not this undeniably what comes out in the opening incident? Does not Christ present Himself in discourse just after as the light of the world (so continually in John), as God's light by His word in Himself, infinitely superior even to law, and yet at the same time giving the law its fullest authority? Only a divine person could thus put and keep everything in its due place; only a divine person could act in perfect grace, but at the same time maintain immaculate holiness, and so much the more because it was in One full of grace.

This is just what the Lord does. Therefore, when the charge was brought thus heartlessly against outward evil, He simply stoops down, and with His finger writes on the ground. He allowed them to think of the circumstances, of themselves, and of Him. As they still continued asking, He lifted up Himself, and said unto them, "He that is without sin among you, let him first cast the stone at her." And again, stooping down, He writes on the round. (Verses John 8:6-8) The first act allows the full iniquity of their aim to be realized. They hoped, no doubt, it might be an insuperable difficulty to Him. They had time to weigh what they had said and were seeking. When they continued to ask, and He lifted Himself up and spoke to them those memorable words, He again stoops, that they might weigh them in their consciences. It was the light of God cast on their thoughts, words, and life. The words were few, simple, and self-evidencing. He that is without sin among you, let him first cast the stone at her." The effect was immediate and complete. His words penetrated to the heart. Why did not some of the witnesses rise and do the office? What! not one? "They which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last.; and Jesus was left alone, and the woman standing in the midst." (v. John 8:9) The law had never done this. They had learnt and trifled with the law up to this time; they had freely used it, as men do still, to convict other people. But here was the light of God shining full on their sinful condition, as well as on the law. It was the light of God that reserved all its rights to the law, but itself shone with such spiritual force as had never reached their consciences before, and drove out the faithless hearts which desired not the knowledge of God and His ways. And this a waif tossed haphazard on the broken coast of our gospel! Nay, brethren, your eyes are at fault; it is a ray of light from Christ, and shines just where it should.

It was not exactly, as Augustine says, "Relicti sunt duo, misera, et misericordia" ( In Jo. Evang. Tr., xxxiii. 5); for here the Lord is acting as light. Therefore, instead of saying, Thy sins are forgiven, He asks, "Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more."* It is not pardon, nor mercy, but light. "Go, and sin no more" (not, "Thy faith hath saved thee: go in peace"). Man invented such a story as this! Who since the world began, had he set to work to imagine an incident to illustrate the chapter, could or would have framed such an one as this? Where is there anything like it, that poet, philosopher, historian ever wrote, ever conceived? Produce the Protevangelion, the gospel of Nicodemus, or any other such early writing. These, indeed, are the genuine productions of man; but what a difference from that before us! Yet is it in the truest sense original, entirely distinct from any other fact, either in the Bible, or anywhere else, not, of course, excepting John himself. Nevertheless, its air, scope, and character can be proved, I think, to suit John, and no other; and this particular context in John, and no other. No theory is less reasonable than that this can be either a mere floating tradition stuck in here by some chance, or the work of a forger's mind. I do not think it harsh, but charitable to speak thus plainly; for the course of incredulity is now running strong' and Christians can hardly avoid hearing of these questions. I therefore do not refuse this opportunity of leading any simple souls to see how truly divine the whole bearing of this portion is how exactly apposite to that which the Lord insists on throughout the chapter. For, immediately after, we have doctrine unfolded which, no doubt, goes farther, but is intimately connected, as no other chapter is, with the story.†

*The fact that κατακρίνω is found here twice, and here only in John, is of no weight against the genuineness of the passage. It is the strict judicial term for passing an adverse sentence among men. How, where, could this be anywhere else in John? It is not true that κρίνω is ever used in this sense anywhere in John. It means, and should always be rendered, "judge," not "condemn," though the effect for the guilty (and man is guilty) be necessarily condemnation.

†Among the detailed objections to the genuineness of the passage (John 7:53; John 8:1-11), it is contended that the evidence of Augustine and Nicon (who distinctly tell us that it was expunged wilfully on account of the supposed license it gave to sin) does not account for the omission ofJohn 7:53; John 7:53. But this is short-sighted. For the going of each to his home is in evident connection with, and contra-distinction to, the going of Jesus to the mount of Olives. He was ever the stranger here. And what gospel, or whose style, does this simple but profound contrast suit so much as John? (Compare John 20:10-11) We know, fromJohn 18:2; John 18:2, that this neighbourhood was the frequent resort of Jesus with His disciples.

Next, the idea of many distinct and independent texts (as distinguished from abundance of various readings) seems an evident exaggeration. Take the fact, that this is eked out by putting the Received Text as one; the text of D (or Beza's Cambridge Uncial) as another; and that of most of the MSS. E F G H K M S U, etc., as a third. Now, what right has the Received Text to be thus ranged? It was formed by collating some of those very manuscripts which are thrown together as a third text. The true conclusion, therefore, is simply the not at all unprecedented phenomenon that D differs considerably from almost if not all other manuscripts, and that the Received Text is but a poor approximation to a text based on a collation of manuscripts. A really standard text, which gives just but discriminating value to an worthy witnesses, is as yet a desideratum.

Thirdly, what the contents of the passage are which countenances the notion that there is some inherent defect in the text to invalidate its claim to a place in the sacred narrative I cannot divine, as it is not here explained.

The fourth objection is the very general concurrence of the MSS. that contain the passage in placing it here. Why this place, of all others, should have been selected, will be no difficulty to those who feel with me; but, on the contrary, in my judgment, it refutes the "desperate resource" (as it is even allowed to be, strange to say, by those who adopt it), that the evangelist may have in this solitary case incorporated a portion of the current oral tradition into his narrative, which was afterwards variously corrected from the gospel to the Hebrews, or other traditional sources, and from different diction put in at the end ofLuke 21:1-38; Luke 21:1-38, or elsewhere. I am convinced, that where there is a real understanding of John 8:1-59 as a whole, the opening incident will be felt to be a necessary exordium of fact before the discourse which, to my mind, manifestly and certainly grew out of it, as surely as it happened then, and at no other time. Lastly, the mind which could conceive that the fact, as well as the tone or the moral drift of this incident, fits in to the end of Luke 21:1-38 rather than to the beginning ofJohn 8:1-59; John 8:1-59, seems so decidedly imaginative, that reasoning is here out of place, particularly as it is allowed, along with this, that its occurrence here (spite of the evidence of some cursive MSS. for Luke 21:1-38) seems much in its favour. Lastly, I have examined with care, and satisfied myself, that the alleged weightiest argument against the passage, in its entire diversity from the style of John's narrative, is superficial and misleading. Some peculiar words are required by the circumstance; and the general cast and character of the passage, so far from being alien to the evangelist's manner, seems to me, on the contrary, in his spirit, rather than in any other inspired writer's, no matter in which of the manuscripts we read it. D is the copy which makes the chief inroads; this is a common thing with that venerable, but most faulty document.

Jesus spoke again to them (the interrupters having disappeared). "I am the light of the world." He had just acted as light among those who had appealed to law; He here goes on, but widens the sphere. He says, "I am the light of the world." it is not merely dealing with scribes and Pharisees. Further, "He that followeth me shall not walk in darkness, but shall have the light of life." The life was the light of men, the perfect display and guide of the life He was to His followers. The law never is this good if a man use it lawfully, but not for a righteous man whose Christ is. So Christ tells the Pharisees who objected that He knew whence He came, and whither He was going: they were in the dark, and knew nothing of it. They were in the unrelieved darkness of the world, they judged after the flesh. Not so Jesus: He did not judge. Yet, if He did, His judgment was true; for He was not alone, but His Father was with Him. And their law bid them bow to two witnesses. But what witnesses? His testimony was so decided, that the reason why they did not then lay hands on Him was simply this His hour was not yet come. (Verses John 8:12-20)

The Lord throughout the chapter speaks with more than usual solemnity, and with increasing plainness to His enemies, who knew neither Him nor His Father. They should die in their sins; and whither He went, they could not come. They were from beneath of this world; He from above, and not of this world.

The truth is, that throughout the gospel He speaks as One consciously rejected, but morally judging all things as the Light. He therefore does not scruple to push things to an extremity, to draw out their real character and state most distinctly; to pronounce on them as from beneath, as He Himself from above; to show that there was no resemblance between them and Abraham, but rather Satan, and not the smallest communion in their thoughts with His Father's. Hence it is, too, that later on He lets them know that the time is coining when they should know who He was, but too late. He is the rejected light of God, and light of the world, from the first, and all through; but, more than this, He is the light of God, not only in deed, but in His word; as elsewhere He let them know they would be judged by it in the last day. Hence, when they asked Him who He was, He answers them to that effect; and I refer to it the more, because the force is imperfectly given, and even wrongly, in verse 25: "Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning." Not only is there no need of adding "the same," but there is nothing that answers to "from the beginning." And this, again, has involved our translators in a change of tense, which is not merely uncalled for, but spoils the true idea. Our Lord does not refer to what He had said at or from any starting-point, but to what He speaks always, as then also. In every respect the sense of the Holy Ghost is enfeebled, changed, and even destroyed in the common version. What our Lord did answer is incomparably more forcible, and in exact accordance with the doctrine of the chapter, and the incident that begins it. They asked Him who He was. His answer is this: "Absolutely that which I also am speaking to you." I am thoroughly, essentially what I also speak. It is not only that He is the light, and that there is no darkness in Him as there is none in God, so none in Him; but, as to the principle of His being, He is what He utters. And, indeed, of Him only is this true. A Christian may be said to be light in the Lord; but of none, save Jesus, could it be said, that the word he discourses is the expression of what he is. Jesus is the truth. Alas! we know that, so false is human nature and the world, nothing but the power of the Spirit, revealing Christ to us through the Word, keeps us even as believers from departure into error, misconduct, and evil of any kind. None but One could say, "I am what I speak." And this is precisely what Christ is showing throughout the scene. He was the light to convict the doers of darkness, however hidden; He was the light which made others no matter what they might have been in the world to be light, if they followed Himself, God manifest in flesh. He manifested God, and made man manifest also. Everything was manifested by the light. Who is He? "Absolutely ( τὴν ἀρχὴν ) what I speak." What He utters in speech is what He is. There was not the smallest deflection from the truth; His every word and way declared it. There was never the appearance of what He was not. He is always, and in every particular, what He speaks.

How entirely this falls in with what we have elsewhere, does not need to be pressed. We see farther on the same doctrine, only ever expanding; revelation clearer, and more antagonistic to more and more determined unbelief. He lets them know, that when they have lifted up the Son of man, then they shall know that Jesus is He (the truth would be thoroughly out), "and that I do nothing of myself; but as my Father hath taught me, I speak these things." It is not miracles here, but the truth. He not only is the truth in His own person, but He speaks it. He speaks it to the world also; for all through John's gospel, although it be the eternal life that was with the Father, the Word that was with God in the beginning, still, He is also (from John 1:14) a man on earth a real, true man here below, however truly God. And so it is in this chapter. It began by showing that He is so in act; then it opens out that He is so in word. He said to the world what He heard from Him that sent Him as they rightly understood, from the Father.

He pursues the same line in dealing with the Jews who believed in Him (verse John 8:31): "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed." Thus His word (not the law) is the sole means of knowing the truth and its liberty. It was not merely a question of commands, or of something God wanted from man. That had been given, and tried; and what was the end of it for them and Him? Now much more was at stake, even the manifestation of God in Christ to the world, and this also in His word, in the truth. It became a test, therefore, of the truth; and if they continued in His word, they should be His disciples indeed; and should know the truth, and the truth should make them free.

But then there is another thing required to set free, or rather which does à fortiori set free. The truth learnt in the word of Jesus is the only foundation. But if received, it is not merely that I have the truth, so to speak, as an expression of His mind, but of Himself of His person. Hence it is that He touches on this point in verse 36: "If the Son therefore shall make you free, ye shall be free indeed." It is not merely, then, the truth making free, but the Son. He who pretends to receive the truth, but does not bow before the glory of the Son, proves that there is no truth in him. He that receives the truth might at first be very ignorant; the truth may be, then, nothing more than that which lets in the light of God graciously, but in a limited measure. It is rarely that all at once the full glory of Christ bursts in upon the soul. As with the disciples, so it might be with any soul now. There might be real, but gradual perception; but the truth invariably works thus, where God is the teacher. Then, as light increases, and the glory of Christ shines more distinctly, the heart welcomes Him; and so much the more rejoices as He is exalted. On the contrary, where it is not the truth, but theory or tradition a mere reasoning or sentiment about Christ, the heart is offended by the full presentation of His glory, stumbles at it, and turns away from Him, just because it cannot bear the strength and brightness of that divine fulness which was in Christ: it knows not God, nor Jesus Christ whom He has sent. Eternal life is unknown and unenjoyed.

Further, the Lord brings out here another thing worthy of all attention; especially as the same principle runs through from the incident at the beginning of the chapter. It is not merely light, truth, and the Son known in the person of Christ, but also as contrasted with the law. Did they boast in the law? What place had they under it? Slaves! Yes, and they were faithless to it; they broke the law; they were slaves of sin. It is not the slave, but the Son, who abides in the house. Thus the law is not in any way lowered, but at the same time there is the bright contrast of Christ with it. The law has its just place; it is for servants, and deals with them justly. The consequence is, there is no permanence for them, any more than liberty. Law could not meet the case; nothing, and none short of the Son. "Whosoever committeth sin is the servant of sin." Was not this precisely what He had brought home to the conscience at the beginning of the chapter? Before God (and He was God) it was not what the poor woman had done that was all, but what they were, and they were convicted of sin; they were not without sin. He had said, "The servant abideth not in the house;" and this was precisely the case with them; they were obliged to go.* "But the Son abideth ever," and so He does in the best, and highest, and truest estate. Thus the doctrine entirely harmonizes with the fact, and in a way that does not appear at first sight, but only as we look into it a little more closely, and search into the depths of the living word of God, though none of us can boast of the progress we have made. Nevertheless, we may be permitted to say, that the more closely we are given of God to apprehend the truth, the more the divine perfectness of the entire picture becomes manifest to our souls.

*"They were struck by the power of the word of Christ," says an opponent of the claim of the commencing section to a genuine and divinely given place in the chapter, unconscious that he is thereby illustrating its connection with the whole current of the chapter.

I need not go through the particulars which the Lord brings out in laying bare the condition of the Jews, the seed (not the children) of Abraham, but really of their father the devil, and manifesting it in the two characters of liar and murderer. They did not know His speech, because they could not hear His word. The truth meant is the key to the outer vehicle of it just the reverse of man's knowledge. In fine, all is shown in its true essential character here, the convicted one and her accusers, the Jews, the world, the disciples, the truth, the Son, Satan himself, God Himself. Not only is Abraham* seen truly (not as misrepresented in his seed), but One who was greater than "our father" Abraham, who would say, If I honour myself, my honour is nothing; but who could say (with a verily, verily), "BEFORE ABRAHAM WAS, I AM." He is the light in deed and word. He says so. Then He deals with them, convicting them more and more. He shows that the truth is found here only in His word. He, the witness, testifies that He is the Son. But the chapter does not end before He announces His eternal Godhead. He is God Himself, yet hides Himself when they took up stones to stone Him. His hour was not yet come. This is the truth of them, as of Him. He was God. Such is the truth. Short of this, we have not the truth of Christ. But it is the growing rejection of Christ's word that leads Him on step by step to the assertion that He was very God, though a man upon the earth.

* I apprehend that by "my day" He means the day of Christ's glory; not vaguely the time of Christ, but the day when He will be displayed in glory. "Your father Abraham rejoiced to see my day." He looked for that day of Christ's appearing in glory, and he "saw it, and was glad." It was the day when the promises would be accomplished, and very naturally he who had the promises looked for the time when they are to be made good in Christ.

Like the preceding, John 9:1-41 shows us the Lord rejected here in His work, as there in His word. The difference a little answers to what we have seen in John 5:1-47; John 6:1-71. In the fifth chapter He is the quickening Son of God; but all testimonies are vain, and judgment awaits the unbeliever a resurrection of judgment. In John 6:1-71. He is seen as the suffering Son of man, who takes the place of humiliation, instead of the kingdom which they wanted to force on Him. But no; this was not the purpose for which He had come, though true in its own time; but what He took, and took because His eye was ever single, viewed as man, was for God's glory, not for His own; and the real glory of God in a ruined world is only met by the service and death of the Son of man dying for sinners and for sin. Somewhat similarly in John 8:1-59 He is the rejected Word, who confesses Himself (when most scorned and men are ready to stone Him) to be the everlasting God Himself. As man becomes more hardened in unbelief, Christ becomes more pointed and plain in the assertion of the truth. Thus the more it is pressed down, the more the brightness of the truth makes its way out, that He is God. They had fully heard now who He was, and therefore must He be ignominiously cast out. His words brought God too close, too really; and they would not bear them.

But now He is rejected in another way, and in this it is as man, though declaring Himself and worshipped as Son of God. We shall see that there is stress on His manhood, more especially as the necessary mould or form which divine grace took to effect the blessing of man, to work the works of God in grace on the earth. Accordingly, here it is not merely that man is seen to be guilty, but blind from his birth. Doubtless there is light that discovers man in his evil and. unbelief; but man is sought and met by His grace; for here the man had no thought of being healed never asked Jesus to heal him. There was no cry here to the Son of David. This we hear most properly in the other gospels, which develop the last offer of the Messiah to the Jews. In every one of the gospels, indeed, we have Him finally presented as the Son of David; and therefore, although it be the proper province of Matthew, yet inasmuch as all the synoptic gospels dwell on our Lord at the close as Son of David, all the gospels give the story of the blind man at Jericho. Matthew, however, gives blind men over and over again, crying to Him, "Son of David." The reason is, I suppose, that not merely is He so presented at the last, but all through in Matthew. In John this case does not appear at all; no blind man cries to the Son of David throughout. What is brought before us in the man, blind from his birth, is a wholly different truth. It was, indeed, the most desperate case. Instead of the man looking to Christ, it is Christ that looks at the man, without a single cry or appeal to Him. It is absolute grace. If it be not the Father seeking, at any rate it is the Son. It is One who had deigned to become man in love to man. He is seeking, though rejected, to display the grace of God toward this poor blind beggar in his abject need: "As Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?"

They had nothing better than Jewish thoughts about the case. But all through the gospel of John Christ is setting aside these thoughts on every side, whether in enquirers outside, or more particularly in disciples, who were under this pernicious influence like other people. Here the Lord answered, "Neither hath this man sinned, nor his parents." The ways of God are not as man's; and their revelation stands in contrast with Jewish notions of retributive justice. The reason lay deeper than what his parents deserved, or the foresight of what he would do amiss. Not that the man and his parents were not sinners; but the eye of Jesus saw beyond nature, or law, or government, in the man's blindness from his birth. To divine goodness, the inner and true and ultimate reason, God's reason if one may be permitted such a phrase was to furnish an opportunity for Christ to work the works of God on the earth. How blessedly grace operates in, and judges of, a hopeless case! That it was wholly outside the resources of man made it just the occasion for Jesus, for the works of God. This is the point of the chapter Jesus working the works of God in free unconditional grace. In John 8:1-59 the prominent feature. is the word of God; here, the works of God made effectual and manifest in grace. "I must work the works of him that sent me while it is day." Therefore can one say, that it is unqualified grace, because it is not merely God mercifully answering man's appeal, and blessing man's work, but God sending, and Christ working. "I must work the works of him that sent me." What grace (save in Jesus all through) can be compared with this? Jesus, then, was doing this work "while it is day." Day was while He was present with them. Night was coming, which would be, for the Jew, the personal absence of the Messiah; indeed, such for any would be the departure of the Son of God. "The night cometh when no man can work." (Verse 4) Higher things might follow in their season, and brighter light suited to them when the day should dawn, and the day-star arise in hearts established with grace. But here it is the time of the absence of Jesus in contrast with His presence on earth as He then was. "As long as I am in the world, I am the light of the world." (Verse 5)

This establishes very plainly the fact, that these two chapters are so far linked together, in that they look at Christ as light, and the light of the world too. But, far from being confined to Israel, it rather sets aside the Jewish system, which assumes to order things justly now according to man's conduct, thus ignoring man's ruin by sin, and God's grace in Christ as the sole deliverance. Here it is not so much the light by the word convicting man, and bringing out God's nature and the reality of His own personal glory, but "the light of the world" as manifesting God graciously working in power contrary to nature. It was a question not of light for eyes, but of giving power to see the light to one wholly and evidently incapable of seeing as he was. Hence we do well to remark the peculiarity in the Lord's manner of working. He lays clay upon the man's eyes; an extraordinary step at first sight. In truth, it was the shadow of Himself become man, an apt figure of the human body which He took in order therein to do God's will. He was not simply Son of God, but Son of God possessed of a body prepared of God. (Hebrews 10:1-39) He became man; and yet the fact of the body of Christ of God's Son being found in fashion as a man only and greatly increases the difficulty at first sight, because nobody, apart from the word of God, would look for a divine person in such a guise. But when faith bows to the word, and accepts the will of God in it, how precious the grace, how wise the ordering yea, how indispensable it is learnt to be! So with the man already blind before. Putting the plaster of clay over his eyes did not at once mend his blindness in the least; but, if anything, the contrary would have hindered his seeing, had he seen before. But when he goes at the word of Jesus, and washes in the pool of Siloam that is, when the word is applied in the Holy Ghost to his case, revealing Jesus as the sent One of God (compareJohn 5:24; John 5:24), all was so far plain. It was not a mere man who had spoken; he apprehended in Jesus One Sent (for the pool to which the Lord directed the man to wash his clay-covered eyes in was called "Siloam;" that is, it bore the very name of "sent"). It was then understood that Jesus had a mission on earth to work the works of God. Though, of course, man born of a woman, He was more than human: He was the Sent One the Sent of the Father in love into this world, to work effectually where man was entirely incapable even of helping in any way.

Thus the truth was in process of application, so to speak. The man goes his way, washes, and comes seeing. The word of God explains this mystery. The Son's taking humanity is ever a blinding fact to nature; but he who is not disobedient to the word will assuredly not fail to find in the acknowledgment of the truth Christ's glory under His manhood, as well as the need of his own soul met with a power and promptness which answers, as it is due, to His glory who wrought in grace here below.

Nevertheless, the word of the Lord tried him as ever; other hearts were tested by it too. The neighbours were astonished, and questions arise; the Pharisees are stirred but divided (for this miracle, also, was wrought on a sabbath). The parents being summoned, as well as himself questioned, all stand to the great and indisputable fact: the man just healed was their child, and he had been born blind. The man indeed witnessed what he believed of Jesus, and the threat of the consequences was only made the clearer, even though there was a total avoidance of all dangerous answers on the parents' part, and a determination to reject Christ and those who confessed Him in the Pharisees. The work of grace was hated, and especially because it was wrought on the sabbath day. For this bore solemn witness, that in the truth of things before God there was no sabbath possible for them: He must work if man was to be delivered and blessed. Of course, there was the holy form, and there was no doubt as to the duty; but if God revealed Himself on earth, neither forms nor duties, paid after a sort by sinful men, could hide the awful reality that man was incapable of keeping such a sabbath as God could recognise. The day had been sanctified from the beginning; the duty of the Jew was unquestionable; but sin was man's state; after every remedial measure, he was thoroughly and only evil continually.

In fact, so far the Jew quite understood, as far as that went, the moral meaning of the Lord's working thus both either on the impotent man before, and now on the blind man. For such deeds on the sabbath did pronounce sentence of death on that whole system, and on the great badge of relationship between God and Israel. If Jesus was true God as well as man, if He was really the light of the world, yet wrought on the sabbath day, there was plain evidence on God's part of what He thought of Israel. They felt it to be a matter of life and death. But the man was led on by these conscienceless attacks, as is always the case where there is simple faith. The effort to destroy the person of Christ and to undermine His glory only developed, in the goodness of God, that divine work which had already touched his soul, as well as given him eyes to see. Thus was his faith exercised and cleared, side by side with the unbelief and hostility of the enemies of Christ. The consequence is, that we have a beautiful history in this chapter of the man led on step by step; first owning the work the Lord had wrought with simplicity, and therefore in force of truth: what he does not know he owned with just the same frankness. Then, when the Pharisees were divided, and he was appealed to once more, "He is a prophet" was his distinct answer. Then, when the fact was only the more established by the parents, spite of their timidity, the hypocritical effort to honour God at the expense of Jesus draws out the most withering refutation (not without a taunt) from him who had been blind. (Verses 24-33) This closed, they could not answer, and cast him out. (Verse 34)

How beautiful to mark the Spirit's love, dwelling fully and minutely on a blind beggar taught of God, thus gradually and evermore beating their in credulous objections smaller than when they cast him out as dirt in the streets! What a living picture of the new witness for Christ! A character plain, honest, energetic, not always the most gracious, but certainly confronted with the most heartless and false of adversaries. But if the man finds himself out of the synagogue, he is soon in the presence of Christ. The religious world of that day could not endure a witness of divine power and grace which they themselves, feeling not the need, denied, denounced, and did all they could to destroy. Outside them, but with Jesus, he learns more deeply than ever, so as to fill his soul with profound joy and gladness, that the wondrous healer of his blindness was not merely a prophet, but the Son of God just object of faith and worship. Thus clearly we have in this case the rejection of Jesus viewed, not in open attack on His own person, as in the. chapter before, where they took up stones to stone Him, but here rather in His friends, whom He had first met in sovereign grace, and did not let them go till fully blessed, ending in Jesus worshipped outside the synagogue as the Son of God. (Verses 38-40)

Then the Lord declares the issues of His coming. "For judgment," He says, "I am come into this world, that they which see not might see; and that they which see might be made blind." In this gospel He ]lad said before, that it was to save and give life, not to judge, that He came. Such was the aim of His heart, at all cost to Himself; but the effect was moral in one way or the other, and this now. Manifest judgment awaits the evil by-and-by. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth." They were offended at the notion of their not seeing. Did they insist that they saw? The Lord admits the plea. If they felt their sin and shortcoming, there might be a hope. As it was, then, sin remained. The boast, like the excuse, of unbelief is invariably the ground of divine judgment.

John 10:1-42 pursues the subject and opens out into a development, not of the spiritual history of a sheep of Christ, but of the Shepherd Himself, from first to last, here below. Hence, the Lord does not rest in a judgment extorted by their unbelief, and in contrast with the deliverance of faith, but develops the ways of grace here, as always in marked antithesis with the Jewish system, though connected with the man for His sake turned out of the synagogue, then found by Himself, and led into the fullest perception of His own glory outside the Jews, where alone real worship is possible. Accordingly our Lord traces this new history His own from the beginning.

"Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." It was not so with Jesus. He had entered in by the door, according to every requisition of the Scriptures. Although Son, He had submitted to each ordinance which God had laid down for the Shepherd of His earthly people. He accomplished the work that God had marked out for Him in prophecy and type. What had been required or stipulated, according to the law, that had He not rendered in full tale? He was born at the measured time, in the due place, from the sworn stock, and of the defined mother, according to the written word. God had taken care beforehand to make each important point plain, by which the true Christ of God was to be recognised; and all had been fulfilled thus far in Jesus thus far; for it is quite allowed that all the prophecies of subjugation and judgment, with the reign over the earth, remain to be accomplished. "To him," He says, "the porter openeth." This had been realized. Witness the Holy Ghost's action in Simeon and Anna, not to speak of the mass; and, above all, in John the Baptist. God had wrought by His grace in Israel, and there were godly hearts prepared for Him there.

"And the sheep hear his voice." (VerseJohn 10:3; John 10:3) So we find in the gospels, particularly Luke's, from the beginning. And he calleth his own sheep by name, and leadeth them out" an evident allusion to what had befallen the blind man. No doubt he had been turned out of the synagogue; but Christ imprints, on this, their wicked act, His own interpretation, according to divine counsels. Little did the man know at that painful moment, that it was in reality grace which was leading him out. If it was a little before His own public and final rejection, it was, after all, the same principle at the bottom. The disciple is not above his master; but every one that is perfect shall be as his master. "He goeth before them." This seems to refer to the manner in which it had been, and should be, accomplished. Already had the Lord tasted the enmity and scorn of man, and especially of the Jews; but He also knew the depths of shame and suffering which He must soon pass through, before there was an open separation of the sheep. Thus, whether it were done virtually or formally, in either case Jesus went before, and the sheep followed; "for they know his voice." This is their spiritual instinct, as it is their security not skill in determining or refuting error, but simple cleaving to Christ and the truth. See this exemplified in the once blind man. What weight had the Pharisees with his conscience? None whatever. They, on the contrary, felt he taught them. "A stranger will they not follow," any more than he would follow the Pharisees. For now, by the new eyes which the Lord had given him, he could discern their vain pretensions, and their hostility against Jesus so much the worse, because coupled with "Give God the praise." "A stranger will they not follow, but will flee from him" not because they are learned in the injurious jargon of strangers, "for they know not the voice of strangers." They know the Shepherd's voice, and this they follow. It is the love of what is good, and not skill in finding out what is evil. Some may have power to sift and discern the unsound; but this is not the true, direct, divine means of safety for the sheep of Christ. There is a much more real, immediate, and sure way. It is simply this: they cannot rest without the voice of Christ; and that which is not the voice of Christ they do not follow. What more suitable to them, or more worthy of Him?

As these things were not understood, the Lord opens out the truth still more plainly in what follows. Here (verse John 10:7) He begins by taking the place of "the door of the sheep;" not, be it observed, of the sheepfold, but of the sheep. He had entered in Himself by the door, not of the sheep, of course, but by the door into the sheepfold. He entered in according to each sign and token moral, miraculous, prophetic, or personal which God had given to His ancient people to know Him by. But enter as He might, the people who broke the law refused the Shepherd; and the end of it was, that He leads His own sheep outside, Himself going before them. Now, there is more, and He says, "I am the door of the sheep." The contrast of pretended or merely human shepherds is given in the next verse, which is parenthetical. "All that ever came before me [such as Theudas and Judas] are thieves and robbers [they secretly or openly enriched themselves by the sheep]: but the sheep did not hear them."

In verse 9 He enlarges. "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." The portion He gives the sheep is a contrast with the law in another way; not as light simply, as in the beginning of John 8:1-59, in detecting all sin and every sinner. Now, it is grace in its fulness. "By me," He says not by circumcision, or the law "By me if any man enter in." There was no question of entering in by the law; for it dealt with those who were already in a recognised relation with God. But now there is an invitation to those without. "By me if any man enter in, he shall be saved." Salvation is the first need of a sinner, and certainly the Gentile needs it as much as the Jew. "By me if any man" no matter who he may be, if he enter, he shall be saved. Nevertheless, it is only for those that enter in. There is no salvation for such as abide outside Christ. But this is not all; for grace with Christ freely gives, not salvation alone, but all things. Even now, too, "he shall go in and out." It is not only that there is life and salvation in Christ, but there is liberty, in contrast with the law. "And he shall find pasture." Besides, there is food assured. Thus we have here an ample provision for the sheep. To him that enters by Christ there is salvation, there is liberty, there is food.

Again, the Lord contrasts others with Himself. The thief cometh not, but for to steal, and to kill, and to destroy." By their fruits they should know them. How could the sheep trust such shepherds as these? "I am come that they might have life, and that they might have it more abundantly." There had been life when there was only a promise; there had been life all through the dealings of law. Clearly Christ had ever been the means of life from the day death entered the world. But now He was come, it was not only that they might have life, but that they might have it "more abundantly." This was the effect of the presence of God's Son in this world. Was it not right and becoming, that when the Son of God did humble Himself in this world, even to death, the death of the cross, dying also in atonement for sinners, God should mark this infinite fact and work and person by an incomparably richer blessing than ever had been diffused before? I cannot conceive it otherwise than the Word shows it is, consistently with the glory of God, even the Father.

Further, He was not only the door of the sheep, and then the door for others to enter in, but He says (verse John 10:11), "I am the good shepherd: the good shepherd giveth his life for the sheep." It is no longer only in contrast with a thief or a robber, with murderous intent or evidently selfish purposes of the worst kind, but there might be others characterised by a milder form of human iniquity not destroyers of the sheep, but self-seeking men. "He that. is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep." Christ, as the good shepherd, does nothing of the kind, but remains to suffer all for them, instead of running away when the wolf came. "I am the good shepherd, and know those that are mine, and am known by mine, as the Father knoweth me, and I know the Father." Such is the true sense of the verse. The John 10:14 th andJohn 10:15; John 10:15 th verses really form one sentence. They are not divided as we have them in our Bibles. The meaning is, that He showed Himself as the good Shepherd because He knew the sheep, and was known of them, just. as He knew the Father, and was known of the Father. The mutuality of knowledge between the Father and the Son is the pattern of the knowledge between the Shepherd and the sheep. In what a wondrous. place this puts us and the character of knowledge we possess. The knowledge which grace gives to the sheep is so truly divine that the Lord has nothing to compare it with, except the knowledge that exists between the Father and the Son. Nor is it merely a question of knowledge, intimate and perfect and divine as it is; but, moreover, "I lay down my life for the sheep." Other sheep, too, He intimates here, He had, who were to be brought in, that did not belong to the Jewish fold; He clearly looks out into the world, as always in the gospel of John. There was to be one flock (not fold), one Shepherd.

Moreover, in order to open yet more the ineffable complacency of the Father in His work abstractedly, He adds, "Therefore doth my Father love me, because I lay down my life." Not here "for the sheep," but simply, "that I might take it again." (VerseJohn 10:17; John 10:17) That is to say, besides laying down His life for the sheep, He laid down His life to prove His perfect confidence in His Father. Impossible for another, or all others, to give so much. Even He could not give more than His life. Any other thing would not be comparable to the laying down of His life. It was the most complete, absolute giving up of Himself; and He did give up Himself, not merely for the gracious end of winning the sheep to God from the spoiler, but with the still more blessed and glorious aim of manifesting, in a world where man had from the first dishonoured God, His own perfect confidence in His Father, and this as man. He laid it down that He might take it again. Thus, instead of continuing His life in dependence on His Father, He gives it up out of a still profounder and truly absolute dependence. "Therefore," says He, "doth my Father love me." This becomes a positive ground for the Father to love Him, additional to the perfection which had ever been seen in Him all His pathway through. Even more than this; although it is so expressly an act of His own, another astonishing principle is seen the union of absolute devotedness on His own part, in perfect freeness of His will, with obedience. (Verse 18) Thus the very same act may be, and is (as we find it in all its perfection in Christ) His own will, and yet along with this simple submission to His Father's commandment. In truth, He and the Father were one; and so He does not stop till we have this fully expressed in verse John 10:30. He and His Father were one one in everything; not only in love and gracious counsel for the sheep, but in nature, too in that divine nature which, of course, was the ground of all the grace.

But, besides this, the unbelief of the Jews brings out another thing; that is, the perfect security of the sheep a very important question, because He was going to die. His death is in view: what will the sheep do then? Would the death of Christ in any way imperil the sheep? The very reverse. The Lord declares this in a most distinct manner. He says, "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." (VersesJohn 10:27-28; John 10:27-28) First of all, the life is everlasting. But then it is not merely that the thing itself is eternal, but they shall never perish; for it might be pretended, that though the life lasts for ever, this is conditional on something in its recipients. Nay, "they shall never perish" the sheep themselves. Thus, not merely the life, but those who have it by grace in Christ, shall never perish. To conclude and crown all, as far as their security was concerned, the question is answered as to any hostile power. What about some one external to them? Nay; there again, as there was no internal source of weakness that could jeopard the life, so there should be no external power to cause anxiety. If there was any power that might do so righteously, surely it must be God's own; but, contrariwise, they were in the Father's hand, no less than in the Son's hand none could pluck them out. Thus the Lord fenced them round even by His death, as well as by that eternal life which was in Him, the superiority of which over death was proved by His authority to take it again in resurrection. This was the life more abundantly which they derived from Him. Why should any one wonder at its power? He was, for the sheep, against all adversaries; and so was the Father. Yea, "I and the Father are one." (VersesJohn 10:29-30; John 10:29-30)

As there had been a division among the Jews for His sayings, and their appeal in doubt to Him had drawn out both His treatment of them as unbelievers, and the security of the sheep who heeded His voice and followed Him, as He knew them (ver. John 10:19-30) so our Lord, in the presence of their hatred and still growing enmity (ver. John 10:31; John 10:31), convicts them of the futility of their objection on their own ground. Did they find fault because He took the place of being the Son of God? Yet they must allow that kings, governors, judges, according to their law, were called gods. "If he called them gods, unto whom the word of God came, and the scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" A fortiori had He not a place which no king ever had? Did He, on their own principles, blaspheme then, because He said He was the Son of God? But He goes far beyond this. If they regarded not God's word, nor His words, He appeals to His works. "If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him." This connects, as I apprehend, the tenth chapter with the foregoing, and is in contrast with the eighth. They had thus repeatedly sought to kill Him, and He abandons them for the place in which John first baptized. In the face of total rejection, and in every point of view, both as the expression of God in the world, and of His working the works of grace in the world, the result was plain. Man, the Jew especially, settles down in resolute unbelief and deadly hostility; but, on the other hand, the indefeasible security of the sheep, the objects of grace, only comes out with so much the greater clearness and decision.

Nevertheless, though all was really closed, God would manifest by a full and final testimony what was the glory of Christ, rejected as He was, and previous to His death. And accordingly, in John 11:1-57; John 12:1-50 is given a strikingly rich presentation of the Lord Jesus, in many respects entirely differing from all the others; for while it embraces what is found in the synoptists (that is, the accomplishment of prophecy in His offer of Himself to Zion as the Son of David), John brings in a fulness of personal glory that is peculiar to his gospel.

Here we begin with that which John alone records the resurrection of Lazarus. Some have wondered that it appears only in the latest gospel; but it is given there for a very simple and conclusive reason. The resurrection of Lazarus was the most distinct testimony possible, near Jerusalem, in the face of open Jewish enmity. It was the grandest demonstrative proof that He was the Son of God, determined to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead. Who but He on earth could say, I am the resurrection and the life? Who had ever looked for more in Messiah Himself than Martha did raising up the dead at the last day?

Here I may just observe, that Romans 1:4 does not restrict the meaning to the fact that He was determined to be the Son of God with power by His own resurrection. This is not what the verse states, but that resurrection of the dead, or the raising of dead persons, was the great proof that defined Him to be the Son of God with power. No doubt His own resurrection was the most astonishing instance of it; but His raising of dead persons in His ministry was a witness also, as the resurrection of His saints by-and-by will be the display of it. Hence the verse in Romans 1:1-32 expresses the truth in all its extent, and without specifying any one in particular. So Lazarus, as being the most conspicuous case of resurrection any where appearing in the gospels, except Christ's own, which all give, was the fullest testimony that even John rendered to that great truth. Hence, then, as one might expect from its character, the account is given with remarkable development in that gospel which is devoted to the personal glory of Jesus as the Son of God. To this attaches the revelation of the resurrection, and the life in Him as a, present thing, superior to all questions of prophetic time, or dispensations. It could be found nowhere else so appropriately as in John. The difficulty, therefore, in its occurrence here and not elsewhere, is really none whatever to any one who believes the object of God as apparent in the gospels themselves.

But, then, there is another feature that meets us in the story. Christ was not only the Son of God, but the Son of man. He was the Son of God, and a perfect man, in absolute dependence on His Father. He was not to be acted upon by any feeling, except the will of God. Thus He carries His divine sonship into His position as a man on earth, and He never allows that the glory of His person should in the smallest degree interfere with the completeness of His dependence and obedience. Hence, when the Lord hears the call, "Behold, he whom thou lovest is sick" the strongest possible appeal to the heart for acting at once on it He does not go. His answer is most calm, and, if God be not before us, to mere human feeling it might seem indifferent. It was not so, but was utter perfection. "This sickness," He says, "is not unto death." Events might seem to contradict this; appearances might say it was to death, but Jesus was and is the truth always. "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." And so it was. "Now, Jesus loved Martha, and her sister, and Lazarus." Whatever, therefore, it might appear, His affection was unquestionable. But, then, there are other and even deeper principles. His love for Mary, for Martha, and for Lazarus weakened in no respect His dependence on God; He waited on His Father's direction. So, "when he heard that he was sick, he abode two days still in the same place where he was. Then after that saith he to his disciples, Let us go into Judea again. They say, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day he stumbleth not, because he seeth the light of this world. But if a man walk in the night he stumbleth, because there is no light in him." In Jesus there was nothing but perfect light. He was Himself the light. He walked in the sunshine of God. He was the very perfection of that which is only partially true with us in practice. "If, then, thine eye be single, thy whole body shall be full of light." Indeed, He was the light, as well as full of it. Walking accordingly in this world, He waited for the word of His Father. At once, when this came, He says, "Our friend Lazarus sleepeth, but I go that I may awake him out of sleep." There was no darkness in Him. All is plain, and He go" forth promptly with the knowledge of all He is going to do.

Then we have the ignorant thoughts of the disciples, though not unmixed with devotedness to His person. Thomas proposes that they should go to die with him. How marvellous is the unbelief even of the saints of God! He was going really to raise the dead; their only thought was to go and die with him. Such was a disciple's sombre anticipation. Our Lord does not say a word about it at the moment, but calmly leaves the truth to correct the error in due time. Then we have the wonderful interview with the sisters; and, finally, our Lord is at the grave, a consciously divine person, the Son of the Father, but in the perfectness of manhood, yet with such deep feeling as Deity alone could produce not only sympathy with sorrow, but, above all, the sense of what death is in this world. Indeed, our Lord did not raise up Lazarus from the dead, until His own spirit had just as thoroughly taken, as it were, the sense of death on His soul, as when, in the removal of any sickness, He habitually felt its burden (Matthew 8:1-34); not, of course, in a low, literal, physical manner, but weighing it all in His spirit with His Father. Of us it is said, "with groanings that cannot be uttered." If Christ groaned, His could not but be a groan in accordance with the Spirit justly and perfectly uttering the real fulness of the grief that His heart felt. In our case this could not be, because there is that which mars the perfectness of what is felt by us; but in the case of Christ, the Holy Ghost takes up and groans out that which we cannot fully express. Even in us He gives the sorrow a divine expression to God; and, of course, in Christ there was no shortcoming, no mingling of the flesh, but all was absolutely perfect. Hence, along with this, there comes the full answer of God to the divine glory and perfection of Christ. Lazarus comes forth at the word of Christ.

This seems to me of deep interest; for we are too apt to look on Christ merely as One whose power dealt with sickness and with the grave. But does it not weaken His power if the Lord Jesus Christ enters into the reality of the case before God? On the contrary, it better manifests the perfectness of His love, and the strength of His sympathy, to trace intelligently the way in which His spirit took up the reality of the ruin here below to bear and spread it before God. And I believe that this was true of everything in Christ. So it was before and when He came to the cross. Our Lord did not go there without feeling the past and present and future: the atoning work is not the same as the anguish of being cast off by His people, and the utter weakness of the disciples. Then the sense of what was coming was realized by His spirit before the actual fact. It is not true, but positively and wholly false doctrine, to confine our Lord Jesus to the matter of bearing our sin, though this was confessedly the deepest act of all. Of course, the atonement was only on the cross: the bearing of the wrath of God, when Christ was made sin, was exclusively then and there. But to find fault with the statement that Christ did in His own spirit realize beforehand what He was going to suffer on the cross, is to overlook much of His sufferings, to ignore truth, and despise Scripture either leaving out a large portion of what God records about it, or confounding it with the actual fact, and only a part of it after all.

It is true that many Christians have been absorbed with the bare exertion of power in the miracles of Christ. In His healing of disease they have passed by the truth expressed inIsaiah 53:4; Isaiah 53:4, which Matthew applies to His life, and to which I have referred more than once. It seems undeniable, that not only was the power of God exhibited in those miracles, but that they afforded opportunity for the depth of His feelings to display itself, who had before Him the creature as God made it, and the deplorable havoc sin had wrought. Thus Jesus did perfectly what saints do with a mixture of human infirmity. Take again the fact that the Lord is pleased at times to put us through some exercise of heart before the actual trial comes: what is the effect of this? Do we bear the trial less because the soul has already felt it with God? Surely not. On the contrary, this is just what proves the measure of our spirituality; and the more we go through the matter with God, the power and blessing are so much the greater; so that when the trial comes, it might appear to an outside observer as if all was perfect calmness, and so indeed it is, or should be; and this because all has been out between ourselves and God. This, I admit, increases the pain of the trial immensely; but is this a loss? especially as at the same time there is strength vouchsafed to bear it. Thus the principle applies even to our little trials.

But Christ endured and did everything in perfection. Hence, even before Lazarus was raised up at the grave, we do not see or hear of One coming with divine power and majesty, and doing the miracle, if I may so say, off-hand. What can be more opposed to the truth? He who has such a meagre notion of the scene has everything to learn about it. Not that there was the smallest lack of consciousness of His glory; He is the Son of God unmistakably; He knows that His Father hears Him always; but none of these things hindered the Lord from groans and tears at the grave which was about to witness His power. None of them hindered the Lord from taking on His spirit the sense of death as no one else did. This is described by the Holy Ghost in the most emphatic language. "He groaned in spirit, and was troubled." But what was all this, compared with what. was soon to befall Himself when God entered into judgment with Him for our sins? It is not only granted, but insisted, that the actual expiation of sin, under divine wrath, was entirely and exclusively on the cross; but thence to assume that He did not previously go through with God the coming scene, and what was leading on to it, and everything that could add to the anguish of our Lord, is defective and erroneous teaching, however freely it is allowed that there was in the scene itself the endurance of wrath for sin which separates that hour from all that ever was or can be again.

Then, before the end of the chapter, the effect of all this divine testimony is shown. Man decides that the Lord must die; their intolerance of Jesus becomes now more pronounced. It was well known before. The giddy multitude may never have realised it till it came; but the religious folk, and the leaders at Jerusalem, had made up their minds about it long before. He must die. And now he who was high priest takes up the word, and gives though a wicked man, yet not without the Spirit acting the authoritative sentence about it which is recorded in our chapter. The resurrection power of the Son of God brought to a head the enmity of him who had the power of death. Jesus might have done such works at Nain or elsewhere, but to display them publicly at Jerusalem was an affront to Satan and his earthly instruments. Now that the glory of the Lord Jesus shone out so brightly, threatening the dominion of the prince of this world, there was no longer a concealment of the resolution taken by the religious world Jesus must die.

In John 12:1-50, accordingly, we have this, the under-current, still, but in a beautiful contrast. The Spirit of God here works in grace touching the death of Jesus, just as much as Satan was goading on his children to hatred and murder. God knows how to guide a beloved one of His where Jesus was abiding for a little season before He suffered. It was Mary; for John lets us hear the Lord Jesus calling His own sheep by name; and however rightly Matthew and Mark do not disclose it, it was not consistent with John's view of the Lord that she should be called merely "a woman," In his gospel such touches come out distinctly; and so we have Mary, and Mary's act with greater fulness as to its great principles, than anywhere else the part Mary took at this supper, where Martha served, and Lazarus sat at the table. Everything, every one, is found in the just place and season; the true light makes all manifest as it was, Jesus Himself being there, but about to die. "Mary took a pound of ointment of spikenard, very costly, and anointed the feet of Jesus." She did anoint His head, and other gospels speak of this; but John mentions what was peculiar. It was natural to anoint the head; but the special thing for the eye of love to discern was the anointing of the feet. This was specially shown in two ways.

The woman in Luke 7:1-50 did the very same thing; but this was not Mary, nor is there any good reason to suppose that it was even Mary Magdalene, any more than the sister of Lazarus. It was "a woman that was a sinner;" and I believe there is much moral beauty in not giving us her name, for obvious reasons. What could it do but become an evil precedent, besides indulging a prurient curiosity about her? The name is here dropped; but what of that, if it be written in heaven? There is a delicate veil cast over (not the grace shown by the Lord, but) the name of this woman who was a sinner; but there is an eternal record of the name and deed of Mary, the sister of Lazarus, who at this much later moment anoints the feet of Christ. Yet, as far as this goes, both women did the same thing. The one, in the abasement of feeling her sin before His ineffable love, did what Mary did in the sense of His deep glory, and with an instinctive feeling withal of some impending evil that menaced Him. Thus the sense of her sin, and the sense of His glory, brought them, as it were, to the same point. Another point of analogy is, that neither woman spoke; the heart of each expressed itself in deeds intelligible, at least, to Him who was the object of this homage, and He understood and vindicated both.

In this case the house was filled with the odour of the ointment; but this manifestation of her love who thus anointed Jesus brought out the ill-feeling and covetousness of one soul who cared not for Jesus, but was, indeed, a thief under his high pretensions of care for the poor. It is a very solemn scene in this point of view, the line of treachery alongside of the offering of grace. How often the self-same circumstances, which draw out fidelity and devotedness, manifest either heartless treachery or self-seeking and worldliness 1

Such, in brief, was the interior of Bethany. Outside Jewish rancour was undisguised. The heart of the chief priests was set on blood. The Lord, in the next scene, enters Jerusalem as the Son of David. But I must pass on, merely noting this Messianic witness in its place. When Jesus was glorified, the disciples remembered these things. The subsequent notice we have is the remarkable desire expressed by the Greeks, through Philip, to see Jesus. Here the Lord at once passes to another testimony, the Son of man, where the introduction of His most efficacious death is couched under the well-known figure of the corn of wheat falling into the ground and dying, as the harbinger, and, indeed, the means, of much fruit. In the path of His death they must follow who would be with Him. Not that here again the destined Head of all, the Son of man, is insensible at the prospect of such a death, but cries to the Father, who answers the call to glorify His name by the declaration that He had ( i.e., at the grave of Lazarus), and would again ( i.e., by raising up Jesus Himself).

The Lord, in the centre of the chapter just after this, opens out once more the truth of the world's judgment, and of His cross as the attractive point for all men, as such, in contrast with Jewish expectation. There is, first, perfect submission to the Father's will, whatever it may cost; then, the perception of the results in all their extent. This is followed by their unbelief in His proper glory, as much as in His sufferings. Such must ever be for man, for the world, the insuperable difficulty. They had heard it in vain in the law; for this is always misused by man, as we have seen in the gospel of John. They could not reconcile it with the voice of grace and truth. Both had been fully manifested in Jesus, and above all, would be yet more in His death. The voice of the law spoke to their ears of a Christ continuing for ever; but a Son of man humbled, dying, lifted up! Who was this Son of man? How exactly the counterpart of an Israelite's objections to this day! The voice of grace and truth was that of Christ come to die in shame, yet a sacrifice for sinners, however true also it was that in His own person He should continue for ever. Who could put these things together, seemingly so opposed? He who only heeds the law will never understand either the law or Christ.

Hence the chapter concludes with two closing warnings. Had they heard their own prophets? Let them listen also to Jesus. We have seen their ignorance of the law. In truth, the prophet Isaiah had shown long before that this was no new thing. He had predicted it inJohn 6:1-71; John 6:1-71, though a remnant should hear. The light of Jehovah might be ever so bright, but the heart of the people was gross. "Seeing they saw, but they did not understand." There was no reception of the light of God. Even if they believed after a sort, there was no confession to salvation, for they loved the praise of men, Jesus the Son of God, Jehovah Himself stands on earth and cries His final testimony. He pronounces upon it claims once more to be the light. He was "come a light into the world." This we have seen all through, from John 1:1-51 down toJohn 12:1-50; John 12:1-50. He was come a light into the world, that those that believed on Him should not abide in darkness. The effect was plain from the first; they preferred darkness to light. They loved sin; they had God manifested in love, manifested in Christ. The darkness was thus rendered only more visible in consequence of the light. "If any man hear my words, and believe not. I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day." Christ had not spoken from Himself, but as the sent One from the Father, who had charged Him what to say and what to speak. "And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak."

Time does not admit of more than a few words on the next two chapters (John 13:1-38; John 14:1-31), which introduce a distinct section of our gospel, where (testimony having been fully rendered, not indeed with hope of man, but for the glory of God,) Christ quits association with man (though supper time was come, not "ended" ver. 2) for a place suited to His glory, intrinsic and relational, as well as conferred; but alone with this (blessed to say), to give His own a part with Him in that heavenly glory (instead of His reigning over Israel here below).

Before concluding tonight, this I can notice but briefly, in order to bring my subject within the space allotted for it. Happily there is the less need to dwell on the chapters at the length they might claim, since many here are familiar with them, comparatively speaking. They are especially dear to the children of God in general.

First of all, our Lord has now terminated all question of testimony to man, whether to the Jew or to the world. He now addresses Himself to His own in the world, the unwavering, abiding objects of His love, as one just about to leave this world actually for that place which suits His essential nature, as well as the glory destined Him by the Father. Accordingly our Lord, as one about to go to heaven, new to Him as man, would prove His increasing love to them, (though fully knowing what the enemy would effect through the wickedness of one of their number, as well as through the infirmity of another,) and hence proceeds to give a visible sign then of what they would only understand later. It was the service of love that He would continue for them, when Himself out of this world and themselves in it; a service as real as any that He had ever done for them while He was in this world, and if possible, more important than any they had yet experienced. But, then, this ministration of His grace was also connected with His own new portion in heaven. That is, it was to give them a part with Him outside the world. It was not divine goodness meeting them in the world, but as He was leaving the world for heaven, whence He came, He would associate them with Himself, and give them a share with Himself where He was going. He was about to pass, though Lord of all, into the presence of God His Father in heaven, but would manifest Himself the servant of them all, even to the washing of their feet soiled in walking here below. The point, therefore, was (not here exactly suffering for sins, but) the service of love for saints, to fit them for having communion with Him, before they have their portion with Him in that heavenly scene to which He was going at once. Such is the meaning suggested by the washing of the disciples' feet. In short, it is the word of God applied by the Holy Ghost to deal with all that unfits for fellowship with Christ in heaven, while He is there. It is the Holy Ghost's answer here to what Christ is doing there, as one identified with their cause above, the Holy Ghost meanwhile carrying on a like work in the disciples here, to keep them in, or restore them to, communion with Christ there. They are to be with Him alone; but, meanwhile, He is producing and keeping up, by the Spirit's use of the word, this practical fellowship with Himself on high. While the Lord, then, intimates to them that it had a mystical meaning, not apparent on the face of it, nothing could be more obvious than the love or the humility of Christ. This, and more than this, had been abundantly shown by Him already, and in His every act. This, therefore, was not, and could not be, what was here meant, as that which Peter did not know then, but should know hereafter. Indeed, the lowly love of His Master was so apparent then, that the ardent but hasty disciple stumbled over it. There ought to be neither difficulty nor hesitation in allowing that a deeper sense lay hidden under that simple but suggestive action of Jesus a sense which not even the chief of the twelve could then divine, but which not only he, but every one else, ought to seize now that it is made good in Christianity, or, more precisely, in Christ's dealing with the defilements of His own.

This should be borne in mind, that the washing meant is not with blood, but with water. It was for those who would be already washed from their sins in His blood, but who need none the less to be washed with water also. Indeed, it were well to look more narrowly into the words of our Lord Jesus. Besides the washing with blood, that with water is essential, and this doubly. The washing, of regeneration is not by blood, though inseparable from redemption by blood, and neither the one nor the other is ever repeated. But in addition to the washing of regeneration, there is a continual dealing of grace with the believer in this world; there is the constant need of the application of the word by the Holy Ghost discovering whatever there may be of inconsistency, and bringing him to judge himself in the detail of daily walk here below.

Note the contrast between legal requirement and our Lord's action in this case. Under the law the priests washed themselves, hands as well as feet. Here Christ washes their feet. Need I say how highly the superiority of grace rises over the typical act of the law? Then follows, in connection and in contrast with it, the treachery of Judas. See how the Lord felt it from His familiar friend! How it troubled His spirit! It was a deep sorrow, a fresh instance of what has been referred to already.

Finally, at the end of the chapter, when the departure of Judas on his errand brought all before Him, the Saviour speaks again of death, and so glorifying God. It is not directly for the pardon or deliverance of disciples; yet who does not know that nowhere else is their blessing so secured? God was glorified in the Son of man where it was hardest, and even more than if sin had never been. Hence, as fruit of His glorifying God in His death, God would glorify Him in Himself "straightway." This is precisely what is taking place now. And this, it should be observed again, is in contrast with Judaism. The hope of the Jews is the manifestation of Christ's glory here below and by-and-by. What John shows is here in the immediate glorification of Christ on high. It does not depend upon any future time and circumstance, but was immediately consequent on the cross. But Christ was alone in this; none now could follow no disciple, any more than a Jew, as Peter, bold but weak, would prove to his cost. The ark must go first into Jordan, but we may follow then, as Peter did triumphantly afterwards.

John 14:1-31 (and here, too, I must be brief) follows up the same spirit of contrast with all that belonged to Judaism; for if the ministration of love in cleansing the saints practically was very different from a glorious reign Over the earth, so was the hope here given them of Christ just as peculiar. The Lord intimates, first of all, that He was not going to display Himself now as a Jewish Messiah, visible to the world; but as they believed in God, so they were to believe in Him. He was going to be unseen: quite a new thought to the Jewish mind as regards the Messiah, who, to them, always implied One manifested in power and glory in the world. "Ye believe in God," He says, "believe also in me." But then He connects the unseen condition He was about to assume with the character of the hope He was giving them. It was virtually saying that He was not going merely to bless them here. Nor would it be a scene for man to look on with his natural eyes in this world. He was going to bless them in an infinitely better way and place. "In my Father's house are many mansions; if it were not so, I would have told you." This is what the Son tells. Very different is the burden of the prophets. This was a new thing reserved most fitly for Him. Who but He should be the first to unveil to disciples on earth the heavenly scene of love and holiness and joy and glory He knew so well? "If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." This is the turning-point and secret "where I am." All depends on this precious privilege. The place that was due to the Son was the place that grace would give to the sow. They were to be in the same blessedness with Christ. It was not merely, therefore, Christ about to depart and be in heaven, maintaining their communion with Himself there, but wondrous grace! in due time they, too, were to follow and be with Him; yea, if He went before them, so absolute was the grace, that He would not devolve it on any one else, so to speak to usher them there. He would come Himself, and thus would bring them into His own place "That where I am, there ye may be also." This, I say, in all its parts, is the contrast of every hope, even of the brightest Jewish expectations.

Besides, He would assure them of the ground of their hope. In His own person they ought to have known how this could be. "Whither I go ye know, and the way ye know." They were surprised. Then, as ever, it was the overlooking of His glorious person that gave occasion to their bewilderment. In answer to Thomas, He says, "I am the way, the truth, and the life." He was the way to the Father, and therefore they ought to have known. because no man comes to the Father but by Him. By receiving Jesus, by believing in Him, and only so, one comes to the Father, whom they had seen in Him, as Philip should have known. He was the way, and there was none other. Besides, He was the truth, the revelation of every one and everything as they are. He was also the life, in which that truth was, by the Spirit's power, known and enjoyed. In every way Christ was the only possible means of their entering into this blessedness. He was in the Father, and the Father in Him; and as the words were not spoken from Himself, so the Father abiding in Him did the works. (Verses 1-11)

Then our Lord turns, from what they should even then have known in and from His person and words and works, to another thing which could not then be known. This divides the chapter. The first part is the Son known on earth in personal dignity as declaring the Father imperfectly, no doubt, but still known. This ought to have been the means of their. apprehending whither He was going; for He was the Son not merely of Mary but of the Father. And this they then knew, however dull in perceiving the consequences. All His manifestation in this gospel was just the witness of this glory, as they certainly ought to have seen; and the new hope was thoroughly in accordance with that glory. But now he discloses to them that which they could only do and understand when the Holy Ghost was given. "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it. If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you." This supposes the Holy Ghost given. First, it is the Son present, and the Father known in Him, and He in the Father. Next, the Holy Ghost is promised. When He was given, these would be the blessed results. He was going away indeed; but they might better prove their love by keeping His commandments, than in human grief over His absence. Besides, Christ would ask the Father, who would give them their ever-abiding Comforter while He Himself was away. The Holy Ghost would be not a passing visitor on the earth, even as the Son who had been with them for a season. He would abide for ever. His dwelling with them is in contrast with any temporary blessing; and besides, He would be in them the expression of an intimacy which nothing human can fully illustrate.

Observe, the Lord uses the present tense both for Himself and for the Comforter the Holy Spirit in this chapter, in a way that will be explained shortly. In the early part of verse 2 He says about Himself, "I go to Prepare a place for you." He does not mean that He was in the act of departure, but just about to go. He uses the present to express its certainty and nearness; He then was on the point of going. So even of coming back again, where likewise He uses the present, "I come again." He does not precisely say, as in the English version, "I will come." This passage of Scripture suffices to exemplify a common idiomatic usage in Greek, as in our own and other tongues, when a thing is to be regarded as sure, and to be constantly expected. It seems to me an analogous usage in connection with the Holy Ghost "He dwelleth with you." I apprehend that the object is simply to lay the stress on the dwelling. The Holy Ghost, when He comes, will not come and go soon after, but abide. Hence, says the Lord, Jesus, "He abideth with you" the same word so often used for abiding throughout the chapter; and next, as we saw, "He shall be in you:" a needful word to add; for otherwise it was not implied in His abiding with them.

These, then, are the two great truths of the chapter: their future portion with Christ in the Father's house; and, meanwhile, the permanent stay of the Holy Ghost with the disciples, and this, too, as indwelling on the footing of life in Christ risen. (Ver. 19) I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you." Thus, having the Holy Ghost as the power of life in Him, they would know Him nearer to them, and themselves to Him, when they should know Him in the Father, than if they had Him as Messiah with them and over them in the earth. These are the two truths which the Lord thus communicates to them.

Then we have a contrast of manifestation to the disciples, and to the world, connected with another very important point the Holy Ghost's power shown in their obedience, and drawing down a love according to the Father's government of His children. It is not merely the Father's love for His children as such, but Father and Son loving them, because of having and keeping the commandments of Jesus. This would be met by a manifestation of Jesus to the soul, such as the world knows nothing of. But the Lord explains further, that if a man loves Him, he will keep His word, and His Father will love him, "and we will come to him, and make our abode with him." (v. 23) This is not a commandment, but His word a simple intimation of His mind or will; and, therefore, as a more thorough test, so followed by a fuller blessing. This is a beautiful difference, and of great practical value, being bound up with the measure of our attentiveness of heart. Where obedience lies comparatively on the surface, and self-will or worldliness is not judged, a commandment is always necessary to enforce it. People therefore ask, " Must I do this? Is there any harm in that?" To such the Lord's will is solely a question of command. Now there are commandments, the expression of His authority; and they are not grievous. But, besides, where the heart loves Him deeply, His word* will give enough expression of His will to him that loves Christ. Even in nature a parent's look will do it. As we well know, an obedient child catches her mother's desire. before the mother has uttered a word. So, whatever might be the word of Jesus, it would be heeded, and thus the heart and life be formed in obedience. And what is not the joy and power where such willing subjection to Christ pervades the soul, and all is in the communion of the Father and the Son? How little can any of us speak of it as our habitual unbroken portion!

* It is difficult to say why Tyndale, Cranmer, the Geneva, and the Authorised Versions give the plural form, which has no authority whatever. Wiclif and the Rhemish, adhering to the Vulgate, happen to be right. His word has a unity of character which is of moment. He that loves Christ keeps His word; he that does not love Him keeps not His words; if he observes some of them only, other motives may operate; but if he loved Christ, he would value His word as a whole.

The concluding verses (25-31) bring before them the reason of the Lord's communication, and the confidence they may repose in the Spirit, both in His own teaching them all things, and in His recalling all things which Jesus said to them. "Peace," He adds, "I leave [fruit of His very death; nor this only, but His own character of peace, what He Himself knew] with you, my peace I give unto you: not as the world giveth, give I unto you." "Not as the world," which is capricious and partial, keeping for itself even where it affects most generosity. He alone who was God could give as Jesus gave, at all cost, and what was most precious. And see what confidence He looks for, what affections superior to self! "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I." Little remained for Him to talk with them. Another task was before Him not with saints, but with Satan, who coming would find nothing in Him, save, indeed, obedience up to death itself, that the world might know that He loves the Father, and does just as He commands. And then He bids the disciples rise up, and go hence, as inJohn 13:1-38; John 13:1-38. He rose up Himself (both being, in my opinion, significant actions, in accordance with what was opening out before Him and them).

But I need and must say no more now on this precious portion. I could only hope to convey the general scope of the contents, as well as their distinctive character. May our God and Father grant that what has been said may help His children to read His word with ever deepening intelligence and enjoyment of it, and of Him with whose grace and glory it is filled!