King James Version
John 12
50 verses with commentary
Mary Anoints Jesus at Bethany
Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.
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KJV Study Commentary
John notes precise chronology: six days before Passover, Jesus returns to Bethany, placing Him in danger's proximity. The mention of Lazarus identifies location and sets up the supper's significance—the raised man sits with the Raiser. This dinner probably occurred on the Jewish Sabbath (Saturday evening), making the next day's entry (12:12) Sunday. The chronological precision demonstrates eyewitn...
Read full commentary →Ellicott’s Commentary for English Readers
XII.
(1) **Then Jesus six days before the Passover came to Bethany.**—The whole question of the arrangement of days during this last great week depends upon the conclusion which we adopt with regard to the day on which our Lord was crucified. The discussion of this is reserved for a separate Note, where it may be fully dealt with. (Comp. *Excursus F: The Day of the Crucifixion of our Lord.*)
Jamieson-Fausset-Brown Bible Commentary
**15-18. As the Father knoweth me, even so know I the Father--**What claim to absolute equality with the Father could exceed this? (See on Mt 11:27).
**and I lay down my life for the sheep--**How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down eve...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
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KJV Study Commentary
They prepare a supper honoring Jesus, with Martha serving (consistent with her character, Luke 10:40). Lazarus' presence at the table demonstrates resurrection's reality—he lives, eats, and fellowships. His silent presence testifies more powerfully than words. Martha's service shows genuine hospitality, not mere duty. The meal's fellowship dimension contrasts the Sanhedrin's murder plot. This supp...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **There they made him a supper.**—Comp. Notes on Matthew 26:6 *et seq.,* and Mark 14:3 *et seq.,* which are clearly accounts of the same supper. Here the details peculiar to St. John, who was an eyewitness, will be noted. St. Matthew gives no indication of the day. St. Mark seems to place it two days before the Passover; but comp. Notes on Mark 16:1-2. Both the other accounts tell us that the ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15-18. As the Father knoweth me, even so know I the Father--**What claim to absolute equality with the Father could exceed this? (See on Mt 11:27).
**and I lay down my life for the sheep--**How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down eve...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →Then took Mary a pound of ointment of spikenard , very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
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KJV Study Commentary
Mary anoints Jesus' feet with expensive spikenard (pure nard), then wipes them with her hair. The act is extravagant worship—the oil cost a year's wages (v. 5). Feet-anointing was servant's work; using hair was radical humility. Mary's act demonstrates love beyond calculation, worship beyond propriety. The fragrance filling the house symbolizes worship's impact—genuine devotion affects everyone pr...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **Then took Mary a pound of ointment of spikenard.**—Here, again, St. John alone gives the name of her whom St. Matthew and St. Mark call “a woman,” and here, too, she is true to the earlier character as we have it drawn in St. Luke (Luke 10:40; Luke 10:42). From this passage also we know that it was a “pound” of ointment which she took. The other accounts tell us that it was an “alabaster box...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15-18. As the Father knoweth me, even so know I the Father--**What claim to absolute equality with the Father could exceed this? (See on Mt 11:27).
**and I lay down my life for the sheep--**How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down eve...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,
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KJV Study Commentary
Judas Iscariot objects to Mary's 'waste,' identified by John as the betrayer. The name's repetition ('Judas Iscariot, Simon's son, which should betray him') emphasizes his infamy. Judas represents religious people who value utility over worship, calculation over love. His objection sounds pious but masks greed (v. 6). The contrast is stark: Mary's extravagant love versus Judas' calculating theft. ...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **Then saith one of his disciples, Judas Iscariot.**—Comp. Notes on John 6:70-71. St. Matthew tells us that the question was asked by “the disciples;” St. Mark, that it was asked by “certain persons;” St. John remembers that it was Judas who spoke, and he remembers that his words were characteristic of the man (John 12:6). He implies by the form in which he relates these words, that he spoke f...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-21. There was a division ... again among the Jews for these sayings--**the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showin...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →Why was not this ointment sold for three hundred pence, and given to the poor?
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KJV Study Commentary
Judas calculates the ointment's value at three hundred denarii (a year's wages for a laborer), questioning why it wasn't sold for the poor. His objection sounds like social justice but springs from greed. This demonstrates how noble-sounding arguments can mask ignoble motives. The question 'Why was not?' implies criticism of Mary, Jesus, or both. Judas' utilitarian ethics miss worship's transcende...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **Why was not this ointment sold for three hundred pence?**—Both the earlier Gospels preface this estimate by a reference to the use which was made of the ointment as actual waste. St. Matthew says only “that it might have been sold for much.” St. Mark, “that it might have been sold for more than three hundred pence,” that is, in actual value, for the yearly wage of a working man, and for the ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-21. There was a division ... again among the Jews for these sayings--**the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showin...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
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KJV Study Commentary
John provides editorial commentary: Judas spoke 'not that he cared for the poor, but because he was a thief.' This exposes the heart behind the words. Judas held the money bag and stole from it regularly. The Greek 'ebastazen' (bare) can mean 'pilfer' or 'steal.' John, writing decades later, reveals what wasn't evident then. This demonstrates that religious language and position don't prove genuin...
Read full commentary →Ellicott’s Commentary for English Readers
(6) This verse which follows from the reference to Judas is of course, like it, peculiar to St. John.
**But because he was a thief, and had the bag.**—Comp. Notes on John 13:29 and Luke 8:1-3. We have to think of Judas as treasurer of the common fund which supplied the wants of the little band, and from which gifts to the poor were made. The word rendered “bag” here, the only passage where it occu...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-21. There was a division ... again among the Jews for these sayings--**the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showin...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →Then said Jesus, Let her alone: against the day of my burying hath she kept this.
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KJV Study Commentary
Jesus defends Mary: 'Let her alone,' indicating opposition to her (probably from Judas but possibly others). The phrase 'against the day of my burying hath she kept this' suggests she saved the ointment for His burial. Jesus recognizes her act as prophetic preparation for His death. Whether Mary consciously understood or acted on spiritual intuition, Jesus affirms her worship. His statement 'ye ha...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **Against the day of my burying hath she kept this.**—The majority of the better MSS. read, “that she keep this against the day of My burying.” Comp. Matthew 26:12 and Mark 14:8. The thought here differs from that in the earlier Gospels, and the common reading has therefore been adapted to harmonise with it. Taking the better text, the meaning here is, “Let her alone, that she may keep this fo...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
Joh 10:22-42. Discourse at the Feast of Dedication--From the Fury of His Enemies Jesus Escapes beyond Jordan, Where Many Believe on Him.
**22-23. it was ... the feast of the dedication--**celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to c...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →For the poor always ye have with you; but me ye have not always.
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KJV Study Commentary
Jesus states that the poor are always present, providing ongoing opportunity for charity, but His physical presence is temporary. This doesn't minimize poverty relief but establishes priorities: worship of Christ supersedes all other obligations when the opportunity arises. The statement also predicts His imminent death and departure. Post-resurrection, believers serve the poor precisely because t...
Read full commentary →Ellicott’s Commentary for English Readers
(8) This verse occurs word for word in both of the first two Gospels. (See Notes there.)
Jamieson-Fausset-Brown Bible Commentary
Joh 10:22-42. Discourse at the Feast of Dedication--From the Fury of His Enemies Jesus Escapes beyond Jordan, Where Many Believe on Him.
**22-23. it was ... the feast of the dedication--**celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to c...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →The Plot to Kill Lazarus
Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.
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KJV Study Commentary
News of Jesus' presence draws crowds coming not only for Him but to see Lazarus, whom He raised from the dead. Lazarus becomes a walking testimony, his resurrection creating ongoing evangelistic impact. The crowd's dual interest—Jesus and His greatest sign—demonstrates how God's works authenticate His word. However, curiosity doesn't equal conversion. The crowds' desire to 'see' suggests spectacle...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **Much people of the Jews therefore knew that he was there.**—Some of the pilgrims who had come from Jericho would have told this in Jerusalem, where those who had previously come up from the country were earnestly asking about Him (John 11:55). They go forth, then, in large numbers to Bethany to see Him; and this reminds the writer that many of them went not for this purpose only, but also th...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24. Then came the Jews--**the rulers. (See on Joh 1:19).
**How long dost thou make us to doubt?--**"hold us in suspense" (Margin).
**If thou be the Christ, tell us plainly--**But when the plainest evidence of it was resisted, what weight could a mere assertion of it have?
Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →But the chief priests consulted that they might put Lazarus also to death;
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KJV Study Commentary
The chief priests plot to kill Lazarus too, demonstrating how sin escalates. Not satisfied with planning Jesus' death, they target the evidence—Lazarus himself. This reveals the depth of their hardness: they prefer murder to belief. Their logic is perverse: eliminate the witness rather than accept the truth. This demonstrates that rejection of evidence isn't merely intellectual but moral—they supp...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **But the chief priests consulted.**—The chief priests were for the most part Sadducees (Acts 5:17). They have been acting with the Pharisees from John 11:47 onwards. Their animus is shown in that, while no charge is brought against Lazarus, his life is a witness to the divinity of Him whom they have condemned to death, and a denial of their own doctrine that there is no resurrection (Acts 23...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-26. Jesus answered them, I told you--**that is, in substance, what I am (for example Joh 7:37, 38; 8:12, 35, 36, 58).
Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →Because that by reason of him many of the Jews went away, and believed on Jesus.
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KJV Study Commentary
The chief priests' motive: 'because that by reason of him many of the Jews went away, and believed on Jesus.' Lazarus' resurrection was converting people, draining the leaders' authority. The phrase 'went away' suggests abandoning former allegiance to embrace Jesus. This demonstrates miracles' evangelistic power when coupled with testimony. The leaders fear losing constituents more than fearing Go...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **Many of the Jews went away, and believed** **on Jesus.**—Better, *were going away, and believing on Jesus.* The tenses mark the continuance of the secession, and the two words mark the two acts by which on the one hand they were going away from the authority of the priests and, on the other hand, were believing on Jesus. (Comp. John 12:18.)
Jamieson-Fausset-Brown Bible Commentary
**25-26. Jesus answered them, I told you--**that is, in substance, what I am (for example Joh 7:37, 38; 8:12, 35, 36, 58).
Matthew Henry’s Concise Commentary
Chapter 12
Chapter Outline
Christ anointed by Mary.(1-11)
He enters Jerusalem.(12-19)
Greeks apply to see Jesus.(20-26)
A voice from heaven bears testimony to Christ.(27-33)
His discourse with the people.(34-36)
Unbelief of the Jews.(37-43)
Christ's address to them.(44-50)
**Verses 1-11**
Christ had formerly blamed Martha for being troubled with much serving. ...
Read full commentary →The Triumphal Entry
On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
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KJV Study Commentary
The next day marks Sunday, beginning Passion Week. The great crowd of festival pilgrims hears Jesus is coming to Jerusalem, fulfilling prophecy's appointed time. Their hearing suggests news traveled through the encampments. This begins the Triumphal Entry, Jesus' only public messianic demonstration. His timing is deliberate—presenting Himself as King on the day prescribed by Daniel's seventy weeks...
Read full commentary →Ellicott’s Commentary for English Readers
(12) In the section which follows (John 12:12-19), we again meet with matter which is common to St. John and the earlier Gospels. The Entry into Jerusalem is described by each of the evangelists, and the outer incidents are told more briefly by St. John than by any one of the others. (Comp. Notes on Matthew 21:1-11; Mark 11:1-11; Luke 19:29-44.)
**On the next day.**—See Note on John 12:1. St. John...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-30. My sheep hear my voice, &c.--**(See on Joh 10:8).
Matthew Henry’s Concise Commentary
**Verses 12-19**
Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.
Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.
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KJV Study Commentary
The crowds take palm branches, symbols of Jewish nationalism and military victory. Their cry 'Hosanna' (save now) blends Psalm 118:25-26, a messianic psalm. 'Blessed is the King of Israel' explicitly identifies Jesus as Messiah, but their understanding is political, not spiritual. The palm branches suggest they expect military deliverance from Rome. This demonstrates how right confession can rest ...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **Took branches of palm trees.**—Better, *took branches of the palm trees.* Literally, the Greek means “the palm branches of the palm trees.” They were branches of the palms growing on the spot, or possibly such as were in general use at festivities. For the word rendered “branches,” comp. 1 Maccabees 13:51 (“branches of palm trees”), and for that rendered “palm trees,” comp. Revelation 7:9. ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-30. My sheep hear my voice, &c.--**(See on Joh 10:8).
Matthew Henry’s Concise Commentary
**Verses 12-19**
Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.
And Jesus, when he had found a young ass, sat thereon ; as it is written,
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KJV Study Commentary
Jesus finds a young donkey and sits on it, deliberately fulfilling Zechariah 9:9. The humble mount contrasts warrior kings' war horses, demonstrating the kingdom's spiritual nature. Jesus orchestrates this prophetic fulfillment, showing sovereignty over messianic revelation's timing and manner. The donkey represents peace, not war; humility, not pride. This dramatizes the first advent's purpose: n...
Read full commentary →Ellicott’s Commentary for English Readers
(14) **And Jesus, when he had found a young ass, sat thereon.**—St. John simply mentions this to introduce the prophecy. The others all give the incidents in detail. “Having found,” does not imply that the colt was found without the search which the other Evangelists record. (Comp. the same word in John 9:35.) It has been noted, as illustrating the fact, that the word “found” includes the sending ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-30. My sheep hear my voice, &c.--**(See on Joh 10:8).
Matthew Henry’s Concise Commentary
**Verses 12-19**
Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.
Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.
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KJV Study Commentary
John quotes Zechariah 9:9, identifying Jesus' action as prophetic fulfillment. The address 'daughter of Zion' personifies Jerusalem, called not to fear but rejoice. Her King comes, but riding a donkey's colt, not a warrior's stallion. This prophecy contrasts earthly kingship's pomp with messianic humility. John's citation demonstrates Gospel writers' intentional connection between Jesus' actions a...
Read full commentary →Ellicott’s Commentary for English Readers
(15) **Fear not, daughter of Sion.**—The quotation is made freely, and in an abbreviated form. (Comp. the fuller form in Matthew 21:5, and Note upon it there.) It is in the two Hebrew Gospels only that the connection of the fact with the prophecy is mentioned.
**Sitting on an ass’s colt.**—The Greek (LXX.) has “a young ass.” St. John’s translation is nearer to the Hebrew. (Comp. *Introduction,* p....
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-30. My sheep hear my voice, &c.--**(See on Joh 10:8).
Matthew Henry’s Concise Commentary
**Verses 12-19**
Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.
These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
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KJV Study Commentary
The disciples didn't understand these events initially but comprehended after Jesus' glorification (resurrection and ascension). The Holy Spirit's post-Pentecost illumination enabled them to connect Jesus' actions with Scripture. This demonstrates the principle that understanding follows event; interpretation requires Spirit-given insight. Their later remembrance that 'these things were written of...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **These things understood not his disciples at the first . . .**—Comp. Notes on John 2:22; John 20:9. It is a touch peculiar to St. John, and exactly in his manner. He remembers the difference between the spiritual receptivity, before and after Pentecost, in the Apostolic band itself. He remembers how the Old Testament Scriptures became filled with a new life and meaning, as the Spirit brough...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**31. Then the Jews took up stones again to stone Him--**and for precisely the same thing as before (Joh 8:58, 59).
Matthew Henry’s Concise Commentary
**Verses 12-19**
Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.
The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.
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KJV Study Commentary
The eyewitnesses to Lazarus' resurrection continue testifying, their ongoing witness creating evangelistic momentum. The Greek verb 'testified' (emarturoun) indicates continuous action—they kept bearing witness. Their testimony validates the miracle's reality and demonstrates transformed lives as evidence. This exemplifies how authentic Christian testimony is eyewitness account, not hearsay. Their...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **When he called Lazarus . . . . bare record.**—Several MSS. and some of the oldest versions read, “bare record that He called Lazarus out of the grave, and raised him from the dead.” The difference in the texts is only that of one letter (ὅτε and ὅτι)*.* If we take the reading which was adopted by our translators, and which is best supported, we must distinguish between the multitude mention...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**32. Many good works have I showed you--**that is, works of pure benevolence (as in Ac 10:38, "Who went about doing good," &c.; see Mr 7:37).
**from my Father--**not so much by His power, but as directly commissioned by Him to do them. This He says to meet the imputation of unwarrantable assumption of the divine prerogatives [Luthardt].
**for which of those works do ye stone me?--**"are y...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 12-19**
Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.
For this cause the people also met him, for that they heard that he had done this miracle.
View commentary (4 sources)
KJV Study Commentary
The crowds met Jesus because they heard of the Lazarus miracle. The Greek construction emphasizes causality—the miracle caused the crowd's response. This demonstrates signs' evangelistic purpose: authenticating Jesus' divine mission and drawing people to Him. However, miracle-motivated crowds prove fickle (6:26)—they seek spectacle, not salvation. The miracle's fame spreads but doesn't guarantee g...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **For this cause the people**—*i.e.* (see last verse), the multitude of John 12:12.
**For that they heard . . . this miracle.**—The emphatic form of the sentence points out that the raising of Lazarus was the miracle which carried the entire conviction of the multitude. They had heard of and in some eases seen the miracles, but this stood by itself, as witness which could not be gainsaid.
Jamieson-Fausset-Brown Bible Commentary
**33. for a blasphemy--**whose legal punishment was stoning (Le 24:11-16).
**thou, being a man--**that is, a man only.
**makest thyself God--**Twice before they understood Him to advance the same claim, and both times they prepared themselves to avenge what they took to be the insulted honor of God, as here, in the way directed by their law (Joh 5:18; 8:59).
Matthew Henry’s Concise Commentary
**Verses 12-19**
Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.
The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing ? behold, the world is gone after him.
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KJV Study Commentary
The Pharisees despair: 'the world is gone after him,' revealing their loss of control. Their hyperbolic 'world' expresses frustration, yet prophetically anticipates Gentile inclusion in Christ's church. What they speak in frustration, God speaks in promise. Their statement ironically fulfills divine purpose—Jesus came precisely so the world might believe (3:16). Their perception of failure marks G...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **Perceive ye how ye prevail nothing?**—The words may be also read, “Look how ye profit nothing” (imperative); or, *Ye perceive how ye profit nothing* (indicative). Upon the whole this last is to be preferred. They blame each other for the failure of all their plans (comp. John 11:47), and prepare themselves to accept the counsel of Caiaphas.
**Behold, the world is gone after him.**—They use ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**34-36. Is it not written in your law--**in Psa 82:6, respecting judges or magistrates.
**Ye are gods--**being the official representatives and commissioned agents of God.
Matthew Henry’s Concise Commentary
**Verses 12-19**
Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.
Greeks Seek Jesus
And there were certain Greeks among them that came up to worship at the feast:
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KJV Study Commentary
Greeks come to Jerusalem to worship, fulfilling the Pharisees' unwitting prophecy that 'the world' follows Jesus. These Greeks were likely God-fearing Gentiles attracted to Jewish monotheism, permitted to worship in the outer court. Their seeking Jesus marks the gospel's movement toward Gentile inclusion. John introduces them immediately after the Pharisees' 'world' comment, showing divine irony. ...
Read full commentary →Ellicott’s Commentary for English Readers
(20) **And there were certain Greeks.**—Comp. Note on John 7:35, where we have the same word in the original, and Acts 6:1; Acts 9:29; and Acts 11:20. They were not *Hellenists, i.e.,* Greek Jews, but *Hellenes, i.e.,* Gentiles.
**Among them that came up to worship at the feast.**—The words imply that they were in the habit of going up to Jerusalem at the feasts, *i.e.,* that though Greeks by birt...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**34-36. Is it not written in your law--**in Psa 82:6, respecting judges or magistrates.
**Ye are gods--**being the official representatives and commissioned agents of God.
Matthew Henry’s Concise Commentary
**Verses 20-26**
In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alo...
Read full commentary →The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.
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KJV Study Commentary
The Greeks approach Philip, possibly because his Greek name and Bethsaida's Gentile population made him accessible. Their request 'we would see Jesus' models appropriate spiritual hunger—direct, humble seeking. The verb 'see' may mean more than physical sight; possibly fellowship or instruction. Their approach through Philip shows cultural sensitivity and proper protocol. This demonstrates that ge...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **The same came therefore to Philip.**—We have no indication of the time when, or of the place where, these words were spoken. St. John alone gives us this incident, and he gives us this incident only, of all that occurred, as we know from the earlier I Gospels, between the entry into Jerusalem and the Last Supper; and he relates this coming of the Greeks not for the sake of the fact itself, ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**34-36. Is it not written in your law--**in Psa 82:6, respecting judges or magistrates.
**Ye are gods--**being the official representatives and commissioned agents of God.
Matthew Henry’s Concise Commentary
**Verses 20-26**
In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alo...
Read full commentary →Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.
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KJV Study Commentary
Philip tells Andrew, and together they tell Jesus. This consultation demonstrates the disciples' team approach to ministry and appropriate hesitation about Gentile access without Jesus' explicit approval. Their joint approach shows unity and mutual support in uncertainty. The detail that both came suggests the request's significance—Gentile inclusion represents watershed moment in salvation histor...
Read full commentary →Ellicott’s Commentary for English Readers
(22) **Philip cometh and telleth Andrew.**—It is a striking coincidence, and perhaps more than this, that the Greeks thus came into connection with the only Apostles who bear Greek names; and may themselves have had some special connection by birth, or residence, or culture with Greek civilisation. The names have occurred together before (John 1:44; John 6:7-8): they were fellow-townsmen and frien...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**37-39. though ye believe not me, believe the works--**There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Joh 7:46; 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.
**that ye may know and believe that...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 20-26**
In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alo...
Read full commentary →And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.
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KJV Study Commentary
Jesus declares 'The hour is come' for the Son of Man's glorification. The Greeks' arrival triggers this announcement—their seeking signals the time for Christ's death, which will draw all peoples. His 'hour' throughout John's Gospel meant His passion (2:4; 7:30; 8:20). Now it arrives. Glorification paradoxically occurs through crucifixion—the cross becomes throne, death becomes glory. This redefin...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **And Jesus answered them, saying.**—The words are rather the utterance of the thoughts of His own mind, which this visit of the Greeks suggests, than an answer. They are spoken to the Apostles, but the narrative is too compressed for us to know whether any answer was given to the Greeks apart from this. The explanation which is most probable is that the Greeks heard this discourse, and that ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**37-39. though ye believe not me, believe the works--**There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Joh 7:46; 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.
**that ye may know and believe that...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 20-26**
In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alo...
Read full commentary →Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
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KJV Study Commentary
Jesus employs grain metaphor: unless wheat falls into ground and dies, it remains alone; dying produces much fruit. This agricultural image explains substitutionary atonement—His death produces spiritual harvest. The grain must die, be buried, and germinate to multiply. Christ's death appears as loss but yields abundant life. This principle applies universally: death precedes resurrection, sacrifi...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **Verily, verily, I say unto you.**—He is passing to the deeper truth which underlies His words, and calls attention to what He is about to say by the usual and solemn “Verily, verily.” (Comp. Note on John 1:51.)
**Except a corn of wheat fall into the ground and die.**—The truth is one of those of the spirit-world, lying beyond the ordinary language of men. He prepares them for it by what we ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**37-39. though ye believe not me, believe the works--**There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Joh 7:46; 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.
**that ye may know and believe that...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 20-26**
In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alo...
Read full commentary →He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
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KJV Study Commentary
Jesus extends the principle to disciples: loving one's life loses it; hating life in this world preserves it eternally. The paradox challenges worldly values—self-preservation destroys, self-sacrifice saves. 'Hating' life means subordinating temporal existence to eternal priorities, not literal self-hatred. This radical discipleship call requires counting this world's life as loss compared to eter...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **He that loveth his life shall lose it.**—The reading here is uncertain, and may be, perhaps with slightly more probability is, *He that loveth his life loses it*—*i.e.,* that the loss of life is not in the future only, but that in the present, in every moment when a man loves and seeks to save his own life, he is then, and by that very seeking, actually losing it.
The words of this verse ar...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**40-42. went away again beyond Jordan ... the place where John at first baptized--**(See on Joh 1:28).
Matthew Henry’s Concise Commentary
**Verses 20-26**
In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alo...
Read full commentary →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 honour.
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KJV Study Commentary
Jesus defines discipleship: serving requires following, following requires sharing His location, and the Father honors servants. The progression moves from service to presence to reward. Following Jesus means accompanying Him through death and resurrection. Servants don't choose their path but follow their master. The promise that 'where I am, there shall also my servant be' guarantees eternal com...
Read full commentary →Ellicott’s Commentary for English Readers
(26) **If any man serve me, let him follow me.**—The close connection of John 12:23-25 make it certain that the spiritual law of sacrifice is there applied to the life of our Lord Himself. This verse makes it equally certain that the law is applied to those who follow Him. The point of the whole teaching is missed unless we think of the Greeks as present. They had come as volunteer disciples. Did ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**40-42. went away again beyond Jordan ... the place where John at first baptized--**(See on Joh 1:28).
Matthew Henry’s Concise Commentary
**Verses 20-26**
In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alo...
Read full commentary →The Son of Man Must Be Lifted Up
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.
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KJV Study Commentary
Jesus' soul becomes troubled, revealing His full humanity facing death. The Greek 'tarasso' indicates deep agitation, previewing Gethsemane's agony. He asks, 'what shall I say? Father, save me from this hour?'—expressing human shrinking from suffering while affirming divine purpose: 'but for this cause came I unto this hour.' This internal conflict demonstrates Christ's genuine human will submitti...
Read full commentary →Ellicott’s Commentary for English Readers
(27) **Now is my soul troubled; and what shall I say?**—The word rendered “soul” is the same word as that rendered “life” in John 12:25. (Comp. especially Matthew 16:25-26.) It is the seat of the natural feelings and emotions, and, as the fatal hour approaches, our Lord is in that region of His human life troubled. There is a real shrinking from the darkness of the death which is at hand. The conf...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**40-42. went away again beyond Jordan ... the place where John at first baptized--**(See on Joh 1:28).
Matthew Henry’s Concise Commentary
**Verses 27-33**
The sin of our souls was the troubled of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. Christ was willing to suffer, yet prayed to be saved from suffering. Prayer against trouble may well agree with patience under it, and submission to the will of God in it. Our Lord Jesus undertook to satisfy God's injured honour, and he...
Read full commentary →Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
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KJV Study Commentary
Jesus resolves His struggle: 'Father, glorify thy name,' prioritizing God's glory over personal comfort. The Father's audible response affirms both past glorification (through Jesus' ministry) and future glorification (through the cross). This divine voice publicly authenticates Jesus' mission at this crucial moment. The Father's 'I have both glorified it, and will glorify it again' spans Christ's...
Read full commentary →Ellicott’s Commentary for English Readers
(28) **Father, glorify thy name.**—The pronoun “Thy” is emphatic. The Son’s will is one with that of the Father; the Son’s glory is in the glorifying the Father’s name. Comp. the opening clause of the Lord’s Prayer (Note on Matthew 6:9 *et seq.*) and in this context Note on John 12:23.
**Then came there a voice from heaven.**—The words mean, not that a sound came from heaven, but that there was he...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-33**
The sin of our souls was the troubled of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. Christ was willing to suffer, yet prayed to be saved from suffering. Prayer against trouble may well agree with patience under it, and submission to the will of God in it. Our Lord Jesus undertook to satisfy God's injured honour, and he...
Read full commentary →The people therefore, that stood by, and heard it, said that it thundered : others said, An angel spake to him.
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KJV Study Commentary
The crowd hears the sound but interprets it diversely: some say thunder, others angels. This demonstrates spiritual perception's variation—identical phenomenon, different interpretations. Their natural explanations miss supernatural reality. This parallels Paul's Damascus road companions who heard sound but didn't understand (Acts 9:7). Spiritual truth requires spiritual discernment (1 Cor 2:14). ...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **The people . . . . said that it thundered.**—Better, *the multitude.* Nothing could be stronger testimony to the fact that this narrative was written by one who was present at the events of which he tells, than the way in which these thoughts of the people at the time are preserved to us. Their insertion by a later hand is all but impossible; and they are, moreover, opposed to what must be ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 11 Joh 11:1-46. Lazarus Raised from the Dead--The Consequences of This.
**1. of Bethany--**at the east side of Mount Olivet.
**the town of Mary and her sister Martha--**thus distinguishing it from the other Bethany, "beyond Jordan." (See on Joh 1:28; Joh 10:40).
Matthew Henry’s Concise Commentary
**Verses 27-33**
The sin of our souls was the troubled of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. Christ was willing to suffer, yet prayed to be saved from suffering. Prayer against trouble may well agree with patience under it, and submission to the will of God in it. Our Lord Jesus undertook to satisfy God's injured honour, and he...
Read full commentary →Jesus answered and said, This voice came not because of me, but for your sakes .
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KJV Study Commentary
Jesus clarifies the voice came not for His benefit but theirs—He needed no confirmation but they needed testimony. This demonstrates Christ's other-centered ministry even in personal crisis. The divine voice serves pedagogical purpose: authenticating Jesus before witnesses. Jesus consistently points beyond Himself to the Father, even when receiving direct divine affirmation. This models humble min...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **This voice came not because of me, but for your sakes.**—More exactly, *not for My sake did this voice come, but for your sakes.* These words are an answer to the thoughts, spoken and unspoken, of the multitude. Jesus Himself knew that the Father heareth Him always, but this answer is a sign to others. (Comp. John 11:41-42.) He calls it a *voice* in answer to those who said it thundered, or...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**2. It was that Mary who anointed the Lord with ointment, &c.--**This, though not recorded by our Evangelist till Joh 12:3, was so well known in the teaching of all the churches, according to our Lord's prediction (Mt 26:13), that it is here alluded to by anticipation, as the most natural way of identifying her; and she is first named, though the younger, as the more distinguished of the two....
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-33**
The sin of our souls was the troubled of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. Christ was willing to suffer, yet prayed to be saved from suffering. Prayer against trouble may well agree with patience under it, and submission to the will of God in it. Our Lord Jesus undertook to satisfy God's injured honour, and he...
Read full commentary →Now is the judgment of this world: now shall the prince of this world be cast out.
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KJV Study Commentary
Jesus announces 'now is the judgment of this world,' identifying the cross as cosmic courtroom. The crucifixion paradoxically judges the world while judging the sinless Judge. Satan ('the prince of this world') will be 'cast out,' his defeat accomplished through Christ's death. This demonstrates Christus Victor atonement—the cross defeats Satan, disarms principalities (Col 2:15), and liberates cap...
Read full commentary →Ellicott’s Commentary for English Readers
(31) **Now is the judgment of this world.**—For the word “judgment” comp. Notes on John 3:17-19; John 16:11. There is here, following on the coming of the Greeks, which He reads as a sign, and upon the voice from heaven, which was a sign for the multitude, the thought of the Messianic kingdom, of which the first members were then present, and which was to comprehend all men. This thought includes—...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-5. his sisters sent unto him, saying, Lord, he whom thou lovest is sick--**a most womanly appeal, yet how reverential, to the known affection of her Lord for the patient. (See Joh 11:5, 11). "Those whom Christ loves are no more exempt than others from their share of earthly trouble and anguish: rather are they bound over to it more surely" [Trench].
Matthew Henry’s Concise Commentary
**Verses 27-33**
The sin of our souls was the troubled of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. Christ was willing to suffer, yet prayed to be saved from suffering. Prayer against trouble may well agree with patience under it, and submission to the will of God in it. Our Lord Jesus undertook to satisfy God's injured honour, and he...
Read full commentary →And I, if I be lifted up from the earth, will draw all men unto me.
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KJV Study Commentary
Christ's double 'if' is not conditional doubt but temporal certainty: when He is 'lifted up' (double meaning: crucifixion and exaltation), He will draw all kinds of people ('all men') to Himself. The Greek 'helkuo' (draw) indicates irresistible divine attraction, not universal salvation. This drawing is selective yet comprehensive—from every tribe, tongue, and nation. The cross becomes both means ...
Read full commentary →Ellicott’s Commentary for English Readers
(32) **And I, if I be lifted up from the earth.**—The pronoun is strongly emphatic. “And *I*,” in opposition to the prince of this world; the conqueror in opposition to the vanquished foe. The conditional form, “If I be lifted up,” answers to the “troubled soul” of John 12:27. He knows that it will be so, but He leaves the future to declare its own truths. Comp. the phrases, “If it be possible,” “...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-5. his sisters sent unto him, saying, Lord, he whom thou lovest is sick--**a most womanly appeal, yet how reverential, to the known affection of her Lord for the patient. (See Joh 11:5, 11). "Those whom Christ loves are no more exempt than others from their share of earthly trouble and anguish: rather are they bound over to it more surely" [Trench].
Matthew Henry’s Concise Commentary
**Verses 27-33**
The sin of our souls was the troubled of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. Christ was willing to suffer, yet prayed to be saved from suffering. Prayer against trouble may well agree with patience under it, and submission to the will of God in it. Our Lord Jesus undertook to satisfy God's injured honour, and he...
Read full commentary →This he said, signifying what death he should die.
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KJV Study Commentary
John provides editorial explanation: Jesus spoke of the manner of His death—crucifixion, lifted up on the cross. The verb 'signifying' indicates symbolic teaching requiring interpretation. 'What death he should die' specifically points to Roman crucifixion, the only form of capital punishment involving being 'lifted up.' This fulfills Jesus' earlier prediction (3:14) comparing His lifting to the b...
Read full commentary →Ellicott’s Commentary for English Readers
(33) **By what death he should die.**—Better, *by what manner of death .* . . (Comp. John 18:32.) The words are the Apostle’s interpretation of the saying of our Lord. He remembers it as he has recorded it twice before (John 3:14; John 8:28), but he adds here words (“from the earth”) which supply another thought, though the two thoughts are not inconsistent. The words bear the double sense, and lo...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-5. his sisters sent unto him, saying, Lord, he whom thou lovest is sick--**a most womanly appeal, yet how reverential, to the known affection of her Lord for the patient. (See Joh 11:5, 11). "Those whom Christ loves are no more exempt than others from their share of earthly trouble and anguish: rather are they bound over to it more surely" [Trench].
Matthew Henry’s Concise Commentary
**Verses 27-33**
The sin of our souls was the troubled of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. Christ was willing to suffer, yet prayed to be saved from suffering. Prayer against trouble may well agree with patience under it, and submission to the will of God in it. Our Lord Jesus undertook to satisfy God's injured honour, and he...
Read full commentary →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?
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KJV Study Commentary
The crowd objects based on their understanding of Messianic permanence from Scripture (Ps 89:36; Is 9:7; Dan 7:14). They reason: if Christ abides forever, how can He die? Their question reveals incomplete understanding—they recognize 'Son of Man' as messianic title but miss suffering servant prophecies (Is 53). Their either/or thinking can't accommodate both eternal reign and atoning death. This d...
Read full commentary →Ellicott’s Commentary for English Readers
(34) **we have heard out of the law that Christ abideth for ever.. . . . .**—The term “law” refers to the whole of the Old Testament Scripture, as we have seen in John 10:34. (Comp. Note there.) They may have referred to such passages as Psalm 89:36; Psalm 110:4; Isaiah 9:6; Daniel 7:13-14. This remark is an instance of the knowledge of Rabbinic theology which interpreted such passages of a tempor...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6. When he heard he was sick, he abode two days still ... where he was--**at least twenty-five miles off. Beyond all doubt this was just to let things come to their worst, in order to display His glory. But how trying, meantime, to the faith of his friends, and how unlike the way in which love to a dying friend usually shows itself, on which it is plain that Mary reckoned. But the ways of divine...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 34-36**
The people drew false notions from the Scriptures, because they overlooked the prophecies that spoke of Christ's sufferings and death. Our Lord warned them that the light would not long continue with them, and exhorted them to walk in it, before the darkness overtook them. Those who would walk in the light must believe in it, and follow Christ's directions. But those who have ...
Read full commentary →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.
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KJV Study Commentary
Jesus responds with urgency: 'Yet a little while is the light with you.' He identifies Himself as the light and warns of limited opportunity. The exhortation 'walk while ye have the light' calls for immediate response. Darkness represents judgment and spiritual blindness for those rejecting the light. Walking in darkness results in not knowing one's destination—spiritual lostness. This urgent appe...
Read full commentary →Ellicott’s Commentary for English Readers
(35) **Then Jesus said unto them, Yet a little while is the light with you.**—It is better, as we have often seen, to read *Therefore* for “Then.” The word connects what follows closely with what has gone before. It was because of their question that Jesus said this. And yet it is not said that “He answered them,” because what He said was not a direct answer. They are asking questions in which we ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-10. Let us go into Judea again--**He was now in Perea, "beyond Jordan."
Matthew Henry’s Concise Commentary
**Verses 34-36**
The people drew false notions from the Scriptures, because they overlooked the prophecies that spoke of Christ's sufferings and death. Our Lord warned them that the light would not long continue with them, and exhorted them to walk in it, before the darkness overtook them. Those who would walk in the light must believe in it, and follow Christ's directions. But those who have ...
Read full commentary →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.
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KJV Study Commentary
Jesus commands believing in the light to become 'children of light,' indicating that faith in Christ transforms identity. Belief doesn't merely change status but nature—believers become light-bearers, reflecting Christ's character (Matt 5:14). The exhortation is urgent: 'while ye have the light,' warning of opportunity's brevity. After this appeal, Jesus departs and hides, marking His public minis...
Read full commentary →Ellicott’s Commentary for English Readers
(36) **While ye have light, believe in the light.**—Better, as above, *According as ye have the light.* The words are repeated and placed in the most emphatic position in the sentence.
**That ye may be the children of light.**—Better, *that ye may become sons of light.* (Comp. for this phrase Notes on John 17:12; Luke 10:6; Luke 16:8; also Ephesians 5:8.) The thought here is the one familiar in St...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-10. Let us go into Judea again--**He was now in Perea, "beyond Jordan."
Matthew Henry’s Concise Commentary
**Verses 34-36**
The people drew false notions from the Scriptures, because they overlooked the prophecies that spoke of Christ's sufferings and death. Our Lord warned them that the light would not long continue with them, and exhorted them to walk in it, before the darkness overtook them. Those who would walk in the light must believe in it, and follow Christ's directions. But those who have ...
Read full commentary →The Unbelief of the People
But though he had done so many miracles before them, yet they believed not on him:
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KJV Study Commentary
Despite 'so many miracles,' the majority don't believe, fulfilling Isaiah's prophecy (Is 53:1). The Greek construction emphasizes stubborn unbelief despite overwhelming evidence. Miracles authenticate Jesus' claims but don't guarantee belief—faith requires spiritual regeneration, not merely empirical proof. This demonstrates total depravity: even undeniable evidence doesn't penetrate unregenerate ...
Read full commentary →Ellicott’s Commentary for English Readers
(37) **But though he had done so many miracles before them.**—The words “before them” mean “in their presence,” “before their eyes.” They refer to the multitude (John 12:34). St. John’s narrative implies, therefore, that the “signs” of the earlier Gospels were well known. He has himself recorded but six miracles, and all these, with the exception of the feeding the five thousand, belong to the Jud...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-10. Let us go into Judea again--**He was now in Perea, "beyond Jordan."
Matthew Henry’s Concise Commentary
**Verses 37-43**
Observe the method of conversion implied here. Sinners are brought to see the reality of Divine things, and to have some knowledge of them. To be converted, and truly turned from sin to Christ, as their Happiness and Portion. God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lur...
Read full commentary →That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
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KJV Study Commentary
John quotes Isaiah 53:1, applying the suffering servant prophecy to Jesus' rejection. 'Who hath believed our report?' anticipates widespread rejection. 'The arm of the Lord' symbolizes divine power revealed in Messiah. Isaiah predicted that few would recognize God's power in the suffering servant. This Old Testament prophecy explained the first century's mass unbelief, demonstrating Scripture's pr...
Read full commentary →Ellicott’s Commentary for English Readers
(38) **That the saying of Esaias the prophet might be fulfilled.**—This is the first instance in this Gospel of a phrase familiar to us already from its frequent occurrence in St. Matthew. We shall find it again in John 13:18; John 15:25; John 17:12; John 18:9; John 18:32; John 19:24; John 19:36. Its frequency is one of the characteristics of the two Gospels which are most allied to Hebrew modes o...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-10. Let us go into Judea again--**He was now in Perea, "beyond Jordan."
Matthew Henry’s Concise Commentary
**Verses 37-43**
Observe the method of conversion implied here. Sinners are brought to see the reality of Divine things, and to have some knowledge of them. To be converted, and truly turned from sin to Christ, as their Happiness and Portion. God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lur...
Read full commentary →Therefore they could not believe, because that Esaias said again,
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KJV Study Commentary
John explains why they 'could not believe'—not mere inability but judicial hardening. The 'therefore' connects their unbelief to divine sovereignty expressed in Isaiah's prophecy. This introduces divine hardening as consequence of persistent rejection, raising profound questions about human responsibility and divine sovereignty. The statement doesn't exonerate unbelief but explains it: God hardens...
Read full commentary →Ellicott’s Commentary for English Readers
(39) **Therefore they could not believe, because.**—The words refer to those which have gone before, not to those which follow, and then by an addition give the reason more fully. “It was on account of the divine will expressed in Isaiah’s prophecy.” “It was therefore, namely, because Isaiah said again.”
The words, “they could not believe,” must be taken in their plain meaning as expressing imposs...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-16. Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--**Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (2Ch 20:7; Is 41:8), to which our attention is called in the New Testament (Jas 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (Joh 3:29);...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 37-43**
Observe the method of conversion implied here. Sinners are brought to see the reality of Divine things, and to have some knowledge of them. To be converted, and truly turned from sin to Christ, as their Happiness and Portion. God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lur...
Read full commentary →He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
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KJV Study Commentary
John quotes Isaiah 6:10, describing divine blinding and hardening that prevents conversion and healing. God actively blinds eyes and hardens hearts as judgment on persistent rebellion. The 'lest' clauses show God prevents their conversion, raising the mystery of divine election. This isn't arbitrary cruelty but righteous judgment: they wouldn't see, so God ensures they can't see. The hardening mak...
Read full commentary →Ellicott’s Commentary for English Readers
(40) **He hath blinded their eyes, and hardened their heart. . . .—**These words are quoted three times in the New Testament. Our Lord, as we have seen, quotes them as explaining His own teaching (Matthew 13:14); St. John quotes them here to explain the rejection of that teaching; St. Paul quotes them in Acts 28:26, to explain the rejection of the Gospel by the Jews at Rome. Yet we are to remember...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-16. Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--**Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (2Ch 20:7; Is 41:8), to which our attention is called in the New Testament (Jas 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (Joh 3:29);...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 37-43**
Observe the method of conversion implied here. Sinners are brought to see the reality of Divine things, and to have some knowledge of them. To be converted, and truly turned from sin to Christ, as their Happiness and Portion. God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lur...
Read full commentary →These things said Esaias, when he saw his glory, and spake of him.
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KJV Study Commentary
John explains Isaiah saw 'his glory' (Christ's glory) and spoke of Him, equating Jesus with the LORD of Isaiah 6. This high Christology identifies Jesus as YHWH whom Isaiah saw enthroned in the temple. The prophets saw Christ's glory pre-incarnation, establishing His eternal deity. This demonstrates the Trinity: Isaiah saw the Son's glory while hearing the Father's voice. The connection proves Jes...
Read full commentary →Ellicott’s Commentary for English Readers
(41) **These things said Esaias, when he saw his glory.**—The better text is, . . . *because he saw His glory.* (Comp. Note on the reading in John 12:17.) The result of seeing His glory was that he spake of Him. This is St. John’s interpretation of the prophecy. Isaiah himself tells us, “I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple” (John 6:1). But...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-16. Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--**Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (2Ch 20:7; Is 41:8), to which our attention is called in the New Testament (Jas 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (Joh 3:29);...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 37-43**
Observe the method of conversion implied here. Sinners are brought to see the reality of Divine things, and to have some knowledge of them. To be converted, and truly turned from sin to Christ, as their Happiness and Portion. God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lur...
Read full commentary →Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
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KJV Study Commentary
Nevertheless, many 'even among the chief rulers' believed, but secretly 'because of the Pharisees,' fearing synagogue excommunication. This demonstrates faith that lacks courage, belief without confession. Their fear of man overcomes love for God, revealing immature or false faith. Secret discipleship is oxymoron—true faith confesses Christ (Rom 10:9). Their fear demonstrates how social pressure s...
Read full commentary →Ellicott’s Commentary for English Readers
(42) Nevertheless among the chief rulers also many believed on him.—This is strongly asserted in opposition to the spiritual blindness of the nation. There were, notwithstanding, many even in the Sanhedrin itself who believed on Him.
**But because of the Pharisees they did not confess.**—Comp. Note on John 9:22. It seems from the present passage that the Pharisees were the most determined foes of ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-16. Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--**Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (2Ch 20:7; Is 41:8), to which our attention is called in the New Testament (Jas 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (Joh 3:29);...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 37-43**
Observe the method of conversion implied here. Sinners are brought to see the reality of Divine things, and to have some knowledge of them. To be converted, and truly turned from sin to Christ, as their Happiness and Portion. God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lur...
Read full commentary →For they loved the praise of men more than the praise of God.
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KJV Study Commentary
John diagnoses the secret believers' problem: they 'loved the praise of men more than the praise of God.' This heart issue reveals misplaced affection—valuing human approval above divine approval. The comparison demonstrates that love for God's praise must exceed love for human praise. Their priority disorder results in disobedience. This validates Jesus' teaching about serving two masters (Matt 6...
Read full commentary →Ellicott’s Commentary for English Readers
(43) **For they loved the praise of men more than the praise of God.**—For “praise” read in both instances *glory. *“The glory which comes from men more than the glory which came from God.” Comp. Note on John 5:44, where the truth is put in the form of a question by our Lord. Here it explains the fact that there were men who believed, and yet did not publicly confess their faith. There our Lord’s ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-16. Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--**Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (2Ch 20:7; Is 41:8), to which our attention is called in the New Testament (Jas 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (Joh 3:29);...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 37-43**
Observe the method of conversion implied here. Sinners are brought to see the reality of Divine things, and to have some knowledge of them. To be converted, and truly turned from sin to Christ, as their Happiness and Portion. God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lur...
Read full commentary →Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.
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KJV Study Commentary
Jesus cries loudly (emphatic statement), declaring that believing in Him is believing in the Father who sent Him. This affirms His divine mission and unity with the Father. The statement confronts those who claim to honor God while rejecting Jesus—rejecting the Son rejects the Father. This validates Jesus' consistent claim: He and the Father are one (10:30). Belief in Jesus isn't addition to faith...
Read full commentary →Ellicott’s Commentary for English Readers
(44) The last few verses (John 12:37-43) have given us the thoughts of St. John as he looked back on the unbelief of Judaism. He had given our Lord’s closing word in John 12:36, and there stated that He hid Himself from them. He now gives other words of our Lord condemning the unbelief of which he had been speaking, and of which the probable explanation is that they are a summary of words previous...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-16. Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--**Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (2Ch 20:7; Is 41:8), to which our attention is called in the New Testament (Jas 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (Joh 3:29);...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 44-50**
Our Lord publicly proclaimed, that every one who believed on him, as his true disciple, did not believe on him only, but on the Father who sent him. Beholding in Jesus the glory of the Father, we learn to obey, love, and trust in him. By daily looking to Him, who came a Light into the world, we are more and more freed from the darkness of ignorance, error, sin, and misery; we ...
Read full commentary →And he that seeth me seeth him that sent me.
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KJV Study Commentary
Jesus states that seeing Him is seeing the Father, advancing His identity claim. This isn't mere representation but substantial unity—to see Jesus' character, works, and words is to see the Father revealed. The Greek verb 'theorei' suggests contemplative seeing, not merely physical sight. Philip later requests, 'show us the Father' (14:8-9), receiving this same answer. This demonstrates the incarn...
Read full commentary →Ellicott’s Commentary for English Readers
(45) **He that believeth on me, believeth not on me.**—These words do not occur literally in any discourse of our Lord which we now have, but the thought has met us again and again. (Comp. John 5:36; John 7:16; John 7:29; John 8:19; John 10:38.) We are not to weaken the words “not on Me but,” into “not (only) on Me but,” as is often done. Jesus came not in His own name (John 5:43), but in that of ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17-19. when Jesus came, he found that he had lain in the grave four days--**If he died on the day the tidings came of his illness--and was, according to the Jewish custom, buried the same day (see Jahn's Archæology, and Joh 11:39; Ac 5:5, 6, 10)--and if Jesus, after two days' further stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four da...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 44-50**
Our Lord publicly proclaimed, that every one who believed on him, as his true disciple, did not believe on him only, but on the Father who sent him. Beholding in Jesus the glory of the Father, we learn to obey, love, and trust in him. By daily looking to Him, who came a Light into the world, we are more and more freed from the darkness of ignorance, error, sin, and misery; we ...
Read full commentary →I am come a light into the world, that whosoever believeth on me should not abide in darkness.
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KJV Study Commentary
Jesus declares 'I am come a light into the world' (ego phos eis ton kosmon elelyytha), reiterating the light metaphor central to John's Gospel. The perfect tense elelyytha indicates completed action with continuing results - His coming as light has permanent effect. The purpose clause 'that whosoever believeth on me should not abide in darkness' (hina pas ho pisteuon eis eme en te skotia me meine)...
Read full commentary →Ellicott’s Commentary for English Readers
(46) **I am come a light into the world . . .**—(Comp. Note on John 12:35 and John 3:19; John 8:12; John 9:5; John 9:39; John 12:35-36.)
**Should not abide in darkness.**—But should by walking according as they had the light become sons of light (John 12:36).
Jamieson-Fausset-Brown Bible Commentary
**17-19. when Jesus came, he found that he had lain in the grave four days--**If he died on the day the tidings came of his illness--and was, according to the Jewish custom, buried the same day (see Jahn's Archæology, and Joh 11:39; Ac 5:5, 6, 10)--and if Jesus, after two days' further stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four da...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 44-50**
Our Lord publicly proclaimed, that every one who believed on him, as his true disciple, did not believe on him only, but on the Father who sent him. Beholding in Jesus the glory of the Father, we learn to obey, love, and trust in him. By daily looking to Him, who came a Light into the world, we are more and more freed from the darkness of ignorance, error, sin, and misery; we ...
Read full commentary →And 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.
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KJV Study Commentary
Jesus declares He came not to judge but to save the world, defining His first advent's purpose. The Greek verb 'krino' (judge) refers to condemnation, not discernment. His mission is salvific, not punitive—judgment comes at second advent. This grace period offers salvation freely. However, those rejecting Him judge themselves (v. 48). Christ's presence forces decision: acceptance brings salvation,...
Read full commentary →Ellicott’s Commentary for English Readers
(47) **And if any man hear my words, and believe not.**—The better reading is, . . . *and keep them not.* (Comp., for the words “hear” and “keep,” Notes on Luke 11:28; Luke 18:21.) For the thought of the verse comp. in this Gospel, Notes on John 3:17 *et seq.;* 5:24, 45 *et seq.;* 8:15 *ei seq.;* and the apparently opposite assertion in John 9:39.
Jamieson-Fausset-Brown Bible Commentary
**17-19. when Jesus came, he found that he had lain in the grave four days--**If he died on the day the tidings came of his illness--and was, according to the Jewish custom, buried the same day (see Jahn's Archæology, and Joh 11:39; Ac 5:5, 6, 10)--and if Jesus, after two days' further stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four da...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 44-50**
Our Lord publicly proclaimed, that every one who believed on him, as his true disciple, did not believe on him only, but on the Father who sent him. Beholding in Jesus the glory of the Father, we learn to obey, love, and trust in him. By daily looking to Him, who came a Light into the world, we are more and more freed from the darkness of ignorance, error, sin, and misery; we ...
Read full commentary →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.
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KJV Study Commentary
Those rejecting Jesus and His words have 'one that judgeth'—the word itself judges them at the last day. God's word becomes either savior or judge depending on response. The rejected message becomes accusation. This demonstrates Scripture's authority: God's word doesn't return void (Is 55:11) but accomplishes judgment or salvation. The 'last day' refers to final judgment when all accounts settle. ...
Read full commentary →Ellicott’s Commentary for English Readers
(48) **He that rejecteth me . . .**—The word rendered “rejecteth” (more exactly *nullifieth*) occurs only here in St. John. (Comp. Luke 7:30, “The Pharisees and lawyers rejected the counsel of God against themselves”; and John 10:16, “He that despiseth you despiseth Me.)
**Hath one that judgeth him.**—Comp. John 3:18; John 5:45 *et seq.;* John 8:50; and also Hebrews 4:12.
**The word that I have sp...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**20-22. Martha, as soon as she heard that Jesus was coming, went and met him--**true to the energy and activity of her character, as seen in Lu 10:38-42. (See on Lu 10:38-42).
**but Mary sat ... in the house--**equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.
Matthew Henry’s Concise Commentary
**Verses 44-50**
Our Lord publicly proclaimed, that every one who believed on him, as his true disciple, did not believe on him only, but on the Father who sent him. Beholding in Jesus the glory of the Father, we learn to obey, love, and trust in him. By daily looking to Him, who came a Light into the world, we are more and more freed from the darkness of ignorance, error, sin, and misery; we ...
Read full commentary →For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.
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KJV Study Commentary
Jesus affirms He spoke not independently but as the Father commanded. This demonstrates perfect submission—Jesus' teaching originated in divine counsel, not human wisdom. The Father 'gave commandment what I should say, and what I should speak' distinguishes content and delivery. Jesus perfectly executes the Father's will in message and method. This validates Jesus' teaching as divine revelation, n...
Read full commentary →Ellicott’s Commentary for English Readers
(49) **For I have not spoken of myself.**—Comp. John 5:30; John 7:16-17; John 7:28-29; John 8:26; John 8:28; John 8:38. The word “for” connects this by way of reason with the condemnatory power of His word.
**The Father which sent me, he gave me a commandment.**—Comp. Note on John 10:18. The reference is to the commission of His Messianic life.
**What I should say, and what I should speak.**—It is...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**20-22. Martha, as soon as she heard that Jesus was coming, went and met him--**true to the energy and activity of her character, as seen in Lu 10:38-42. (See on Lu 10:38-42).
**but Mary sat ... in the house--**equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.
Matthew Henry’s Concise Commentary
**Verses 44-50**
Our Lord publicly proclaimed, that every one who believed on him, as his true disciple, did not believe on him only, but on the Father who sent him. Beholding in Jesus the glory of the Father, we learn to obey, love, and trust in him. By daily looking to Him, who came a Light into the world, we are more and more freed from the darkness of ignorance, error, sin, and misery; we ...
Read full commentary →And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.
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KJV Study Commentary
Jesus concludes by equating the Father's commandment with eternal life. Obedience to God's word produces life, not death. The Father's 'commandment is life everlasting' establishes inseparable connection between divine word and eternal life. Jesus therefore speaks exactly as the Father instructed, guaranteeing His words bring life to believers. This validates sola scriptura—Scripture alone brings ...
Read full commentary →Ellicott’s Commentary for English Readers
(50) **And I know that his commandment is life everlasting.**—*i.e.,* the commission of the Messianic work. It is better to read here, as before, *eternal life.* (Comp. John 3:15, *et al.*) The Son speaks not of Himself, but He speaks as executing this commission, which brings spiritual and eternal life to the world. It could not be otherwise. This commandment being eternal life, the whole teachin...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**20-22. Martha, as soon as she heard that Jesus was coming, went and met him--**true to the energy and activity of her character, as seen in Lu 10:38-42. (See on Lu 10:38-42).
**but Mary sat ... in the house--**equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.
Matthew Henry’s Concise Commentary
**Verses 44-50**
Our Lord publicly proclaimed, that every one who believed on him, as his true disciple, did not believe on him only, but on the Father who sent him. Beholding in Jesus the glory of the Father, we learn to obey, love, and trust in him. By daily looking to Him, who came a Light into the world, we are more and more freed from the darkness of ignorance, error, sin, and misery; we ...
Read full commentary →