John 12:1-50

His place (chapter 12) now is with the remnant, where His heart found rest the house of Bethany. We have, in this family, a sample of the true remnant of Israel, three different cases with regard to their position before God. Martha had faith which, no doubt, attached her to Christ, but which did not go beyond that which was needed for the kingdom. Those who will be spared for the earth in the last days will have the same. Their faith will at length acknowledge Christ the Son of God. Lazarus was there, living by that power which could have also raised up all the dead saints in the same way, [45] which, by grace, at the last day, will call up Israel, morally, from their state of death. In a word, we find the remnant, who will not die, spared through true faith (but faith in a living Saviour, who should deliver Israel), and those who shall be brought back as from the dead, to enjoy the kingdom. Martha served; Jesus is in company with them; Lazarus sits at the table with Him.

But there was also the representative of another class. Mary, who had drunk at the fountain of truth, and had received that living water into her heart, had understood that there was something more than the hope and the blessing of Israel namely, Jesus Himself. She does that which is suitable to Jesus in His rejection to Him who is the resurrection before He is our life. Her heart associates her with that act of His, and she anoints Him for His burial. To her it is Jesus Himself who is in question and Jesus rejected; and faith takes its place in that which was the seed of the assembly, still hidden in the soil of Israel and of this world, but which, in the resurrection, would come forth in all the beauty of the life of God of eternal life. It is a faith that expends itself on Him, on His body, in which He was about to undergo the penalty of sin for our salvation. The selfishness of unbelief, betraying its sin in its contempt of Christ, and in its indifference, gives the Lord occasion to attach its true value to this action of His beloved disciple. Her anointing His feet is pointed out here, as shewing that all that was of Christ, that which was Christ, had to her a value which prevented her regarding anything else. This is a we appreciation of Christ. The faith that knows His love which passes knowledge this kind of faith is a sweet odour in the whole house. And God remembers it according to His grace. Jesus understood her: that was all she wanted. He justifies her: who should rise up against her? This scene is over, and the course of events is resumed.

The enmity of the Jews (alas! that of man's heart, thus given up to itself, and consequently to the enemy who is a murderer by nature and the enemy of God an enemy that nothing merely human can subdue) would fain kill Lazarus also. Man is indeed capable of this: but capable of what? Everything yields to hatred to this kind of hatred of God who manifests Himself. But for this it would in fact be inconceivable. They must now either believe in Jesus or reject Him: for His power was so evident that they must do the one or the other a man publicly raised from the dead after four days, and alive among the people, left no longer any possibility of indecision. Jesus knew it divinely. He presents Himself as Ring of Israel to assert His rights, and to offer salvation and the promised glory to the people and to Jerusalem. [46] The people understand this. It must be a deliberate rejection, as the Pharisees are well aware. But the hour was come: and although they could do nothing, for the world went after Him, Jesus is put to death, for "he gave himself."

The second testimony of God to Christ has now been borne to Him, as the true Son of David. He has been witnessed to as the Son of God in raising Lazarus (John 11:4), and Son of David in riding into Jerusalem on the ass's colt. There was yet another title to be acknowledged. As Son of man He is to possess all the kingdoms of the earth. The Greeks [47] come (for His fame had gone abroad), and desire to see Him. Jesus says, "The hour is come for the Son of man to be glorified." But now He returns to the thoughts of which Mary's ointment was the expression to His heart. He should have been received as the Son of David; but, in taking His place as the Son of man, a very different thing necessarily opens before Him. How could He be seen as Son of man, coming in the clouds of heaven to take possession of all things according to the counsels of God, without dying? If His human service on earth was finished, and He had gone out free, calling, if need were, for twelve legions of angels, no one could have had any part with Him: He would have remained alone. "Except the corn of wheat fall into the ground and die, it abideth alone; if it die, it bringeth forth much fruit." If Christ takes His heavenly glory, and is not alone in it, He dies to attain it, and to bring with Him the souls whom God has given Him. In fact the hour was come: it could no longer tarry. Everything was now ready for the end of the trial of this world, of man, of Israel; and, above all, the counsels of God were being fulfilled.

Outwardly all was testimony to His glory. He enters Jerusalem in triumph the multitude proclaiming Him King. What were the Romans about? They were silent before God. The Greeks came to seek Him. All is ready for the glory of the Son of man. But the heart of Jesus well knew that for this glory for the accomplishment of the work of God, for His having one human being with Him in the glory, for the granary of God to be filled according to the counsels of grace He must die. No other way for guilty souls to come to God. That which Mary's affection foresaw, Jesus knows according to the truth; and according to the mind of God He feels it, and submits to it. And the Father responds at this solemn moment, by bearing testimony to the glorious effect of that which His sovereign majesty at the same time required majesty which Jesus fully glorified by His obedience: and who could do this, excepting Him who, by that obedience, brought in the love and the power of God which accomplished it?

In that which follows, the Lord introduces a great principle connected with the truth contained in His sacrifice. There was no link between the natural life of man and God. If in the man Christ Jesus there was a life in entire harmony with God, He must needs lay it down on account of this condition of man. Being of God, He could not remain in connection with man. Man would not have it. Jesus would rather die than not fulfil His service by glorifying God than not be obedient unto the end. But if any one loved his life of this world, he lost it; for it was not in connection with God. If any one by grace hated it separated himself in heart from this principle of alienation from God, and devoted his life to Him, he would have it in the new and eternal state. To serve Jesus therefore was to follow Him; and where He was going, there should His servant be. The result of association of heart with Jesus here, shewn in following Him, passes out of this world, as He was indeed doing, and Messiah blessings, into the heavenly and eternal glory of Christ. If any one served Him, the Father would remember it, and would honour him. All this is said in view of His death, the thought of which comes over His mind; and His soul is troubled. And in the just dread of that hour which, in itself, is the judgment of God, and the end of man as God created him here on earth, He asks God to deliver Him from that hour. And, in truth, He had come not then to be (although He was) the Messiah, not then (although it was His right) to take the kingdom; but He had come for this very hour by dying to glorify His Father. This He desires, involve what it may. "Father, glorify thy name," is His only prayer. This is perfectness He feels what death is: there would have been no sacrifice if He had not felt it. But while feeling it, His only desire was to glorify His Father. If that cost Him everything,the work was perfect in proportion.

Perfect in this desire, and that unto death, the Father could not but answer Him In His answer, as it appears to me, the Father announces the resurrection. But what grace, what marvel, to be admitted into such communications! The heart is astounded, while filled with worship and with grace, in beholding the perfection of Jesus, the Son of God, unto death; that is to say, absolute; and in seeing Him, with the full sense of what death was, seeking the sole glory of the Father; and the Father answering an answer morally needful to this sacrifice of the Son, and to His own glory. Thus He said, "I have both glorified it, and will glorify it again." I believe that He had glorified it in the resurrection of Lazarus; [48] He would do so again in the resurrection of Christ a glorious resurrection which, in itself, implied ours; even as the Lord had said, without naming His own.

Let us now observe the connection of the truths spoken of in this remarkable passage. The hour was come for the glory of the Son of man. But, in order to this, it needed that the precious corn of wheat should fall into the ground and die; else it would remain alone. This was the universal principle. The natural life of this world in us had no part with God. Jesus must be followed. We should thus be with Him: this was serving Him. Thus also we should be honoured by the Father. Christ, for Himself, looks death in the face, and feels all its import. Nevertheless He gives Himself to one only thing the glory of His Father. The Father answers Him in this. His desire should be fulfilled. He should not be without an answer to His perfection. The people hear it as the voice of the Lord God, as described in the Psalms. Christ (who, in all this, had put Himself entirely aside, had spoken only of the glory of His followers and of His Father) declares that this voice came for the people's sake, in order that they might understand what He was for their salvation. Then there opens before Him, who had thus put Himself aside and submitted to everything for His Father's sake, not the future glory, but the value, the import, the glory, of the work He was about to do. The principles of which we have spoken are here brought to the central point of their development. In His death the world was judged: Satan was its prince, and he is cast out: in appearance it is Christ who was so. By death He morally and judicially destroyed him who had the power of death. It was the total and entire annihilation of all the rights of the enemy, over whomsoever and whatsoever it might be, when the Son of God and Son of man bore the judgment of God as man in obedience unto death. All the rights that Satan possessed through man's disobedience and the judgment of God upon it, were only rights in virtue of the claims of God upon man, and come back to Christ alone. And being lifted up between God and the world, in obedience, on the cross, bearing that which was due to sin, Christ became the point of attraction for all men living, that through Him they might draw nigh to God. While living, Jesus ought to have been owned as the Messiah of promise; lifted up from the earth as a victim before God, being no longer of the earth as living upon it, He was the point of attraction towards God for all those who, living on earth, were alienated from God, as we have seen, that they might come to Him there (by grace), and have life through the Saviour's death. Jesus warns the people that it was only for a little time that He, the light of the world, would remain with them. They should believe while it was yet time. Soon would the darkness come, and they would not know whither they went. We see that, whatever might be the thoughts that occupy His heart, the love of Jesus never grows cold. He thinks of those around Him of men according to their need.

Nevertheless they did not believe according to the testimony of the prophet, given in view of His humiliation unto death, given in sight of the vision of His divine glory, which could but bring judgment on a rebellious people (Isaiah 53 and 6).

Nevertheless, such is grace, His humiliation should be their salvation; and, in the glory that judged them, God would remember the counsels of His grace, as sure a fruit of that glory as was the judgment which the Holy, Holy, Holy, Jehovah of Hosts must pronounce against evil a judgment suspended, by His longsuffering, during centuries, but now fulfilled when these last efforts of His mercy were despised and rejected. They preferred the praise of men.

At last Jesus declares that which His coming really was that in fact, they who believed in Him, in the Jesus whom they saw on the earth, believed in His Father, and saw His Father. He was come as the light, and they who believed should not walk in darkness. He did not judge; He was come to save; but the word which He had spoken should judge those who heard, for it was the Father's word, and it was life everlasting.

Note #45

I speak only of the power needed to produce this effect; for in truth, the sinful condition of man, whether Jew or Gentile, required expiation; and there would have been no saints to call out from among the dead, if the grace of God had not acted by virtue, and in view, of that expiation. I speak merely of the power that dwelt in the Person of Christ, that overcame all the power of death, which could do nothing against the Son of God. But man's condition, which made the death of Christ necessary, was only demonstrated by His rejection, which proved that all means were unavailing to bring back man, as he was, to God.

Note #46

In this Gospel the occasion of the assembling of the crowd to meet and to accompany Jesus, was the raising of Lazarus the testimony to His being Son of God.

Note #47

Greeks properly speaking: not Hellenists, that is, Jews who spoke the Greek language, and belonged to foreign countries, being of the dispersion.

Note #48

Resurrection follows the condition of Christ. Lazarus was raised while Christ was living here in the flesh, and Lazarus is raised to life in the flesh. When Christ in glory raises us, He will raise us in glory. And even now that Christ is hid in God, our life is hid with Him there.