John 12:12-19

II. The Entrance into Jerusalem: John 12:12-19.

Jesus had striven on every occasion to repress the popular manifestations in His favor (John 6:15; Luke 14:25-33; Luke 19:11 ff., etc.). Now He allows free play to the feelings of the multitude and surrenders Himself to the public homage which is prepared for Him. What precautions had He still to take? Ought He not once at least in His life to be acknowledged and saluted in His character of King of Israel? In any case, the hour of His death was near; that of His royal advent had therefore sounded.

The tradition of the Christian Church fixes the entrance of Jesus into Jerusalem on the Sunday which preceded the Passion. The most probable explanation of John 12:1 has not confirmed this view; it was probably Monday. Three of the evangelists do not speak of the time of day when this event occurred. Why then may we not connect our view with the one who positively indicates it? This one is Mark. He says, John 11:11: “ And Jesus entered into Jerusalem and into the temple; and, having looked round about upon all things, as it was already late, he went away to Bethany with the Twelve. ” These words imply that, after having entered into Jerusalem, Jesus did nothing further of importance on that day, because the hour was already too late. Hence it follows that the entrance took place during the second half of the day. How is it possible to call this a harmonistic conclusion, as Weiss does? Does John say anything contrary to this narrative of Mark?

ADDITIONAL NOTES BY THE AMERICAN EDITOR.

Vv. 12-19.

1. The story of the entrance of Jesus into Jerusalem is given by John with a different purpose from that of the Synoptic writers. The latter relate the story simply as an occurrence in Jesus' life, having indeed the remarkable character which belongs to it, but yet only one among the incidents of the closing part of the history. In John's Gospel it stands, as Godet remarks, between the resurrection of Lazarus (its cause) and the condemnation of Jesus (its effect), as a kind of connecting link to unite the two. We may add: it is also introduced with reference to the matter of faith this being another instance where the author represents the limitation of the understanding of the disciples before the time when Jesus was glorified. That the account should, in some respects, differ in the insertion or omission of details from that which is given by the Synoptics, may afford no occasion for surprise when these considerations are borne in mind. The reference to the entrance as from Bethany is not strange, as the author's desire is to connect the matter with the miracle and the feast which had taken place. Matthew has no such special occasion for alluding to Bethany, but has occasion to speak of Jericho. We may easily believe, as Godet says, that “while the body of the caravan continued its journey to Jerusalem, Jesus and His disciples stopped at Bethany.”

2. The relation of the raising of Lazarus to the great movement of this day is, undoubtedly, set forth with much distinctness and emphasis in this passage; but, so far as the influence on the final catastrophe is concerned, the point made prominent is, again, the alarm occasioned in the minds of the Pharisees. The very careful and exact manner in which this story is told, as related to all its different bearings, is clearly indicative of an intelligent and deliberate plan on the author's part.