(1) A horrible example in Judas of a mind blinded with covetousness, and yet pretending godliness.
(2) This extraordinary anointing, which was a sign, is allowed by God so that he may witness that he will not be worshipped with outward pomp or costly service, but with alms.
(3) When the light of the gospel shows itself, some are found to be curious, and others are found to be open enemies (and these latter ones should be the least opposed to the gospel): others fervently honour him whom they will immediately fall away from, and very few receive him as reverently as they ought to. Nonetheless, Christ begins his spiritual kingdom in the midst of his enemies.
(4) Even they who go about to oppress Christ are made instruments of his glory.
(a) After the solemn custom: the Greeks were first so called by the name of the country of Greece, where they lived: but afterward, all that were not of the Jew's religion, but worshipped false gods and were also called heathens, were called by the name Greeks.
(5) The death of Christ is as it were a sowing, which seems to be a dying of the corn, but indeed is the cause of a much greater harvest: and such as is the condition of the head, so will be the condition of the members.
(b) A wheat corn dies when it is changed in the ground, and becomes the root of a fruitful new plant.
(6) While Christ went about to suffer all the punishment which is due to our sins, and while his divinity did not yet show his might and power so that the satisfaction might be fully accomplished, he is stricken with the great fear of the curse of God, and so he cries and prays, and desires to be released: yet nonetheless he prefers the will and glory of his Father before all things, and his Father allows this obedience even from heaven.
(c) That is, of death which is now at hand.
(d) So then the Father's glory is Christ's glory.
(7) Christ foretells to the deaf the manner of his death, the overcoming of the devil and the world, and in conclusion his triumph.
(e) Christ used a word which has a double meaning, for it signifies either to lift up or to get out of the way: for he intended them to think of his death, but the Jews seemed to take it another way.
(f) Chrysostom and Theophylact say that this word "all" refers to all nations: that is, not only to the Jews.
(8) Unmeasurable is the mercy of God, but a horrible judgment follows if it is condemned.
(g) That is, partakers of light.
(9) Faith is not of nature, but of grace.
(h) The arm of the Lord is the gospel, which is the power of God to salvation to all that believe, and therefore the arm of the Lord is not revealed to those whose hearts the Lord has not opened.
(10) The ones who believe are not only few in number, if they are compared with the unbelievers, but also the majority of those few (yea, and especially the ones of highest rank) fear men more than God.
(11) The sum of the gospel, and therefore of salvation, which Christ witnessed in the midst of Jerusalem by his crying out, is this: to rest upon Christ through faith as the only Saviour appointed and given us by the Father.
(i) This word "not" does not take anything away from Christ which is spoken of here, but is rather spoken in way of correction, as if he said, "He that believes in me does not so much believe in me as in him that sent me." So is it in (Mark 9:37).
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Beza, Theodore. "Commentary on John 12". "The 1599 Geneva Study Bible". https://pro.studylight.org/
the Week of Christ the King / Proper 29 / Ordinary 34