John 11:57

“Here the Evangelist sets forth how Christ avoided their malice, and first he sets forth the manner of his avoidance on Christ's part; second, the effect of wonder on the part of the people, there where it says, "Now the Passover of the Jews was near." The manner of his avoidance was through hiding and Christ's withdrawal from the Jews. For after the council, observing himself more cautiously, he did not walk openly among the Jews, nor did he go to any populated city, but into a remote region, near the desert, to a city called Ephraim, and there he stayed with his disciples. But had his power failed, by which, if he had wished, he could have gone about openly among the Jews, and they would have done nothing to him? Far from it. But he did this not on account of a lack of power, but in order to show an example to his disciples. In this it appears that it is not a sin if his faithful withdraw themselves from the eyes of their persecutors, and by hiding rather avoid the fury of the wicked than, by showing themselves to them, inflame it the more: according to that word of Matthew 10:23, "If they persecute you in one city, flee into another." But Origen says that no one ought to thrust himself into dangers; nevertheless it is greatly praiseworthy that, when dangers are already imminent, one should neither avoid the confession of Jesus nor refuse to undergo death, for the sake of truth. And this for two reasons. First, because it is greatly presumptuous to thrust oneself into dangers on account of inexperience of one's own power, which is sometimes found to be fragile, and on account of the uncertainty of the future outcome; 1 Corinthians 10:12: "He who thinks he stands, let him take heed lest he fall." Second, lest we, by thrusting ourselves upon persecutors, furnish them an occasion to become more impious and harmful; 1 Corinthians 10:32: "Be without offense to the Jews, and to the Gentiles, and to the Church of God." The effect of wonder in the people is set forth, and first the occasion of wondering is set forth; second, the wonder itself is set forth; third, the reason for the wonder. Now the occasion for seeking and wondering is set forth as twofold. The first indeed is from the condition of the time, because the Passover of the Jews was near, in which the memory of the passage of the Hebrews out of Egypt is recalled; Exodus 12:11: "For it is the phase, that is, the passage of the Lord." Now he adds "of the Jews," because the Jews themselves celebrated this Passover badly and unduly: for when we celebrate the Passover devoutly, then it is called the Passover of God; Isaiah 1:13: "Your solemnities I will not bear." The second, indeed, is from the concourse of the people, because many went up to Jerusalem out of the country: for, as we read in Exodus 23, three times in the year, or feasts, the children of Israel were bound to present themselves to the Lord, among which the first was the Passover, and therefore a great multitude went up to Jerusalem, where the temple was. But because it was not yet the time of the Passover, at which they were bound to go up, the Evangelist accordingly assigns the cause of their going up, adding "that they might sanctify themselves": for no one dared to eat the lamb unless he was clean, and therefore they anticipated the time of the Passover, so that, purifying themselves in the meantime, they might duly eat the lamb at the Passover. In this an example is given to us, that in the season of Lent we should purify ourselves by fasts and good works, so that at Easter we might duly receive the body of our Lord. Now the wonder is set forth from the cause of the Lord's absence: and this is what he says, "They sought Jesus therefore" — not indeed to honor him, but to kill him — and "they spoke among themselves, standing in the temple: What do you think, that he has not come to this feast day?" But it must be noted that when a feast day is kept in holiness, the Lord is always present on the feast day; Matthew 18:20: "Wherever two or three shall be gathered together in my name, there am I in the midst of them." And therefore let us, gathered together in the house of God, seek Jesus, mutually consoling one another and entreating that he come to our feast day. But when the feast is not kept in holiness, then Jesus does not come; Isaiah 1:14: "My soul hates your new moons and your solemnities." Now the reason for the wonder and for Jesus' absence is added: that the chief priests and Pharisees had given a command, that if anyone knew where he was, namely Jesus, he should tell it, so that they might seize him, namely, in order to kill him. Above, John 8:21: "You seek me, and you shall die in your sin." But, as Augustine says, let us who know where Christ is — namely, at the right hand of the Father — tell it to them, so that thus, would that they might seize him through faith.”

“Now both the chief priests and the Pharisees,.... Who were of the sanhedrim: had given a commandment; or published an edict, a decree of the senate: that if any man knew where he were, he should show it, that they might take him; and this made it a doubtful point with some, whether he would come to the feast or not; and was the reason why others sought for him, and inquired after him, that they might discover him to the chief priests and Pharisees, and have the promised reward.”

“Had given a commandment - Had given order; εντολην, positive order, or injunction, and perhaps with a grievous penalty, that no one should keep the place of his residence a secret. This was their hour, and the power of darkness; and now they are fully determined to take away his life. The order here spoken of was given in consequence of the determination of the council, mentioned Joh 11:48-53. Christ's sympathy and tenderness, one of the principal subjects in this chapter, have already been particularly noted on Joh 11:33. His eternal power and Godhead are sufficiently manifested in the resurrection of Lazarus. The whole chapter abounds with great and important truths, delivered in language the most impressive and edifying. In the whole of our Lord's conduct in the affair of Lazarus and his sisters, we find majesty, humanity, friendship, and sublime devotion, blended in the most intimate manner, and illustrating each other by their respective splendor and excellence. In every act, in every word, we see God manifested in the Flesh: - Man in all the amiableness and charities of his nature; God in the plenitude of his power and goodness. How sublime is the lesson of instruction conveyed by the words, Jesus wept! The heart that feels them not must be in the gall of bitterness, and bond of iniquity, and consequently lost to every generous feeling. On the quotation from Virgil, on the 50th verse, a learned friend has sent me the following lines. My dear Sir, - I have observed that in one part of your Commentary you quote these words of Virgil, Unum pro multis dabitur caput; and you are of opinion that Virgil here recognizes the doctrine of atonement. There is a passage in Lucan where this doctrine is exhibited more clearly and fully. It is in the second book, v. 306. Cato, in a speech to Brutus, declares his intention of fighting under the standard of Pompey, and then expresses the following sentiment: - O utinam, coelique Deis Erebique liberet, Hoc caput in cunctas damnatum exponere poenas! Devotum hostiles Decium pressere catervae: Me geminae figant acies, me barbara telis Rheni turba petat: cunctis ego pervius hastis Excipiam medius totius vulnera belli. Hic redimat sanguis populos: hac caede luatur, Quidquid Romani meruerunt pendere mores. O, were the gods contented with my fall, If Cato's life could answer for you all, Like the devoted Decius would I go, To force from either side the mortal blow, And for my country's sake wish to be thought her foe. To me, ye Romans, all your rage confine, To me, ye nations from the barbarous Rhine, Let all the wounds this war shall make be mine. Open my vital streams, and let them run; O, let the purple sacrifice atone, For all the ills offending Rome hath done! Rowe. A little after, v. 377, Lucan portrays the character of Cato with a very masterly hand; but he applies expressions to a mortal which are applicable to Christ alone. Uni quippe vacat, studiisque odiisque carenti, Humanum lugere genus. The golden mean unchanging to pursue; Constant to keep the purposed end in view; Religiously to follow nature's laws; And die with pleasure in his country's cause, To think he was not for himself design'd, But born to be of use to all mankind. Rowe.”