The Pharisees therefore said among themselves, “See how you accomplish nothing. Behold, the world has gone after him.”
Parallel Translations
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The Pharisees therefore said among themselves, “See how you accomplish nothing. Behold, the world has gone after him.”
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The Pharises therfore sayde amonge them selves: perceave ye how we prevayle no thinge? beholde the worlde goth awaye after him.
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And the Pharises said among themselues, Perceiue ye howe ye preuaile nothing? Beholde, the worlde goeth after him.
Cross-references (12)
Passages linked to John 12:19 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 17:6 When they didn’t find them, they dragged Jason and certain brothers before the rulers of the city, crying, “These who have turned the world upside down have come here also,
- Psalms 22:27 All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you.
- Acts 4:16-17 saying, “What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can’t deny it. But so that this spreads no further among the people, let’s threaten them, that from now on they don’t speak to anyone in this name.”
- 1 John 2:2 And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.
- Isaiah 27:6 In days to come, Jacob will take root. Israel will blossom and bud. They will fill the surface of the world with fruit.
- John 3:26 They came to John and said to him, “Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, he baptizes, and everyone is coming to him.”
- John 17:21 that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me.
- Acts 5:27-28 When they had brought them, they set them before the council. The high priest questioned them, saying, “Didn’t we strictly command you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to bring this man’s blood on us.”
- Psalms 49:1 Hear this, all you peoples. Listen, all you inhabitants of the world,
- Matthew 21:15 But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, “Hosanna to the son of David!” they were indignant,
- Luke 19:47-48 He was teaching daily in the temple, but the chief priests, the scribes, and the leading men among the people sought to destroy him. They couldn’t find what they might do, for all the people hung on to every word that he said.
- John 11:47-50 The chief priests therefore and the Pharisees gathered a council, and said, “What are we doing? For this man does many signs. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” But a certain one of them, Caiaphas, being high priest that year, said to them, “You know nothing at all, nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain 19. Do you not see that you gain nothing?…
19. Do you not see that you gain nothing? By these words they urge themselves to greater rage; for it may be regarded as a reproach of their slothfulness, as if they had said, that the reason why the people revolted and followed Christ was their own excessive indolence and cowardice. This is the way in which desperate men are wont to talk, when they are making themselves ready for attempting any extreme measures. And if the enemies of God persevere so obstinately in what is evil, we ought to be far more steady in a just undertaking.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Even they which go about to oppress Christ, are…
Even they which go about to oppress Christ, are made instruments of his glory.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 19 The Pharisees therefore said among themselves, Perceive ye…
19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
Ver. 19. Perceive ye how ye prevail nothing?] Thus they stir up one another to more madness, as if hitherto they had been overly mild, and used too much gentleness. So Stephen Gardiner, being charged of cruelty by Bradford, answered, I for my part have been challenged for being too gentle oftentimes. Which thing Bonner confirmed, and so did almost all the audience, that he had been ever too mild and moderate. So Bonner in open court to the Lord Mayor: They report me (said he) to seek blood, and call me bloody Bonner, whereas, God knows, I never sought any man’s blood in all my life. But a certain unknown good woman, in a letter to Bonnor, told him his own in these words: Indeed you are called the common cut-throat and general slaughter-slave to all the bishops of England. And therefore it is wisdom for me and all other simple sheep of the Lord to keep us out of your butcherly stall, as long as we can, especially since you have such store already, that you are not able to drink all their blood, lest you should break your belly: and therefore ye let them lie still and die for hunger, &c. Thus she to Bonner. As for Dr Story, who was hanged, drawn, and quartered, for his treason in Queen Elizabeth’s reign; I see (said he in open Parliament) nothing to be ashamed of (though he had been a furious persecutor under Queen Mary), so less I see to be sorry for, but rather because I have done no more; wherein he said there was no default in him, but in them, whom he often and earnestly had exhorted to the same; being not a little grieved, therefore, with them, for that they laboured only about the young and little sprigs and twigs, while they should have stricken at the root (the Lady Elizabeth he meant) and clean rooted it out. The Lord Paget in a certain consultation said, that King Philip should never have any quiet commonwealth in England unless the Lady Elizabeth’s head were stricken from her shoulders. Whereunto the Spaniards answered, God forbid that their king and master should have such a mind, to consent to such a mischief. A writ came down, while she was in the Tower, subscribed with certain hands of the council, for her execution, Stephen Gardiner being the engineer. Mr Bridges, Lieutenant of the Tower, mistrusting false play, presently made haste to the queen, who renounced and reversed it. And yet of her, that was true that Josephus writeth of Alexandra, Ipsa solum nomen regium ferebat, caeterum omnem regni potestatem Pharisaei possidebant. She herself bore only the name of power, the Pharisees seized all the remaining authority of the kingdom,
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And there were certain Greeks,.... "Hellenes", so called, from…
And there were certain Greeks,.... "Hellenes", so called, from Hellen, a king of that name, as Pliny says (r) These were not Graecizing Jews, or Jews that dwelt in Greece, and spoke the Greek language; for they were called not Hellenes, but Hellenists; but these were, as the Vulgate Latin and Syriac versions render it, Gentiles; and were either mere Gentiles, and yet devout and religious men, who were allowed to offer sacrifice, and to worship, in the court of the Gentiles; or they were proselytes, either of righteousness, and so were circumcised, and had a right to eat of the passover, as well as to worship at it; or of the gate, and so being uncircumcised, might not eat of the passover, yet might worship at it; which latter seems to be the case, by what follows: for these were
among them, that came up to worship at the feast; of the passover, which was near at hand: these were among those, that went forth to meet Jesus, and that attended him to Jerusalem, who were come up out of the country to this feast; and these came along with them to worship at it, to offer their sacrifices, and join in prayer, though they might not eat of the passover.
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(r) Nat. His. l. 4. c. 7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 19. Ye prevail nothing] Either by your threatening…
Verse 19. Ye prevail nothing] Either by your threatening or excommunications.
The world is gone after him.] The whole mass of the people are becoming his disciples. This is a very common form of expression among the Jews, and simply answers to the French, tout le monde, and to the English, every body - the bulk of the people. Many MSS., versions, and fathers, add ολος, the WHOLE world. As our Lord's converts were rapidly increasing, the Pharisees thought it necessary to execute without delay what they had purposed at their first council. See Joh 11:53.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Do you see that we prevail nothing?[1] Thus said…
Do you see that we prevail nothing?[1] Thus said the Pharisees, being vexed that so many followed Christ, even after they had ordered, that whosoever owned him, should be turned out of their synagogues; and after they had employed men to apprehend him, but to no purpose. (Witham)
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[BIBLIOGRAPHY]
Quia nihil proficimus. In most Greek copies, and also in St. John Chrysostom, we read: you see that you prevail nothing; as if these words had been spoken by some of Christ’s friends, to make his adversaries desist. Greek: Theoreite oti ouk opheleite ouden.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 19. The world is gone after him—The raising of…
19. The world is gone after him—The raising of Lazarus was the summit of the climax of his divine works, and, occurring at the time of the approaching Passover, it roused an enthusiasm before which the authorities were for a while paralyzed. Hence, as already remarked, the great excitement of the people at this moment requires the miracle to account for its existence.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 19. The Discomfiture of the Pharisees
19. The Discomfiture of the Pharisees
19. Perceive ye] Rather, Behold ye. The Greek may also mean ‘Behold’ (imperat.) or ye behold: the last is perhaps best; ‘Ye see what a mistake we have made; we ought to have adopted the plan of Caiaphas long ago.’
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the world] The exaggerated expression of their chagrin, which in this Divine epic is brought into strong contrast with the triumph of Jesus. Comp. a similar exaggeration from a similar cause Joh_3:26; ‘all men come to Him.’
is gone after him] Literally, is gone away after Him. The Greek word is not the same but is similar in meaning to that used in Joh_12:11. After this confession of helplessness the Pharisees appear no more alone; the reckless hierarchy help them on to the catastrophe.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (19) Perceive ye how ye prevail nothing?—The words may…
(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. Joh_11:47), and prepare themselves to accept the counsel of Caiaphas.
Behold, the world is gone after him.—They use terms which express the bitterness of their despair. They who had asked in scorn, “Have any of the rulers or of the Pharisees believed on him?” who called “cursed” “this people who knoweth not the law” who followed Him (Joh_7:48-49), have heard Jews of Jerusalem express their belief in Him; and now, see Him whom they are seeking to kill, borne as the Messiah at the head of a throng of pilgrims.
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The words rendered “gone after him” apply that they had gone away from themselves, and rejected their authority; and had then gone after Him. (Comp. Note on Joh_12:11.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The Pharisees therefore, at the sight of the popular…
The Pharisees therefore, at the sight of the popular enthusiasm, said to themselves; i.e. to their own inner circle. Hengstenberg thinks here is a hint of some medium of communication between John and the Pharisees, and imagines it to be found through Martha and Simon (her husband). Their language was, Perceive ye or, ye perceive (either imperative or indicative)that ye prevail nothing! The interrogative may also be a true translation. Do ye perceive that ye prevail nothing? On either hypothesis, it cannot be, as Chrysostom says, the language of the friends of Jesus among the Pharisees, but rather the cry of despair and rage. Behold, the (kosmov ) world has gone away after him. They are repenting that they had not followed out the coercive plans and murderous designs of Caiaphas, and had been content with half-measures.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Perceive ye how ye prevail nothing?
Joh_12:19
Perceive ye how ye prevail nothing?
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Behold the world is gone after Him
The failure of infidelity
Like the prediction of Caiaphas and the inscription of Pilate, an unconscious prophecy is hidden in these words. What the Pharisee affirmed hyperbolically Christs friends may now affirm almost literally. Note
I. THE PROGRESS OF THE GOSPEL. Four important facts concerning this pro-gross are admitted by friends and foes.
1. That during the first four centuries it was rapid and extensive.
2. That its human instruments were few and feeble.
3. That it was in spite of bitter and persistent opposition.
4. That it was not achieved in the dark, but in the most enlightened age of antiquity, and in the most populous and polished of ancient cities. The company of one hundred and twenty soon became three thousand, then five thousand men alone, then multitudes in Jerusalem only. In less than half a century Christian Churches were planted in all the chief cities of the Roman empire; in less than three centuries more, it was the religion of that empire. And from that day it has continued to spread until the most civilized nations are Christian and become Christian.
II. THE EFFORTS OF INFIDELITY TO STOP THAT PROGRESS. Such was the nature of the opposition to Christianity that if our standpoint had been the first instead of the nineteenth century we should be forced to the conclusion that it would fail.
1. The Jewish world opposed it. The rulers crucified its Author but that effort was unavailing, for Christ rose again. They killed Stephen and James, but the disciples, driven in every direction, spread the gospel. Wherever the apostles went the Jews stirred up the people against them; but being persecuted in one city they fled to another preaching until thousands of Jews, including many priests, became obedient to the faith.
2. The Gentile world opposed it. Polytheism was so firmly enthroned in the hearts of the people, and so completely interwoven with the government, the arts and trade, that Christianity was regarded as treason against religion, the state, common sense and good taste. First, the Christians were slandered and ridiculed, then slaughtered in thousands. But all the efforts of the empire and paganism combined prevailed nothing.
3. The modern world has opposed it. Changing its tactics, infidelity, instead of assaulting men bodily, has assailed their minds and hearts, and marshalled its hosts under the banners of science and literature. But still it prevails nothing.
III. WHY INFIDELITY HAS FAILED. The Christian answer is because the hand of God is in the progress of Christianity. The answer of infidelity--in human instrumentality--refutes itself. Infidelity has failed because
1. It has dashed itself against the Rock of Ages. There is no successful arguing against such a character as Christ.
2. The evidences of Christianity are too convincing, intelligent people would not continue for nineteen centuries to use a remedy that never cures.
3. Infidelity has no substitute for Christianity. (W. B. Stewart, D. D.)
The world is gone after Him
It is a confession of defeat, There has been a long struggle and it has gone against us. The triumphal entry had shown the hold which Christ had on the people.
I. WHAT WAS IT IN CHRIST WHICH SO DEEPLY STIRRED THE ENMITY OF THE PHARISEES?
1. We are in some respects hard on the Pharisees. When Christ called them hypocrites, He meant that sort of doubleness which may be but half conscious, or which may be quite unconscious to the man himself. They were moral men, and it is not hard to reconcile this with their conduct towards Christ. Who are they now, who are most sensitive to the appearance of what they regard as irregular teachers of religion? And who can wonder if the last to give their sympathy to the new doctrine are the established exponents of the old?
2. Doubtless it was the sin of the Pharisees to be prejudiced against Christ, but we lose the lesson if we regard them as monsters of the past, which is the danger of prejudice in things of the soul. We ought not to be so wedded to one form or formula as to be incapable of profiting by any new light.
II. WHAT WAS IT THAT MADE THE WORLD GO AFTER HIM.
1. Reality. We may trifle with Christ; but He never trifles with us. The Pharisees were triflers, as are their modern representatives, whether of wealth, literature, or the Church. Men then, as now, were weary with childish discussions, and were then, as now, ready to follow a real man who meant and lived what he said.
2. Unworldliness. It is a mistake for a religious teacher to court popularity by compromise with the world, All things to all men. The people see through it all and despise the man who flatters himself that he has won them. The secret of John the Baptists power was his unworldliness, and it was the incomparable unworldliness of Christ that attracted the world after Him.
3. Wonderful love. It was new to publicans and sinners to be treated with love, and still more strange that with the love of Christ there should be blended such an inflexible righteousness. But the people followed Him because of the love which won them from the sin which purity condemned. (Dean Vaughan.)
Why Christianity triumphed
Our curiosity is naturally prompted to inquire by what means the Christian faith obtained so remarkable a victory over the established religions of the earth. To this inquiry an obvious but satisfactory answer may be given, that it was owing to the convincing evidence of the doctrine itself, and to the ruling providence of the great Author. (Gibbon.)
The triumph of Christianity
During the decay of the Roman Empire, a pure and humble religion gently insinuated itself into the minds of men, grew up in silence and obscurity, derived new vigour from opposition, and finally erected the triumphant banner of the Cross on the ruins of the capitol. Nor was the influence of Christianity confined to the period or to the limits of the Roman Empire. After a revolution of thirteen or fourteen centuries that religion is professed by the nations of Europe, the most distinguished portion of the human kind in arts and learning as well as in arms. By the industry and zeal of the Europeans, it has been widely diffused to the most distant shores of Asia and Africa, and by the means of their colonies has been firmly established from Canada to Chili, in a world unknown to the ancients. (Gibbon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 19. The world is gone after him. The Pharisees…
19. The world is gone after him. The Pharisees observed the vast crowds that attended him and were filled with alarm. The city was filled with commotion (Matt. 21:10, 11).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain kosmos = mankind. (See Scofield "Mat 4:8").
world
kosmos = mankind. (See Scofield "Mat 4:8").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:19 everyone: Literally the world. The Pharisees’ words were…
12:19 everyone: Literally the world. The Pharisees’ words were more significant than they realized. Jesus came to reach the world (3:17), and the Pharisees said that Jesus had accomplished his task.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.