John12
American Standard Version · Public Domain
1Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead.
2So they made him a supper there: and Martha served; but Lazarus was one of them that sat at meat with him.
3Mary therefore took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment.
4But Judas Iscariot, one of his disciples, that should betray him, saith,
5Why was not this ointment sold for three hundred shillings, and given to the poor?
6Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein.
7Jesus therefore said, Suffer her to keep it against the day of my burying.
8For the poor ye have always with you; but me ye have not always.
9The common people therefore of the Jews learned that he was there: and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.
10But the chief priests took counsel that they might put Lazarus also to death;
11because that by reason of him many of the Jews went away, and believed on Jesus.
12On the morrow a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem,
13took the branches of the palm trees, and went forth to meet him, and cried out, Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel.
14And Jesus, having found a young ass, sat thereon; as it is written,
15Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass’s colt.
16These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
17The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness.
18For this cause also the multitude went and met him, for that they heard that he had done this sign.
19The Pharisees therefore said among themselves, Behold how ye prevail nothing; lo, the world is gone after him.
20Now there were certain Greeks among those that went up to worship at the feast:
21these therefore came to Philip, who was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus.
22Philip cometh and telleth Andrew: Andrew cometh, and Philip, and they tell Jesus.
23And Jesus answereth them, saying, The hour is come, that the Son of man should be glorified.
24Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit.
25He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal.
26If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will the Father honor.
27Now is my soul troubled; and what shall I say? Father, save me from this hour. But for this cause came I unto this hour.
28Father, glorify thy name. There came therefore a voice out of heaven, saying, I have both glorified it, and will glorify it again.
29The multitude therefore, that stood by, and heard it, said that it had thundered: others said, An angel hath spoken to him.
30Jesus answered and said, This voice hath not come for my sake, but for your sakes.
31Now is the judgment of this world: now shall the prince of this world be cast out.
32And I, if I be lifted up from the earth, will draw all men unto myself.
33But this he said, signifying by what manner of death he should die.
34The multitude therefore answered him, We have heard out of the law that the Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
35Jesus therefore said unto them, Yet a little while is the light among you. Walk while ye have the light, that darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth.
36While ye have the light, believe on the light, that ye may become sons of light. These things spake Jesus, and he departed and hid himself from them.
37But though he had done so many signs before them, yet they believed not on him:
38that the word of Isaiah the prophet might be fulfilled, which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed?
39For this cause they could not believe, for that Isaiah said again,
40He hath blinded their eyes, and he hardened their heart; Lest they should see with their eyes, and perceive with their heart, And should turn, And I should heal them.
41These things said Isaiah, because he saw his glory; and he spake of him.
42Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess it, lest they should be put out of the synagogue:
43for they loved the glory that is of men more than the glory that is of God.
44And Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.
45And he that beholdeth me beholdeth him that sent me.
46I am come a light into the world, that whosoever believeth on me may not abide in the darkness.
47And if any man hear my sayings, and keep them not, I judge him not: for I came not to judge the world, but to save the world.
48He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same shall judge him in the last day.
49For I spake not from myself; but the Father that sent me, he hath given me a commandment, what I should say, and what I should speak.
50And I know that his commandment is life eternal; the things therefore which I speak, even as the Father hath said unto me, so I speak.
Study Guide
Public-domain commentary and original-language notes for John 12.
Chapter Summary
In this chapter: Christ anointed by Mary. (1–11). He enters Jerusalem. (12–19). Greeks apply to see Jesus. (20–26). A voice from heaven bears testimony to Christ. (27–33). His discourse with the people. (34–36). Unbelief of the Jews. (37–43). Christ's address to them. (44–50).
vv1-11
Christ had formerly blamed Martha for being troubled with much serving. But she did not leave off serving, as some, who when found fault with for going too far in one way, peevishly run too far another way; she still served, but within hearing of Christ's gracious words. Mary gave a token of love to Christ, who had given real tokens of his love to her and her family. God's Anointed should be our Anointed. Has God poured on him the oil of gladness above his fellows, let us pour on him the ointment of our best affections. In Judas a foul sin is gilded over with a plausible pretence. We must not think that those do no acceptable service, who do it not in our way. The reigning love of money is heart-theft. The grace of Christ puts kind comments on pious words and actions, makes the best of what is amiss, and the most of what is good. Opportunities are to be improved; and those first and most vigorously, which are likely to be the shortest. To consult to hinder the further effect of the miracle, by putting Lazarus to death, is such wickedness, malice, and folly, as cannot be explained, except by the desperate enmity of the human heart against God. They resolved that the man should die whom the Lord had raised to life. The success of the gospel often makes wicked men so angry, that they speak and act as if they hoped to obtain a victory over the Almighty himself.
vv12-19
Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.
vv20-26
In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alone, without becoming man. Or, after he had taken man's nature, he might have entered heaven alone, by his own perfect righteousness, without suffering or death; but then no sinner of the human race could have been saved. The salvation of souls hitherto, and henceforward to the end of time, is owing to the dying of this Corn of wheat. Let us search whether Christ be in us the hope of glory; let us beg him to make us indifferent to the trifling concerns of this life, that we may serve the Lord Jesus with a willing mind, and follow his holy example.
Key Words
ἕξ (héx): six
ἡμέρα (hēméra): day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context)
πρό (pró): "fore", i.e. in front of, prior (figuratively, superior) to
πάσχα (páscha): the Passover (the meal, the day, the festival or the special sacrifices connected with it)
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
οὖν (oûn): (adverbially) certainly, or (conjunctionally) accordingly
ἔρχομαι (érchomai): to come or go (in a great variety of applications, literally and figuratively)
εἰς (eis): to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
Βηθανία (Bēthanía): date-house; Beth-any, a place in Palestine
ὅπου (hópou): what(-ever) where, i.e. at whichever spot
Cross References
John 12Directly quoted as the prophecy of the King of Zion entering Jerusalem on an ass's colt.
Supported by Matthew Poole, John Calvin, Matthew Henry
Directly quoted by John to explain the nation's profound unbelief and rejection of Jesus' report.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Directly cited and quoted to explain the judicial blinding and hardening of the people's hearts.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
John explains that Isaiah saw the pre-incarnate glory of Christ in his temple vision.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Demonstrates remarkable consistency in character: Martha serving and Mary devoting herself to Jesus.
Supported by JFB
Direct Old Testament background for Jesus' statement that the poor are always with them.
Supported by JFB
The direct Messianic psalm quoted by the crowds welcoming Jesus as King of Israel.
Supported by Matthew Poole
Parallels Christ's soul-trouble and submission to the Father's will in the Gethsemane agony.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Explicitly connects the rulers' fear of confession to the Pharisees' decree of synagogue expulsion.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Fulfills Moses' prophecy of the coming Prophet who speaks only the Father's commanded words.
Supported by Matthew Poole, John Calvin
Parallel Synoptic account detailing the costly spikenard poured on Jesus in Bethany.
Supported by Matthew Poole, John Calvin, JFB
An earlier textual link in John anticipating Mary's act of anointing Jesus' feet.
Supported by JFB
Confirms Judas's role as treasurer who carried the money bag for the disciples.
Supported by John Calvin, JFB
Illustrates the priests' refusal to believe, seeking to kill even the resurrected Lazarus.
Supported by Matthew Henry, Matthew Poole
Paul uses the identical natural analogy of a seed dying to produce life and fruit.
Supported by Matthew Henry, John Calvin
Synoptic parallel to the solemn warning about loving and losing one's life.
Supported by Matthew Henry, John Calvin
Identifies Satan using the exact same title: 'the prince of this world.'
Supported by Matthew Henry, John Calvin
Earlier reference to the Son of man being 'lifted up' to draw believers.
Supported by Matthew Poole, John Calvin, JFB
Parallels the condemnation of seeking praise from men rather than the honor from God.
Supported by Matthew Henry, John Calvin, JFB
Directly echoes Jesus' claim that beholding Him is beholding the Father who sent Him.
Supported by Matthew Henry, Matthew Poole, JFB
Jesus declares Himself the world's light, freeing followers from walking in spiritual darkness.
Supported by Matthew Henry, Matthew Poole
Matches the statement that Christ's primary first-advent mission was salvation, not immediate judgment.
Supported by Matthew Henry, John Calvin, JFB
The command to take palm branches, associated with rejoicing and feast celebrations.
Supported by Matthew Poole
Parallel pattern of the disciples only understanding scripture and events after Jesus' resurrection.
Supported by Matthew Poole
Christ's high priestly prayer linking his 'hour' with the Father glorifying the Son.
Supported by Matthew Henry, John Calvin
Direct thematic link: the Son of man is glorified when his passion begins.
Supported by Matthew Henry, Matthew Poole
Basis for the crowd's belief from the Law that Christ abideth forever as priest.
Supported by Matthew Poole, John Calvin
Reiterates the urgency of working and walking while light remains before night comes.
Supported by Matthew Henry, John Calvin
Illustrates those rulers, like Joseph of Arimathea, who initially hid faith for fear.
Supported by Matthew Henry, JFB
Parallels the concept that receiving or believing in Jesus equals receiving the Father.
Supported by Matthew Henry
Repeats the urgent warning in this immediate context to avoid abiding in darkness.
Supported by Matthew Henry
Underlies the warning that God will require accountability from those rejecting Christ's spoken words.
Supported by Matthew Poole
Confirms Jesus delivered to His disciples the exact words given to Him by the Father.
Supported by Matthew Poole
Establishes Philip's origin from Bethsaida, explaining why the Greeks approached him.
Supported by Matthew Henry, John Calvin
Parallels the phenomenon of bystanders hearing a heavenly voice merely as indistinct sound or thunder.
Supported by Matthew Poole
Confirms the phrase 'lifted up' signified the specific Roman method of execution: crucifixion.
Supported by Matthew Henry, Matthew Poole