Skip to content
John 12

John12

New International Version

Study

1 Six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead.

2 Here a dinner was given in Jesus’ honor. Martha served, while Lazarus was among those reclining at the table with him.

3 Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume.

4 But one of his disciples, Judas Iscariot, who was later to betray him, objected,

5 “Why wasn’t this perfume sold and the money given to the poor? It was worth a year’s wages.”

6 He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it.

7 “Leave her alone,” Jesus replied. “It was intended that she should save this perfume for the day of my burial.

8 You will always have the poor among you, but you will not always have me.”

9 Meanwhile a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead.

10 So the chief priests made plans to kill Lazarus as well,

11 for on account of him many of the Jews were going over to Jesus and believing in him.

12 The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem.

13 They took palm branches and went out to meet him, shouting, “Hosanna!” “Blessed is he who comes in the name of the Lord!” “Blessed is the king of Israel!”

14 Jesus found a young donkey and sat on it, as it is written:

15 “Do not be afraid, Daughter Zion; see, your king is coming, seated on a donkey’s colt.”

16 At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that these things had been done to him.

17 Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word.

18 Many people, because they had heard that he had performed this sign, went out to meet him.

19 So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!”

20 Now there were some Greeks among those who went up to worship at the festival.

21 They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.”

22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus.

23 Jesus replied, “The hour has come for the Son of Man to be glorified.

24 Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds.

25 Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life.

26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.

27 “Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour.

28 Father, glorify your name!” Then a voice came from heaven, “I have glorified it, and will glorify it again.”

29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him.

30 Jesus said, “This voice was for your benefit, not mine.

31 Now is the time for judgment on this world; now the prince of this world will be driven out.

32 And I, when I am lifted up from the earth, will draw all people to myself.”

33 He said this to show the kind of death he was going to die.

34 The crowd spoke up, “We have heard from the Law that the Messiah will remain forever, so how can you say, ‘The Son of Man must be lifted up’? Who is this ‘Son of Man’?”

35 Then Jesus told them, “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you. Whoever walks in the dark does not know where they are going.

36 Believe in the light while you have the light, so that you may become children of light.” When he had finished speaking, Jesus left and hid himself from them.

37 Even after Jesus had performed so many signs in their presence, they still would not believe in him.

38 This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message and to whom has the arm of the Lord been revealed?”

39 For this reason they could not believe, because, as Isaiah says elsewhere:

40 “He has blinded their eyes and hardened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn—and I would heal them.”

41 Isaiah said this because he saw Jesus’ glory and spoke about him.

42 Yet at the same time many even among the leaders believed in him. But because of the Pharisees they would not openly acknowledge their faith for fear they would be put out of the synagogue;

43 for they loved human praise more than praise from God.

44 Then Jesus cried out, “Whoever believes in me does not believe in me only, but in the one who sent me.

45 The one who looks at me is seeing the one who sent me.

46 I have come into the world as a light, so that no one who believes in me should stay in darkness.

47 “If anyone hears my words but does not keep them, I do not judge that person. For I did not come to judge the world, but to save the world.

48 There is a judge for the one who rejects me and does not accept my words; the very words I have spoken will condemn them at the last day.

49 For I did not speak on my own, but the Father who sent me commanded me to say all that I have spoken.

50 I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say.”

People in this chapter — 11

All people →

Study

John 12

Public-domain commentary and original-language notes for John 12. The full AI study guide (summary, themes, context) has its own page.

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.

Cross References

John 12
v15Zechariah 9:9fulfillment

Directly quoted as the prophecy of the King of Zion entering Jerusalem on an ass's colt.

Supported by Matthew Poole, John Calvin, Matthew Henry

v38Isaiah 53:1quotation

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

v40Isaiah 6:9quotation

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

v41Isaiah 6:1-5allusion

John explains that Isaiah saw the pre-incarnate glory of Christ in his temple vision.

Supported by Matthew Henry, Matthew Poole, John Calvin, JFB

v2Luke 10:38thematic

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

v13Psalms 118:26quotation

The direct Messianic psalm quoted by the crowds welcoming Jesus as King of Israel.

Supported by Matthew Poole

v27Matthew 26:39thematic

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

v42John 9:22thematic

Explicitly connects the rulers' fear of confession to the Pharisees' decree of synagogue expulsion.

Supported by Matthew Henry, Matthew Poole, John Calvin, JFB

v49Deuteronomy 18:18fulfillment

Fulfills Moses' prophecy of the coming Prophet who speaks only the Father's commanded words.

Supported by Matthew Poole, John Calvin

v3Mark 14:3thematic

Parallel Synoptic account detailing the costly spikenard poured on Jesus in Bethany.

Supported by Matthew Poole, John Calvin, JFB

v3John 11:2thematic

An earlier textual link in John anticipating Mary's act of anointing Jesus' feet.

Supported by JFB

v6John 13:29thematic

Confirms Judas's role as treasurer who carried the money bag for the disciples.

Supported by John Calvin, JFB

v10Luke 16:31thematic

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

v25Matthew 10:39thematic

Synoptic parallel to the solemn warning about loving and losing one's life.

Supported by Matthew Henry, John Calvin

v31John 14:30thematic

Identifies Satan using the exact same title: 'the prince of this world.'

Supported by Matthew Henry, John Calvin

v32John 3:14allusion

Earlier reference to the Son of man being 'lifted up' to draw believers.

Supported by Matthew Poole, John Calvin, JFB

v43John 5:44thematic

Parallels the condemnation of seeking praise from men rather than the honor from God.

Supported by Matthew Henry, John Calvin, JFB

v45John 14:9thematic

Directly echoes Jesus' claim that beholding Him is beholding the Father who sent Him.

Supported by Matthew Henry, Matthew Poole, JFB

v46John 8:12thematic

Jesus declares Himself the world's light, freeing followers from walking in spiritual darkness.

Supported by Matthew Henry, Matthew Poole

v47John 3:17thematic

Matches the statement that Christ's primary first-advent mission was salvation, not immediate judgment.

Supported by Matthew Henry, John Calvin, JFB

v13Leviticus 23:40thematic

The command to take palm branches, associated with rejoicing and feast celebrations.

Supported by Matthew Poole

v16John 2:22thematic

Parallel pattern of the disciples only understanding scripture and events after Jesus' resurrection.

Supported by Matthew Poole

v23John 17:1-5thematic

Christ's high priestly prayer linking his 'hour' with the Father glorifying the Son.

Supported by Matthew Henry, John Calvin

v23John 13:31thematic

Direct thematic link: the Son of man is glorified when his passion begins.

Supported by Matthew Henry, Matthew Poole

v34Psalms 110:4thematic

Basis for the crowd's belief from the Law that Christ abideth forever as priest.

Supported by Matthew Poole, John Calvin

v35John 9:4thematic

Reiterates the urgency of working and walking while light remains before night comes.

Supported by Matthew Henry, John Calvin

v42John 19:38thematic

Illustrates those rulers, like Joseph of Arimathea, who initially hid faith for fear.

Supported by Matthew Henry, JFB

v44Matthew 10:40thematic

Parallels the concept that receiving or believing in Jesus equals receiving the Father.

Supported by Matthew Henry

v46John 12:35thematic

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

v49John 17:8thematic

Confirms Jesus delivered to His disciples the exact words given to Him by the Father.

Supported by Matthew Poole

v21John 1:43-47thematic

Establishes Philip's origin from Bethsaida, explaining why the Greeks approached him.

Supported by Matthew Henry, John Calvin

v29Acts 22:9thematic

Parallels the phenomenon of bystanders hearing a heavenly voice merely as indistinct sound or thunder.

Supported by Matthew Poole

v33John 18:32thematic

Confirms the phrase 'lifted up' signified the specific Roman method of execution: crucifixion.

Supported by Matthew Henry, Matthew Poole