John12
New Living Translation
1Six days before the Passover celebration began, Jesus arrived in Bethany, the home of Lazarus—the man he had raised from the dead.
2A dinner was prepared in Jesus’ honor. Martha served, and Lazarus was among those who ate with him.
3Then Mary took a twelve-ounce jar of expensive perfume made from essence of nard, and she anointed Jesus’ feet with it, wiping his feet with her hair. The house was filled with the fragrance.
4But Judas Iscariot, the disciple who would soon betray him, said,
5“That perfume was worth a year’s wages. It should have been sold and the money given to the poor.”
6Not that he cared for the poor—he was a thief, and since he was in charge of the disciples’ money, he often stole some for himself.
7Jesus replied, “Leave her alone. She did this in preparation for my burial.
8You will always have the poor among you, but you will not always have me.”
9When all the people heard of Jesus’ arrival, they flocked to see him and also to see Lazarus, the man Jesus had raised from the dead.
10Then the leading priests decided to kill Lazarus, too,
11for it was because of him that many of the people had deserted them and believed in Jesus.
12The next day, the news that Jesus was on the way to Jerusalem swept through the city. A large crowd of Passover visitors
13took palm branches and went down the road to meet him. They shouted, “Praise God! Blessings on the one who comes in the name of the Lord! Hail to the King of Israel!”
14Jesus found a young donkey and rode on it, fulfilling the prophecy that said:
15“Don’t be afraid, people of Jerusalem. Look, your King is coming, riding on a donkey’s colt.”
16His disciples didn’t understand at the time that this was a fulfillment of prophecy. But after Jesus entered into his glory, they remembered what had happened and realized that these things had been written about him.
17Many in the crowd had seen Jesus call Lazarus from the tomb, raising him from the dead, and they were telling others about it.
18That was the reason so many went out to meet him—because they had heard about this miraculous sign.
19Then the Pharisees said to each other, “There’s nothing we can do. Look, everyone has gone after him!”
20Some Greeks who had come to Jerusalem for the Passover celebration
21paid a visit to Philip, who was from Bethsaida in Galilee. They said, “Sir, we want to meet Jesus.”
22Philip told Andrew about it, and they went together to ask Jesus.
23Jesus replied, “Now the time has come for the Son of Man to enter into his glory.
24I tell you the truth, unless a kernel of wheat is planted in the soil and dies, it remains alone. But its death will produce many new kernels—a plentiful harvest of new lives.
25Those who love their life in this world will lose it. Those who care nothing for their life in this world will keep it for eternity.
26Anyone who wants to serve me must follow me, because my servants must be where I am. And the Father will honor anyone who serves me.
27“Now my soul is deeply troubled. Should I pray, ‘Father, save me from this hour’? But this is the very reason I came!
28Father, bring glory to your name.” Then a voice spoke from heaven, saying, “I have already brought glory to my name, and I will do so again.”
29When the crowd heard the voice, some thought it was thunder, while others declared an angel had spoken to him.
30Then Jesus told them, “The voice was for your benefit, not mine.
31The time for judging this world has come, when Satan, the ruler of this world, will be cast out.
32And when I am lifted up from the earth, I will draw everyone to myself.”
33He said this to indicate how he was going to die.
34The crowd responded, “We understood from Scripture that the Messiah would live forever. How can you say the Son of Man will die? Just who is this Son of Man, anyway?”
35Jesus replied, “My light will shine for you just a little longer. Walk in the light while you can, so the darkness will not overtake you. Those who walk in the darkness cannot see where they are going.
36Put your trust in the light while there is still time; then you will become children of the light.” After saying these things, Jesus went away and was hidden from them.
37But despite all the miraculous signs Jesus had done, most of the people still did not believe in him.
38This is exactly what Isaiah the prophet had predicted: “Lord, who has believed our message? To whom has the Lord revealed his powerful arm?”
39But the people couldn’t believe, for as Isaiah also said,
40“The Lord has blinded their eyes and hardened their hearts— so that their eyes cannot see, and their hearts cannot understand, and they cannot turn to me and have me heal them.”
41Isaiah was referring to Jesus when he said this, because he saw the future and spoke of the Messiah’s glory.
42Many people did believe in him, however, including some of the Jewish leaders. But they wouldn’t admit it for fear that the Pharisees would expel them from the synagogue.
43For they loved human praise more than the praise of God.
44Jesus shouted to the crowds, “If you trust me, you are trusting not only me, but also God who sent me.
45For when you see me, you are seeing the one who sent me.
46I have come as a light to shine in this dark world, so that all who put their trust in me will no longer remain in the dark.
47I will not judge those who hear me but don’t obey me, for I have come to save the world and not to judge it.
48But all who reject me and my message will be judged on the day of judgment by the truth I have spoken.
49I don’t speak on my own authority. The Father who sent me has commanded me what to say and how to say it.
50And I know his commands lead to eternal life; so I say whatever the Father tells me to say.”
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