John 12 - NIV Study Bible

12:1 Bethany. See note on Mt 21:17.

12:1–11 All four Gospels have an account of a woman anointing Jesus. John’s account seems to tell of the same incident recorded in Mt 26:6–13 and Mk 14:3–9, while that in Lk 7:36–50 is a different event (see notes on all these passages).

12:3 nard. The name of both a plant and the fragrant oil it yielded. Since it was very expensive, Mary’s act of devotion was costly. It was also an unusual act, both because she poured the oil on Jesus’ feet (normally it was poured on the head) and because she used her hair to wipe them (a respectable woman did not ordinarily unbind her hair in public). Further, it showed her humility, for it was a servant’s work to attend to the feet (see notes on 1:27; 13:5).

12:4 Judas Iscariot. See notes on 6:71; 17:12.

12:5 money given to the poor. See note on Mk 14:5.

12:6 thief. The one passage from which we learn that Judas was dishonest. Yet he must have been thought to be a man of some reliability, for he was keeper of the money bag.

12:7 save. Probably the meaning is “save for this purpose.” Perfume was normally associated with festivity, but it was also used in burials (19:39–40), and Jesus links it with his burial, which Mary’s act anticipates.

12:8 You will always have the poor among you. See note on Mk 14:7.

12:9 Jews. See note on 1:19.

12:10 The Jewish leaders previously had spoken of the death of one man (see 11:50 and note), but now they wanted another death. Sin grows (cf. Jas 1:15). There is, however, great irony in their thinking that killing someone just raised from the dead would solve the problem.

12:12 great crowd. Pilgrims who had gathered for the Passover Festival. Many of the pilgrims had doubtless seen and heard Jesus in Galilee, and they welcomed the opportunity to proclaim him as the Messiah.

12:13 palm branches. Only John mentions the palm branches, which were symbols of Jewish nationalism (but see note on Mk 11:8). Significantly, in the glimpse of heaven in Rev 7:9, palm branches are being waved by people of “every nation, tribe, people and language.” For believers, true nationalism is allegiance to the people of God everywhere. John saw a multitude with palm branches in heaven (Rev 7:9). Hosanna! See NIV text note; see also note on Mt 21:9. name. See note on 2:23. Blessed is the king of Israel! The people’s addition to the words of the psalm, which John alone records. It reflects his special interest in Jesus’ royalty, which he brings out throughout the passion narrative.

12:14 donkey. See notes on Zec 9:9; Mt 21:2, 7; Mk 11:2; Lk 19:30.

12:15 Daughter Zion. A personification of Jerusalem (see note on 2Ki 19:21).

12:16 An example of the meaning of 16:13. glorified. See notes on v. 41; 11:4; 13:31. Only after the crucifixion and the coming of the Holy Spirit did the disciples appreciate the meaning of the prophecy and its fulfillment.

12:19 Pharisees. See note on 7:32. whole world has gone after him! A good example of hyperbole in the Bible.

12:20 Greeks. Probably “God-fearers,” people attracted to Judaism by its monotheism and morality, but hesistant about circumcision. They worshiped in the synagogues but did not become converts to Judiasm (cf. note on Ac 16:14).

12:21 Philip. A Greek name, which may be why they came to this disciple (though he was not the only one of the Twelve to have a Greek name). Bethsaida. See note on Mt 11:21. to see. Here means “to have an interview with.” After v. 22 John records no more about these Greeks (yet see note on v. 32). He regarded their coming, but not their conversation with Jesus, as important. Jesus came to die for the world, and the coming of these Gentiles indicates the scope of the effectiveness of his approaching crucifixion. Now, however, he needs to focus all his attention on his upcoming ordeal.

12:22 Andrew. See note on 1:40.

12:23 The hour has come. The hour to which Jesus’ entire life and ministry have led (see note on 2:4). glorified. Jesus was speaking about his death on the cross and his subsequent resurrection and exaltation (see notes on v. 41; 11:4; 13:31).

12:24 if it dies, it produces. The principle of life through death is seen in the plant world. The kernel must appear to die when it is buried in the ground if it is to grow into a mature plant.

12:25 anyone who hates their life . . . will keep it. To love one’s life here and now—to focus solely on oneself—is to lose what truly matters (cf. Mk 8:34–35; Lk 9:23–24 and notes). Supremely, of course, the principle is seen in the cross of Jesus. hates. Love for God must be such that all other loves are, by comparison, hatred (see notes on Mal 1:3; Lk 14:26). eternal life. See note on 3:15.

12:27 troubled. John’s equivalent to the agony in Gethsemane described in the other Gospels (see Mt 26:38–39 and notes; Mk 14:34–36; Lk 22:42 and note). this hour. Jesus faced the prospect of becoming sin (or a sin offering) for sinful people (see 2Co 5:21 and note). He considered praying for God to save him from this death but refused to do so, because the very reason he had come was to die for sinners.

12:28 Father, glorify your name! His prayer was not for deliverance but for the Father to be glorified (cf. Mt 6:9 and note). The voice from heaven gave the answer. name. See note on 2:23.

12:31 judgment on this world. The cross was God’s judgment on the world. prince of this world. Satan (16:11). The cross would seem to be his triumph; in fact, it was his defeat. Out of it would flow the greatest good ever to come to the world.

12:32 lifted up. See NIV text note. Jesus refers here first of all to his crucifixion (v. 33), but he most likely refers also to his resurrection and ascension into heaven to reign at God’s right hand (see v. 41; 3:14 and notes; see also 8:28; cf. Ac 2:33; 5:31, where “exalted” renders the same Greek word). all people. Christ will draw people to himself, without regard for nationality, ethnic affiliation or status. It is significant that Greek Gentiles were present on this occasion (see v. 20 and note).

12:34 the Law. Here seems to mean OT Scripture in general (see note on 10:34), the reference being to passages such as Ps 89:30–37; 110:4; Isa 9:7 (see notes there; see also note on Lk 24:44). the Messiah. See note on 1:25. Son of Man. The only place in the Gospels where anyone other than Jesus used the expression, and even here Jesus is being quoted (see note on Mk 8:31).

12:35–36 light. Closely identified with Jesus, as seen from the call to believe in the light (see notes on 1:4; 8:12).

12:37 they still would not believe. God’s people should have responded when God sent his Messiah. They should have seen the significance of the signs he did.

12:39 could not believe. Does not mean that the people in question had no choice. They purposely rejected God and chose evil, and v. 40 explains that God in turn brought on them a judicial blinding of eyes and hardening of hearts. Yet many Jewish leaders did believe in Jesus as the Messiah (see v. 42 and note), and many others became believers after the resurrection (Ac 6:7).

12:40 These words from Isa 6:10 (see note there) are quoted by Jesus to explain Israel’s rejection of the gospel (Mt 13:13–14; Mk 4:12; Lk 8:10) and by Paul for the same reason (Ac 28:26–27; see note there; see also notes on Mk 4:12; Lk 8:11).

12:41 saw Jesus’ glory. Isaiah spoke primarily of the glory of God (Isa 6:3; see notes on Eze 1:28; 43:2). John spoke of the glory of Jesus and made no basic distinction between the two, attesting Jesus’ oneness with God (cf. Heb 1:6,10 and notes). The thought of glory here is complex. There is the idea of majesty, and there is also the idea (which meant so much to John) that Jesus’ death on the cross and his subsequent resurrection and exaltation show his real glory. Isaiah foresaw the rejection of the Messiah, as the passages quoted (Isa 53:1; 6:10) show. He spoke of the Messiah both in the words about blind eyes and hard hearts, on the one hand, and about healing, on the other. This is the cross and this is glory, for the cross, resurrection and exaltation portray both suffering and healing, rejection and triumph, humiliation and glory.

12:42 many . . . leaders believed. John does not give a picture of unrelieved gloom. Many Jewish leaders believed (see note on 1:7), though they remained secret believers for fear of excommunication (see note on 9:22). Two such cases in this Gospel are Nicodemus and Joseph of Arimathea (see 3:1–2; 19:38–39 and notes).

12:44 cried out. The words are given special emphasis by being spoken in a loud voice. believes in me. John ends his story of the public ministry of Jesus with an appeal for belief (see notes on 1:7; 20:31; see also Introduction: Purpose and Emphases). He does not say when Jesus spoke these words (they may have been uttered earlier), but they are a fitting close to this part of his account. the one who sent me. Jesus’ mission, as well as the inseparability of the Father and the Son, are stressed throughout this Gospel (see note on 4:34).

12:46 I have come into the world. Points to both Jesus’ preexistence and his mission. light. See vv. 35–36 and note.

12:47 to judge. Not the purpose of Jesus’ coming (3:17–18), but judgment is the other side of salvation. It is not the purpose of the sun’s shining to cast shadows, but when the sun shines, shadows are inevitable.

12:49 the Father . . . commanded me to say all that I have spoken. Jesus’ hearers have a great responsibility. His “words” (v. 48) are what the Father commanded him to say. To reject them, therefore, is to reject God.

12:50 eternal life. See note on 3:15. So. Jesus said what he did in order to fulfill the will of the Father—a wonderful note on which to end the account of Jesus’ public ministry (see v. 44 and note).