John 12 - The NIV Application Commentary on the Bible: One-Volume Edition

Mary Anoints Jesus in Bethany (12:1–11). The account of Jesus’s anointing in Bethany is recorded in Matthew and Mark (Matt 26:6–16; Mark 14:3–9) as well as here in John. Most likely Mark and John are recording the same story. Parallels are extensive, and the major differences really only work to supplement one another.

It is difficult to be precise concerning the location of the meal. Is it Martha’s home? Mary’s? Do they live together? At any rate, it is an important meal attended by many who want to honor Jesus publicly and remember the great event of Lazarus’s life.

It goes without saying that Mary’s dramatic gesture is astonishing. While Judas objects, Jesus finds in it a pleasing expression of devotion. Nard was a rare and precious spice imported from northern India. Note that Mary’s gift is called “pure” nard (v. 3), meaning it had no additives. A pound of the spice would have been huge and lavish. Its value of three hundred denarii represents one year’s wage for a day laborer. Mary has purchased the very best. The average Jewish family would not be able to do such a thing.

Mary anoints Jesus generously, not simply on his feet but also his head, which no doubt runs down and perfumes his garments. The quantity is so great that the entire house is filled with its fragrance, which underscores the extravagance of the gift. John emphasizes Jesus’s feet to show the sheer act of humble devotion on Mary’s part and to provide a contrast with the foot washing of the next chapter. That she uses her hair to dry his feet is peculiar. Women did not let down their hair in public, and the only one who saw a woman’s hair was her husband. Mary is acting with abandon, extravagant abandon, hoping that the close circle of friends will understand.

That Judas objects comes as no surprise. The legitimacy of Judas’s complaint is tarnished by his own reputation. As treasurer of the group he would steal money from their holdings. But John reminds us that Judas is also the one who will betray Jesus.

Jesus’s defense of Mary (vv. 7–8) is difficult to translate. The NIV gives a paraphrase that extends the Greek but likely gives the best sense. The idea is no doubt that she had kept this perfume for some later use, but now (unknowingly) has kept it for Jesus’s embalming. Like Caiaphas in 11:50–51, her deed (like his words) bears a meaning far beyond what is intended. Jesus has now been prepared for burial (figuratively) as he heads toward the day of his death and glorification.

Jesus’s final words in verse 8 place in tension pure personal adoration and social responsibility. This is not to deny our responsibility to the poor, but it alerts us to the wonder of who Mary and Martha are hosting that day.

Many people begin to arrive in Bethany. Not only is Jesus in Judea, but they can see Lazarus too. Lazarus has become a source of new faith in Jesus. The Sanhedrin determines that Lazarus must likewise die.

Jesus’s Triumphal Entry into Jerusalem (12:12–19). John’s abbreviated account focuses on the crowds, who have come to Jerusalem to celebrate the feast of Passover. It is important to keep in mind the significance of these crowds. Many scholars believe that the regular population of Jerusalem in this period was about fifty thousand and that during Passover it grew to perhaps between one hundred and one hundred twenty thousand. The social dynamic of this change was immense. The city could not contain the population, and as a result thousands of people lived on the hillsides surrounding the city. The crowds brought tension to the leadership of the city, who knew that any social disruption that began at a festival could explode violently.

The branches from date palms were abundant in Israel and had become a symbol of Jewish nationalism. When the temple was rededicated during the Maccabean era, palms were used in the celebration. Thus this act of celebration is by no means neutral. It symbolizes Israel’s national hopes, now focused on Jesus, being hailed as he enters the city.

The cry of “Hosanna!” (v. 13a) is an Aramaic phrase meaning “save us now!” The following words quote from Psalm 118:26 and announce a blessing on the pilgrim arriving in Jerusalem (v. 13b). But what comes next (“blessed is the king of Israel!”) is not in the psalm and departs considerably from its intent (v. 13c). Suddenly we gain the impression that the crowds are greeting a national liberator.

“Triumphal entries” were common in the ancient world. A conquering hero or king would return to his city, bringing the spoils of his battles and stories of conquest. This scene is awash in Jewish political fervor. After Jesus fed the five thousand, the crowd attempted to take him “by force” and “make him king” (6:15). Jesus was misunderstood then; now he is misunderstood again.

Jesus’s use of a young donkey is an attempt to calm the zeal of the crowd, which John interprets for us with a quote from the Old Testament. The triumphant king is not a man of chariots and war horses, swords and bows (Zech 9:10), but one who will bring peace to all nations. His gift is a gift of life, not conquest. Hence, Jesus is forcing a messianic reinterpretation of his purposes for the crowd, which is caught up in a frenzied passion for Jesus’s kingship.

Not only do the crowds fail to understand the true nature of Jesus’s kingship, but the disciples likewise misunderstand “all this” (v. 16). It was not until Jesus was glorified—when they saw the nature of Jesus’s person and work and were filled with God’s Spirit—that they understood the true picture of what was happening.

At this point we are also reminded that the Pharisees have begun to despair at Jesus’s popularity (v. 19). When the Pharisees say “the world” has gone after him, the deeper irony is that these words point to the fulfillment of Jesus’s primary mission. It is no accident that the next episode records characters from that larger Mediterranean world—namely, some Greeks who are eager to see Jesus.

The Hour Has Come (12:20–36). The word “Greeks” (Gk. Hellēnes, v. 20) was a label for anyone not Jewish. They are likely “God-fearers,” gentiles who admire the Jewish faith and respect its traditions. The lands surrounding Israel were filled with Greek-speaking peoples who knew and admired these grand festivals. Such gentiles were invited to the feasts but were permitted to go no further than the court of the gentiles within the temple precincts.

They approach Philip, probably because he has a Hellenistic name and comes from a Greek region (Bethsaida, 1:44). But for John it is their theological symbolism that is important. These God-fearers represent the “scattered children of God” of 11:52. They are the “other sheep” of 10:16. They want to “see” Jesus (12:21). On one level it refers to an opportunity to talk with Jesus and ask questions. However, the verbs of seeing often mean far more. They are invitations to belief; these are foreigners who now stand ready to join the flock of Christ.

Curiously, the arrival of these God-fearers triggers “the hour” we have been hearing about throughout the Gospel (v. 23). Many times we have listened to Jesus say that the hour has not yet arrived. Something has changed; the Greeks signal the closing of a chapter for Jesus. His ministry in Judaism is finished, and he now belongs to the wider world.

Jesus then offers an extended discourse that gives insight into the meaning of this hour. Just as a seed must “die” in order to give life (v. 24), likewise Jesus must die in order to give life to the world. This same law applies to disciples. To relinquish one’s hold on life—to give it up—is the key to participation in the kingdom.

But we should note that the results of this sacrifice are different for Jesus and for the disciples. Jesus’s sacrifice brings about life for others, but his disciples must practice this discipline so that they can procure life for themselves. Following Jesus involves self-sacrifice (v. 26a)—an echo of similar Synoptic sayings about bearing one’s cross. The chief difference in the Johannine version, however, is a promise: “. . . and where I am, my servant also will be.” This promise points to a unity of purpose between Jesus and his servants. It also points to a guarantee that such servants will be with Jesus in heaven.

Jesus’s turmoil (tarassō, v. 27; NIV “troubled”) recalls his agitation and anger when he stood before Lazarus’s tomb and will come up again when Judas betrays him. This turmoil should not be minimized. Thus, he wonders what he should say. The words in verse 27b can be read either as a question or as a statement. If a question, it implies that this is something Jesus does not really pray (“What shall I say? ‘Father, save me from this hour’? No!”). But if it is a genuine prayer (which is likely), it can be read as a statement in the following manner: “What should I say? [pause] Father, save me from this hour—but no! It was for this very reason that I came to this hour.”

Here we are listening to Jesus’s genuine anguish and the strength of his obedience as he conforms his life to his Father’s will. In this sense, the prayer is similar to Jesus’s words in Gethsemane, which are followed with a word of obedience. The prayer that concludes Jesus’s spiritual wrestling unveils his final commitment: “Father, glorify your name!” (v. 28).

Jesus’s prayer is a conversation with God, who now responds audibly. God affirms that he has already glorified himself in his Son; here we no doubt should think of the incarnation and the work of Jesus. But he says he will glorify it again; this will be the final act of glory, the cross. Some think the voice is only thunder. Others assign it to an angel. This voice, Jesus says, is for those listening, not for him. God is continuing to supply the world with evidence of himself.

The glorification of Christ brings catastrophic change to everything right now. The “now” of verse 31 must be underscored and taken seriously. The cross of Christ inaugurates judgment. It unmasks those aligned with Satan and opposed to God, who will crucify the Son. The cross also identifies those who are children of the light, who believe and are saved. As he is lifted up from the earth in crucifixion, he is visible to all. Like light shining in darkness with all of its radiance, so now every hidden darkness will be exposed.

Jesus’s view seems incomprehensible. What sort of Son of Man or Messiah is this who finds glory in death? Jesus denies them an answer (vv. 35–36a), refusing to enter into speculation about the theological role of the Messiah in popular thought. Instead, he appeals to them to believe. The crowd must make a choice and make it quickly before the light disappears. To reinforce this urgency and to model what he means, Jesus disappears, intentionally hiding himself from them. The public revelation of Jesus is now complete.

The Dilemma of Unbelief (12:37–41). Jesus’s public work is completed; his signs have been displayed in the world; his discourses have been delivered. And yet, the signs have been rejected. The theological message of verses 37–41 is anchored to Isaiah’s experience. God called Isaiah to speak to Israel but forewarned him that his words would find no acceptance. People would hear, but fail to understand; they would see, but fail to comprehend. Therefore, Isaiah did not fail but rather fulfilled God’s purposes. Likewise, Jesus did not fail in his ministry but was continuing the prophetic experience of Isaiah; he was simply filling up or completing what Isaiah described in his own time. The Jews should therefore hear John’s words and see them as an exhortation to repent of their disbelief and turn to the messenger who can save them.

In fact, it is doubtful if biblical writers like Isaiah or John were thinking about a philosophical causality as some would argue for it today. In John’s Gospel, God’s sovereignty and human responsibility are held together consistently. Jesus calls for people to believe, and we learn that many do indeed make this choice. Throughout his Gospel, John never compromises the demand Jesus makes for decision and faith.

However, John is describing what we might call a “judicial” hardening that settles on a people who are already guilty. When revelation comes, we must believe. But if we refuse to believe, the light disappears (12:35–36), and when God’s light departs from the world, the darkness (which is the default state of the world) closes over unbelieving hearts.

It is also important to see that rejection is hopeful in the plan of God. In John’s understanding, the hardness of Israel is purposeful: through Christ’s rejection, salvation will be won for Israel at the cross and the glory of God revealed. Unbelieving Jews will crucify him. Moreover, through their refusal the gospel goes out to the rest of the world.

The link with Isaiah is further reinforced in verse 41. This brings us back to Isaiah’s vision in Isaiah 6:1–4, where the prophet saw the Lord “high and exalted” and surrounded by “his glory.” Isaiah had seen the Messiah, and the glory witnessed there glimpsed something of the glory Jesus will presently reveal in his “hour” (John 12:23).

Jesus’s Final Plea for Belief (12:42–50). The struggle for belief in the world has now entered its final stage. John introduces us to leaders in Judaism, such as Nicodemus, who are keenly interested in Jesus and some of whom have decided to believe in him. But they refuse to make this faith public, so that many of their colleagues do not even know about them. John is harshly critical of them, and the stinging rebuke is given in verse 43.

The Book of Signs closes with Jesus’s making a final plea for belief, probably in the precincts of the temple. For John this is no doubt a final theological summary, comprising the main motifs that have been publicly revealed in the ministry of Jesus. But we also have a warning. Jesus’s word will remain as a deposit of revelation by which human lives may be judged. Moreover, discipleship is not just a matter of knowing Jesus’s word; it is also a matter of “keeping” and doing what Jesus has (v. 47).

The seriousness of Jesus’s revelation is reinforced in the end when he returns to his first subject: the Father (v. 50). Without doubt, the presence of the Father in the life and work of Jesus is the theme John does not want us to miss. The greatest error of all is for someone to see this light and reject it, thinking it has no connection with God. When the world makes a decision about Jesus, it is really making a decision about God.