John 12 - NIV Application Bible

12:1–2 This is an important meal attended by many who want to honor Jesus publicly and memorialize this great event of Lazarus’s life.

12:3 It goes without saying that Mary’s dramatic gesture is astonishing. Nard was a rare and precious oil imported from northern India. Note that Mary’s gift is called “pure” nard (v. 3), meaning it had no additives. Its value of three hundred denarii represents one year’s wage for a day laborer.

Mary anoints Jesus generously, not simply on his feet, but also on his head; the oil no doubt runs down and perfumes his garments. The quantity is so great that the entire house is filled with its fragrance. John emphasizes Jesus’ feet to show the sheer act of humble devotion on Mary’s part and to provide a companion story for the foot washing of the next chapter. That she uses her hair to dry his feet indicates that Mary is acting with extravagant abandon, hoping that the close circle of friends will understand.

12:4–6 Judas’s objection comes as no surprise. The legitimacy of Judas’s complaint is tarnished by his own reputation.

12:7–8 Jesus’ defense of Mary (vv. 7–8) is difficult to translate. The idea is no doubt that she had kept this perfume for some later use, but now (unknowingly) has expended it for Jesus’ embalming. Jesus has now been (figuratively) prepared for burial as he heads toward the day of his death and glorification.

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

12:9–15 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. During Passover, it grew to perhaps between one hundred and one hundred twenty thousand. The crowds brought tension to the leadership of the city, who knew that any social disruption could explode violently.

The branches from date palms were abundant in Israel and had become a symbol of Jewish nationalism. 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 people then quote from Ps 118:26. What comes next (“blessed is the king of Israel!”) is not in the psalm. The crowds are greeting a national liberator.

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’ use of a young donkey is an attempt to calm the enthusiasm of the crowd. The triumphant king is not a man of war horses (Zec 9:10) but is one who will bring peace to all nations. He brings a gift of life, not conquest through war.

12:16 Not only do the crowds fail to understand the true nature of Jesus’ kingship, but the disciples likewise misunderstand “all this” (v. 16).

12:17–19 We are reminded that the Pharisees have begun to despair at Jesus’ popularity. When the Pharisees say “the whole world” (v. 19) has gone after him, the deeper irony is that these words point to the fulfillment of Jesus’ primary mission.

12:20–22 The word “Greeks” (v. 20) was a label for anyone who was not Jewish. They are likely “God-fearers,” Gentiles who admire the Jewish faith and respect its traditions. Such Gentiles were invited to the festivals 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). 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). These are foreigners who now stand ready to join the flock of Christ.

12:23 Curiously, the arrival of these God-fearers triggers “the hour” we have been hearing about throughout the Gospel. 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.

12:24–25 Jesus then offers an extended discourse that gives insight into the meaning of this hour. Just as a seed must “die” to give life (v. 24), so Jesus must die in order to give life to the world. This same law applies to disciples.

12:26 Jesus’ sacrifice brings about life for others, but his disciples must practice this discipline so that they can gain life for themselves. Following Jesus involves self-sacrifice (v. 26a)—an echo of similar Synoptic sayings about bearing one’s cross. John’s version adds a promise: “Where I am, my servant also will be.” This promise points to a unity of purpose between Jesus and his servants; it also guarantees that such servants will be with Jesus in heaven.

12:27–28a Jesus’ turmoil (v. 27) recalls his agitation and anger when he stood before Lazarus’s tomb. This turmoil should not be minimized. 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’ genuine anguish and the strength of his obedience to his Father’s will. In this sense, the prayer is similar to Jesus’ words in Gethsemane, which are followed with a word of obedience. Jesus’ conclusion reveals his commitment: “Father, glorify your name!” (v. 28a).

12:28b–29 God audibly affirms that he has already glorified himself in his Son, referring to the incarnation and work of Jesus. But he says he will glorify His name again; this will be the final act of glory, the cross. Some think the voice is only thunder. Others assign it to an angel.

12:30 This voice, Jesus says, is for those listening, not for him. God is continuing to supply the world with evidence of himself.

12:31–33 The “now” of this verse must be underscored and taken seriously. The cross of Christ inaugurates judgment. It unmasks those opposed to God and aligned with Satan, who will crucify the Son. Like light shining in darkness, now every hidden darkness will be exposed.

12:34–36 What sort of Son of Man or Messiah is this who finds glory in death? Jesus denies them an answer, 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.

12:37–41 Jesus’ 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 these verses is anchored to Isaiah’s experience. God called Isaiah to speak to Israel but forewarned him that his words would find no acceptance.

John is describing what we might call a “judicial” hardening that settles on people who are already guilty. When revelation comes and we refuse to believe, the light disappears (vv. 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 their rejection, salvation through Christ will be won for all. Through their refusal to believe, the gospel will go out to the rest of the world.

12:42–43 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 their interest. John is harshly critical of them, and the stinging rebuke is given in v. 43.

12:44–49 For John, this is no doubt a final theological summary, comprising the main motifs revealed in the ministry of Jesus. But we also have a warning: Jesus’ word will remain as a deposit of revelation by which human lives may be judged.

12:50 The seriousness of Jesus’ revelation is reinforced in the end when he returns to his first subject: the Father. Without doubt, the presence of the Father in the life and work of Jesus is the theme John does not want us to miss. When the world makes a decision about Jesus, it is really making a decision about God.

✜ 12:1–50 The crowd in Jerusalem assumed that Jesus and his movement would serve their cause. Their vision for society and Jesus’ presence could together make changes they dearly desired. Jesus’ failure to satisfy those visions (religious, political, and social) leads to a cry for crucifixion one week later.

In what ways do we also use Jesus to fuel our own visions for social and political change? Believers can be passionate about their agendas for social change, which they sometimes tie to their religious convictions. Jesus wants our personal devotion along with our praise and celebration. But too often we only see him through the issues of the day.

Our focus in this passage should help us understand what kingdom values emphasize: John’s story honors Mary’s personal devotion to her Lord before Jesus corrects the political misgivings of the crowd. Jesus’ clear and unwavering description of his coming crucifixion and the God-directed purpose of the same has a special urgency (vv. 35–36). This is what should fuel believers’ passion to expand God’s kingdom on a daily basis.