John 12 - NIV Essentials Study Bible

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 probably a different event (see notes on Mk 14:3–9).

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

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.

12:23 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).

12:25 anyone who hates their life . . . will keep it. To love one’s life here and now—to concentrate on one’s own success—is to lose what 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).

12:27 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 (see 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. Jesus refers here first of all to his crucifixion (see 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 and note; see also 3:14; 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).

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). 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).

12:39 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).

12:41 saw Jesus’ glory. Isaiah spoke primarily of the glory of God (Isa 6:3). 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 Christ, 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.

12:47 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.