John 12 - NIV Biblical Theology Study Bible

12:1 Six days before the Passover. Probably Saturday before Passover, which that year occurred on Thursday evening/Friday.

12:1–11 Jesus Anointed at Bethany. Anticipating the death of the true Passover lamb, Mary anoints Jesus, displaying sacrificial love for him—the only kind of any value. For parallel accounts, see Matt 26:6–13; Mark 14:3–9 (Luke 7:36–39 recounts a different event).

12:2 Martha served. See Luke 10:38–42.

12:3 expensive. See v. 5. wiped his feet with her hair. Displays humble devotion and love.

12:5 Judas’s objection is superficially plausible but displays a utilitarianism that pits compassion (concern for the poor) against extravagant, unqualified devotion.

12:6 Judas’s personal greed masquerades as altruism.

12:7 Mary kept the perfume rather than sell it and distribute the proceeds to the poor.

12:8 You will always have the poor among you. See Deut 15:11. you will not always have me. The anointing points to Jesus’ death. Mary’s act symbolized more than she knew.

12:10 made plans. Resolved.

12:11 believing. See note on 11:45.

12:12–19 Jesus Comes to Jerusalem as King. The “triumphal entry” announces Jesus’ kingship, but the ominous signs are already present that this kingship will be unlike any other. See Matt 21:1–11; Mark 11:1–11; Luke 19:28–44 and notes.

12:13 The crowd quotes from Ps 118:25–26. Hosanna! See NIV text note. king of Israel. Identifies Jesus as the Messiah, whom they understood to be the nation’s political deliverer (see notes on 1:20,49; 6:15).

12:14–15 Jesus would have whipped the political aspirations of the vast crowds into insurrectionist frenzy had he entered Jerusalem on a war horse, but he dampens nationalist expectations by coming “lowly and riding on a donkey” (Zech 9:9).

12:15 Daughter Zion. Personifies Jerusalem (2 Kgs 19:21).

12:16 did not understand. See 2:22; see Introduction: Characteristics and Themes, 7. glorified. See note on v. 23.

12:19 whole world. Hyperbole.

12:20 Greeks. Gentiles who come from any part of the Greek-speaking world. These are probably God-fearing Gentiles, possibly converts to Judaism.

12:20–36 Jesus Predicts His Death. The arrival of some Gentiles (v. 20) triggers Jesus’ announcement: his “hour” (v. 23; see note on 2:4) has come.

12:21 see. Converse with (cf. Luke 8:20; 9:9; Acts 28:20). The text does not explain why they make this request or why they approach the disciples instead of Jesus himself.

12:23 hour. See note on 2:4. has come. Up to this point, the “hour” has always been future (4:21,23; 7:30; 8:20). glorified. Jesus’ death and subsequent resurrection and exaltation (cf. vv. 16,28; 7:39; 13:31–32). Jesus’ death supremely manifested his glory (see notes on 1:14; 8:54).

12:24 if it dies, it produces many seeds. Illustrates the principle of life through death. Jesus’ death generates an abundant harvest (1 Cor 15:36–38).

12:25 See Matt 10:39; Mark 8:35; Luke 14:26. loves their life. Idolatrously focuses on oneself. hates. The opposite of “loves”; the contrast reflects a Semitic idiom for fundamental preference, not absolute hatred (e.g., Gen 29:31,33). Jesus’ followers (see v. 26) sacrificially give up something of value for the sake of something that is of infinitely greater value: Jesus and “eternal life” (see note on 3:15). world. See notes on 1:9,29; 3:16.

12:27 Cf. Matt 26:38–39. troubled. Also in 11:33; 13:21. hour. See note on 2:4.

12:28 I have glorified it. In Jesus’ incarnation (see 1:14 and note) and throughout his earthly ministry. will glorify it again. In Jesus’ death, resurrection, and exaltation (see note on v. 23).

12:29 The crowd hears God’s voice but does not properly recognize it.

12:30 your benefit, not mine. Probably a Semitic contrast (see note on v. 25): more for the crowd’s benefit than for his. Jesus’ disciples will benefit from this especially after they live through the period of the cross and urgently try to make sense of it all (cf. 16:12).

12:31 Now . . . now. The end times have already begun. It is not that there is nothing reserved for the consummation; rather, Jesus is about to take the decisive step in his death, resurrection, and exaltation. See Introduction: Characteristics and Themes, 4. judgment. See notes on 3:17; 5:22–30; 8:15,16; see also “Wrath.” world. See notes on 1:9,29; 3:16. prince of this world. Satan (14:30; 16:11; cf. 2 Cor 4:4; Eph 2:2; 6:12; 1 John 5:19). driven out. Decisively defeated through the cross (see v. 33), although it might seem like Satan’s triumph. Jesus’ death and resurrection fundamentally smash Satan’s reign of tyranny (Col 2:14–15; Heb 2:14–15; Rev 12:11).

12:32 lifted up. See note on 3:14–15. draw. See note on 6:44. all people. All kinds of people, i.e., all people without distinction (i.e., not just Jews but Gentiles too) rather than all people without exception (cf. the “judgment” theme in v. 31; see note there). It is significant that Gentiles were present on this occasion (see notes on v. 20; 10:16; 11:52).

12:34 The crowd makes two (correct) connections: (1) the glorification of the Son of Man (v. 23) and the “lifting up” of Jesus (v. 32) are tied to Jesus’ death (see note on 3:14–15). (2) Jesus’ self-presentation as the “Son of Man” is a Messianic claim. Law . . . forever. What OT passage they have in mind is uncertain (cf. Pss 72:17; 89:35–37; Isa 9:7; Ezek 37:25).

12:35,36 light. Jesus (see notes on 1:5,9; 3:19; 8:12; 9:5, 35–41).

12:35 just a little while longer. Refers to Jesus’ impending death. before. Lest.

12:36 children of light. See Eph 5:8; 1 Thess 5:5.

12:37 Cf. Deut 29:3–4. Faith based on signs may be inferior, but it is better than unbelief (2:11; 10:38; 14:11).

12:37–50 Theology of Unbelief. Jesus reveals the nature and inevitability of unbelief as his public ministry draws to a close.

12:38 The supreme servant of the Lord is Jesus the Messiah (see Isa 52:13—53:12 and notes). our message. Jesus’ teaching. arm of the Lord. Primarily Jesus’ miraculous signs.

12:38–41 The Jews’ unbelief fulfills Scripture (see Rom 9–11 and notes). Verse 39 connects their unbelief to the texts cited in v. 38 (Isa 53:1) and v. 40 (Isa 6:10).

12:39 could not believe. See note on v. 40. Cf. 1:13; 6:44.

12:40 blinded . . . hardened. God’s judicial hardening is a holy condemnation of guilty people who are condemned to do and be what they themselves have chosen (see 3:18). This is part of God’s ultimate redemptive purposes (see Rom 9:22–33). In Isa 6, God commissions Isaiah, who knows that his preaching will evoke, and in some sense cause, a negative response; in that sense God hardens their hearts (see John 8:45 and note; Rom 9:18). But God’s sovereignty is never pitted against human responsibility (v. 37 presumes that humans are responsible).

12:41 Jesus’ glory. When Isaiah saw the Lord in Isa 6:1–4, he saw the glory of the preincarnate Christ, who is God (see note on 1:1). spoke about him. John may be thinking of Isaiah’s exalted suffering servant since both Isaiah passages he cites in vv. 38,40 share the themes of hardening, being lifted up (Isa 6:1; 52:13), glory (Isa 6:3; 52:13), and sin (6:7; 53:12).

12:42 believed. Perhaps spurious faith (v. 43; cf. 2:23–25; 4:45; 5:35; 6:2,26,60,64; 7:3–5; 8:30–31), especially in light of 5:44; at best a weak faith.

12:44–45 See notes on 5:16–30; 6:37–40; 8:28b–29.

12:44–50 John has already introduced most of the themes in these verses. The main point is that God himself stands behind Jesus.

12:46 light . . . darkness. See notes on 1:5; 3:2,19; 8:12.

12:47 keep them. See note on 8:31.

12:47–48 judge . . . save . . . condemn. See notes on 3:17; 8:15.

12:49–50 See notes on 5:16–30; 8:28b–29.