John 12 - Holman KJV Study Bible

12:1-11 The anointing by Mary of Bethany foreshadowed ­Jesus' imminent arrest, trial, condemnation, crucifixion, and burial (v v. 7-8). The account is closely linked with the raising of Lazarus, whose presence served as proof of ­Jesus' miracle-working power and thus fueled the Jewish leaders' hostility toward ­Jesus. What is more, the anointing also revealed Judas's antagonism toward ­Jesus (v v. 4-8). While only verse 3 is devoted to Mary's act of devotion, five verses speak of Judas's objection and ­Jesus' rebuke of Judas (v v. 4-8).

12:1 On this Passover, see notes at 2:13 and 11:55. Six days before the passover most likely refers to Saturday, which began Friday evening at sundown.

12:2 Supper (Gk deipnon) refers to the main meal of the day, which was usually held toward evening (Luke 14:12). The term may also refer to a festive banquet (Matt. 23:6; Mark 6:21). It is used later of the Last Supper (13:2,4; 21:20).

12:3 A pound was a large amount of ointment or perfume (11:2). Spikenard was imported from northern India and used by the Romans for anointing the head. Attending to the feet of a guest was the work of servants (1:27; 13:5), so Mary's actions showed humility and devotion. Her wiping of ­Jesus' feet with her hair is remarkable since Jewish women rarely unbound their hair in public.

12:5 The value represents the modern-day equivalent of a year's wages (see note at 6:7). Judas contended this was a lot of money for a jar of perfume and a lot of money to "waste" by breaking the jar.

12:6 Judas's motivation was impure. Before he betrayed ­Jesus, he was already a thief.

12:8 ­Jesus' response may have been an allusion to Deut. 15:11.

12:12-19 ­Jesus' triumphal entry, with people waving palm branches to greet Him, is celebrated in Christian tradition as Palm Sunday. ­Jesus' riding into Jerusalem on a donkey fulfilled OT Scripture (Zech. 9:9; see Ps. 118:25-26). The waving of palm branches, a symbolic act celebrating victory over one's enemy and/or reception of a king, may indicate that the people thought ­Jesus would take Israel's vacant throne and deliver the nation from Roman occupation and suppression. Yet ­Jesus' popular acclaim would not last; some people who now hailed Him as victor called for His crucifixion only a few days later.

12:12 The next day probably refers to Sunday of Passion Week, now known as Palm Sunday. The feast was the Passover.

12:13 Palm branches were a Jewish national symbol. The people hailed ­Jesus as the Davidic king of Ps. 118:26 (cp. Matt. 21:4-9). Psalm 118 was part of the Hallel (Ps. 113–118), sung by the temple choir at major Jewish festivals.

12:15 ­Jesus is depicted as the humble Shepherd-King of Zech. 9:9 who came to the Holy City to take His rightful place. An early messianic prophecy spoke of a ruler from Judah who would command the obedience of nations and would ride on a donkey (Gen. 49:10-11). Fear not may be taken from Isa. 40:9, which refers to one who brings good tidings to Zion (Isa. 44:2).

12:19 The world was an obvious exaggeration, highlighting the Pharisees' frustration (Acts 17:6).

12:20-50 This section concludes the first major unit of John's Gospel, which narrates ­Jesus' mission to the Jews. The approach of some Greeks signaled that ­Jesus' mission was approaching the climax in which He would die and thus reach all nations. His "hour" was now at hand (v v. 23-26; see note at 2:4); the Son of man would shortly be "lifted up" (crucified) by men and highly exalted by God the Father (12:32; see note at 3:14). After these things ­Jesus would be able to draw people (Jews and non-Jews) to Himself (12:32). Further, the Jewish nation would suffer judgment for rejecting the Messiah, who had performed so many miracles among them (v v. 37-40).

12:20 Greeks likely refers to Gentiles, not necessarily Grecians. They were "God-fearers" who came to Jerusalem to worship during Passover.

2:21-22 On Andrew and Philip, see notes at 1:44 and 6:5. The Greeks may have singled them out because they were the only two members of the twelve with Greek names.

12:23,27 On ­Jesus' hour, see note at 2:4.

12:25 Following Christ involves self-sacrifice, shown supremely at the cross.

12:26 This truth extends beyond a disciple's earthly life to his eternal destiny (7:34,36; 14:3; 17:24).

12:27 ­Jesus' expression of anguish may invoke Davidic psalms such as Ps. 6:3 or 42:5,11.

12:28 This is one of only three times during ­Jesus' earthly ministry when a heavenly voice attested to His identity (cp. His baptism and transfiguration, Matt. 3:13-17; 17:1-13).

12:29 Thunder was part of God's appearance at mount Sinai (Exod. 19:16,19). Angels (or the angel of the Lord) spoke to Hagar (Gen. 21:17), Abraham (Gen. 22:11), Moses (Acts 7:38), Elijah (2 Kings 1:15), and Daniel (Dan. 10:4-11).

12:31 The prince of this world in its fallen, sinful state is Satan (14:30; 16:11; 1 5:19). Now, at the cross, the devil would be cast out, or decisively defeated (Luke 10:18; Col. 2:14-15).

12:32 This most explicit "lifted up" saying completes the earlier references in 3:14 (see note there) and 8:28. Very likely, the terminology echoes Isa. 52:13. All men, in the present context, means "all kinds of people"—both Jews and Gentiles (10:16; 11:52; cp. 12:20-21).

12:33 On the kind of death ­Jesus was about to suffer, see note at 21:19.

12:34 This is the final of several messianic misunderstandings featured in John's Gospel (cp. 7:27,31,41-42; see note at 7:25-44). This reference may find its basis in passages such as Ps. 89:4,36-37 (which in turn is grounded in 2 Sam. 7:12-16); Ps. 110:1; Isa. 9:7; and Dan. 7:14.

12:35:36,46 ­Jesus' answer to their misunderstanding was indirect. He urged that they believe in the light (9:4; 11:10; see note at 8:12) while there was still time. When ­Jesus hid from them, He illustrated God's ­imminent judgment and completed His revelatory work to the people of Israel (1:18).

12:37-50 This indictment identified Israel's wilderness generation with the unbelieving Jews in ­Jesus' day. Just as the ancient Jews saw God's power (performed through Moses) at the exodus (Deut. 29:2-4) and turned away, so the Jews in ­Jesus' day watched miraculous signs (performed by ­Jesus) and responded with grumbling (6:41,61; cp. Exod. 17:3; Num. 11:1) and unbelief (12:39).

12:38-40 John cited Isa. 53:1 and 6:10 to indicate that the Jewish rejection of ­Jesus was predicted by Scripture and thus served to confirm rather than thwart God's plan. Isaiah 53:1 referred to the Servant of the Lord who was ­rejected by the people but exalted by God. Isaiah 6:10 attributed people's hardening ultimately to God Himself (similar to Pharaoh'ssee notes at ; Rom. 9:17 and 9:18). These verses are the first in a series of fulfillment quotations in the second half of John's Gospel.

12:41 The reference to Isaiah seeing his (Jesus') glory may indicate that Isaiah foresaw that God would be pleased with a Suffering Servant who would be "exalted and extolled, and be very high" (Isa. 52:13). Like Abraham, Isaiah saw Jesus' day (cp. 8:56).

12:42 On fear of the Pharisees and the Sanhedrin, see notes at 7:13 and 9:22.

12:44-50 This section summarizes ­Jesus' message and conveys His final appeal, bringing closure to the first major section of John's Gospel. Sent me presupposes the Jewish idea of representation, according to which a messenger's identity is indistinct from that of the one who sent him (see notes at 3:16-18; and 5:23). Verses 48-50 echo Deuteronomy (Deut. 18:19; 31:19,26).