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John 12

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The Anointing at Bethany 1–11

1
Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. ​
2
There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
3
Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. ​
4
Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, ​
5
Why was not this ointment sold for three hundred pence, and given to the poor?
6
This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. ​
7
Then said Jesus, Let her alone: against the day of my burying hath she kept this. ​
8
For the poor always ye have with you; but me ye have not always. ​
9
Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.
10
But the chief priests consulted that they might put Lazarus also to death; ​
11
Because that by reason of him many of the Jews went away, and believed on Jesus.

The Triumphal Entry 12–19

12
On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, ​
13
Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. ​
14
And Jesus, when he had found a young ass, sat thereon; as it is written,
15
Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. ​
16
These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. ​
17
The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.
18
For this cause the people also met him, for that they heard that he had done this miracle.
19
The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. ​

Greeks Seek Jesus; The Hour Has Come 20–36

20
And there were certain Greeks among them that came up to worship at the feast: ​
21
The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.
22
Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.
23
And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. ​
24
Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. ​
25
He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. ​
26
If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
27
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. ​
28
Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. ​
29
The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
30
Jesus answered and said, This voice came not because of me, but for your sakes.
31
Now is the judgment of this world: now shall the prince of this world be cast out. ​
32
And I, if I be lifted up from the earth, will draw all men unto me. ​
33
This he said, signifying what death he should die.
34
The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? ​
35
Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. ​
36
While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

Summary of Israel's Unbelief 37–43

37
But though he had done so many miracles before them, yet they believed not on him: ​
38
That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? ​
39
Therefore they could not believe, because that Esaias said again,
40
He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. ​
41
These things said Esaias, when he saw his glory, and spake of him. ​
42
Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: ​
43
For they loved the praise of men more than the praise of God. ​

Jesus' Final Public Testimony 44–50

44
Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. ​
45
And he that seeth me seeth him that sent me.
46
I am come a light into the world, that whosoever believeth on me should not abide in darkness.
47
And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. ​
48
He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. ​
49
For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.
50
And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak. ​

Bible text: King James Version (1769 Blayney text) · Public domain

Study Notes for John 12

Verse 1

six days before the passover — The feast is already 'nigh at hand' in 11:55. Jesus comes to Bethany, the town of Mary and Martha (11:1), and Lazarus is named as the man 'which had been dead, whom he raised from the dead', tying the scene to chapter 11.

Verse 3

a pound of ointment of spikenard — Litra is a pound weight; nardos is nard, with pistikos marking it genuine, unadulterated. Mary is the one named in 11:2. Mark 14:3 calls the ointment 'very precious'; its price is stated in v.5. Anointing the feet, she wipes them with her hair.

Verse 4

Judas Iscariot, Simon's son — The same description appears at 6:71 and 13:2, 26. 'Should betray' joins mello, about to, with paradidomi, to hand over; John names the betrayer before he speaks (cf. 6:70, 'one of you is a devil').

Verse 6

a thief, and had the bag — Kleptes is a stealer. The 'bag' is glossokomon, a money box or purse, which Judas still 'had' at 13:29. 'Bare' is bastazo, to lift or carry. John states Judas's motive directly: 'not that he cared for the poor'.

Verse 7

against the day of my burying — Entaphiasmos means preparation for interment. Mark 14:8 gives the parallel: 'she is come aforehand to anoint my body to the burying'; Matt 26:12, 'she did it for my burial'. 'Kept' is tereo, to guard or hold in store.

Verse 8

the poor always ye have with you — The words recall Deut 15:11, 'the poor shall never cease out of the land', which goes on to command 'Thou shalt open thine hand wide unto thy brother'. Mark 14:7 adds 'whensoever ye will ye may do them good: but me ye have not always.'

Verse 10

put Lazarus also to death — Bouleuo means to deliberate and resolve. The council of 11:47 asked 'What do we?' because 'this man doeth many miracles', and 11:53 records that they 'took counsel together for to put him to death'. 'Also' now extends the plan to Lazarus; v.11 gives the reason.

Verse 12

On the next day — Epaurion, the morrow. The 'much people' are pilgrims who went 'up to Jerusalem before the passover' (11:55) and had been asking whether Jesus would come to the feast (11:56). Here they hear that he is coming.

Verse 13

Hosanna — Hosanna is the Hebrew 'save now' of Ps 118:25, and the cry 'Blessed is the King… that cometh in the name of the Lord' draws on Ps 118:26. The palm branches are baion from the phoinix, the palm tree; the crowd goes out 'to meet him'.

Verse 15

Fear not, daughter of Sion — Quoted from Zech 9:9, 'Rejoice greatly, O daughter of Zion… behold, thy King cometh unto thee'. The King comes 'sitting on an ass's colt' (polos, a young ass), the mount of v.14, not with the warhorse of an army.

Verse 16

when Jesus was glorified — Doxazo, the verb of v.23. Remembrance follows glorification, as at 2:22, 'When therefore he was risen from the dead, his disciples remembered'. 7:39 says the Spirit was not yet given 'because that Jesus was not yet glorified'; 14:26 says the Comforter would 'bring all things to your remembrance'.

Verse 19

the world is gone after him — The Pharisees speak of failure: opheleo, to profit, 'ye prevail nothing'. Kosmos, the world, is their own overstatement, yet the next verse brings 'certain Greeks' seeking Jesus.

Verse 20

certain Greeks — Hellen is a Greek or Greek-speaking person, especially a non-Jew. They 'came up to worship' (proskuneo) 'at the feast'. 7:35 had asked 'will he go unto the dispersed among the Gentiles, and teach the Gentiles?'; here Gentiles come to him.

Verse 23

The hour is come — Hora, hour. The answer to the Greeks' request is the arrival of the hour of glorification (doxazo, as in v.16). The same words open the prayer of 17:1, 'Father, the hour is come; glorify thy Son', and 13:31 says 'Now is the Son of man glorified'.

Verse 24

a corn of wheat — Kokkos sitou, a grain of wheat. 'Abideth alone' (monos) is set against 'much fruit' (karpos). The law of the seed is stated in 1 Cor 15:36, 'that which thou sowest is not quickened, except it die'; here it is applied to the death of the Son of man.

Verse 25

hateth his life — Psyche, soul or life, is what is loved and lost; zoe, 'life eternal', is what is kept. 'Hate' (miseo) is the comparative hatred of Luke 14:26, 'hate not his father… yea, and his own life also'. Compare Matt 10:39 and Mark 8:35 for the same saying.

Verse 27

Now is my soul troubled — Tarasso, to stir or agitate; 13:21 says he 'was troubled in spirit' before naming the betrayer. Matt 26:38 has 'My soul is exceeding sorrowful, even unto death'. 'Save me from this hour' is met by 'for this cause came I unto this hour'.

Verse 28

I have both glorified it, and will glorify it again — The prayer 'glorify thy name' is answered by a 'voice from heaven'. Doxazo appears in the past and future: 'have glorified' and 'will glorify'. The glory of the name is bound to the hour of vv.23, 27.

Verse 31

the prince of this world — Archon is a ruler. 'Cast out' is ekballo, to throw out; 'judgment' is krisis. 14:30 repeats the title, 'the prince of this world cometh, and hath nothing in me', and v.32 follows with the lifting up of Christ.

Verse 32

lifted up from the earth — Hypsoo, to exalt. V.33 states that this signified the manner of his death, and 3:14 gives the type: 'as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up'. 'Draw' (helkuo) is the verb of 6:44, 'except the Father… draw him'.

Verse 34

Christ abideth for ever — The crowd's 'law' (nomos) is the Scripture, which speaks of an everlasting Christ, as in Dan 7:14, 'his dominion is an everlasting dominion'. They set it against 'must be lifted up', in which dei, 'must', echoes 3:14.

Verse 35

Walk while ye have the light — 'A little while' is mikros chronos, a short time. Phos, light, is Christ himself: 8:12, 'I am the light of the world: he that followeth me shall not walk in darkness'. 11:10 gives the same warning about walking in the night.

Verse 37

so many miracles — Semeion, sign; tosouton gives the number. The signs were done 'before them' (emprosthen), in their sight. The result recalls 1:11, 'He came unto his own, and his own received him not'.

Verse 38

Lord, who hath believed our report? — Quoted from Isa 53:1, 'Who hath believed our report? and to whom is the arm of the LORD revealed?' 'Report' is akoe, a thing heard; 'arm' (brachion) is strength. Paul cites it for Israel's response to the gospel (Rom 10:16).

Verse 40

He hath blinded their eyes — Quoted from Isa 6:10; Matt 13:15 and Mark 4:12 use the same passage. Typhloo is to make blind, poroo to petrify or harden, and iaomai to heal. The sentence ends with the promise 'I should heal them', the cure that unbelief refuses.

Verse 41

when he saw his glory — Isaiah's vision begins, 'I saw also the Lord sitting upon a throne, high and lifted up' (Isa 6:1). John says Isaiah 'spake of him', that is Jesus; doxa, glory, is the word of 1:14, 'we beheld his glory, the glory as of the only begotten of the Father'.

Verse 42

put out of the synagogue — Aposynagogos is found only three times in the KJV: here, at 9:22 where the Jews had agreed that anyone confessing Christ 'should be put out', and at 16:2. The rulers 'believed' but did not homologeo, confess, him.

Verse 43

the praise of men — Doxa, glory, stands on both sides: glory of men against glory of God. They 'loved' (agapao) the former. 5:44 asks 'How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?'

Verse 44

Jesus cried — Krazo, to cry aloud. He speaks of the Father as 'him that sent me' (pempo). 13:20 has the same chain: 'he that receiveth me receiveth him that sent me'. Faith in the Son is not halted at him but reaches the Father.

Verse 47

I came not to judge the world, but to save the world — Krino, to judge, set against sozo, to save. The same purpose is stated at 3:17, 'God sent not his Son into the world to condemn the world; but that the world through him might be saved'. V.48 follows with the judgment that remains.

Verse 48

the last day — Eschate hemera, the day Martha named at 11:24, 'the resurrection at the last day'. 'Rejecteth' is atheteo, to set aside. The 'word' (logos) he spoke is itself the judge: the one rejected becomes the standard of that day.

Verse 50

his commandment is life everlasting — Entole, commandment, and zoe aionios, life eternal. 17:3 defines it: 'that they might know thee the only true God, and Jesus Christ, whom thou hast sent'. 6:68 has Peter's words, 'thou hast the words of eternal life'.