Down to Earth But Heavenly Minded

What does John Chapter 12 mean?

When John wrote this gospel, the other three accounts of Jesus’ life—Matthew, Mark, and Luke—had already been established and distributed. Partly for that reason, it seems, he focuses on details which the other Gospels do not include. That’s especially true of meanings behind Jesus’ miracles and parables. It’s also why John focuses so much time and energy on what Jesus said to His disciples. John uses several groups of sevens, including seven unique miracles, seven overt witnesses to Jesus, and seven “I Am” statements. This chapter is only about halfway through John’s text, but he has already offered all those items, but for two “I Am” remarks (John 14:6; 15:1).

Here, in chapter 12, we find the last of Jesus’ public teachings prior to the crucifixion. Chapters 13—17 will contain only private instruction given by Christ in the hours before He is arrested. This will be followed by His arrest, sentencing, death, and resurrection.

Jesus has just resurrected Lazarus from death, after the man was dead for four days (John 11:38–44). In response, local religious leaders have solidified their plans to have Jesus killed (John 11:53). Chapter 12 begins as Jesus is being treated to a celebratory dinner in Bethany (John 12:1–2).

At this dinner, Mary anoints Jesus with an extremely expensive oil. This is probably the same incident as described in Mark 14:3–9. However, this is not the same woman or the same moment as depicted in Luke 7:36–50. Filling in details from other Gospels, we know that Judas and a few others complain about the “waste” of this resource. In theory, they are claiming it would be better to spend that money on the poor, rather than on luxurious honor for Christ. Truthfully, Judas is upset to see an opportunity for embezzlement slip through his hands. Jesus’ response is not a dismissal of charity, at all. Rather, His comment is a statement of fact: not all opportunities are equal, and some will not be repeated (John 12:3–8).

The raising of Lazarus has generated a lot of attention. It also seems to have brought additional visitors to see the once-dead man for themselves. Again, Jesus’ religious critics prove how hard-hearted and cruel they really are. Not only have they responded to Jesus’ miracle by plotting His death (John 11:53), they are even willing to assassinate Lazarus, whose very existence threatens to prove them wrong (John 12:9–11).

The perspective of these religious leaders is cold and cowardly, but it’s not entirely irrational. Part of their fear is that Jesus’ popularity with the people might instigate another rebellion against the Roman Empire. That might well result in the full might of the Empire’s military falling on the Jewish people and on Jerusalem. The day after the celebratory dinner, Jesus is cheered by a crowd shouting kingly blessings in fulfillment of prophecy. This confirms, in some sense, what the chief priests fear: that Jesus is “too popular” for their good (John 12:12–19).

Jesus is in Jerusalem for one of several festivals which compel local Jewish men to come into the city. Also in attendance are “Greeks,” a term often used for non-Jewish people: Gentiles. Based on the not-so-hidden hatred of the Pharisees and priests (John 11:8), it seems Jesus’ disciples are screening His visitors. When they bring this group of Greeks to Jesus, He explains once again that His impending death is part of God’s plan and His greater purpose (John 12:20–26).

While speaking, Jesus is answered by a voice from heaven. These are audible sounds, forming coherent words. Many skeptics, even today, suggest that this is exactly the kind of miracle which would inspire them to believe. However, many in the crowd around Jesus dismiss what they hear as thunder. In response, Jesus explains that God is giving people these signs so they’ll believe; their time to make the right decision is rapidly running out (John 12:27–36).

John’s gospel also explains how some people seem to be excessively hardened to the truth. Those who persistently reject God—whether as a culture or as individuals—may find that God “hardens” them as a form of judgment. Much like God punished Pharaoh by hardening him (Exodus 9:12), but only after Pharaoh hardened himself (Exodus 7:13, 22; 8:15, 19, 32), God can do the same to others. Those who stubbornly refuse to accept Christ may find themselves in a state where they cannot accept Him, because they would not accept Him (John 12:37–43).

The last words of Jesus recorded in this chapter are not given any definite context. John indicates that Jesus “cried out,” using similar Greek words as Jesus’ “calling out” to Lazarus in the tomb (John 11:43). This message summarizes the idea that to reject Jesus Christ is to reject God. Jesus’ first coming was to live and die as a man, establishing the means by which mankind can be saved. Actual “judgment” for those who reject Him will come later, in the form of an eternal separation. As Jesus has pointed out before, His words and His will are identical to those of God the Father (John 12:44–50).

This marks the end of Jesus’ public ministry, as included in the gospel of John. The next chapters are focused on His last-minute preparation of the disciples, leading up to His arrest and execution.

Chapter Context
In the prior chapter, Jesus spectacularly raised Lazarus from death in front of a crowd of witnesses. This inspired local religious leaders to commit to having Him killed. Here, after a celebratory dinner where Jesus is anointed with oil, He will fulfill prophecy by riding into Jerusalem on a donkey, celebrated with shouts of ”Hosanna” and a massive crowd. This leads to a group of curious non-Jews approaching Him. Christ then offers a final plea for belief in Him and His message. After this, His ministry will turn to preparing the disciples for His impending death and resurrection. The next several chapters of the gospel of John are almost entirely made up of his teachings to these men.

Verse by Verse

Verse 1. Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead.

The events of this segment happen less than a week before Passover. In this case, the date in question is the Passover where Jesus will be sacrificed for the sins of mankind. In the chapters leading up to this, John has provided mountains of evidence that Jesus is divine, which is the purpose of this entire gospel (John 20:30–31). That evidence includes miracles, testimonies, and references to Scripture. Among the more spectacular of those points was the raising of Lazarus—dead four days—from the grave in front of a crowd of witnesses (John 11:38–44).

Jesus now returns to the site of that miracle, being treated to a dinner in the hometown of Lazarus and his sisters, Mary and Martha. The verses which follow present several examples of how Christians present their testimony of faith in God and the hardness of resistant hearts. Mary’s self-sacrificing gift to Jesus is, probably, the same event as described in Mark 14:3–11, meaning this occurs in the home of a man named Simon.

Verse 2. So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table.

This event is a festive dinner given in the home of a man named Simon (Mark 14:3–11). This is in Bethany, the hometown of Mary, Martha, and Lazarus, three siblings who are close with Jesus (Luke 10:38–39). The reason for the celebration is the recent miracle where Jesus raised Lazarus from death (John 11:38–44).

Verses 2 and 3 echo the various ways Christians can apply their loving faith in Christ, through the actions of the three siblings. All three are a kind of “service,” in different forms. Martha’s contribution is the most literal kind of service, as she works to provide food and hospitality. Lazarus’ service is in personal testimony: a living representation of the power of Christ in someone’s life.

Mary’s service, shown in the next verse, is in worshipful sacrifice. That act will be met with an indignant response by Judas, among others. His motivations are far from pure, making his presence a symbol of those who put down the efforts of others.

Verse 3. Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume.

Jesus is being treated to a dinner in the home of a man named Simon (Mark 14:3–11), in the town of Bethany (John 12:1). This is to celebrate Jesus’ raising of Lazarus, the brother of Mary and Martha (John 11:38–43). These three siblings, in a way, each represent a mode of service Christians can emulate in their lives. Martha provides literal, material service. Lazarus is a living testimony of Christ’s influence. Mary, as shown here, exemplifies sacrifice and worship.

Nard, sometimes referred to as spikenard, is an oil made from plants grown in northern India. In an era long before trains or planes, this was an incredibly expensive substance. The Greek term here is a litra, which in oil form would have been about a pint, or a bit less than half a modern-day liter. This was valued at some 300 denarii, nearly an entire year’s wages for a common laborer. As a woman of the ancient middle east, Mary probably owned no property or land. This, then, was a substantial part of her life savings. The container, made of the marble-like stone called alabaster (Mark 14:3), highlights how valuable the substance was.

Mary’s application of the oil is especially humble and worshipful. Wiping of someone’s feet was an act of servanthood and submission (John 13:1–7). Adding to the sacrifice of the oil itself, women in this era usually kept their hair covered in public. Mary is using her hair—not a towel or a rag—to wipe Jesus’ feet. While that image is merely odd to modern-day eyes, in that era it was a deeply intimate, self-exposing act, putting her in a position of lowliness and quasi-nudity.

This doesn’t imply any sexual component to Mary’s action whatsoever—that would also be a modern misunderstanding. Rather, Mary’s behavior was uninhibited worship and submission to Christ. Upcoming verses note that bystanders were not afraid to criticize her, but that criticism was about perceived waste, not something untoward in her act.

Nard has an aroma better described as “spicy” more so than as a perfume. However, the scent is quite strong, and Mary is using a considerable dose. It’s no surprise, then, that the entire house is permeated with the scent. Mary’s sacrifice is not something hidden or secretive—but she’s not deliberately advertising her good deed. It’s simply a natural consequence of her sacrifice.

Scripture not only shows us positive examples of service, it also gives us negative examples of those who belittle the spiritual efforts of others. At other times, Martha has been frustrated at Mary, who sits and listens to Jesus while Martha hurries to serve guests (Luke 10:38–42). That complaint, at least, was inspired by good intentions. She sincerely meant to see the right thing done, and over-emphasized her own perspective. Judas, on the other hand, will snipe at Mary with a dishonest appeal for better use of money. In truth, his interest is greed, and he’s actually angry to see the nard “wasted” on Jesus instead of ending up in Judas’ own pocket (John 12:4–6).

Verse 4. But Judas Iscariot, one of his disciples (he who was about to betray him), said,

Jesus is being treated to a dinner celebrating His resurrection of Lazarus (John 12:1–3). During the dinner, Lazarus’ sister Mary performed an act of profoundly intimate, sacrificial worship. She anointed Jesus with an expensive oil, which was probably most of her life savings. In doing so, she also wiped His feet with her hair, something her culture would have considered intensely submissive, intimate, and humble (1 Corinthians 11:15; John 13:1–5). The extravagant use of the oil created an aroma that permeated the entire house, leaving little doubt about the depth of her sacrifice.

Judas is pointedly labelled as the one who will eventually betray Jesus to His enemies (Matthew 10:4; Mark 3:19). John’s purpose in making this point is probably to emphasize just how insincere this criticism is. According to the following verse, Judas will point out that Mary’s act took up a great deal of money, which could have been used for the poor (John 12:6). One denarius was about the typical day’s wages. This quantity of oil is worth 300 denarii—nearly a year’s pay (John 12:5)—and was used all at once, to anoint one man! To some people in the room, Judas’ complaint makes sense, and Mark explains how others echo it (Mark 14:3–11).

However, Judas’ analysis is a well-dressed lie. His real anger is in seeing money “wasted” on Jesus instead of going into the disciple’s communal money-bag, where he can steal some of it (John 12:6). Jesus, for His part, will defend her actions in light of His impending death (John 12:7–8).

Verse 5. “Why was this ointment not sold for three hundred denarii and given to the poor?”

One denarius was the typical daily wage of a laborer. Three hundred denarii was nearly a year’s pay. Women, in that era, were not generally allowed to own property or land—and Lazarus’ sister, Mary, has just poured perfumed oil worth about that much money on Jesus in an act of worship (John 12:1–3). This is a monumental sacrifice, probably representing her life savings, or something close to it. Thanks in part to the potent aroma, everyone in the building becomes aware of what has happened.

Judas, one of Jesus’ disciples and His eventual betrayer (John 12:4), now pipes up to complain. According to other accounts, this criticism is echoed by others (Mark 14:3–11). On the surface, there is a certain logic to his response: do something useful, like helping the poor, rather than wasting resources on luxury. To be fair, many who nod along with Judas’ criticism are doing so out of sincere concern.

This critique is actually a manipulative lie. Judas has no interest in the poor, but he knows how to disguise his real intentions. Judas is the disciples’ treasurer, and the more money he controls, the more he can steal (John 12:6). Of course, this is not something the other disciples will learn until after Jesus has been arrested and Judas’ lies are found out.

Verse 6. He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.

Judas has criticized Mary’s act of sacrificial worship: using up most of her life savings, in the form of an expensive oil, to anoint and honor Jesus (John 12:1–3). His critique is phrased in a very logical way, noting that she used up 300 denarii worth of resources. This was the equivalent of almost a year’s wages for the common laborer. It’s a fact beyond argument that such a sum could have been used to feed many poor people. As others nod in agreement (Mark 14:3–11), he complains that this was a waste.

This verse explains the real motivation behind Judas’ reaction, almost certainly one that John did not realize until after Judas’ lies were found out (Matthew 27:3–7). As the group treasurer, Judas was able to skim money whenever he wanted. The “waste” he sees here is money that could have gone into his own pocket being poured onto the feet of Jesus.

Judas’ motivations here are especially crude. However, the tendency to snipe at the service of others is common, even if there is an element of fact to be argued. When someone does “too much,” according to another’s opinion, the assumption is always that it’s a “waste.” To be fair, maybe some of those acts are wasteful—but that’s a judgment to be made by God, through His knowledge (1 Samuel 16:7), and not ours (John 7:24). When others are sincerely led to give or sacrifice or serve, we should focus on honoring their intentions, rather than grousing about what we would have done differently.

Jesus will defend Mary in the next verses, noting these are unusual circumstances (John 12:7–8). His reference to the fact that “the poor you always have with you” is not a dismissal of poverty, but a statement of fact: these are the last moments Jesus will be with friends like Mary, Martha, and Lazarus.

Verse 7. Jesus said, “Leave her alone, so that she may keep it for the day of my burial.

Mary has just anointed Jesus with a tremendously expensive gift of oil, during a dinner celebrating His resurrection of her brother, Lazarus (John 12:1–3). Judas criticized this as a waste, noting that the value of the used oil could have fed many poor people (John 12:4–5). This is a smokescreen for his real angst: knowing that this is money he now can’t steal from the disciples’ common money bag (John 12:6).

Jesus now defends Mary’s actions, looking ahead to His impending sacrificial death. Whether Mary fully understands what is about to happen, what she has done carries a prophetic element. This Mary is described elsewhere as an avid student of Jesus (Luke 10:38–42). Her motivations are sincere—unlike the criticism of Judas, which is deceptive. This was a chance for Mary to express her worship and appreciation for Christ. As it turns out, she will not be among the women who approach Jesus’ tomb after His crucifixion, intent on anointing His body (Mark 16:1). Regardless of her own awareness, Mary is performing this very task, in advance.

Jesus will also point out that this is a rare opportunity (John 12:8). While there is some truth to the idea that the oil’s cost could have been used in other ways, those opportunities will continue. The chance to honor Christ, as Mary did, was something that would never come again. Her decision resulted in an example that’s been preserved in the very Word of God, for all time (Mark 14:6–11)

Verse 8. For the poor you always have with you, but you do not always have me.”

This is the second part of Jesus’ defense of Mary, sister of Lazarus. She was criticized by Judas for “wasting” precious oil anointing Jesus, rather than selling it and giving the money to the poor (John 12:1–4). The truth is that Judas was bitter to see a chance at theft slip through his fingers (John 12:5–6). Jesus began His response by noting that Mary’s actions relate to His impending death and burial. Though Mary was a student of Jesus (Luke 10:38–42), it’s hard to know just how well she understood what was about to happen. Knowingly or not, this was her chance to anoint Jesus body, since she won’t be present when the other women approach the tomb after His death (Mark 16:1).

Here, Jesus makes a remark about the poor which can be grossly misunderstood if taken out of context. Judas’ complaint was a clever deception because it contained an element of truth. Logically, Mary could have sacrificed her oil for the poor, instead of an anointing. However, the opportunity to honor Jesus was unique—it was the last chance she would have for that act of worship. The symbolism and lesson contained in that act is one that has been preserved in God’s own Word (Mark 14:6–11).

Jesus’ comment is not, at all, meant to brush aside the idea of caring for those who are poor. Suggesting otherwise means ignoring everything else the Bible says about service, sacrifice, charity, and love (Matthew 5:16; James 1:27). Rather, the point is about the uniqueness of this moment. Seven days from the evening described here, there will still be opportunities to feed the poor of Jerusalem; but Jesus will not be there anymore. Mary isn’t “wasting” money on something she could have done at any time or any place. She was inspired to take advantage of a irreplaceable moment in time—and for that, she deserved respect, not derision.

Verse 9. When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead.

The stated purpose of the gospel of John is providing proof that Jesus Christ is the divine Promised One (John 20:30–31). To this point, John has provided seven examples of miracles, numerous witnesses, extensive conversations, and other convincing points. People who lived during those times would have seen and heard even more. Among those amazing miracles was the raising of Lazarus, whom Jesus brought back to life after four days in a tomb (John 11:38–44). This occurred in the town of Bethany, extremely close to Jerusalem (John 11:18). Chapter 12 begins with a celebration in Bethany (John 12:1–2), which provides curious people the chance to go and see for themselves if Lazarus was truly alive.

John often uses the phrase “the Jews” to refer either to the religious leaders of Jerusalem or their immediate followers. In this case, he means the latter: the people of the city. Word of Lazarus’ spectacular resurrection has led many of those people to come and visit. Apparently, for some of them, seeing was believing—they recognized what they saw as proof of Jesus’ divine power and authority (John 12:11).

In response to Jesus’ raising of Lazarus, groups like the Pharisees and Sadducees banded together to have Jesus killed (John 11:53). Not only are they willing to assassinate a miracle-worker, they’re open to murdering an innocent man who was the subject of a miracle, as well (John 12:10).

Context Summary
John 12:9–11 shows how committed Jesus’ enemies are to rejecting His message. In chapter 11, Jesus raised Lazarus from death in a public, unmistakable miracle. Rather than accepting this proof of His divinity, local religious leaders committed to having Jesus killed. Here, they show that they’re also willing to murder the resurrected man, since he’s living proof of Jesus’ power. Any question about the sincerity of Jesus’ religious critics is laid to rest here: they’re literally willing to kill the innocent, and cover up evidence, in order to oppose Him.

Verse 10. So the chief priests made plans to put Lazarus to death as well,

When Jesus raised Lazarus from death (John 12:1), He did so in front of a large crowd of witnesses (John 11:38–44). And, He did it right in the faces of His most ardent critics, only two miles away in Jerusalem (John 11:18). As a result, many of the people who normally followed those religious leaders—referred to by John as “the Jews”—have come to Bethany to see if the rumors are true. Of course, they find that Lazarus, who was dead for four days and being publicly mourned (John 11:31), is alive again (John 12:9). That leads many to accept that Jesus is divine and empowered with God’s will (John 12:11).

The local religious leaders, however, have already committed themselves to having Jesus killed (John 11:53). Despite all the evidence Jesus has given them, they stubbornly refuse to accept the truth (John 5:39–40). In fact, their resolve to murder Jesus was only strengthened when He raised Lazarus. What should have been the most obvious proof became their most hated incident. That hatred is so strong that the same men, labelled here as the “chief priests,” will seek to have Lazarus killed, as well.

Scripture often points out that “lack of evidence” is never a valid excuse for rejecting God. The problem is not a lack of proof (Romans 1:18–20; Psalm 19:1), but a lack of willingness to believe. Incidents such as this demonstrate that problem in graphic terms.

The gospel of John was written to catalog evidence that Jesus is divine (John 20:30–31). Those who were there in person to see and hear Jesus had access to all those moments, plus countless other forms of evidence (John 21:25). How a person responds to evidence is decided—first and foremost—by their own sincerity. For some people, there is no such thing as “enough evidence,” because their minds are already made up.

Jesus’ critics have already proven they are willing to ignore miracles (John 5:10; Mark 3:22), and Scripture (John 5:39–40), and the testimony of others (John 9:30–34). Now, rather than accept a miracle, Jesus’ enemies are willing to assassinate an innocent man, because his existence is inconvenient.

Scripture does not tell us whether the plot to kill Lazarus succeeded. Tradition—not the Bible—indicates that Lazarus fled Judea after the resurrection of Christ, arriving in Kition on Cyprus, becoming a bishop. One traditional account suggests his tombstone was inscribed with the quip, “Lazarus, four days dead, friend of Christ.” In truth, we don’t know for sure what happened to him. This represents another difference between Scripture and myth: those touched with miracles, such as Lazarus, are not credited with special significance later on, or endowed with echoes of divine power. They’re still ordinary people, with extraordinary stories.

Verse 11. because on account of him many of the Jews were going away and believing in Jesus.

The gospel of John typically uses the phrase “the Jews” to refer to the main religious body of Jerusalem: the Pharisees, Sadducees, and Scribes, as well as the laymen who loyally follow them. Many of those once-loyal followers, it seems, are willing to follow evidence to its logical conclusion. They see proof of Jesus’ preaching (John 11:9), and so they follow.

Despite all the evidence that Jesus is exactly who He claimed to be (John 20:30–31), there are those who will never accept any evidence, at all. This is because the “belief” which saves a person is a product of one’s own preferences; for some people, even that which is obvious will never be enough (Romans 1:18–20). Jesus’ most fervent critics have rejected everything up to and including Scripture in their stubbornness (John 5:39–40). Recently, they even responded to a spectacular miracle—the resurrection of Lazarus (John 11:38–44)—with an increased resolve to have Jesus killed (John 11:53)!

That willful blindness leads to extended hatred, even to people like Lazarus, who also comes under the threat of violence (John 12:10). His crime is nothing more than being a living testimony to the power and divinity of Jesus Christ. The men who oppose Jesus are angered at the number of people who see Lazarus, dead four days and now living, and see it as proof of Jesus’ ministry. Their answer is to have that evidence removed, by plotting the death of the resurrected man.

Tradition suggests Lazarus fled to Cyprus, possibly becoming a bishop there. Neither history nor Scripture give us any explicit resolution about his earthly fate.

Verse 12. The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem.

Within the last few days, Jesus raised a man to life who had been dead for four days: Lazarus, from a town very close to Jerusalem (John 12:1). In response to this, many of the people of Jerusalem had come to see Lazarus for themselves, and been convinced of Jesus’ power (John 12:9). The date is also nearing the Passover, so Jerusalem is overflowing with pilgrims and visitors who are there to observe the feast day. Many of the people coming from outlying territories have already heard and seen Jesus.

Prior to these events, Jesus has often told people to avoid proclaiming Him as the Messiah (Matthew 16:20; Mark 8:30; John 6:15). That fits into His frequent mention of God’s timeline (John 2:4; 7:6). As described in upcoming verses, however, Jesus will now openly accept the adoration of the people. He will fulfill Messianic prophecy by riding on a donkey’s colt (John 12:14–15), and the crowd will shout kingly blessings to Him (John 12:13).

Jesus’ earlier instructions for people to be discreet were meant to preserve this moment in time. Daniel 9:25 seems to suggest a specific timeline for the arrival of the Messiah. In short, that interpretation from 444 BC pointed to a moment in 33 AD, quite possibly predicting to the day when Jesus made this triumphal entry.

Context Summary
John 12:12–19 describes the triumphal entry: Jesus’ celebratory parade into Jerusalem a few days before Passover. To this point, Jesus has been relatively quiet about His mission, even asking people not to proclaim Him. Now, He fulfills prophecy by riding into the city on a donkey, as people shout ”Hosanna” and throw down coats and palm branches. This affirms the fears of local religious leaders, who worry Jesus’ popularity will attract the anger of the Roman Empire. As it turns out, most of these people misunderstand Jesus’ mission, thinking His plan is to overthrow the Romans to free Israel. This event is also described in Matthew 21:1–11, Mark 11:1–10, and Luke 19:28–40.

Verse 13. So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!”

Palm branches were ancient symbols of victory. The term hosanna was most famously used in Psalm 118:25–26, and means “save now!” It came to be a figure of speech praising God for deliverance, and it was said in support of a king or victor. So, the people who celebrate Jesus’ entry into the city are deliberately applying Old Testament ideas to Him. They are proclaiming Him as the Promised One and the Savior of Israel. Jesus, for His part, will deliberately fulfill certain aspects of Old Testament by riding on the back of a donkey (John 12:14–15).

Daniel 9:25 also speaks of the coming Messiah. That passage implies that after a certain event, there would be a set time ending with the arrival of the Promised One, who would then be “cut off” (Daniel 9:26). Using the prophetic concept of days and years, this predicted 173,880 days. Starting with the decree of Artaxerxes to rebuild the walls of Jerusalem on March 5, 444 BC, Daniel’s predicted timeline ends on March 30, AD 33 – the Monday before Passover (John 12:1; 12:12).

Unfortunately, many of the people still misunderstand the nature of Jesus’ role. Those who turned away after He fed thousands (John 6:26) were disappointed that He spoke of spiritual issues, instead of political ones. It’s likely that most of those cheering for Jesus in this crowd are also expecting Him to come as a conquering king, to oppose the Roman oppressors.

Verse 14. And Jesus found a young donkey and sat on it, just as it is written,

The people are cheering and celebrating Jesus as their Promised One (John 12:12–13). Palm branches are symbols of victory, hosanna is a kingly shout derived from the Psalms, and they are eagerly anticipating a Savior. All of these are fulfillments of prophecy. Daniel 9:25 even suggests a specific date, indicating a certain time from a kingly decree to the arrival of Messiah. Examining those details points to the date of March 30, AD 33, which is the Monday prior to Passover (John 12:1, 12).

Some of Jesus’ fulfillments of prophecy were deliberate. This is one such example. Zechariah 9:9 speaks of the king of Israel riding on a donkey’s colt; this will be cited by John in the next verse (John 12:15). This choice has other implications, as well. Conquering heroes of the ancient world would have ridden in on horses—animals used in that region for war. Jesus, on the other hand, enters on an animal that’s useful only for peaceful purposes. This is the same contrast as someone riding in a modern parade in the bed of a pickup truck, rather than in the turret of a tank.

This reception for Jesus is in no small part due to His recent resurrection of Lazarus (John 12:17–18), but this has been building for some time. The people have noted how Jesus seems to fit the Scriptures, and they’ve responded to His power in the past (John 6:15). However, most people still expect Messiah to be a military / political ruler. Being told otherwise is not what they want to hear (John 6:26, 66). The excitement of the people for someone to challenge Rome is also exactly what the local religious leaders have feared (John 12:19). That, in fact, was their main justification for plotting to have Jesus killed (John 11:45–53).

Verse 15. “Fear not, daughter of Zion;behold, your king is coming,sitting on a donkey ‘s colt!”

This is a quotation from Zechariah 9:9. Much of what happens during this triumphal entry is a fulfillment of prophecy. People in the crowd are shouting phrases from the Psalms (John 12:13). Jesus has purposefully selected a donkey—an animal associated with peaceful work—to ride into town (John 12:14). That not only coordinates with Scripture, it symbolizes the nature of His mission. Military leaders would have used a horse: an animal then used for war. Messiah’s use of a donkey speaks to the fact that His kingdom was not, yet, to be “of this world” (John 18:36).

This deliberate action by Jesus is also a contrast to His earlier instructions. He often told people not to proclaim Him as Messiah (Matthew 16:20; Mark 8:30; Luke 5:14). This is in keeping with His frequent references to acting only according to God’s timeline (John 2:4; 7:6; 12:23). All of this, also, maintains consistency to Old Testament prophecy. Daniel 9:25 predicts a certain time from a decree to rebuild Jerusalem’s walls to the arrival of Messiah. The decree was March 5, 444 BC, and Daniel’s prediction points to March 30, AD 33—which is the Monday prior to Passover (John 12:1, 12).

It’s no exaggeration to say the Old Testament has predicted this very moment when referring to the Messiah. Sadly, Scripture also predicts that most people—even among those cheering—expect something from the Promised One very different from what’s going to happen (Isaiah 53:3–6).

Verse 16. His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him.

In English, a common figure of speech is “hindsight is 20/20.” This refers to a scale used to measure relative nearsightedness or farsightedness. Someone with clear, unaffected eyesight is said to have “20/20 vision.” The point is that when we look to the past—hindsight—we do so knowing and understanding things we once did not. We can see and understand things that previously were unknown. Often, the problem is simply that we didn’t interpret things correctly; now that we know the end result, we can “see” things we missed before.

In the days leading up to Jesus’ crucifixion, the disciples are in that same situation. Like many in Israel, they are aware of Old Testament prophecies about the Messiah—some of which have been referenced during this triumphal entry into Jerusalem (John 12:13–15). But they are clouded by a traditional Jewish interpretation that this Promised One will be a political or military leader. Like most in the crowd, the disciples probably see this adoring response as further proof that Jesus will overthrow the Roman oppressors and restore Israel to independence.

Despite all Jesus has said and done to teach them (Mark 8:31; Luke 17:25), it won’t be until after His resurrection that the disciples finally have the benefit of hindsight, it’s improved perspective. That, and the teaching presence of the Holy Spirit (John 16:12–13).

Verse 17. The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness.

The gospel of John was written to compile evidence that Jesus is divine, and divinely sent (John 20:30–31). Miracles are a major part of this proof, and John focuses on seven such “signs” in his gospel. The seventh, and most spectacular, of these was the resurrection of Lazarus (John 11:38–44). That miracle was witnessed by many people from Jerusalem (John 11:31) who had come to comfort Lazarus’ grieving sisters. Enthusiasm over what they’d seen—and the publicity it generated (John 12:9)—was a major factor in the huge crowd that greeted Jesus during this triumphal entry (John 12:12–13).

According to this verse, Jesus’ resurrection of Lazarus is being repeatedly mentioned by the crowd. Most of these people expect the Promised One to be a military or political leader. So, their excitement is both understandable and unfortunate. These cheering crowds are celebrating because they are excited at the prospect of challenging Roman rule through a God-ordained conqueror who can raise the dead.

That buzz also confirms the local religious leaders’ prejudice: that Jesus is going to attract Roman anger and cause problems for the Jewish people (John 12:19).

Verse 18. The reason why the crowd went to meet him was that they heard he had done this sign.

Jesus’ miracles are described in the gospel of John as “signs.” Like a carved or printed road sign, these are meant to provide some specific message, or direction. In the case of Christ’s miracles, that message is that He is the Son of God, and we are meant to believe in His message (John 20:30–31). Scripture shows us that many people reacted to Jesus and His miracles, but not many seem to have correctly understood them. When Jesus fed thousands in a miracle (John 6:9–14), the people were more concerned with free food and political issues than spiritual truth (John 6:15, 26). Confronted with a more accurate understanding, many turned away from Christ (John 6:66).

Many of the people cheering for Jesus during this triumphal entry (John 12:12–13) are excited because they’ve heard about His recent accomplishment: raising Lazarus from the grave after four days (John 11:38–44). Those same people are aware of Old Testament promises of a Savior, who will free Israel—much of the shouting and praise being spoken echoes those prophetic passages (John 12:14–15). However, just as the people who saw Jesus multiply food are distracted by material things, many of the people cheering for Jesus in Jerusalem are misguided. They’re excited to see a worldly conqueror—a social savior—rather than Scripture’s full picture of what Messiah will be (Isaiah 53:3–6; Mark 8:31; Luke 17:25).

This mob also stokes the fears of Jerusalem’s religious leaders. Earlier, they’d committed to having Jesus killed to prevent Him from arousing the anger of Rome (John 11:45–53). Seeing the people openly hail Jesus as their king suggests those fears were valid.

Verse 19. So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.”

Opposition to Jesus from local religious leaders was mostly spiritual, or social. Jesus was contradicting their traditions (Matthew 15:1–2) and making them look foolish in front of the people they intended to lead (Mark 12:34). In looking for a way to be rid of Jesus, those same leaders noted that the people were referring to Him as the Messiah (John 7:31). That inspired fear that the Roman Empire, in control of Judea, would see that as a rebellion and respond with deadly force. So, out of both fear and hatred, they held up Jesus’ political threat as justification to have Him killed (John 11:53).

One can only imagine the horror the religious leaders felt to see Jesus entering Jerusalem while crowds shout hosanna—a kingly blessing—and wave palm branches (John 12:12–13). Not only did it mean that more and more people were approving of His teachings, it was exactly the kind of display they feared would anger their Roman overlords.

Verse 20. Now among those who went up to worship at the feast were some Greeks.

Jesus is in Jerusalem for Passover. This is one of the festivals for which Jewish men are required to make a pilgrimage to the city (Deuteronomy 16:16). That has resulted in Jerusalem being packed with visitors, many of whom celebrated Jesus as He entered the city on a donkey (John 12:12–19). Not all of those visiting are ethnic Jews, however. Some of those who have come to celebrate Passover are Gentiles, who nonetheless honor the God of Israel. In this era, the term “Greeks” was used as a generic term for non-Israelites (John 7:35; Romans 1:14; 1 Corinthians 10:32; Galatians 3:28).

John does not say whether the men mentioned in this verse are God-worshippers. That seems likely, especially since there would have been little reason for them to try to speak to Jesus otherwise.

Scripture also does not specify why the men approached Philip, rather than someone else (John 12:21). They might have chosen him due to his Greek name. Or, it might have been because he knew some of them from Bethsaida. It’s also possible they had no choice, and Philip was acting as the first layer of security screening for Jesus. Local religious leaders are secretly plotting Jesus’ death (John 11:53), but only the details are secret. There’s no question in anyone’s mind that they mean Him harm (John 10:39–40; 11:8).

Context Summary
John 12:20–26 describes a group of Greeks—non-Jewish people who worshipped God—who approach Jesus after the triumphal entry. The disciples appear to be carefully vetting everyone who wants to come near Jesus, knowing that local religious leaders have marked Him for death. Jesus’ response indicates that the time has come for His ultimate sacrifice, an event which opens the gospel of grace to the entire world.

Verse 21. So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.”

At this time, Jerusalem is overflowing with pilgrims arriving to celebrate Passover (Deuteronomy 16:16). Not all these travelers are Jewish—some are “Greeks,” which in this case is a generic term referring to Gentiles. Jesus has just entered Jerusalem to great fanfare in the triumphal entry (John 12:12–18). This has renewed His enemies’ interest in having Him killed (John 11:53), thanks to what they see as a dangerous precedent (John 12:19). Like His raising of Lazarus (John 12:1–11), this has also generated more interest in Jesus and His ministry. The people referred to here are among those Greeks.

Even though the murderous plans of Jesus’ enemies are secret (Matthew 26:4; Mark 14:1), nobody has any doubt that they mean Him harm (John 11:8). That is one possible explanation for why these men are said to approach Philip, specifically. Perhaps Philip was acting as the first layer of security for Jesus, vetting those who wanted to get close to Him (John 12:22). It’s also possible that these Greeks approached Philip—who has a Greek name—because they knew of him from his time in Bethsaida.

Verse 22. Philip went and told Andrew; Andrew and Philip went and told Jesus.

The disciples know all too well that Jesus’ enemies want to kill Him (John 10:39–40). They were unsure about even coming back to this region due to those fears (John 11:8). What they don’t know is that the plans of those hostile religious leaders are now official, and the rulers of Jerusalem are actively seeking to have Jesus killed (John 11:53). They probably suspect, however, that Jesus’ dramatic and celebrated triumphal entry has heightened the danger He faces (John 12:12–19).

This verse makes sense considering those concerns. A group of non-Jewish people have come to speak to Jesus (John 12:20), approaching Philip first (John 12:21). This verse indicates that the request passed from Philip, to Andrew, and then to Jesus. This has the feel of a security screening process—as if the disciples are being very careful of who is allowed close access to Jesus. Multiple layers of vetting would make it easier for the disciples to detect a potential assassin.

Verse 23. And Jesus answered them, “The hour has come for the Son of Man to be glorified.

In prior moments, Scripture has made the point that Jesus’ “time had not yet come.” Some of these come from Jesus’ own lips (John 2:4; 7:6), or references to that effect (John 8:20). It’s clear He is acting on a divine timetable. The drama of the triumphal entry is part of that loyalty to God’s schedule—following many ancient prophecies (Daniel 9:25–26). Recently, Jesus has been approached by a group of Gentiles—referred to as “Greeks”—who first encounter Philip and Andrew. These two appear to be running some kind of security screening for Jesus, in response to the obvious threats of local religious leaders (John 10:39–40; 11:8).

It’s not an accident that John recorded specific words from the Pharisees who were upset by the crowd’s reaction to Jesus riding into Jerusalem (John 12:19). There, critics claimed “the world has gone after Him.” In this incident, those approaching Jesus are from the group Jewish people consider as outsiders. In the Israeli mindset, there are two main divisions among mankind: Jews, and everyone else. In a literal and symbolic sense, what’s happening now is evidence that “the whole world” is going to be called to Jesus, not merely the people of the nation of Israel (John 10:16).

Jesus will continue to explain the significance of this moment in upcoming verses. Among the analogies He makes is that of a seed which is planted (John 12:24). The seed, in a sense, apparently “dies,” but in reality, it is transformed into the more mature and always-intended form. Paul echoes some of this terminology in his letters (1 Corinthians 15:36–42).

Verse 24. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.

As He often does when making a bold point, Jesus uses the “Truly, truly” phrase. This comes from a repetition of the word amen, which invokes agreement. Used at the end of a statement—as many do with prayer—it implies agreeing with something already said or believed. Used at the beginning of a remark, as here, implies it’s the first-hand original knowledge of the one speaking.

Paul expands on this metaphor of planted seeds in 1 Corinthians 15:36–42. The seed which is planted seems to “die.” It sacrifices everything and is lost, so far as it appears. In truth, the seed must be planted in order to become what it was always meant to be. Just as the seed must “lose its life” to fulfill its ultimate purpose, so too does each person need to “lose” their worldly life in order to gain eternity (John 12:25). That doesn’t literally mean physical death or martyrdom, but rather the willingness to sacrifice everything in order to follow Christ (Mark 8:35–36).

Jesus will continue to refine this idea in the following verses. That explanation includes a typical ancient-middle-eastern contrast using terms like “love” and “hate.”

Verse 25. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.

In other passages, Jesus speaks of the fundamental choice between the world and God (Matthew 10:39; Mark 8:35–36). A person cannot cling to worldly things and still make God their top priority. In prior verses, Jesus used the analogy of a seed: it must “die” in order to fulfill its purpose. The symbolism is that of a seed being planted, then growing to maturity. Those who seek to truly follow Christ have to—as it would seem to the world—lose everything. The end result, however, is exactly what the seed—the believer—was always intended for, which is something greater and more glorious (1 Corinthians 15:36–42).

It’s important to understand the narrow context of Jesus’ words here. The point is not that only those who live in deliberate poverty will be saved. Nor is it that a person must perform the right kind of actions in order to be with God in eternity. Rather, this is a reference to a person’s state of mind. This is why Jesus uses the dichotomy of “love” and “hate,” with respect to one’s earthly life. Just as Jesus was not commanding people to objectively “hate” their family (Luke 14:26), He is not telling us to objectively “hate” our lives. Rather, He’s saying that we ought to put 100% of our priority, emphasis, and effort into the will of God. Those who want to cling to the world, instead of Christ, demonstrate that they “love” the world too much to sincerely follow Him (Mark 10:21–23).

Verse 26. If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.

Jesus is speaking in front of a group of non-Jewish seekers, who have come to see Him in Jerusalem (John 12:20–22). The main message He is giving deals with the need for a person to “die” to themselves in order to “live” in eternal life. This is not a question of earning one’s salvation—rather, it’s a measure of a person’s sincerity. Those who earnestly want to submit to God will put Him at the very top of their priorities. They won’t “love” things as much as they “love” God and His will. To the world, that looks like death, just as burying a seed has all the appearance of killing it (John 12:24). In reality, that act is what allows the seed to achieve the purpose for which it was created!

In the same way, being a born-again believer in Jesus Christ means “dying” to one’s self and self-interests (1 Corinthians 15:36–42; Romans 6:6–8). Those who resist that obedience are like a seed which is never planted; seeming to “live” but merely stagnating in a state of immaturity and barrenness (Mark 10:21–23).

Jesus’ upcoming words are a continuation of this speech, which includes a supernatural response from heaven. In keeping with Jesus’ teachings about those who will or will not hear His voice (John 10:26–27), most of those who hear this divine answer will dismiss it as something natural and meaningless (John 12:27–29).

Verse 27. “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour.

Jesus is continuing to speak to a group of non-Jewish seekers brought to Him by the disciples (John 12:20–22). His earlier statement compared His impending death to the planting of a seed (John 12:23–26). What might seem like death and destruction is really the process which turns something mundane and immature into something mature and productive. This is a concept also explored by Paul in his letters (1 Corinthians 15:36–42).

This verse provides a fascinating glimpse into the humanity of Jesus Christ. Here He describes Himself the same way He did when approaching Lazarus’ grave (John 11:33). It’s the same term John chose to depict the turbulence of a pool of water (John 5:7). All of these passages use the Greek root word tarassō, often translated as “troubled,” implying an agitation or disturbance. As one fully human, Jesus experienced the same emotions as anyone else (Hebrews 4:15), and in this case that means the anxiety one would expect, given all He knows of what’s to come (John 19:1; 19:16).

Jesus also makes an interesting statement about asking God to spare Him from what is coming. There are two ways to interpret this: the first suggests that Jesus is saying, “I should not ask God to spare me.” However, that reads too much into the text, which the text does not explicitly say. Jesus does not say anything like “no, I should not.” He simply notes that this “hour” (John 12:23) is the purpose for His earthly ministry.

The more reasonable interpretation is that Jesus is saying the same thing He’ll pray later in the garden of Gethsemane (Matthew 26:39; Luke 22:42). Then, with His death hours away, Jesus will make the request His humanity is begging for. At the same time, and without contradiction, He will pray for the will of God the Father to be done. Here, Jesus is saying the same thing, in a somewhat less dramatic form. His statement recorded here is along the lines of saying, “I can pray that…but I know God’s will is for this to happen.”

Verse 28. Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.”

A group of non-Jewish seekers has come to speak to Jesus (John 12:20–22). His response to them has centered on His impending death, partly using the analogy of a seed which must “die” to attain it’s intended purpose (John 12:23–26). He has also stated that what is coming is troubling, to the point He would pray for God to take it away—though Jesus knows it is the entire reason for His incarnation (John 12:27). Jesus’ reference to God’s glory is one He will echo several times between now and His arrest (John 13:31; 14:13; 17:1).

When Jesus was baptized, a voice from heaven announced God’s approval (Matthew 3:17; Mark 1:11; Luke 3:22). That was at the very beginning of His public ministry, in the middle of nowhere. Now, a voice is speaking to a crowd in Jerusalem itself. After all Jesus has said and done over the past three years, this overt message ought to be the last piece of proof anyone needs.

The response to this heavenly voice parallels the reactions people often have faced with evidence of the Bible or of God. Some rightly recognize that there’s a spiritual component. Others dismiss the obvious by claiming it’s something random or meaningless (John 12:29). Ultimately, all those moments where God reveals Himself factor into the judgment that all men are without excuse (Romans 1:18–20; John 12:30–36).

Context Summary
John 12:27–43 represents the end of Jesus’ public ministry in the gospel of John. After being approached by non-Jewish people who believed in God, Jesus seems agitated as He anticipates His impending death. A voice from heaven affirms His mission, but to most people it simply sounds like noise or thunder. What Jesus means as a reference to crucifixion is misinterpreted by many as a prediction that He’ll be exalted: to be ”lifted up.” The people struggle to understand His message, and Jesus will leave them after warning that their time is short. This confirms Old Testament prophecies and reiterates how far some people will go in order to defy evidence of God.

Verse 29. The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.”

The response to Jesus’ comment about God’s glorification provides insight into how, and why, some people fail to see evidence of God which others find obvious. A voice from heaven speaks audible words (John 12:28). This is the exact communication some modern skeptics claim would compel them to believe in God. However, the core reason for disbelief is not a lack of evidence. Evidence is easily available without miracles (Romans 1:18–20; Psalm 19:1). Evidence is accessible in accounts of the miraculous and in Scripture (John 5:39–40). But evidence can always be dismissed by those who don’t want to believe (John 7:17). Miracles can be ignored (Luke 16:31). Signs can be misread, even on purpose.

Those who claim this sound was only thunder seem to be in that latter category. They literally hear the voice of God—and dismiss it as something mindless, natural, and meaningless. That’s an appropriate parallel to modern-day skepticism, where mounting evidence of God’s influence in nature is brushed aside. Whether it’s a lack of spirituality (1 Corinthians 2:14) or outright stubbornness (1 Timothy 4:2), the result is the same.

Others have a less-skeptical interpretation, which is to assume the voice they heard was that of an angel. Both, however, find themselves in a moment of decision. As Jesus will explain, these events serve as “signs” that ought to lead people to faith (John 12:30–36). Those who reject God will have no excuse for their disbelief. Later verses in this same passage make this idea very clear (John 12:37–40).

Verse 30. Jesus answered, “This voice has come for your sake, not mine.

The gospel of John refers to Jesus’ miracles using the Greek term semion, which means “sign.” When we see a “sign” by the side of a road, in a hallway, or on the door of a building, we know that there is a message being given. The sign does not exist for its own sake—it’s there to tell people something. The evidence Jesus provides during His earthly ministry does the same thing, pointing people to truth (John 20:30–31). Of course, people often ignore signs, for various reasons. They also ignore God’s signs.

While speaking to a crowd in Jerusalem (John 12:20–22), Jesus is answered by a voice from heaven (John 12:28). This is as literal and direct a “message from God” as any skeptic could hope for. In fact, some critics of faith often claim that it would take an incident just like this to convince them. That, of course, is not true. Evidence is not the problem, the problem is a spirit that’s deliberately stubborn and disbelieving (Romans 1:18–20; John 5:39–40; Luke 16:31). Some of those hearing this voice—in the presence of a man who recently raised the dead (John 11:40–43)—dismiss it as meaningless natural noise (John 11:29).

Jesus’ comment here specifically refers to that audible voice from heaven. It also applies, generally, to all the evidence God offers humanity. This message is urgent: each person’s time is short (James 4:14), and those who ignore the truth risk being lost for eternity (John 3:16–18). After this encounter, the gospel of John will make it clear that spiritual rebellion is at the heart of disbelief (John 12:37–40).

Verse 31. Now is the judgment of this world; now will the ruler of this world be cast out.

These words come as Jesus is speaking to a group in Jerusalem (John 12:20–22). The main point of His discussion is His impending death—”this hour” and “this purpose” for which He has come (John 12:27). During that conversation, an audible voice from heaven spoke words (John 12:28). Some in the crowd, expressing spiritual stubbornness, dismissed it as noise (John 12:29). Jesus, in contrast, explains the voice was meant for their good, as a means to point them towards the truth (John 12:30).

In the most direct sense, Jesus is still speaking of His upcoming sacrifice on the cross. That moment is the judgment of sin, and the means by which evil will be forever defeated (Hebrews 2:14–15). However, there is a sense in which His words also apply to the idea He just presented: that each person is presented with Christ and must make a decision. Everyone has access to “enough” proof of God (Romans 1:18–20; Psalm 19:1; John 5:39–40). Those who do not believe must choose disbelief (John 7:17; 1 Corinthians 2:14), and take on judgment themselves (John 3:16–18).

This double-meaning is supported by the comments Jesus makes in the very next verse: all men are “drawn to” Christ by the proclamation of His sacrificial death. Not all will actually come, of course (John 6:44). But no one has an excuse for rejecting what God offers, which is forgiveness of sin (John 6:35). After this conversation ends, the gospel of John will emphasize that people are rejecting God in spite of proof, not because there is no proof (John 12:37–40).

Verse 32. And I, when I am lifted up from the earth, will draw all people to myself.”

The expression “lifted up” is a metaphor for crucifixion—a fate Jesus will be experiencing very soon (John 12:23–24). This is something Christ alluded to when speaking with Nicodemus (John 3:14). There, Jesus referenced an incident from Numbers 21:4–9. The people of Israel were suffering from a self-inflicted plague, and could only be saved by looking to a bronze serpent held up on a pole. That moment foreshadowed the concept of salvation by grace through faith, with the eventual Messiah as the one “lifted up” for others to look to and be saved.

This act of being “lifted up” will “draw all men to [Christ].” The context of this “drawing” is the conversation Jesus is having with a crowd in Jerusalem (John 12:20–22). The people had mixed reactions to an overt voice from heaven (John 12:28–29). Jesus pointed out that such events were meant for their own good (John 12:30), as signs to point them to the truth (John 20:30–31). The message of the gospel, focused on Christ’s death and resurrection, is one that “calls” to all people (John 6:35; 40). Unfortunately, not all will respond (John 6:44).

The aftermath of Jesus’ death proves the literal truth of the words “all men.” He will be executed under a placard sarcastically proclaiming Him as king in multiple languages (John 19:20). His death will shake the worldview of a pagan soldier (Mark 15:39), witnessed by both followers and enemies (Mark 15:29–32; John 19:25). He will die in between thieves (Matthew 27:38), only one of whom will believe (Luke 22:39–43). His body will be attended to by both loyal disciples and secret followers—those of both low and high class (Matthew 27:57–61). Women will be the first to learn of His resurrection (Mark 16:1–6). Gentiles will be converted (Acts 10:44–45). Hardened enemies will become missionaries (Acts 22:6–8). Social barriers will be broken (Galatians 3:28). In eternity, those redeemed by Christ will included members of “every nation, from all tribes and peoples and languages” (Revelation 7:9).

Verse 33. He said this to show by what kind of death he was going to die.

Here, John explains that Jesus’ reference in the prior verse was meant to indicate the method of His death. When speaking to Nicodemus in a prior encounter, Jesus mentioned how a bronze serpent was “lifted up” to save the people from a plague (John 3:14; Numbers 21:4–9). This most recent reference to being “lifted up” (John 12:32) is also an allusion to crucifixion, where the victim is suspended off the ground.

As with many of Jesus’ statements, few people hearing Him will completely understand. Most of that confusion is based in their misunderstanding of prophecy (John 12:34). Even though Jesus has been clear, at least with His disciples (Luke 9:22; Mark 8:31), most of His followers don’t grasp the idea that His death is going to be a literal one. Of course, Scripture and other evidence have been pointing people towards this for some time (Isaiah 53:3–5). The problem is not that most people cannotpossibly understand; the problem is they choose not to.

Verse 34. So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?”

A crowd of people is speaking with Jesus in Jerusalem, not long before Passover (John 12:20–22). In this conversation, Jesus has mentioned His impending death, and received a response from heaven, in the form of audible words (John 12:23–28). Some in the crowd dismissed this as thunder, while others ascribed it to an angel (John 12:29). Jesus pointed out that these signs were meant for the people—as proof they needed to respond (John 12:30–31). All people are faced with a certain level of evidence for God (Romans 1:18–20), and the crucifixion of Christ represents the ultimate “call” that people must either accept or deny (John 12:32–33).

Old Testament prophecy looked forward to the Messiah. However, that perspective didn’t include a clear separation of time between events. Most people in this crowd expect the Messiah will come and immediately establish a permanent rule on earth. The question being asked here implies that Jesus’ words are not falling on completely deaf ears. Being “lifted up,” to some, might suggest ascending to heaven, while others might understand the veiled reference to crucifixion. Either way, it implies Jesus will not be on earth forever.

Earlier, Jesus used the title “Son of Man” for Himself (John 12:23). This is part of the people’s confusion, so they ask Jesus to clarify what He means. There is no doubt that He has claimed that phrase—but the people don’t understand how that connects to being “lifted up.” In a sense, they’re asking if Jesus means “Son of Man” in a different way than He’s been using it. His answer will flow from prior comments: that there’s a clear choice between belief and disbelief, and a person’s time to make that decision is limited (John 12:35–36).

Verse 35. So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going.

Metaphors about light and darkness are common in the Bible. For the people of Israel, “light” was the universal symbol of all that was good and right. The contrast is one all people can understand: stumbling around in the dark can be frightening and dangerous. It’s no exaggeration to say that having a source of light, in some situations, can be the difference between life and death.

In this context, Jesus is indicating that there is a “light” available in the form of His message, miracles, and testimony. The people have an opportunity to respond to those, as God intends, by believing (John 12:30; 20:30–31). But that opportunity is limited. In the literal sense, Jesus has only a few days left prior to His crucifixion. These are among the last words He will publicly preach before being arrested. In the more general sense, people are not offered unlimited opportunities for salvation—sooner or later, our fragile lives will end (James 4:14). Those who reject God have no guarantee they’ll have another chance (Proverbs 29:1; Hebrews 9:28).

Verse 36. While you have the light, believe in the light, that you may become sons of light.” When Jesus had said these things, he departed and hid himself from them.

Writing in 2 Corinthians 6:2, Paul makes his famous statement that “now is the favorable time; behold, now is the day of salvation.” James 4:14 indicates that life is like a vapor that’s quickly gone without warning. The book of Proverbs warns that those who are stubborn face a sudden and permanent fate (Proverbs 29:1). Those warnings all share a common theme related to what Jesus is preaching to a crowd in Jerusalem (John 12:20–22). The essential message is: “don’t wait.”

In a very literal sense, Jesus is telling people that His earthly ministry is coming to a close. Their opportunity to hear and respond to Him is slipping away (John 12:23). Those who reject His words and His message are risking being left in the dark (John 12:35). More generally, He is speaking to anyone who hears the gospel (Luke 7:22–23) or sees the myriad evidence available for truths about God (Psalm 19:1). He’s warning mankind that only those who become “sons of light” (1 John 3:1) can avoid being overtaken by darkness (Matthew 25:30). At some point, it will be “too late,” and those who have ignored God up to then will have no excuse (Romans 1:18–20).

The end of this verse—which probably would have been better as its own segment—is something of a literal application of those ideas. Jesus leaves the crowd and is “hidden” from them. Whether that simply means He went somewhere private, or was supernaturally covered, Scripture does not say. Either way, this encounter is now closed.

Jesus’ statement starting in verse 44 is not tied to a particular time or place; it might be a general summary of His words. That means that what’s contained here in verse 36 may be, literally, the last words Jesus “preached” in a public setting prior to His arrest.

Verse 37. Though he had done so many signs before them, they still did not believe in him,

This verse echoes a theme many people resist: unbelief is mostly about what a person wants, not what a person knows. Jesus lambasted His religious critics for “refusing” to acknowledge the obvious conclusion of their own study (John 5:39–40). He pointed out that even seeing a miracle wouldn’t convince those who ignored prior evidence (Luke 16:31). That message was confirmed when Jesus raised a man from death, and His enemies responded by plotting to assassinate both the miracle-worker and the restored man (John 11:53; 12:9–11)! In the prior conversation, Jesus was affirmed by an actual voice, from heaven, speaking audible words (John 12:28). Some of the people who heard it dismissed it as thunder (John 12:29).

In that same encounter, Jesus pointed out that His miracles—and other forms of testimony—were “for” the people (John 12:3). They were given by God specifically to point towards belief in Christ. Any person who claims they need “more evidence” to believe in Jesus is lying—either to themselves, or outright, to others. The proof we’re given in nature (Psalm 19:1), experience (Romans 1:18–20), Scripture (John 20:30–31) and human testimony (Matthew 28:19) is more than enough. What stops people from responding to the gospel is not lack of knowledge. It’s sinful stubbornness.

Some interpreters point to the following verses and claim that disbelief is not “their fault,” since God is credited with blinding eyes and hardening hearts (John 12:39–40). As is often said, the problem is simply that people “could not” believe because they “would not” believe. This concept is connected by the upcoming reference to Isaiah (John 12:38–39). Scripture indicates that God can respond to willful stubbornness by “cutting off” a person (Proverbs 29:1). Those who resist God might find He hardens their hearts as judgment on their non-belief (Exodus 9:12).

Verse 38. so that the word spoken by the prophet Isaiah might be fulfilled: “Lord, who has believed what he heard from us,and to whom has the arm of the Lord been revealed?”

Isaiah chapter 53 is often labelled as “The Suffering Servant,” and is among the more important Old Testament references to the Messiah. The portion quoted here is from the beginning of that passage. There, Isaiah asks a rhetorical question: “who has believed what he heard from us?” The context of that question is the same as this recent conversation between Jesus and a crowd in Jerusalem (John 12:27–36). The expected answer to Isaiah’s question is much the same as when a modern person uses the expression “who cares?” Immediately after asking this, Isaiah explains the way Messiah will suffer at the hands of those people to whom “the arm [the strength and power] of the Lord” was made obvious (Isaiah 53:2–3).

This comment by John has both an immediate application, and a general one. In an immediate sense, this is a reference to how the nation of Israel will reject their own Promised One (Matthew 23:37; Romans 10:16–21). Broadly, it supports the point made by Jesus in the preceding verses: that people reject God despite evidence, not because they lack it.

Verse 39. Therefore they could not believe. For again Isaiah said,

When God judged the nation of Egypt, He did so by hardening the heart of the Pharaoh (Exodus 9:12). This caused the Egyptian ruler to be even more resistant to God, and that resulted in further plagues. Key to this fact is noting that Pharaoh had already been cruel and resistant and had in fact hardened His own heart first (Exodus 7:13, 7:22; 8:15; 8:19; 8:32). It is not until after the sixth plague that God is said to have actually “hardened the heart” of Pharaoh. This means that one way in which God judges willing disbelief is by perpetuating it (Proverbs 29:1). Those who stubbornly rebel against God may find themselves in a state where they cannot believe, as judgment for their earlier refusal to believe.

John’s gospel has mentioned the famous “Suffering Servant” of Isaiah chapter 53. In that prophecy (Isaiah 53:1), Isaiah asks “who has believed what he heard from us?” The expected answer is, “no one,” in the sense that the Messiah is broadly rejected by His own people and the world at large (Matthew 23:37; Romans 10:16–21).

All of this plays into the use of the word “therefore” as found in this verse. The only reason—the explicitly stated cause—for those who “could not believe” is their prior commitment to unbelief. They cannot now believe because they would not believe when given the chance. What John cites from Isaiah 6:10, in the following verse, is in that very context.

Verse 40. “He has blinded their eyesand hardened their heart,lest they see with their eyes,and understand with their heart, and turn,and I would heal them.”

This is a reference to Isaiah 6:10, which John phrases in the present tense, indicating it’s being fulfilled. God is “blinding” and “hardening” the people so that they will not accept the truth. Taken entirely out of context, that would seem to be spiteful and unfair. How can God blame people for disbelief (John 3:36) when He is purposefully blocking them from it?

The answer is in the full context of this passage. Just recently, John described a crowd speaking to Jesus (John 12:20–22), who heard literal words from heaven (John 12:28). Many in the crowd dismissed that as thunder (John 12:29). Religious experts attacked Jesus, even though their own studies ought to have led them to the truth (John 5:39–40). In the same way, many people ignore clear evidence of God (Romans 1:18–20), even in nature (Psalm 19:1), because they do not want to believe. No miracle will ever convince those who are committed to defying God (Luke 16:31).

This means that God can, and does, use “hardening” and “blinding” as a form of judgment—after a person has already committed themselves to rejecting Him. In Exodus, God speaks of how He will “harden the heart” of the Egyptian king to prolong the plagues demonstrating God’s glory (Exodus 4:21). Eventually, God does just that (Exodus 9:12). But God doesn’t influence Pharaoh until Pharaoh has repeatedly and frequently hardened his own heart (Exodus 7:1322; 8:15, 19, 32).

John cites this Scripture as proof that those who stubbornly disbelieve in God have only themselves to blame. At some point, even their inability to accept God is a consequence of their own rebellion.

Verse 41. Isaiah said these things because he saw his glory and spoke of him.

John has cited passages from the Old Testament prophet Isaiah. Among these are Isaiah 53, which speaks of a “Suffering Servant” and explains how people will reject Messiah and mistreat Him (John 12:38). He also referenced Isaiah 6:10, where God predicts how those who deliberately reject God will have their disobedience made permanent, as a form of judgment (John 12:40). Isaiah’s prophecies are famous for featuring stunning images of God and His glory in heaven (Isaiah 6:1–7).

John’s reference here is to how Isaiah “saw his glory and spoke of him.” The “Him” in question here is Jesus—John is explicitly connecting the visions of the Old Testament prophet to Jesus of Nazareth. This fits with the main purpose of this gospel, which is to provide evidence that Jesus is, in fact, divine (John 20:30–31). The miracles and other acts by Jesus are all meant to support this idea (John 12:30), and those who reject those “signs” risk being left to their own stubbornness (John 12:37–40).

Verse 42. Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue;

John uses the term “nevertheless” to note that his prior comments are not universal. The nation of Israel, on the whole, rejected Jesus as their Messiah (John 12:37–40). This was despite His many miracles, teachings, and the evidence of the Bible itself (John 5:31–47). That does not mean that every single person, without exception, chose to ignore the “signs” they were provided (John 20:30–31). Even among the religious leaders of Jerusalem, there were those who followed Christ’s teachings to their logical conclusion.

Scripture indicates that there were at least two such followers: Nicodemus and Joseph of Arimathea (John 19:38–39). Other passages indicate these men were willing to speak well of Jesus, or at least to be fair (John 7:50–51). Fear of losing their positions and the respect of their peers, however, kept them from speaking more boldly and honestly about their faith (John 9:22). This is a point made directly, and harshly, in the following verse (John 12:43).

Verse 43. for they loved the glory that comes from man more than the glory that comes from God.

The vast majority of the nation of Israel rejected Jesus of Nazareth as their Messiah. This was predicted by Old Testament prophets like Isaiah (Isaiah 53). Among the religious leaders, most ignored the obvious evidence in order to oppose Him (John 5:31–47). In fact, the leaders of Jerusalem were so committed to rejection of God that they responded to a miraculous resurrection by plotting the assassination of the restored man (John 12:9–11).

Some of those religious elites were more receptive. Nicodemus had visited Jesus to ask more about His teachings (John 3:1–15). Nicodemus also spoke up in favor of giving Jesus a fair and honest hearing (John 7:50–51). However, his peers had made it clear that anyone who openly supported Jesus was going to be excommunicated (John 9:22). So, men like Nicodemus and Joseph of Arimathea (John 19:38–39) kept their faith a secret.

John’s condemnation is harsh, but hard to argue with. Sincere or not, neither Nicodemus nor Joseph were willing to step out in full support of their beliefs. Both seem to have done so after Jesus was killed. Joseph might even have spoken up during the sham trials yet to come (Luke 23:50–51). Still, at this time, they opt to maintain their status and the “glory that comes from man” rather than fully following God (Luke 9:23).

Verse 44. And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me.

When Jesus called loudly for Lazarus to rise from the dead, the gospel of John used a Greek term similar to what’s found here. Both terms imply a loud, deliberate proclamation. In the prior verses, Jesus had warned a group of people in Jerusalem (John 12:20–22) to take advantage of their limited opportunity to follow truth. Those who reject that chance may find themselves unable to come to belief, as judgment against their hard hearts (John 12:37–43).

This verse corresponds to other statements made in the New Testament. Hebrews 1:3 refers to Christ as the “exact imprint” of God, an idea Jesus will also mention later in His teaching to the disciples (John 14:9–10). The two are identical: when one hears from Jesus, they are hearing from God the Father. Those who reject the Son are rejecting God (John 3:36). Colossians 1:15 likewise says that Jesus is the visible form of the invisible Father.

2 Corinthians 4:4 combines the ideas found here and in prior verses. Jesus is the “light of the gospel of the glory of Christ, who is the image of God.” Those who reject God, according to that reference, are blinded and kept from seeing the truth.

It’s not clear when or where Jesus spoke these words. This might be a single, specific statement made after His encounter with the seekers in Jerusalem. Or, this might be a summarized version of His teaching as He neared the end of His earthly ministry.

Context Summary
John 12:44–50 is the last public statement Jesus makes prior to His crucifixion. This is a sincere ”plea” to the people. In relatively few words, Jesus summarizes His purpose, and states that He alone provides the means of salvation. From this point forward, Jesus will focus His efforts on preparing the disciples for what comes next. Those lessons, leading up to Jesus’ arrest and crucifixion, make up the bulk of the next few chapters of the gospel of John.

Verse 45. And whoever sees me sees him who sent me.

These words are not tied to any particular place or time, so we cannot be sure if they’re a single speech, or a summary of Jesus’ message in the days leading up to His arrest and crucifixion. Either way, this passage explains the final lesson given by Christ in those hours prior to His departure from the public view.

Scripture makes it clear that Jesus Christ is God; He is identical to God the Father. Here, the emphasis is on the idea that when one sees or hears from Jesus, they are also seeing and hearing God. This is why a rejection of Christ is a rejection of God (John 3:18, 36). Though people cannot see a visible form of God the Father, they can see God visibly in the form of the Son (Colossians 1:15). Those who do not see Christ for what He is are those “blinded” to the truth (2 Corinthians 4:4). This condition is one a person can bring on himself as judgment for stubborn disbelief (John 12:37–43).

As Jesus will explain to the disciples (John 14:9–10), Christ is the manifestation of God in human form. There is no other possible option for salvation (John 14:6), and no other way to be reconciled to God (Acts 4:12).

Verse 46. I have come into the world as light, so that whoever believes in me may not remain in darkness.

When speaking at an earlier festival, Jesus referred to Himself as “the light of the world” (John 8:12). The metaphor of light versus darkness was crucial to Hebrew thinking. Light was symbolic of goodness, knowledge, and truth. The imagery of someone who lacks light is that of a person who makes mistakes—they stumble and become lost—as well as one who is in danger—they can fall or be taken by surprise. 2 Corinthians 4:4 explains that Christ came into the world to be the Light, and those who do not see Him that way are “blinded.”

As Jesus indicated when speaking to a crowd in Jerusalem, this means that the things Jesus said and did are meant to lead people to truth (John 12:30). Those who reject that knowledge must do so deliberately (John 5:39–40; 12:37–43). To “remain in darkness” is not merely to choose ignorance. It means to decide to remain away from God, forever (Matthew 25:30). Those who do not believe in Christ are turning away from the only means of salvation (John 14:6). The end result of that is facing the wrath of God (John 3:36) and paying one’s own eternal penalty for sin (Revelation 20:11–15).

Verse 47. If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world.

Taken out of context, this verse can be misunderstood to mean that Jesus will never judge sin, or that all people will be saved, regardless of whether or not they believe in Him. However, in the prior verses, Jesus specifically said that those who did not believe in Him were “in darkness” (John 12:44–46). This corresponds to other statements Jesus has made about His role in our salvation (John 8:12). As part of those teachings, Jesus has made it clear that those who do not accept Him by faith cannot be saved (John 3:36). Later, when speaking to the disciples, He will explicitly state that no one can come to God except through Christ (John 14:6). This proclamation highlights the fact that the words and deeds of Christ are the very words and will of God the Father (Hebrews 1:3; Colossians 1:15).

The birth, life, and death of Jesus Christ as a man was His “first coming” to earth. The comment made here by Jesus is a reminder that His role in this first coming is not the final or literal judgment of sin. His purpose is to establish the means by which mankind can be saved (John 12:27–32). The book of Hebrews reminds us that when Jesus returns, His role will be exactly the opposite (Hebrews 9:27–28). In that second coming, Jesus will arrive to administer judgment, not to offer forgiveness (Revelation 19:11–21).

The following verse reiterates this idea: there is in fact a judge who will separate those who have believed in Christ from those who have not (John 3:16–18).

Verse 48. The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.

Earlier, the gospel of John pointed out that the purpose of Jesus’ first coming—His birth, ministry, and death—was to establish a means of salvation for all who believe in Him (John 3:16–17). The same gospel, however, also makes it clear that those who reject Christ will have no part in that salvation (John 3:18, 3:36). Jesus Christ, God the Son, is identical to God the Father (Colossians 1:15; Hebrews 1:3). A person who rejects Jesus rejects God (John 8:19; 2 Corinthians 4:4).

The ultimate return of Jesus will not be a mission of mercy, forgiveness, or humility. His second coming will be for judgment on sin, not to be a living sacrifice (Hebrews 9:27–28). These words are part of Jesus’ final public teachings prior to His arrest and eventual execution.

Part of the judgment which will be used against those who deny Christ is the ample evidence they have been given. In that sense, “the word that [Jesus has] spoken” becomes evidence against them. This applies to more than just people who saw Jesus in person. It includes every single person who has ever lived, because God has made Himself plain enough so that no one has an excuse for disbelief (Romans 1:18–20). Some work harder than others to deny the truth (John 5:39–40). However a person comes to unbelief, the end result will be the same: those who have not believed in Christ will be eternally lost (Revelation 19:11–16; 20:11–15).

Verse 49. For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment — what to say and what to speak.

Pharisees who challenged Jesus claimed that He did not have the evidence or authority to support His own claims (John 8:13). Contrary to this, Jesus had been pointing to various proofs (John 5:30–40). In doing so, Jesus also noted that His words were those of God the Father Himself (John 8:19). What Christ says here is not a rejection of His own divinity—He is not saying, “I am not God, but I speak for God.” Rather, He is pointing out that the words He says don’t merely come from some physical human form. They are part of God’s will and God’s plan for the One He has sent (John 8:28; 12:27–36).

This ties into Jesus’ earlier statements indicating that to reject Him is to reject God (John 12:44–48). There is only one way for mankind to be saved, and that is through belief in God the Son (John 3:16–18, 36). Jesus is not merely “like” God, He is the exact image—precisely the same thing—as God the Father (Hebrews 1:3; Colossians 1:15). Anyone who denies that Jesus is who He claimed to be will find themselves separated from God for all of eternity (Revelation 20:11–15).

Verse 50. And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.”

When speaking to a large crowd, Jesus explained that the saving “work” God intended man to perform was simply to believe in the Son of God (John 6:27–29). The mission of His first coming—living and dying as a man—was to establish that means of salvation (John 3:16–17). God intended for people to “listen” to Jesus, meaning to accept the evidence God has given (Romans 1:18–20; John 5:39–40), since it was given for that very reason (John 12:30). Here, Scripture points out that this command of God—the directive to have faith in His Son, Jesus—is “eternal life.” Those who obey it will be redeemed, those who don’t will be damned (1 John 5:10–12).

A core message of Scripture is that Jesus Christ is not merely a messenger of God—He is God (Colossians 1:15; Hebrews 1:3; John 1:1–4). The purpose of these writings is to explain that idea in no uncertain terms (John 20:30–31). Jesus is doing more than merely speaking these words; verse 44 indicated that He was proclaiming them in much the same way as He called out, loudly and clearly, to Lazarus in the tomb (John 11:43). The stakes raised by this comment are much the same; those who respond will be saved and find life (John 14:6). Those who deny God’s command, by turning from Jesus, will be eternally lost (Revelation 20:11–15).

End of Chapter 12.

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