John Chapter Twelve
Mary Anoints Jesus at Bethany
[Text parallels Matthew 26:6-13 and Mark 14:3-9]
12:1 Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. 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.
John offers his readers a “time stamp” of being six days before Passover when Jesus came to Bethany, the same location where Mary, Martha, and Lazarus (the one Jesus brought back to life) lived. Jesus and His disciples were invited to dinner there. While Martha served, Lazarus reclined with Jesus at the table. Mary soon came over to Jesus with a jar of expensive ointment made of pure nard and began to anoint Jesus’ feet (Greek word ‘ēleipsen’,[1] to rub, to cover over) with the ointment and drying His feet with her hair. The nard (also known as Spikenard, which has a musty odor) could be smelled throughout their house.[2]
12:4 But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 “Why was this ointment not sold for three hundred denarii and given to the poor?” 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.
John reports that Judas Iscariot got enraged when he saw what Mary was doing. Apparently assuming that the nard was going to be donated to their cause, he asked why this expensive ointment was not sold and the money given to the poor? John adds that Judas was not concerned or cared about the poor, his sanctimonious behavior was just a ruse as he was a thief and wanted the money for himself.
12:7 Jesus said, “Leave her alone, so that she may keep it for the day of my burial. 8 For the poor you always have with you, but you do not always have me.”
Jesus told Judas to leave Mary alone, saying that she was to keep the nard for the day of His burial. In her anointing, she was preparing Jesus for His death and burial. Jesus told them that the poor will always be with them, but they will not always have Him with them in flesh and blood, pointing to His death and to His ascension back to heaven.
The Plot to Kill Lazarus
12:9 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. 10 So the chief priests made plans to put Lazarus to death as well, 11 because on account of him many of the Jews were going away and believing in Jesus.
At this time in Jesus’ ministry there were several people that followed Him around. When they learned that Jesus was in Bethany they came to see Jesus and now Lazarus too as he was undoubtedly the first and only once-dead man they will have ever encountered. And because Lazarus was ‘walking’ evidence of Jesus’ supernatural abilities, the chief priests added Lazarus to their list of who was to die. As a result of his resurrection, many were moving away from what they were taught, leaving their previously held beliefs. Probably more of a concern for the Sadducees as they did not believe in any resurrection (see Matthew 22:23), and now evidence to the contrary was walking around. More and more individuals were believing in Jesus.
The Triumphal Entry into Jerusalem
[Text parallels Matthew 21:7-11, Mark 11:4-10 and Luke 19:33-38]
12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. 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!” 14 And Jesus found a young donkey and sat on it, just as it is written, 15 “Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt!”
A large crowd heard that Jesus was coming to Jerusalem. This crowd could have been the largest crowd Jesus and His disciples had seen to-date since Jerusalem would have been packed with Jews that were there early for Passover and the Feast of Unleavened Bread. And given the rise of His popularity and celebrity status, the people saw in Him hope, so they took branches of palm trees and went out of the city to greet Jesus. They began to call out to Him to save them (the word Hosanna is a plea to be saved without delay, undoubtedly from Roman oppression).[3] They also cried out, “Blessed is he who comes in the name of the Lord, even the King of Israel!” Essentially identifying Jesus as the Christ. John, like Matthew wrote in his account, records how this event matches what was prophesied in Scripture with Jesus riding a young donkey into town, and quotes a portion of Zechariah 9:9 (see Matthew 21:5).
12:16 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. 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. 18 The reason why the crowd went to meet him was that they heard he had done this sign. 19 So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.”
John, as one of Jesus’ disciples, admits that they had no clue as to what was going on at the time, they were undoubtedly overwhelmed with the ‘mob’ scene. Later, after Jesus was glorified (John uses this term to refer to after Jesus’ resurrection, after He successfully conquered death), they remembered how He fulfilled prophecy. John also notes how the people who witnessed the resurrection of Lazarus continued to share that story with others and that the reason the crowd came out to meet them was because Jesus raised Lazarus from the dead. The Pharisees seemingly admit defeat as they express their frustration by saying to each other that they are “gaining nothing,” seeing how the “world has gone after him.”
Considerations
Prophetic Text Overview No. 27
All four gospel accounts record the event of Jesus’ triumphal entry into the city of Jerusalem. Only Matthew and John report that the event was prophesied many years earlier by the prophet Zechariah (see Zechariah 9:9).[4]
Another Prophetic Connection?[5]
Back near the end of the book of Genesis we read about Israel (Jacob) blessing his sons just prior to his death. Each of these ‘blessings’ have been found to be prophetic on several levels. Israel spoke the most about his third son, Judah, who was the chosen progenitor tor the royal line leading to the promised Messiah. There is one verse in Israel’s blessing to Judah that has confused many readers, and as a result it is often widely and wildly interpreted, but thought to be related to the Triumphal Entry. That verse is Genesis 49:11, “Binding his foal to the vine and his donkey’s colt to the choice vine, he has washed his garments in wine and his vesture in the blood of grapes.”
Before attempting to analyze this verse, we should first take a close look at some of the words. The word ‘foal’ is the Hebrew masculine noun ‘î·rō’,[6] referring to a young, usually male, donkey (although the term foal can be a horse, donkey or a mule). This is the only place in the Old Testament where this word is used in this context (the word can have several other meanings and is most often a reference to a gathering place of people, such as a city). The next line refers to “his donkey’s colt,” and two things are notable. First, the word translated as ‘donkey’ is ‘ǎṯōn’,[7] a female donkey, and the word ‘colt’ is ‘benî,[8] referring to a male offspring, which in the English language, would, of course, be the definition of a colt. Second, the Hebrew word for ‘vine’ here is ‘gě’·pěn’,[9] even though the word can refer to any form of vine, we see in the Bible that it always refers to a grape-bearing vine (with the possible exception of 2 Kings 4:39). The phrase “choice vine,” is actually a single Hebrew word ‘śō·rē·qā(h)’,[10] referring to what would be considered the best vine that produces the best or select grapes that would be used to make choice wine.
Here is the first question, we know that donkeys were domesticated very early in time as working animals and are often called in the Bible, “beasts of burden,” so why would someone tie their powerful donkey to a delicate vine, let alone tie one to a choice vine? The vine would soon be destroyed, and the choice vine would soon be ruined. The quick answer would be, “you wouldn’t!” So, what is Jacob talking about?
The term ‘vine’ (or ‘gě·pěn’ in the Hebrew) is often used symbolically to refer to the nation of Israel (for a few examples, see Psalm 80:1-19; Ezekiel 15:1-8; 17:1-24; Hosea 10:1). Could the vine in this verse also be a reference to Israel? We know that the Messiah was promised to be in Israel’s (Jacob’s) lineage and now Jacob gives further evidence that the Messiah, the choice vine, would be ‘tied’ to the lineage of Judah. It is interesting to note that Jesus fulfilled an odd Old Testament prophecy regarding a coming king riding on a donkey, note the language: “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.” (Zechariah 9:9) That prophecy is odd in the sense that the king is coming to them, riding on a humble “beast of burden,” not what would be described as typical royalty.
The second half of this verse confirms that it refers to a person and not a donkey’s colt as some suggest, as donkeys do not typically wash their clothes. Another question one might want to ask would be, is he washing clothes in wine and the blood of grapes? Let’s begin again by looking at the Hebrew words, the word translated as ‘washed’ is ‘kib·bęs’[11] referring to the act of washing clothes, often for ceremonial purposes (for example see Exodus 19:10; Leviticus 11:25, 28, 40; 13:6; Numbers 19:10, 19). The same word is used to refer to God cleansing one’s heart from sin (see Psalm 51:1-10; Jeremiah 4:14). The word ‘garments’ is the Hebrew word ‘leḇǔš’,[12] a masculine noun that refers to either men’s or women’s clothing. The word translated ‘vesture’ is the Hebrew word ‘sû·ṯō’,[13] found only this one time in the Bible, which also refers to clothing in general, however, in this context seems to be a reference to royal clothing. The Hebrew words translated as wine, blood, and grapes require no additional defining.
Now back to the verse; this person, the Messiah, washes His clothes in wine and His royal robes in the blood of grapes. Obviously, this requires some investigation as it doesn’t seem likely that someone would intentionally wash their clothes in wine. Some commentators say this is hyperbole to emphasize the abundance of wine in Judah’s territory (blood of grapes being grape juice to produce wine) or that the people of Judah’s tribe will prosper greatly (as indicated by a large number of vineyards). Others point to the use of winepresses to depict God’s wrath and judgment in the future (see Isaiah 63:1-6; Revelation 14:14-20; 19:15). However, instead of focusing on physical abundance or God’s wrath, perhaps we should remember the primary role of the Messiah as Savior. Remember, the night before Jesus was crucified, He had an important meeting with His twelve closest disciples in what is simply referred to as a large upper room. During that time, He shared with them a Passover meal and explained the connection between wine and His blood. Referring to the third cup of wine in the Passover celebration, Jesus said. “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (Matthew 26:28b, see also Matthew 26:26-29; Mark 14:22-25; Luke 22:18-20; 1 Corinthians 10:16; 11:23-25). Even before the law was given to Moses or even the institution of Passover, a new covenant was being heralded to come. Jacob was pointing to Jesus, from the tribe of Judah who would humbly ride a donkey into Jerusalem to wash our sins with His own blood.
The Hour Has Come
12:20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; Andrew and Philip went and told Jesus.
John records the approach of some Greeks, likely proselytes to Judaism as evidenced by their pilgrimage to Jerusalem to worship at the feast. They could have also heard about Jesus and, as a result, abandoned their pagan beliefs and desired to learn more about Jesus. It is believed that John included Philip’s home town since it was near the Decapolis region where they spoke Greek. Philip, perhaps somewhat apprehensive in approaching Jesus because these people were not Jews, seeks Andrew for his advice. They both proceed to let Jesus know that some Greeks have come to see Him. This encounter is signifiant as it demonstrates that salvation was also for the Gentiles, that they could also be followers of Jesus.
12:23 And Jesus answered them, “The hour has come for the Son of Man to be glorified. 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. 25 Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. 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 proclaimed to them that, “The hour has come for the Son of Man to be glorified.” The time had come for the events of what is commonly referred to as the “Passion Week,” to begin. The primary purpose of Jesus’ “first coming” would be starting soon, the suffering, death, and resurrection that would make it possible for human beings to enter heaven. Probably not the words of encouragement these Greeks were hoping to hear, but it does describe what will become the greatest news anyone could hear. Jesus explains using a short parable about a grain of wheat. He tells them that unless a grain of wheat falls on the earth it will remain alone, useless, having no affect in the world. But if that same grain dies it begins to grow, bearing much fruit. Those that are unwilling to make Jesus a priority in their life, loving their lives more than Jesus will lose it. But for those who hate (Greek ‘misōn’,[14] opposite of love) their lives, making Jesus a priority, will keep it forever (eternal life). Jesus adds that to serve Him requires one to follow Him, and that where He is, so will His servants be. If they serve Him, Jesus says His Father will honor them.
Many have noted that in the process of a seed growing it does not technically die. Perhaps the best way to solve the conundrum would be to read this instead of “if it dies,” to be, “if it is willing to die.”
The seed is planted, it undergoes some sort of process (it varies a little bit on the plant type, but remains essentially the same), and then a sprout appears, and grows into a full fledged plant.
But what of the seed? Can you dig up the plant, and find it’s seed down at the bottom, with plantybits growing from it’s insides? No! It’s essentially died to itself! It ceases to be a seed in order that the plant would live, it can no longer find it’s identity in that of it’s old self, a seed. And in this way, it has died, it has ceased to exist as it’s original self.
It’s become something far different, and lives a new kind of life. From the “potential” of life that is contained within the seed comes a new life, capable of producing fruit. Where a seed cannot produce fruit, it’s plant form can. It can’t do this on it’s own, though, it needs to be planted, nurtured, and nourished.[15]
12:27 “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. 28 Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” 29 The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” 30 Jesus answered, “This voice has come for your sake, not mine. 31 Now is the judgment of this world; now will the ruler of this world be cast out.
Jesus admits that His soul is troubled, knowing what He is going to experience that week has Him feeling a human emotion. Many like to add that He was probably apprehensive or anxious about the pain He knew He would have to suffer. First of all, Jesus did could not experience worry, because He is always in control. Nor could He experience anxiety because He already knows the outcome of every situation, there would be no fear of the unknown. He undoubtedly was uneasy about having to undergo the intense pain. Plus, there were other factors, such as, being away from the fellowship of His Father. Paul wrote regarding Jesus, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Corinthians 5:21) and since God the Father is holy, with no sin, Jesus would likely be temporarily away from His Father, something we may not be able to fully comprehend.
Jesus then asks, is the fact that His soul being troubled sufficient reason to say to His Father, don’t allow this to happen? He points out that for this purpose He came to earth. He asks His Father to glorify the Father’s name. Then a thundering voice from above was heard saying, “I have glorified it, and I will glorify it again.” God the Father responded to Jesus’ request, stating that He has indeed glorified Jesus’ life and ministry and will continue to glorify Him through Jesus’ suffering, death, and resurrection. Glory is most often offered from man to God, here God is speaking of glorifying His Son, allowing Jesus’ glorious and divine nature to be ever more evident.[16]
When the people heard the voice they thought an angel was speaking to Jesus. He told them that the voice was for their benefit, not His. Adding more evidence that He is indeed the Messiah. Jesus then states that judgment of the world has begun. Jesus’ death and resurrection not only would bring victory over death and sin, it would also usurp the authority of the ruler of the world referring to Satan, who would then be cast out as the ruler.[17]
12:32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to show by what kind of death he was going to die.
Jesus states that when He is lifted up, referring to His soon-to-occur crucifixion, He will draw all people to Himself. Meaning that He will draw (pull towards Him) and offer to all people salvation, but not all will accept. The use of “all people” is not to be interpreted that all of humanity will be redeemed. Jesus truly desires all people to be saved but not all will repent of their sins and accept Jesus as their Savior. “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Peter 3:9)
Prior to Jesus, God’s law required people to approach Him and follow strict protocol (being ceremonially clean, precise compliance, etc.) Knowing that perfection was impossible for any human being, God, in human form, came to humanity. Here Jesus was going into Jerusalem to offer Himself as our substitute. By living a sinless life, suffering, dying on a cross and coming back to life again, He is inviting all people to come to Him, the only path to salvation. John notes that when Jesus referred to being lifted up from earth He was saying that He would soon die on a cross.
12:34 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?”
Undoubtedly applying what they were previously taught, that the Christ when He arrives, will remain forever (found in the law we read Genesis 49:10, which point to passages like: 2 Samuel 7:13; Psalm 89:4; and Isaiah 9:7), the crowd ask Jesus how can He, who is claiming to be the Christ, be executed on the cross? They interpreted the Old Testament prophecy of the coming Messiah (the Christ) that He would remain after His victory over those that oppressed them. Death of the Christ, in their minds, didn’t make sense. They did not understand that the Messiah would come twice, once to conquer death and again to conquer those that are against God.[18] So, they ask who is the “Son of Man?” (the title that Jesus used in verse 23).[19]
12:35 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. 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.
Referring to Himself being the light, Jesus tells them that He will only be with them for a little while longer. That they should walk in the light and not let ‘darkness’ (evil) influence them and overtake them. Jesus explains that anyone who walks in the dark (influenced by the world’s evil ways) has no idea where they are going. So they should, while they have the light (being Jesus who provides the way to salvation), to believe in the light (Jesus), so that they can be sons of light (as believers they become adopted by God, making them sons and daughters of God, see Romans 8:16-17).
Once Jesus was finished teaching, He left and sequestered Himself away from the crowds. This lesson concluded Jesus’ public teaching.
The Unbelief of the People
12:37 Though he had done so many signs before them, they still did not believe in him, 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?”
With Jesus’ public ministry coming to an end with Him hiding Himself, John explains why He stopped with the sad truth that the Jews did not believe Him. Even though Jesus had demonstrated several times that He had supernatural ability and even authority over death, they refused to believe that He was sent by God, let alone believing He was the Messiah. In their eyes He was a fraud. John points out that this rejection fulfilled the prophecy written by Isaiah, “Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed?” (Isaiah 53:1)[20]
12:39 Therefore they could not believe. For again Isaiah said, 40 “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.”
Readers should be warned that verses 39 through 43 are often debated, sometimes with great passion. Before exploring, we need to reestablish a fundamental truth about God, and that is He is sovereign. What does that mean? In most uses the word refers to a supreme ruler, one that has the last word. In God’s case there is no higher authority, combined with the fact that He is the Creator, He sets the rules, and He decides what is fair and what is not. Needless to say, His ways are not our ways (see Isaiah 55:8). So, if we read that the hearts of the Jews were hardened, even though we may find that ‘unfair’, it was God’s decision. But is that what happened? Let’s first go back and look at when Jesus quoted from Isaiah 6:9-10 in Matthew 13:14-15, when He was explaining to His disciples why He was using parables to teach.
We know Jesus used parables to teach God's truth to those that had a heart for God and desired to hear and apply God's truth in their lives. All the while those that did not desire to please God or change their lifestyle, would not be able to discern the lesson of the parables. They could hear but not understand because of their heart for God. In Matthew 13:15 Jesus quotes Isaiah 6:10 to state that as a result of the people’s hearts growing dull (Greek ‘epachynthē’,[21] become callous) that their eyes have been closed. They were blinded after their hearts turned against God, not before. Note that the text of this passage here in John reads slightly different than the passage in Isaiah and the other renditions of the text in the New Testament (see Matthew 13:15; Acts 28:27). Two possible explanations, the first is that God did hardened the hearts of the people before and therefore preventing them from believing in Jesus. The second possible explanation is that the blindness was due to their callousness toward God, just as Isaiah 6:10 and the other New Testament references appear to be teaching. The text, “He has blinded,” is translated from one Greek word ’tetyphlōken’,[22] being a verb that means to blind or cause blindness. The person who is doing the blinding is implied from the Isaiah text, referring to God (this portion of Isaiah is not found in John’s text). God did not blind them to prevent belief, He blinded them due to their ‘heart condition’. God doesn’t need to make things happen in order to fulfill prophecy, through prophecy God is reporting what will happen. He already knows everything, including outcomes of events and people’s decisions, even those yet future today.
With the subject being Jesus, the remaining text of the Isaiah quotation states that the Jews will not be able to see or understand the truth about Jesus, nor will they be able to turn back and be healed (Greek ‘iasomai’,[23] to restore, saved from the consequences of sin) by God (He came to them but they rejected Him, now they need to come to Him, see James 4:8, see also the parable of the prodigal son, John 15:11-32).
12:41 Isaiah said these things because he saw his glory and spoke of him. 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; 43 for they loved the glory that comes from man more than the glory that comes from God.
John notes that Isaiah had written these things in response to God revealing Himself to Isaiah: “And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!” (Isaiah 6:5) John is comparing Israel’s indifference towards God during Isaiah’s time to their continued callousness towards God, who has now revealed Himself through Jesus. John then writes that this state of mind wasn’t true for all Jews at this time, that many did believe in Jesus, even some who were in authority. But, since they feared the Pharisees, those that believed would not admit it publicly to others. They did not want to take any chances in losing their status in the synagogue. John summarized that they loved the attention from others more than the glory that comes from God.
Considerations
Many Biblical scholars believe that since the book of Isaiah appears to have been written by two different authors that there must have been two prophets named Isaiah. They claim that the content of chapters 1-39 reads radically different than chapters 40-66. There are indeed significant changes in style and language. But John in this chapter offers evidence to the contrary, that there is only one prophet named Isaiah and that He wrote all 66 chapters of the book that is named after him. In verse 38 John quotes Isaiah 53:1, and in verse 40 he quotes Isaiah 6:10. John bridges the two Isaiah quotations with, “Therefore they could not believe. For again Isaiah said,” (John 12:39) The Greek word translated as ’again’, is ‘palin’,[24] which refers to returning to the same subject to repeat, or in this case, the same author. It is not uncommon to find authors change their writing style or even their use of language, especially after several years. There is no reason to believe that there were two different writers for the book of Isaiah.
What About the Hardening of Pharaoh’s Heart?
In Exodus we read about the Pharaoh that Moses embattled during his attempts to have the Israelites released. During these ‘negotiations’ God often told Moses that He had hardened the heart of Pharaoh (see Exodus 4:21; 7:3, 13-14, 22; 8:15, 19, 32; 9:7, 12, 34-35; 10:1, 20, 27; 11:10; 14: 4, 8, 17). The phrase, “I will harden his heart” often confuses readers. Many ask if this means God made Pharaoh’s heart more sinful or corrupt than it was on his own? No, God is merely amplifying an attitude that already existed in Pharaoh’s heart. Pharaoh was a man full of his own sinful desires and as a result rebellious against the true God. The Hebrew word that is most often translated as ‘harden’ in that Exodus series, is the Hebrew word ‘yě·ḥězǎq’,[25] which means “to become strong.” God will ‘strengthen’ Pharaoh’s dark and corrupt heart to demonstrate to the world that the God of the Israelites is indeed real and is the one and only God.
In the Old Testament we read in several places where the Israelites experienced a “cycle of attitude” towards God. They began by being faithful to God with a heart and desire to please Him. God then rewards them with prosperity, but soon they become complacent seeking worldly pleasure and lust. God then ‘reminds’ them, often through strife, that He is their God and they eventually come back to God repenting of their sins.[26] That cycle repeated several times in the Old Testament.
The cycle continued through to Jesus’ ministry, here is a quick synopsis: The Jews started off desiring to serve God, so concerned to “not make a mistake,” their rabbis (teachers) explored ways to prevent them from inadvertently sinning and incorrectly interpreting the law Moses gave them, creating several new rules. Soon the people became legalistic, following strict protocols that were based on many presuppositions about God instead of Scripture. That rigid legalism led to heart-less apathy, as they would still, “go through the motions” of compliance to God’s law providing sacrifices and celebrating the festivals, but they no longer had any relationship with God, they kept Him distant. God would often remind them, “For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.” (Hosea 6:6, see also 1 Samuel 15:22)[27] Which led to some form of wrath from God, including being oppressed by the Romans. God the Father then sent His Son, but due to their apathy and resultant callousness they reject Him instead of repenting and returning to being blessed.
Although brief, this synopsis exposes a serious problem with humanity. Once things become rote, people begin to grow apathetic and soon will either depart from what they are doing or continue mindlessly without interest or heart. This is one of the greatest enemies of Christianity today as many churches inadvertently promote apathy by focusing primarily on their worship service with little effort given to equipping and encouraging people for the Great Commission.
One of the Most Profound and Damning Statements in the Bible
John wrote, “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; for they loved the glory that comes from man more than the glory that comes from God.” (John 12:42-43) John was reporting that some of the Jews did believe in Jesus, but due to their concerns about what others might think they refused to change or even speak about Jesus. John summarizes that they seek glory from their fellow human beings, but not God. In this report, John observed that these people were concerned that they will be thrown out of the synagogue, even though they no longer believed what was being taught. Sadly, this still happens today in churches, when people become aware of a theological problem within their church (or denomination) they often refuse to change (go to a different church) or seek the remedy (revival or reform). Again, ultimately leading to apathy toward the church and eventually away from Jesus.
Jesus Came to Save the World
12:44 And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me.
With Jesus’ public ministry concluded and now away from the crowds (see verse 36), It appears that in these verses John summarizes much of Jesus’ teaching. He taught that whoever believes in Him actually believes in His Father. And that when He is seen they actually see His Father. Thus, proclaiming that Jesus was not only sent by God the Father, but also has the same authority as His Father. So when they believe in Him there is no higher authority, an assurance that no one can overrule or negate any of His promises. This would have been important to the Jews as they would have only known the Father as the God of Abraham, Isaac, and Jacob (Israel).
12:46 I have come into the world as light, so that whoever believes in me may not remain in darkness. 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. 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.
John continues to reflect on the time when Jesus taught about being the Light of the world (see John 8:12, see also John 1:4-9). Jesus came into the world as light so that whoever believes in Him will not remain living in the darkness of the world. Jesus acknowledges that those who have rejected Him indeed have a judge, although not now, as this time He came to save the world, not to judge it. He will return, and those that have rejected His teaching will be judged later during Judgment Day at the end of time.
12:49 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. 50 And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.”
Jesus returns to the subject of authority. He was sent by God, His Father, and spoke on His behalf. He notes that His Father gave Him a commandment that included what to say and how to say it. What was the commandment? Eternal life! The words Jesus spoke on earth offers eternal life, a promise from God. John, perhaps with greater passion than any of the other gospel writers wanted to make sure readers would understand that life after death was obtainable through Jesus, the highest authority not only guarantees that, it was His idea!
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[1] Strong’s Greek 218.
[2] See commentary under Matthew 26:6-7 regarding the differences and similarities of the varied accounts of Jesus' anointing. See also the commentary and each of the Considerations under Matthew 26:8-13.
[3] See Considerations under Matthew 21:6-11 regarding "Hosanna."
[4] See commentaries under Matthew 21:1-5; Mark 11:1-7 and Luke 19:29-34, 35-40. See also commentary and Considerations under Matthew 21:6-11 “Prophetic Text Overview No. 14.”
[5] Adapted from author’s book, “Everything a Christian Should Know About the Torah A Commentary on the First Five Books of the Bible”
[6] Strong’s Hebrew 5895.
[7] Strong’s Hebrew 860.
[8] Strong’s Hebrew 1121.
[9] Strong’s Hebrew 1612.
[10] Strong’s Hebrew 8321.
[11] Strong’s Hebrew 3526.
[12] Strong’s Hebrew 3830.
[13] Strong’s Hebrew 5497.
[14] Strong’s Greek 3404.
[15] On the death of a seed. Two Minute Theology. (2017, February 1). Retrieved from http://twominutetheology.com/on-the-death-of-a-seed/
[16] See commentary under John 5:40-42.
[17] See Considerations under Matthew 4:11 "Introducing Satan."
[18] See Considerations under Matthew 21:6-11 "Prophetic Text Overview No. 14."
[19] See Considerations under Matthew 8:18-22 "Son of Man."
[20] See Considerations under Matthew 8:14-17 "Prophetic Text Overview No. 8" regarding Isaiah chapter 53.
[21] Strong’s Greek 3975.
[22] Strong’s Greek 5186.
[23] Strong’s Greek 2390.
[24] Strong’s Greek 3825.
[25] Strong’s Hebrew 2388.
[26] See Considerations under Matthew 26:26-29 "Remember Him."
[27] See Considerations under Matthew 12:1-8 "The Dilemma of the Sabbath."