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JOHN 12
Summary of the chapter
John chapter 12 is a pivotal chapter, marking as it does the transition from Christ’s dealings with His own, the nation of Israel, 1:11, and His disciples, also called His own in 13:1. He had come to His own land, as the True Isaac, His own throne, as the True David, and His own people, as the True Abraham. His claim to the land and the throne was indisputable, but His people insisted on disputing it. As a result, God’s wider purpose towards the Gentiles was unfolded, and the Greeks of verse 20 are an earnest of this.
We are presented with a series of contrasts at the beginning of the chapter. A contrast between the recognition that Mary gave to Christ, and the rejection of Him by the Jewish authorities. The latter plotted His death, whereas Mary believed He would soon rise from the dead, and therefore would not need elaborate embalming to preserve his body. Mary gave Him that which was precious, whereas Judas went out from that supper to ask the question, “What will ye give me?” Attitudes at the end of the public ministry of Christ have become polarised, with strong devotion to Him on the one hand, and outright rejection of Him on the other.
This rejection, however, did not mean that Christ had relinquished His claim to be their king, so He rode into Jerusalem in that capacity, and thus fulfilled the prophecy of the scriptures, but also gave a foretaste of what would happen in the future when the whole nation rejoices, and blesses Him that comes in the name of the Lord, Matthew 23:39.
It is in this context that John introduces us to certain Greeks, which will provide an opening for the Lord to set out the terms on which He is leaving the nation of Israel, and the terms, also, on which He will be willing to receive an individual, Jew or Gentile, who will come with personal faith to Him.
As suggested in comments on chapter one, the gospel of John takes the form of an initial prologue, then dialogues and monologues, followed by an epilogue. There is one set of these in connection with “His own”, the nation of Israel, and then another set in connection with “His own”, His believing people. Chapter twelve consists of the last of the first set of monologues and dialogues, ending at verse 43, and continues with the first epilogue, verses 44-50, in which the Lord Himself summarises what He has taught so far.
Structure of the chapter
| (a) | Verses 1-9 | Expression of devotion |
| (b) | Verses 10-11 | Expression of hatred |
| (c) | Verses 12-19 | Entry into Jerusalem |
| (d) | Verses 20-33 | Enquiry of the Greeks |
| (e) | Verses 34-36 | Exhortation to individual belief |
| (f) | Verses 37-43 | Explanation for national unbelief |
| (g) | Verses 44-50 | Exclamation of Christ Himself |
(a) Verses 1-9
Expression of devotion
12:1
Then Jesus six days before the passover came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.
Then Jesus six days before the passover came to Bethany- some think that the incident John is about to record is different to the similar accounts in Matthew 26:6-16 and Mark 14:3-11, mainly because they seem to place it two days before the Passover, whereas John says six days before. John is definite, however, that the next day after the incident the Lord rode into Jerusalem to present Himself as King.
Matthew and Mark only seem to make Mary’s action two days before. Matthew says, after having told us that the chief priests consulted to put Christ to death, “now when Jesus was in Bethany”, and Mark is similar, “And being in Bethany”. There is no reason why this should not be the account of what happened six days before, but recorded out of chronological order so as to contrast the rejection of Christ’s Messiahship by the rulers with the recognition of it by Mary, for Matthew and Mark highlight the fact that she anointed His head, which is what the rulers should have been doing.
Those in the temple had wondered whether He would come to the feast, given that the authorities were hostile, 11:56, and were inclined to think that He would not, but they were wrong. Far from coming at the last minute, He came in good time, and spent most of the week teaching openly in the temple.
Where Lazarus was, which had been dead, whom he raised from the dead- in chapter 11 John describes Bethany as “the town of Mary, and her sister Martha”. Now it is Lazarus that is to the fore, for the miracle worked on him is the climax of Christ’s works, and is the cause of the increased hostility of the Jews against Christ. Lazarus is mentioned five times in the first part of the chapter, and John says “Lazarus was there”, implying that he had not been arrested. The authorities are afraid to act while there are so many pilgrims in the city for the passover, for they, on their own admission, feared the people, Matthew 21:26.
12:2
There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
There they made him a supper- we are not told who the “they” are, since John has only mentioned Lazarus. Matthew and Mark both tell us it was in the house of Simon the leper. If Bethany was a small community, they may have agreed together to honour the one they had got to know through His lodging in the house of Martha. It is very likely that Simon had been healed by Christ, and this is one way of thanking Him. He would hardly be likely to hold a feast in his house if he was not cured, and there was only one way to get cured at that time, namely through Christ. So from being outside the camp and crying “Unclean, unclean”, Simon is in his own house entertaining the Saviour.
And Martha served: but Lazarus was one of them that sat at the table with him- perhaps Simon was a widower, and Martha steps in and helps. Would John have told us Lazarus was there at the table if it was his house, and he was head of it?
12:3
Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
Then took Mary a pound of ointment of spikenard- we have here the completion of the picture. Simon represents a cleansed sinner; Martha a serving saint; Lazarus a resurrected man in communion, and Mary, a devout worshipper. We learn from verse 7 that Mary had kept this ointment, saving it for His burial, but she has learned that He will not need it, for He will rise the third day. She did not bring it out of her store without intelligence, for she timed it on the eve of His presentation of Himself to the nation as its King.
Spikenard is a pleasant perfume obtained from a type of Valerian shrub found in the Himalayas, The “spike” part of the word is from the Greek word “pistikos”, meaning faithful, trustworthy, and genuine. This was true of Mary’s ointment, for it was genuine nard, but it is so appropriate for the one upon whom it was poured, for this was His character too.
Very costly- it had cost Mary a lot of money to purchase this ointment, and John appreciates the fact that she had expended it upon the Lord and not herself. Sadly, however, another disciple knew its value, but thought only in terms of how he might have gained an advantage from it. Much harm has been done to the Christian cause down the centuries by those who have used it as a means of personal gain.
And anointed the feet of Jesus- Matthew and Mark say she anointed His head, and the Lord said she anointed His body. She anointed His head to show she believed Him to be the Messiah, the Anointed One of God. It is not her place to anoint Him with oil, for the Father had anointed Him, not with literal oil, but with what the oil symbolised, the Holy Spirit. He could say “the Spirit of the Lord is upon me, for he hath anointed me”, Luke 4:18. Matthew and Mark place the incident after they have told of the plans of the authorities to arrest and condemn Him. Mary counteracts this as she represents the remnant that received Him. She anointed His head because she believed Him to be “the Messiah”, Daniel 9:25. She anointed His feet because she believed Him to be “Messiah the prince“, and her proper place was worshipping low before Him. The authorities, by conspiring against Him, rejected Him on both counts.
Here, however, she is said to anoint His feet, and in this way she has anointed His body, but did so, very discreetly, by anointing those parts that were normally visible when a flowing Eastern robe was worn. The two visible parts of an animal used as a burnt offering were the head and the legs, Leviticus 1:8,9,12,13. John’s gospel is often called “the Burnt Offering gospel”, and with good reason. How many times do we read “Jesus knowing” or “Jesus knew”? His communion with His Father was complete. But His life was marked by steady progress through this world back to the Father. The legs of the bullock for a burnt offering had enabled it to steadily work for its master all day long. The legs of the sheep had walked in the paths of righteousness, and the legs of the goat had enabled it to walk with sureness of foot through the rocky terrain.
Now the apostle Paul describes the sacrifice of Christ as “an offering and a sacrifice to God for a sweet-smelling savour”, Ephesians 5:2. It is as if Mary is marking these things out, and recognising that just as the burnt offering ascended to God as a sweet savour, so it was fitting that His head and His feet should be anointed, so that the sweet perfume might pervade the house.
And wiped his feet with her hair- spikenard was often used to give the hair a fragrance and an attraction, but Mary uses her hair, (which is her glory, 1 Corinthians 11:15), to wipe His feet. She is prepared to let her glory be a towel, such is her devotion to Him.
And the house was filled with the odour of the ointment- the fragrance excluded everything else in the room, just as the sweet savour of Christ’s life had filled the heart of the Father during His movements in this polluted world. In the previous chapter there was the stench of death, but here is the fragrance of a special life. All the disciples would have this fragrance clinging to them as well, such is the effect of the worshipful exercise of this woman. It is good that believers convey the savour of Christ, as the apostle Paul did, for he could write, “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish”, 2 Corithians 2:14,15.
12:4
Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him,
Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him- immediately after speaking of Christ’s sacrifice as being of a sweet-smelling savour, the apostle Paul warns against covetousness. Judas was a covetous man, and just as Solomon said that “Dead flies causeth the ointment of the apothecary to send forth a stinking savour”, Ecclesiastes 10:1, so his behaviour spoilt the atmosphere in the house, and introduced an element of the flesh into what had, up to that point, been a spiritual occasion. The key is in the fact that John describes him as the one “which should betray him”, highlighting just how far covetousness and the love of money may take a man. The apostle Paul warned against the love of money, which, he wrote, “is the root of all evil: which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows”, 1 Timothy 6:10. In the previous verse those that are determined to be rich “fall into temptation and a snare, and into many and foolish and hurtful lusts, which drown men in destruction and perdition”. The Lord called Judas “the son of perdition”, John 17:12. His selfishness will only serve to emphasise Mary’s self-sacrifice when the value of her gift is made known.
12:5
Why was not this ointment sold for three hundred pence, and given to the poor?
Why was not this ointment sold for three hundred pence- we are not told of whom Judas asked this question. Perhaps it was spoken for anyone who cared to listen. There was no need to make this provocative remark even if he thought it. We know from Matthew’s account that the disciples had indignation against Mary, and Mark says “some”, presumably meaning some disciples, so clearly Judas’ remark had caused the others to think the same way. The writer to the Hebrews warns, “Looking diligently lest…any root of bitterness springing up trouble you, and thereby many be defiled”, Hebrews 12:15. How sad that while this act of supreme devotion and self-sacrifice is being worked out before their very eyes, they have such carnal thoughts, and worse still, express them.
So John thought of this ointment as very costly, and by thinking this appreciated Mary’s sacrifice. Judas thought of it too, but saw it as a lost opportunity to add to the communal bag, from which he stole, being a thief. A penny was the wage of a labourer for a day in those times, as we know from the parable of the workers in the vineyard, Matthew 20:2. So leaving aside visits to the temple, a man could work for six days a week for fifty weeks of the year, and earn three hundred pence. A man working for three hundred days in the U.K. can earn at least twenty five thousand pounds. This gives us some idea of the greatness of Mary’s gift. Although it must be remembered that it is how much is left after we have given that is the critical thing. The Lord valued the widow’s mite because she gave of her penury, and cast into the treasury all her living, whereas others who gave of their abundance had plenty left over to spend on themselves, Luke 21:1-4.
And given to the poor? It was customary at passover time to give to the poor so that they could purchase a passover lamb. Judas was about to bargain with the chief priests as to the value of the supreme Passover Lamb, Christ Himself.
12:6
This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
This he said, not that he cared for the poor- those who steal show clearly that they are only interested in themselves, and care not if others suffer as a result of their crimes. We know from the next chapter that when Judas went out from the upper room the other disciples thought he might be going to give something to the poor, 13:29. This shows that Christ and the true apostles had no interest in gaining for themselves. Peter could say a few weeks later, “Silver and gold have I none”, Acts 3:6.
But because he was a thief, and had the bag, and bare what was put therein- the Lord must have known his tendencies and weaknesses when He chose him, but one who professes to believe in Christ should be a changed person. Contact with Christ, the one who became poor, who sought not His own things, who went about doing good, should have been an influence on him. Alas! it was not so. The apostle Paul wrote, “Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.” Ephesians 4:28. So the one-time thief, when he is converted, has a responsibility not just to cease from stealing, but also to make amends for the wrong he has done to others. He may not be able to repay the particular people he robbed, but he must make a special effort to give to the needy over and above what would normally be expected. We see this worked out in practice in Zacchaeus, who vowed to give half of his goods to the poor, and to repay fourfold any he had defrauded, Luke 19:8. This is why the Lord is able to say, “This day is salvation come to this house, forasmuch he is also a son of Abraham”. Zachaeus was now acting in faith, not greed, and thinking of others rather than himself. Far from having this attitude, Judas saw in his position of trust an opportunity to make gain at the expense of others.
12:7
Then said Jesus, Let her alone: against the day of my burying hath she kept this.
Then said Jesus, Let her alone- the Lord moves to defend Mary from the charge of not spending money wisely. Perhaps this rebuke caused Judas to switch sides, and go out from this incident and make his bargain with the chief priests. Yet the command to leave Mary alone was perfectly justified, and it was directed at the other disciples as much as to Judas. The giving of believers is not to be subject to the dictates of others. Suggestions as to worthy causes may be given, and collections may be arranged, but it is up to the individual before the Lord as to what and where to give.
Against the day of my burying hath she kept this- the Lord knew her heart, that she had planned to give Him a burial worthy of Messiah the prince, but she had learned at His feet, and learned also that He would rise again the third day. Why expend the money in that way if there was something better that could be done? She had kept the ointment for a purpose. Was it originally to anoint her brother or sister? Or did it represent her savings in the days when single women were vulnerable?
12:8
For the poor always ye have with you; but me ye have not always.
For the poor always ye have with you- sadly, there are always those who, through no fault of their own, are poor, and those who are able should love their neighbours as themselves and seek to relieve their poverty. It is a Christian thing to remember the poor, Galatians 2:10. A reading of 2 Corinthians chapters 8 and 9 should convince us of the importance of doing this.
But me ye have not always- He would soon be back in heaven, It is important to not delay helping those in need, for in various ways the opportunity might be lost. Think of the regret Mary would have had if she had delayed, and the Lord had gone back to heaven. Of course, she could have then given to the poor, but it was important that the believing remnant should anoint Him, and this Mary did on their behalf. Some might argue that Judas was right, that the pouring out of it was a waste, but the spiritual mind discerned that just as Mary chose the better part by sitting at His feet, so she also decided that the better thing was to anoint Him. Who can tell what encouragement came to Christ even on the cross when He remembered her devotion?
12:9
Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.
Much people of the Jews therefore knew that he was there- this follows on from verse 1, which tells of Christ’s arrival at Bethany. The pilgrim caravans were making their way from Galilee to Jerusalem to attend the feast, and word soon spread that He had arrived at Bethany. They do not seem to be hostile to Christ, for they do not attempt to tell the authorities where He is as they had commanded, 11:57.
And they came not for Jesus’ sake only, but that they might see Lazarus also, whom He had raised from the dead- there was an element of curiosity in their minds. The Lord had anticipated this attitude when He said, after He had spoken of having been given the authority to execute judgement on men, “Marvel not at this, for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth”, John 5:28,29. And again in John 7:21, “I have done one work, and ye all marvel”. They are in danger of being like those that Paul referred to with the words from the prophet, “Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish”, Acts 13:40,41.
(b) Verses 10-11
Expression of hatred
12:10
But the chief priests consulted that they might put Lazarus also to death;
But the chief priests consulted that they might put Lazarus also to death- Lazarus becomes an illustration what the Lord will say later on, “The servant is not greater than his lord. If they have persecuted me, they will persecute you”, John 15:20. Saul’s son Jonathan found that not only did his father throw at javelin at David, but also threw one at him because of his friendship with David, 1 Samuel 19:10; 20:32,33. This is the price that must be paid for association with Christ during this present age of Christ’s rejection. There is compensation, however, for “If we suffer, we shall also reign with him”, 2 Timothy 2:12. How perverse is the unbelieving heart which sees in the fact that a man has been raised from the dead a reason to kill him! But then we realise that it was who raised Him from the dead that was the problem to the authorities, for Lazarus was a living testimony to the power and Deity of Christ.
12:11
Because that by reason of him many of the Jews went away, and believed on Jesus.
Because that by reason of him many of the Jews went away, and believed on Jesus- they had gone away from the place where they had seen Lazarus raised from the dead, and had believed in the Lord for what He had done.
(c) Verses 12-19
Entry into Jerusalem
12:12
On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
On the next day much people that were come to the feast- this is an indication that Mary anointed the Lord the day before the entry into Jerusalem. The reference to two days in Matthew and Mark is to the consultation by the authorities, Matthew 26:1-13; Mark 14:1-9. They place the account of Mary’s action out of chronological order so as to highlight the contrast between what she did and what the authorities planned to do. In between were several days of teaching in the temple.
John speaks of much people, as well he might, for Jerusalem was crowded with hundreds of thousands of pilgrims from all over the world who had come to Jerusalem for the feast. This was why the authorities did not wish to arrest Him on a feast day, for they feared the people would make an uproar, Mark 14:2.
When they heard that Jesus was coming to Jerusalem- the apostle has told us that those who had come early to the feast to carry out purification, had wondered if, because the authorities were hostile, He would not come to the feast, 11:56. They now find out that He is on His way. No doubt word had reached them that He had arrived in Bethany the night before, and as that village was only a very short distance from Jerusalem, they could easily find out that He was coming. As He Himself said, “it cannot be that a prophet perish out of Jerusalem”, Luke 13:33.
12:13
Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.
Took branches of palm trees, and went forth to meet him- John is the only one to tell us what sort of trees they cut the branches off, and Luke does not mention the branches at all. The palm tree is the symbol of victory, for it triumphs over the harsh and arid desert conditions in which it grows, sends a root deep down below the surface, and flourishes despite all opposition. How like Christ this is, for having grown up in Nazareth as a tender plant and a root out of the dry ground, He continued to flourish during His public ministry, for He could say with the psalmist, “all my springs are in thee”, Psalm 87:7. Despite the opposition of religious men He triumphed, for God had said of Him as His servant, that He would “send forth judgment unto victory”, Matthew 12:20.
No doubt in its fulness this looks on to a Millenial day, when all error shall have been dealt with, and truth shall triumph, but it was true of Him personally, that truth always triumphed in His words and ways. Those who waved palm branches, however, may have been more interested in political triumph over the Romans. As the two on the road to Emmaus said, “we trusted that it had been he which should have redeemed Israel”, Luke 24:21; by “redeemed” they meant delivered from the Roman overlords.
And cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord- Matthew records the words, “Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest”, Matthew 21:9. Mark writes they said, “Hosanna; Blessed is he that cometh in the name of the Lord: Blessed be the kingdom of our father David, that cometh in the name of the Lord; Hosanna in the highest”, Mark 11:9,10. In Luke it is, “Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest”, Luke 19:38. They said these things, Luke says, “as they began to rejoice and praise God with a loud voice for all the mighty works that they had seen”, verse 37. So they see in the mighty works the evidence that He is able to overcome all obstacles, and therefore is able to crush the Romans, even though none of His miracles had been ones of judgment, except on the fig tree, and that has not happened at this point.
This all took place at the descent of the mount of Olives, as the city of the great King came into view. These are all the expressions of those who are expecting the setting up of the Messianic kingdom in the near future. Hosanna means “Save, we pray Thee”. It is a similar thought to that of the psalmist when he wrote, “Save now, I beseech Thee, O Lord: O Lord, I beseech thee, send now prosperity. Blessed be he that cometh in the name of the Lord”, Psalm 118:25,26. That psalm is the last of the group known as the Great Hallel, and was not only sung when the passover lambs were slaughtered in the temple, but also on passover night at the end of the supper. So when, just before leaving the upper room, they sung a hymn, or psalm, these words would have been on the lips of the Lord Jesus. But He did not go out to occupy a throne, but a cross, for the psalm went on to say, “bind the sacrifice with cords, even with cords to the horns of the altar”, verse 27. Because this would be the case, He will soon say, as He leaves the temple buildings, “Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord”, Matthew 23:39. Not until they realise the meaning of Calvary shall they enter into the kingdom when He comes again.
Note that John records that they used the title King of Israel. John uses the name of King for Christ more times than Matthew does in his gospel of the king, for King of Israel is a Divine title, Isaiah 44:6, and fits in with John’s theme of the Deity of Christ.
Matthew does not record any of Christ’s visits to Jerusalem, (unless we count the temptation when He was taken to the pinnacle of the temple by the Devil), so as to preserve this entry into the city as special. It was indeed special, because it marked the end of the second division of time made known to Daniel, which was to end with Messiah the prince being cut off, Daniel 9:26.
12:14
And Jesus, when he had found a young ass, sat thereon; as it is written,
And Jesus, when he had found a young ass, sat thereon- John does not give us the details as to how the Lord found the ass; he knows that the information was already available to his readers through Matthew, Mark and Luke. John emphasises that what the two disciples did was what the Lord did through them. He knew what village to send them to, where in the village the animals would be, (where two ways met); that there would be a mother and her colt, (that is, a mother ass and her young male colt); that they would be tied up by a doorway; that the colt would have never carried a person before, (although the meaning of the word in the Old Testament indicates he had just been trained to carry a burden); and that the owners would question them, but allow them to take the colt. The fact that the disciples referred to the Lord by that name showed that the owners were believers, or at least sympathetic to Him, or else they would have used the name Jesus when telling them the colt was needed.
Only Matthew tells us there were two animals, the colt and its mother. Infidels wickedly suggest that Matthew misunderstood the prophecy of Zechariah that is being fulfilled in part on this occasion, and thought there were two animals involved, so he invented one to make the story fit the prophecy! Zechariah had written, “Rejoice greatly, O daughter of Zion; shout O daughter of Jerusalem: behold, thy king cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon the colt the foal of an ass”, Zechariah 9:9. But even an infidel cannot ride on two animals at once. The fact is that “colt the foal of an ass” is a description of the ass, so Zechariah spoke only of one animal. But the Lord has authority to expand the prophecy, and so instructs the disciples to bring the mother animal as well. Both were needed, but He only sat on the colt, the young male animal. The animal’s mother was needed, for the ass is known for its docility and patience, (this is suggested by the Hebrew word for “ass”), and she will serve to calm her young colt as he walks through the crowds as they shout and wave their palm branches. But even though it had its mother with him, this would not be enough to steady him when, for the first time, a person rides him. But it is the Lord who is doing this, and He can calm the animal far better than its mother. He is the Last Adam, and has control over the beasts of the field, Psalm 8:7. He can calm a demoniac, a great fever, a storm, and even this colt.
However, the disciples put their garments on both of them, as if another was to ride with Him. Could it be that there is a sign here, that when Christ comes to reign as King, the “daughter of Jerusalem” that Zechariah called upon to rejoice, will be there with Him, riding alongside in triumph?
As it is written- only John quotes the prophet’s words, and then selectively, as suits his theme. But whilst he only quotes some of the words, he surely wants us to consult Zechariah’s prophecy to see the context, and also the other words he used. We should always do that with quotations from the Old Testament.
12:15
Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt.
Fear not, daughter of Sion- the prophet also mentioned Jerusalem, but John ignores the city and emphasises the place from which He shall rule. Zion was known as the hill of God, Psalm 68:15, and “the hill which God desired to dwell in; yea, the Lord will dwell in it for ever”, verse 16. See also Psalm 2:6, “Yet have I set my king upon my holy hill of Zion”, Psalm 2:6. When the Lord was walking out to His crucifixion, the daughters of Jerusalem lamented His sorrow. His response was, “Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children”, Luke 23:28. He went on to warn them of a day when they would wish the mountains would cover them. Here, they are to fear not, for He comes on an ass in kingly grace, whereas when He comes to reign He shall come on a white horse to judge and make war, Revelation 19:11. Daughter of Zion is a poetic expression meaning the population of Jerusalem as representing the nation of Israel. Zion is to be the centre of government, being the city of David, and reminds us that one day the Messiah shall rule from Zion.
Behold, thy King cometh, sitting on an ass’s colt- He does not come marching, as if He comes to battle, but shows His control by riding an untamed colt. An ancient Mari document from the 17th century BC says “it is improper for royalty to ride a horse rather than an ass. Royal persons rode on asses on peaceful occasions, whilst horses are associated with war”.
Long before, Jacob had prophesied about Judah that “the sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and His ass’s colt unto the choice vine”, Genesis 49:10,11. So Jacob mentioned two animals also. Perhaps the vine is the nation of Israel as a whole, and by riding into Jerusalem accompanied by the ass the Lord, the true son of Judah, was associating Himself to a degree with the nation. But He did not ride that animal, for He knew the nation would reject Him. He did, however, ride on the colt, and thereby associated Himself with the choice vine, the faithful remnant of Israel who believed that His was the sceptre of rule.
The people greeted Him with the title King before He mounted the colt, and now they see prophecy being fulfilled, as John is quick to point out. He says nothing about Him coming in the name of the Lord; that is the people’s cry using the words of Psalm 118. Zechariah does not use those words, for he, and John, emphasise the equal authority of Christ and the Father. He does indeed come in His Father’s name, John 5:43, but He has personal authority to reign as King.
The prophet gave a three-fold description of this King:
First, He is just. When He comes to reign the words of Isaiah will be fulfilled, “Behold, A king shall reign in righteousness”, Isaiah 32:1. But He went to Calvary as the Just One, as Peter writes, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God”, 1 Peter 3:18. Second, He has salvation. No doubt the excited crowds thought of salvation in terms of political deliverance, and that will indeed happen one day. As John the Baptist’s father said, “The Lord God of Israel…hath raised up a horn of salvation for us in the house of his servant David…that we should be saved from our enemies, and from the hand of all that hate us”, Luke 1:68,69,71.
Third, He is lowly. Matthew’s quotation of the word gives “meek”. As He went to Jerusalem, He went to die, not to reign, to hang on a cross in shame, not sit on a throne in glory, and He would accept this meekly, for it was the will of God. There was no rebellion or resentment in His heart. He had set His face as a flint, and would not be moved. He must be the Lamb before He shows Himself as the Lion of the tribe of Judah.
We should notice what Luke says happened on the journey. As the city of Jerusalem came into sight, the Lord wept over it, and lamented that those things that they might have known were to be hidden from them, and the city would be destroyed. Jeremiah lamented over the city after it had been destroyed in his time, but the Lord foresaw the destruction. He lamented again as He left the temple buildings in Matthew 23:37-39.
The following is the sequence of events during the entry into Jerusalem:
1. Christ comes from Jericho towards Jerusalem.
2. He sends two disciples to fetch the colt and its mother.
3. The disciples cast their garments on both animals, and set Him on the colt.
4. The crowds strew the road with their garments. Others follow behind.
5. They shout Hosanna as the city comes into view from the mount of Olives.
6. The Lord weeps over the city.
7. The entry into the city.
8. Men of Jerusalem ask who is coming.
9. He goes into temple and looks round about on all things.
10. The next day He purges the temple.
12:16
These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
These things understood not his disciples at the first- as He approached the end of His ministry, the Lord had warned His disciples that He was going to Jerusalem to die. And now He does not rebuke those who are hailing Him as King, Luke 19:39,40. The disciples are understandably very perplexed.
But when Jesus was glorified- John had written, “for the Holy Ghost was not yet given; because that Jesus was not yet glorified”, John 7:39. Once the Lord Jesus had been received back into heaven and given glory, then the Holy Spirit came on His people to give them greater insight into the purpose of God.
Then remembered they that these things were written of him- one of the ministries of the Holy Spirit was to bring things to the disciples’ remembrance, John 14:26. They remembered that the prophet Zechariah had written of His entry into Jerusalem long before. But he had surrounded that prophecy with predictions that God would destroy Tyre and Greece, and so the expectation was that Christ would enter Jerusalem to make it His centre of operations against Israel’s enemies. Even after Christ’s resurrection the apostles were still wondering whether Messiah’s kingdom was about to be set up, Acts 1:6. But then the Holy Spirit came to indwell them, and they began to understand God’s purpose in a clearer way.
And that they had done these things unto him- they also remembered what the crowds had done. Spontaneously and enthusiastically they had welcomed Christ as their Messiah, and had rejoiced, as the prophet exhorted them to do. Whether the crowds had Zechariah’s prophecy in their mind was doubtful, but they did participate in the fulfilment of it. Once they had received the Spirit, the apostles were able to understand why it was that after a few days the one who had been welcomed into the city with such joy, would be taken outside of the city and crucified.
12:17
The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.
The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record- John thinks of the miracle involving Lazarus in two ways. He called him out of his grave, and He raised Him from the dead, the latter taking place before the former. But the former was what they saw, and the raising from the dead is proved by it. As the Lord had said, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.” John 5:25. Notice the “now is”, for the power to raise the dead was resident in Christ, and He showed that this was the case by raising Lazarus.
John advances these events as the reason for the crowds along the way, hence the “therefore”. The raising of Lazarus from death and corruption was the climax of Christ’s miracle-ministry, and gives conclusive proof that He is the Son of God, for when Lazarus died his spirit went back to God, and was under His control. Of His own will Christ raised Lazarus, showing that He had equal authority with the Father. He had said, “For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.” John 5:21. These things impressed themselves upon those present at Bethany, and they bore testimony of them to the many pilgrims coming to Jerusalem for the feast.
12:18
For this cause the people also met him, for that they heard that he had done this miracle.
For this cause the people also met him, for that they heard that he had done this miracle- so the people of verse 17 bare record, and as a result the crowds along the way were increased.
12:19
The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? The authorities are frustrated because, despite their schemes and their threats, nothing seems to be having the effect they seek, namely, the suppression of excitement over Christ. This, they think, puts their position and prestige at risk.
Behold, the world is gone after him- there were pilgrims at Jerusalem from all the places where the Jews were scattered, just as at the feast of Pentecost a few weeks later. Luke lists the countries from which they came then, and describes them as “out of every nation under heaven”, justifying the expression by the Pharisees, “the whole world”, Acts 2:5,9-11.
(d) Verses 20-33
Enquiry of the Greeks
12:20
And there were certain Greeks among them that came up to worship at the feast:
And there were certain Greeks- Solomon had prayed for those from the Gentiles who would come up to the temple, see 1 Kings 8:41-43. The greater than Solomon is now in its courts.
Among them that came up to worship at the feast- they associate with the Jewish worshippers, evidently impressed by the temple services. Have they also seen the Lord purge the temple, and been impressed by His courage? Greeks would appreciate courage and manliness. They have much more to learn about Christ, however.
12:21
The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.
The same came therefore to Philip, which was of Bethsaida of Galilee- Philip is a Greek name, and Bethsaida of Galilee was a city of the Decapolis influenced by Greek culture.
And desired him, saying, Sir, we would see Jesus- note their respectful tone, and their earnest request. Religious observance had failed to satisfy their search for God, even though the religion was of God. This day is the fourth before the Passover, the day on which the passover lamb was to be selected, and scrutinised until it was slain. Unwittingly, these Greeks were requesting to be part of the scrutiny of the True Passover Lamb.
12:22
Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.
Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus- did Philip feel that he needed moral support from Andrew, (whose name is Greek too), because the Lord had said that He was not sent but unto the lost sheep of the house of Israel? He had instructed His servants not to go into the way of the Gentiles. Philip did not yet realise that God was going to reach out to Gentiles so that they might be blessed without becoming Jewish proselytes.
12:23
And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.
And Jesus answered them, saying- the answer was to Philip and Andrew, but indirectly to the Greeks. The time had not come for direct contact on Christ’s initiative; this would come after Pentecost, Ephesians 2:17; John 10:16.
The hour is come, that the Son of man should be glorified- the request of the Greeks brings the whole of God’s future purpose to Christ’s mind. Note that it is not just His death that is in view, but the whole process by which He would be glorified, including His death, but also including His resurrection, ascension, and return to earth as the Son of Man This is typical of John’s gospel, where everything is seen in the light of what God’s glory demands. The title Son of Man relates Christ to the whole of mankind, not just to Israel. It tells that He is not only true man, but also the man of God’s choice to rule men. See Daniel 7:13,14.
12:24
Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
Verily, verily, I say unto you- a formula unique to John’s gospel, emphasising the certainty of Christ’s word, as the Son of God.
Except a corn of wheat fall into the ground and die- to the Greeks, death was the ultimate failure, so they must learn that God’s wisdom is contrary to man’s, for Christ’s death is the path of victory. See 1 Corinthians 1:17-25, written initially to Greeks. To the Jews, the death of their Messiah would be a failure, but in fact it is the path to the throne. Passover time was in the month Abib, which means “green ears”, for the corn was not yet fully ripe. Christ’s life, however, had run its full and true course. When corn starts to fall out of the ear and drop to the ground, it means the farmer has missed the window of opportunity to harvest his grain. So for Israel, the harvest was passing, the summer was ended, and they were not saved, Jeremiah 8:20. Note that the corn falls to the ground before it dies, signifying the way in which the nation of Israel would plot and effect His downfall. They were determined to bring about that downfall long before He died.
It abideth alone- as long as a grain of corn remains in the ear, it is not in a suitable condition to grow and reproduce.
But if it die, it bringeth forth much fruit- note that the bringing forth of fruit depends on the dying, and not so much on the falling into the ground, although that is necessary. The treatment of Christ by men as they brought Him into the dust of death was secondary. The primary point is that He died, just as a seed dies once it finds itself in the darkness, warmth and moisture of the soil. The “much fruit” means the many who will come into salvation through the death of Christ. Only by this means can He reproduce Himself in others, for it cannot happen only by His life, precious as that is to God. See Galatians 4:19. What men are naturally in Adam must be dealt with by His death, before new life can be granted. This is why repentance is so important, for a person must come to an end of himself in Adam, before belief in Christ can bring him into a new state.
12:25
He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
He that loveth his life shall lose it- the principle that Christ laid down for those who would follow Him is now repeated, but with the implication that He is governed by this law too. He will allow men to take Him and crucify Him because He does not conserve his life, but gives it in the spiritual interests of others. The word for love is the one which means to be fond of, to like. The notion of hating one’s life would be completely contrary to Greek culture, so these Greeks are learning that what they are naturally is of no use to God. They could engage in religion in a natural state, but they cannot be Christians in that state. Believers who spend their life on self will find that at the judgment seat of Christ all that is unacceptable to God in what they have done and been will be consumed in the fire, and they will lose it.
And he that hateth his life in this world shall keep it unto life eternal- those who live for God, and thus hate the idea of living for self, will find recompense in heaven in an enhanced appreciation of eternal life, which involves the knowledge of God.
12:26
If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
If any man serve me- so “seeing Jesus”, (which is what the Greeks wanted to do), is not a casual thing, but involves earnest commitment. The Greeks would perhaps prefer to be served, for that would indicate that they had made progress in life.
Let him follow me- this will ensure that the eye is kept on Christ, and self’s interests will recede. By following Him we only go where He would be prepared to go.
And where I am, there shall also my servant be- wherever Christ chooses to be, those who follow Him will be at hand ready to serve Him in that situation. Compare Elisha’s servant, who left his master to run after Naaman for gain, 2 Kings 5:20-27. Gehazi loved his life, and lost it, for he was smitten with leprosy. Philip and Andrew, on the other hand, were available for Christ to use.
If any man serve me, him will my Father honour- not only is there the privilege of serving Christ in the here and now, but also the prospect of reward in the hereafter. Commitment to Christ has its eternal compensations.
12:27
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
Now is my soul troubled- the word for soul here is the same as life in verse 25. Christ is the perfect example of one who makes His own soul subservient to the service of God, and the needs of others. His commitment in this was total, even to the troubling of His soul as He anticipated the ultimate sacrifice, when His soul would be made an offering for sin, Isaiah 53:10.
And what shall I say? Father, save me from this hour- He is still speaking to Philip and Andrew, giving them insight into the workings of His mind. Would they conclude from what they had seen and heard of Him during the previous three and a half years that He would consider for one moment seeking to avoid the cross?
But for this cause came I unto this hour- a Greek would want to be delivered from trouble, but Christ was conscious of His mission from the Father. The whole of His life was a coming to the hour. Even at His naming, He was spoken of as the one who would save His people from their sins, Matthew 1:21.
12:28
Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
Father, glorify thy name- this expresses the real response of Christ to the coming of His hour at Calvary. Even in such grim circumstances the glory of the Father was maintained and enhanced.
Then came there a voice from heaven- there was three voices from heaven about Christ. At His baptism, giving the Father’s approval of His private years. This was for Him and for the people, as is clear from the different wording in Matthew, Mark and Luke. At the transfiguration, there was given the Father’s approval of His public years, and also anticipating the kingdom. This was for the apostles, as Peter indicates in 2 Peter 1:16-19. And the third one here, which gives the seal of approval not only of the past, “I have…glorified it”, but also the future, “I will glorify it again”.
Saying, I have both glorified it, and will glorify it again- As the Lord had already said, “He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.” John 7:18. We too are expected to do all to the glory of God, 1 Corinthians 10:31.
12:29
The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him- the Lord Jesus had spoken for three and a half years, but they were still not able to recognise a voice from heaven. How sad that they think a mere clap of thunder, or an angel’s voice, is all that He deserved! Would an angel have answered, when Christ had spoken to His Father? Would an angel have announced that the Lord’s ministry had glorified the name of an angel? Would a thunderclap, a sign of judgment, (1 Samuel 7:10; Revelation 10:1-4), be an appropriate response to Christ who had come in grace? In any case, these people had never heard an angel, so how did they recognise the voice as such? All these considerations tell of a people ignorant of Divine communications, and who are in the dark as to what merits Divine approval. This is just another illustration of the fact that having ears, they heard not. A physical sound came to them, but they knew not the true nature of it.
12:30
Jesus answered and said, This voice came not because of me, but for your sakes.
Jesus answered and said, This voice came not because of me, but for your sakes- the Lord Jesus was ever conscious of the approval of His Father, but He was given an expression of it nonetheless. The main point of the word from heaven was that the people, even at this late stage, might realise that they were in danger of` rejecting the One who had glorified the God of Israel in their midst. They are close to treading under foot the Son of God, Hebrews 10:29.
12:31
Now is the judgment of this world: now shall the prince of this world be cast out.
Now is the judgment of this world- this sign of ignorance on the part of the people shows that the climax of this world’s history is near. If the covenant people, blessed with Divine interventions of various sorts for centuries is not able to understand a word from heaven, especially when it came expressly for them and to them, then there is no hope for the rest of the world. The word for judgment used here is krisis, the critical point at which a decision is made. The world would make its final decision about Christ, and God would give His final verdict on the world. Note the “now is”, and then the “now shall”; the judgment on the world was current, for the death of Christ would take place very shortly, but the casting out of the prince of this world, whilst based upon the victory of Christ at Calvary, would, in the wisdom of God, be delayed.
Now shall the prince of this world be cast out- at Calvary, the Lord Jesus deliberately put Himself into a position of vulnerability. He could say, “but this is your hour, and the power of darkness”, Luke 22:53, and He was “crucified through weakness”, 2 Corinthians 13:4, at the mercy of those who arrested, condemned and executed Him. It was at this point of apparent helplessness, that the Lord Jesus, faced with the vicious fury of the most evil force in God’s universe, gained His greatest triumph. When Satan, as the one who had the power of death, thought He was entirely in his grip, then Christ utterly defeated him. He did this by showing that He was able to go into death voluntarily, and not by force of circumstances. No other man has power in the day of death to retain his spirit, but Christ could not only retain His spirit, but dismiss it as well, for He had authority to lay down His life, John 10:18. He also demonstrated that the Devil was a defeated foe by rising in triumph from the dead, and ascending up far above all principalities and powers, Ephesians 1:20,21.
12:32
And I, if I be lifted up from the earth, will draw all men unto me.
And I- having spoken of the world, and the prince of this world, Christ now speaks of Himself, with an emphatic “I”, emphasising who it is shall effect the casting out of this world’s prince. He speaks as the one who uniquely has Divine approval.
If I be lifted up from the earth- the lifting up from the earth is mentioned three times in John’s gospel, 3:14; 8:28, and here. John’s gospel presents the Lord Jesus as one who came to the world that He might leave it, having manifest God in it, so even His death is seen as a stage in His return to heaven. Verse 34 shows that the people understand He means His death.
Will draw all men unto me- because He is lifted up as Son of Man, the event has significance for all men, and not just for Israel. The Greeks will be able to come into the good of what was done at Calvary. This is the answer to their request to see Him. Being lifted up implied death by crucifixion, which was a Gentile mode of execution. To the Greeks, such a death would be a disgrace, and utter defeat, so to them naturally it would be an act of folly to accept Him as a crucified Saviour, and not as a conquering hero, see 1 Corinthians 1:23. Like the brazen serpent, the Lord Jesus must be lifted up in plain view, so that all who look to Him in faith may live, see Numbers 21:8,9, and John 3:14-17.
12:33
This he said, signifying what death he should die.
This he said, signifying what death he should die- the Lord makes it very clear that by “lifted up” He does not mean lifted up in exaltation to a throne of glory, but rather lifted up on a cross of shame. He is making the terms on which He is to be believed very clear. There were those at the beginning who only believed because of His miracles, John 2:23-25, but saving faith goes further, and believes Him as the crucified One.
(e) Verses 34-36
Exhortation to individual belief
12:34
The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
The people answered him, We have heard out of the law that Christ abideth for ever- they are referring to the fact that Messiah’s kingdom is an everlasting kingdom, for the millenial age shall merge into eternity. This is why Isaiah spoke of the coming age as a new heavens and a new earth, Isiah 65:17, even though he spoke of sinners living at that time, and death occurring, verse 20, which of course will not happen in eternity.
And how sayest thou, The Son of man must be lifted up? who is this Son of man? The “we” is emphatic, and so is the “Thou” that follows. They are clearly setting their knowledge of the Messiah against His. They are also placing reliance on the rabbis, for they say “We have heard”, and they also seem to make a difference between the Son of Man they read of in Daniel 7, and the Lord Jesus, who called Himself the Son of Man. As Caiaphas was to soon discover, they are one and the same, see Matthew 26:63-65.
12:35
Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
Then Jesus said unto them, Yet a little while is the light with you- far from abiding for ever amongst them the time was soon coming when He would be absent from them. This should have jolted them into fresh thinking about Him. The light of His grace towards them was to be withdrawn temporarily, during their national unbelief.
Walk while ye have the light- there was still the opportunity to walk in the light of His person and teaching.
Lest darkness come upon you- the darkness of national rejection would come with the destruction of Jerusalem in AD 70. Only in the kingdom age shall the “morning without clouds” arrive, and “the sun of righteousness shall arise with healing in his wings, 2 Samuel 23:4; Malachi 4:2. Until such time the nation is in the dark.
For he that walketh in darkness knoweth not whither he goeth- they had heard things out of the law, but if they reject His light, they would be in the darkness of blindness of heart, Romans 11:10. The Sun of Righteousness must set in death, before a new day can dawn, based upon His resurrection. For the believer the darkness is past, and the true light now shineth, 1 John 2:8. He is a son of the day and a son of the light. The sun always shines, but it is not always day. So for the believer the sun is shining, but the day awaits Christ’s return to the earth.
12:36
While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
While ye have light, believe in the light- this explains what walking in the light involves, even personal faith. They thought that the light of the Messiah would shine upon them simply because they were of the seed of Abraham.
That ye may be the children of light- believing in the light brings with it the responsibility of taking character from the light in terms of purity, holiness, and the shunning of evil. As the apostle Paul wrote to the Ephesian believers, “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light”, Ephesians 5:8.
These things spake Jesus, and departed, and did hide himself from them- thus He gives them a brief interval when they may learn what it is like to not have Him amongst them, so that they may realise they cannot do without Him.
Special note on this point in John’s Gospel
This is a critical moment in the account John gives us, for it ends the setting forth of the person of Christ to the nation, (“He came unto his own”), their refusal of Him, and His consequent hiding of Himself from them. We noted in chapter 1 the structure of the gospel as a whole, as follows:
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(i) The first prologue John 1:1-18 (ii) The first series of monologues and dialogues John 1:19-12:36 (iii) The first epilogue John 12:37-50 (iv) The second prologue John 13:1 (v) The second series of monologues and dialogues Part 1 John 13:2-17:26 (vi) The second series of monologues and dialogues Part 2 John 18:1-20:31 (vii) Second epilogue John 21:1-25 |
(iii) The first epilogue
John 12:37-50
So we come now to the first epilogue, extending from verse 37 to the end of the chapter. In verses 37-43 John gives us the consequence of this unbelief for the nation generally, and then in verses 44-50 the words of the Son Himself as He surveys and summarises the truths He has set forth in the world regarding His Sonship, and the consequences for men individually of either believing or not believing in Him.
(f) Verses 37-43
Explanation for national unbelief
12:37
But though he had done so many miracles before them, yet they believed not on him:
But though he had done so many miracles before them, yet they believed not on him- the miracles He had performed were signs, illustrating doctrine, and therefore giving light as to His person. As always in the gospels, (except in John 5:24, where faith is in relation to the Father), the pronoun John uses is “eis”, meaning unto. His person held no attraction for them and they were not prepared to move to associate themselves with Him.
12:38
That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
That the saying of Esaias the prophet might be fulfilled which he spake- the prophecy which is now quoted shows that the national rejection of Christ was wholly expected, so that their unbelief fulfilled the prophecy.
Lord, who hath believed our report? The question is in the form that expects the answer, “Not many”. The word Lord is added by John as he writes under the inspiration of the Spirit of God, and explains his use of the word “our”. Isaiah was speaking for the Lord, and so the prophet’s testimony was God’s. This makes the unbelief of the nation all the more inexcusable. The prophet is writing as if the earthly ministry of Christ was over, and an assessment of its impact can be made. This makes the quotation particularly apt for this point in John’s gospel, where the Lord is about to leave the nation, His mission to them over for the time being. By describing his prophecy as a report, something heard to be passed on, Isaiah indicates that his prophecy is from God Himself, again justifying the insertion of the word Lord. The apostle Paul quoted this verse, and then wrote, “So then faith cometh by hearing, and hearing by the word of God.” Romans 10:17. By hearing is meant a report, so the unbeliever has a report brought to him by a preacher, who himself has had that report brought to him from God through His word. So there is a chain of communication set up between the seeking sinner and God.
And to whom hath the arm of the Lord been revealed? How few there are who have seen in Christ the power of God in action! Note the connection with the “many miracles” of verse 37. They were works of power, but the authorities said they were done by the power of Beelzebub, such was their blindness.
12:39
Therefore they could not believe, because that Esaias said again,
Therefore they could not believe, because that Esaias said again- there was nothing else for God to bring forward to induce their faith. In the face of this fact, they could not believe, since, having rejected God’s ultimate revelation to them, there was nothing further to believe. That individuals had lost the capacity to believe is not the sense, for in the next verse we find Jews believing, and Paul and other Jews came to faith, a fact which the apostle uses in Romans 11:1,5. The point is that a far as God having dealings with the nation as a whole was concerned, He had nothing more to say for them to get them to believe. Compare Isaiah 5:4, where God says about Israel, “What could have been done more to my vineyard, that I have not done in it?”
12:40
He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them- this passage is quoted in other parts of the New Testament. In Matthew’s equivalent to John’s transitional passage, the emphasis is on refusing to see and hear, for the nation had rejected the miracles they could see, and the teaching they could hear, see Matthew 13:10-17. In Matthew, the judgment on their national unbelief took the form of the Lord beginning to speak in parables, thus hiding the truth from those who were not interested.
In Acts 28:25-29, just two or three years before the rejection of the nation at the destruction of Jerusalem in AD 70, the apostle quotes Isaiah 6 to the Jewish leaders that came to him in such a way as to emphasise the closing of their eyes and ears to the truth, for they had had further opportunity to receive it. See the parable of the fig tree in the vineyard, Luke 13:6-9.
In this place, however, the words are more severe, and the Lord Himself is said to close their eyes and harden their heart, for the governmental anger of God was towards them because of their rejection of His Son. Compare the similar idea in Matthew 23 where, in the parable, when the beloved Son was rejected and killed, God sent His army to destroy their city. So the Roman army becomes God’s army to destroy Jerusalem because of their rejection of His Son.
It would be worthwhile to see how the apostle Paul uses the words of Isaiah 6, as follows:
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Romans 11:1 I say then- this is an expression which expects an answer in the negative to follow a question that is about to be asked. Hath God cast away his people?- That is, has God cast away His people so thoroughly that an individual Jew cannot be saved? God forbid- a strong assertion that this is not the case, for two reasons which the apostle now gives; the first in verses 1-2(i), the second in verses 2(ii)-5. See Leviticus 26:44,45. For I also am an Israelite- if God has cast away every individual Jew, then He has cast away Paul. Of the seed of Abraham, of the tribe of Benjamin- the apostle was able to trace his lineage back to Benjamin and Abraham. He was not a proselyte from the Gentiles, who might be considered an exception to the rule that God has cast off Israel. Romans 11:2 God hath not cast away his people which he foreknew- when the boundaries of the nations were set after the scattering because of the rebellion at Babel, the sons of Adam were divided up in relation to the people of Israel, even though as a nation they were not yet formed, They were in the mind of God, however, Deuteronomy 32:8,9. When Christ rules as King of Israel, it will be a kingdom prepared from the foundation of the world, Matthew 25:34. When God rested on the seventh day in Genesis 2:2, then that was an anticipation of His millenial rest, according to Hebrews 4:1-9. He has not cast away the nation utterly, for they are destined for greatness according to His foreknowledge. Note Leviticus 26:45, “I will for their sakes remember the covenant of their ancestors”. Wot ye not?- know ye not? What the scripture saith of Elias- the situation in Elijah’s day provides an illustration of things current in the apostle’s day. The incident is recorded in 1 Kings 19. The literal rendering of the apostle’s words reads “The scripture saith in Elijah”, meaning the section which in the Jewish scriptures was headed “Elijah”; cf. Mark 12:26, “In (the section headed) The Bush”. How he maketh intercession to God against Israel, saying- note that Elijah, a representative of the law, interceded against Israel, whereas Paul, a representative of grace, longed and prayed that Israel might be saved, Romans 10:1. Romans 11:3 Lord, they have killed thy prophets, and digged down thy altars; and I am left alone, and they seek my life- Elijah thought the situation was so desperate that he was the only believer left amongst a nation that had killed God’s servants and sought to do the same to him. Romans 11:4 But what saith the answer of God to him?- God’s response to the situation was based on His full knowledge of the situation. I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal- God’s purpose had not been frustrated by Ahab and Jezebel, but He had overruled to preserve for Himself a remnant. Romans 11:5 Even so at this present time also- just as in Elijah’s day there was a remnant of faithful believers, even though Elijah thought he alone was faithful to God, so the situation is the same today. There is a remnant according to the election of grace- there is a remnant of Jews who have believed the gospel and have come into the good of God’s grace. Despite sins far worse than killing prophets, (for they had killed God’s Son), the grace of God was still available to them. Note that there is “a remnant”, the Jews who had believed the gospel, and “the rest”, verse 7, the majority who remained in unbelief. Election is sometimes national, as with Israel, and sometimes individual, as here. With Jacob and Esau, the election was one of purpose, and individual salvation was not in view, whereas here the salvation of individuals by the grace of God is in view. See 2 Thessalonians 2:13,14. Romans 11:6 And if by grace, then is it no more of works: otherwise grace is no more grace- if the blessing for Israel was on the ground of their works, they have clearly forfeited it, for their work was to crucify their Messiah! The whole principle of grace is destroyed if God’s grace blesses works, for grace is unmerited favour, and works expect merit. But if it be of works, then is it no more of grace: otherwise work is no more work- the principles of grace and works are diametrically opposed. If works, (which expect merited favour), may gain unmerited favour, then the words work and grace have lost all meaning. Romans 11:7 What then?- what is the true situation, which preserves God’s grace, yet brings individual Jews into blessing? Israel hath not obtained that which he seeketh for;- In 9:31,32, Israel is described as not finding what it sought by way of blessing from God, because it sought it by works and not faith. But the election hath obtained it- those who are described as “a remnant according to the election of grace”, verse 5, have come into the good of God’s favour by faith. And the rest were blinded- the majority of the nation who rejected Christ as their Messiah, have been judged by God in a way which matches their reaction to Him. They closed their eyes, so God has ensured that they keep them closed. Romans 11:8 (According as it is written)- not was written, but still stands written, a constant testimony from God as to what He said He would do, and which can now be seen as done. God hath given them the spirit of slumber- the remainder of verse 8 is a quotation from Isaiah 6:9,10, but this phrase is taken from Isaiah 29:10. The nation was as if asleep, with their eyes closed. There may be the thought that just as a sleeper may awake and open his eyes, so Israel are not permanently blinded. Eyes that they should not see- Isaiah, having seen the glory of Christ, (see John 12:39-41), was told to go to Israel and first describe them as hearing, but not understanding, and seeing and not perceiving; then “make their ears heavy”, and “shut their eyes”. In other words make them this by describing them as this. Isaiah had no power to blind them. So in Christ’s day, when again His glory was seen, those things which Christ did by way of miracles were called signs, but they refused what they saw. Hence God has blinded them nationally, ensuring that they will not see until they receive Christ with faith. So also in John 12:40,42, where even from amongst a blinded nation there were those who believed, which shows that the blinding is national, dispensational, and temporal. Individual Jews may seek the Lord now, as will the nation as a whole at the Revelation of Jesus Christ, when “they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn”, Zechariah 12:10. And ears that they should not hear- Christ’s teaching had fallen upon deaf ears. The parable ministry of the Lord Jesus was as a result of the nation rejecting Him, see Matthew 13:10-17. Unto this day- this may be Paul’s comment, for what the prophet had foretold had come to pass, and the judicial blindness was ongoing. Or it may be a quotation from Deuteronomy 29:4, where similar things about not seeing and hearing were said by Moses. This does not prevent individuals being saved, but it does prevent God’s purpose for them as His chosen nation from being fulfilled at the present time. Romans 11:9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them- this is a quotation from Psalm 69:22,23, which gives the solemn words of a crucified Christ regarding the nation which rejected Him. The stumblingblock, or “skandalon”, was the part of a trap to which bait was attached. So the “snare” is the bait fixed, then the prey is herded towards the “trap”, the “stumblingblock” of the trap is sprung, and the “recompence” is known by the trapped victim. Those things which they had seen and heard from Him were like a banquet spread before them, but they refused the feast. Christ had spread a banquet, and filled the cup of joy, but they gave Him gall and vinegar in return. In recompence, God ensures that the bitter things which they offered to Christ for His meat and drink on the cross, Psalm 69:21, become theirs. He said through Jeremiah, “Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink. I will scatter them also among the heathen”, 9:15. Romans 11:10 Let their eyes be darkened, that they may not see- instead of the light of Christ’s person illuminating them, by its very brightness it has blinded their eyes. Paul had experience of the light of Christ’s glory blinding him, but he had said “Lord, what wilt thou have me to do”. And bow down their back alway- they were not only blinded to see and hear what Christ did and said on earth, but they were bowed down as a nation so that they could not see Him in His heavenly glory. These words come from Psalm 69, a traitor psalm, (see Psalm 69:25 and Acts 1:16,20), but the nation as a whole had become the betrayer of Christ, Acts 7:52. |
We return to John’s gospel:
12:41
These things said Esaias, when he saw his glory, and spake of him.
These things said Esaias, when he saw his glory, and spake of him- Isaiah saw the glory of the Lord as one who would sit in His millenial temple as a king-priest, and the whole earth would be full of His glory, Isaiah 6:1-3. By rejecting Christ, the nation was rejecting their King. Isaiah also spake of Him, not only as a result of seeing the vision of chapter 6, but also because of what he foresaw in chapter 53 of his book with regard to the person of the Messiah. In Isaiah 6 He is glorified, in chapter 53 He is rejected, and Isaiah spoke of both things. By refusing Christ’s testimony, they became blind to Christ’s glory. If they had seen His glory, they would have confessed their sins, as Isaiah had done.
Clearly, John believes in only one Isaiah, contrary to the ideas of modern critics of the Bible, for it was the same man who spake in the second half of the book, and who saw in the first half.
12:42
Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
Nevertheless among the chief rulers also many believed on him- this shows that national blindness as described in previous verses does not prevent individual members of the nation from believing in Christ. This fact Paul uses in Romans 11:1, for he was one of the rulers who had believed, proving that the national blindness was not a barrier to personal repentance and faith.
But because of the Pharisees they did not confess him, lest they should be put out of the synagogue- the sanctions imposed on those who believed in Christ were severe. To be put out of the synagogue meant to be cut off from the economic, social and religious life of Israel. Their reluctance to confess Christ must be seen in this light, and does not necessarily indicate that their faith was not genuine. Nicodemus and Joseph of Arimathea were of this sort, and yet in the end came out openly, so it is to be hoped that the men of this verse did the same. The fact that these people are to an extent distinguished from the Pharisees may indicate that not all of them were of this party. If some were Sadducees, then their professed faith is all the more remarkable.
12:43
For they loved the praise of men more than the praise of God.
For they loved the praise of men more than the praise of God- the fear of man bringeth a snare, Proverbs 29:25. John does not specifically say that their faith was not genuine, but makes a general remark about why their faith might have been suspect since they did not confess Christ. The principle is set out by the apostle Paul, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousnes; and with the mouth confession is made unto salvation.” Romans 10:9,10. Accustomed to public adulation, (see Matthew 6:2; 23:5-7), they had not learnt the lesson of self-abasement.
Special note on the last few verses of the chapter
In verse 36 the Lord had hid Himself from the nation, having appealed to them to “walk while ye have the light, lest darkness come upon you”, verse 35. He thus warned them that the light would not always shine for them, and they should believe in the light whilst it was still with them. John follows this with the quotation from Isaiah 6, which was an age-old warning to the nation not to reject God and His glory. John specifically mentions glory in connection with his quotation, verse 41. This reminds us of the occasion when Ezekiel saw the glory of God, but then watched it departing from Israel, see Ezekiel 1 and 10. The apostle has been telling us of the glory of the Son of God in his gospel, but now, sadly, the glory is departing. But just as in Ezekiel’s day it seemed reluctant to go, hovering over the threshold of the temple, 10:18,19, and only then moving out to the mount of Olives, 11:23. The actual departure of Christ from the temple is recorded in Matthew 24:1, whereas it seems in John 12, (which took place a few days before), that Christ is hovering over the threshold, reluctant to depart from them, knowing the consequences of His departure as He did.
It is fitting that the seven statements that He makes in these verses all have to do in some way with speaking, for John’s theme is the Son of God as the Word, the expounder of the person of God.
(g) Verses 44-50
Exclamation of Christ Himself
A word from equals
12:44
Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.
Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me- this marks the beginning of the second section of this part of the chapter, where the individual is in view, as opposed to the nation in verses 37-41. These verses contain the Lord’s last statements to those who were “His own”, the nation of Israel, before the start of the second part of the gospel in which the new company, believers of this age, are in view.
The fact that Jesus cried shows His strong feeling about the matter, and his desire that men realise the implications of believing in Him. If they did, they would openly confess him. To believe on Christ is to believe on the Father who sent Him, for they are one in essence and nature. So the one who believes on Christ does not believe on Him alone. This is an echo of His first discourse, when He said, “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” John 5:24.
A word that explains
12:45
And he that seeth me seeth him that sent me.
And he that seeth me seeth him that sent me- Isaiah’s experience is open to any who will look in faith to Christ. To see Him is to see the Father, 14:9. The special reference is to the miracles He performed, which unfolded who He was. This statement is not only an encouragement to faith, but also a warning against unbelief, for to reject Christ is to reject the God of Israel.
In His discourse on the Bread of Life, the Lord had claimed to have seen the Father, whereas no-one else had, John 6:46. In the previous verse He had referred to the need for men to be taught of the Father. The Jews were used to seeing a visible teacher, but no one has seen this teacher. However, the Lord had already said, “And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.” John 6:40. So those who see the Son by faith, see the Father by faith also, and respond to His teaching through the Son.
A word that enlightens
12:46
I am come a light into the world, that whosoever believeth on me should not abide in darkness.
I am come a light into the world, that whosoever believeth on me should not abide in darkness- in verse 35 the warning was to the nation, that if they rejected Him, then the darkness of God’s rejection of them as a nation would overtake them. Here the promise is to the individual, that the national darkness can be escaped through faith in Christ personally. Note the reference to the world, reinforcing John’s theme throughout his gospel that Christ is not just for Israel. This verse is a reflection of the teaching of John 8, where the Lord claimed to be the light of the world, 8:12.
A word that evangelises
12:47
And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.
And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world- a further encouragement to faith, for the previous words about rejecting Him and abiding in darkness might have sounded severe, as if there was no hope. There is space given to men to hear Christ and believe on Him, before the day of judgment comes. If in verse 45 it was a question of seeing, now it is a question of hearing, the two actions that Israel sinned about, for they closed their eyes and shut their ears, and therefore their hearts refused Christ. These words remind us of John 3:17, “For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” Neither of these verses suggests that the whole world will in fact be saved. Rather, they indicate that there is provision for all in Christ and His sacrifice, if men will only repent and believe the gospel.
A word that examines
12:48
He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.
He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day- just as not to respond to Christ’s miracles was not to see who He really was, so not to respond to Christ’s words was not to understand who He was. These words are spoken lest any should misunderstand the words, “I judge him not: for I came not to judge the world, but to save the world”, of verse 47. There are consequences for those who are unbelieving, but the carrying of them out awaits the day of judgment.
Note that which judges is the word He spoke. So what Christ said and what He is are one, as John 8:25 had already indicated. The word spoken when Christ was here on earth will still have validity in the judgment day, some three thousand years later. Having spoken of Himself as the one to whom the Father has given the task of judging, John 5:27, the Lord went on to speak of the unsaved coming forth out of the grave unto the resurrection of damnation, verse 29. He then says, “I can of mine own self do nothing: as I hear, I judge: and my judgement is just; because I seek not mine own will, but the will of the Father which hath sent me.” verse 30. So even on Judgment Day the Son of God will only speak in condemnation as His Father and He agree.
A word that is entrusted
12:49
For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.
For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak- this statement highlights the extreme seriousness of not believing the words of Christ, for they are words He spoke in full harmony with His Father’s commandment to Him. As one who became subject to His Father when He became man, perfect obedience marked Him, and this should give us confidence to believe His words, for they the Father’s words through him. The word “say” emphasises the meaning and substance of the words, whereas the word “speak” emphasises the words that convey the utterance. So not only were the thoughts given to Him by the Father, as Divine Persons communed together, but the right words to express those thoughts also. Compare the process by which the Spirit moved men to write the inspired scriptures, 1 Corinthians 2:13.
As He said in 7:16, “My doctrine is not mine, but his that sent me”. And in 8:26, “I speak to the world those things which I have heard of him”, referring to the Father.
A word that enriches
12:50
And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.
And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak- Christ was fully aware that what the Father communicated to Him were words that would impart eternal life to those who believed them, hence His care in speaking to the world those things which He had heard from the Father. He did this “even as” the Father said unto Him so the transmission was accurate and therefore is to be relied upon. On the other hand, to reject these words is a serious matter, for Divine persons have spoken. How gracious of Christ to leave the nation whilst still offering them as individuals the great gift of eternal life.
The commandment is from the Father to the Son, in the form of doctrine He was charged to pass on. He was confident that that commandment would result in life everlasting for those who believed Him, hence He was careful to pass on what He heard from the Father, for the blessing of men.