There has been a lot of activity between John 11:54-55, none of which is mentioned by John. I think it would be useful to highlight some of those missing events.
1. Healing of the ten lepers, Luke 17:11-17.
2. The parables of the widow and the judge and the Pharisee and the tax collector, Luke 18:1-14.
3. Teaching on divorce, Matthew 19:1-12 / Mark 10:1-12.
4. Blessing little children, Matthew 19:13-15.
5. The rich young ruler, Matthew 19:16-30.
6. The parable of the wicked tenants, Matthew 21:33-46.
7. The healing of Bartimaeus and another, Matthew 20:29-34.
8. Meeting with Zacchaeus, the parable of the pounds, journey to Jerusalem, Luke 19:1-28.
After Jesus finished speaking about the destruction of Jerusalem and the temple and His return, He now prepares His disciples for what was going to happen to Him, Luke 22:1-2 / Matthew 26:1-5 / Mark 14:1-2. In John 12:1, we find some confusion over the timing.
John tells us six days before Passover. Matthew 26:2 and Mark 12:1 suggest that this occurred at different times, two days before Passover. It may have been that Jesus arrived on Friday, but the dinner took place on Tuesday.
Jesus returns from Ephraim to Bethany after spending some time there. This coming Passover, John 12:1 / Mark 14:1, would occur after His death on the cross but before His resurrection. Jesus is going to be handed over to be crucified, Matthew 26:2. He was going deliberately to His death, Mark 10:32-34.
While Jesus spoke about His upcoming death to His disciples, the religious leaders met together at Caiaphas’ palace to discuss how they could secretly arrest and kill Jesus, John 10:28 / Matthew 26:3-4 / Mark 14:1-2.
They did it secretly because under Roman law, they didn’t have the official right to kill Jesus without the consent of the Roman governor, who was at this time Pilate.
However, they couldn’t kill Him during the festival, just in case it caused a riot among the people, Matthew 26:5; those who believed Jesus was who He claimed to be, John 21:46.
As we approach this text, many people make the mistake of mixing this Simon with the Simon we find in Luke’s account in Luke 7:36-50. The Simon referred to in Matthew’s account is the Simon who had been cured of leprosy, Matthew 26:6 / Mark 14:3, and possibly out of thankfulness, hosted a dinner in his home in honour of Jesus.
Robertson, in his commentary, says the following.
‘This anointing has nothing in common with that given by Luke, except the fact of a woman anointing the Saviour’s feet, and the name Simon, which was common. The former was in Galilee; this is at Bethany near Jerusalem. There, the host despised the woman who anointed; here, her brother is one of the guests, and her sister is an active attendant. There, the woman was a sinner, a notoriously bad woman; here it is the devout Mary who ‘sat at the Lord’s feet and heard his words,’ months before. There, the host thought it strange that Jesus allowed her to touch him; here, the disciples complained of the waste. There the Saviour gave assurance of forgiveness, here of perpetual and worldwide honour. Especially notice that here the woman who anoints is anticipating his speedy death and burial, of which at the former time he had never distinctly spoken. In view of all these differences, it is absurd to represent the two anointings as the same, and outrageous on such slender grounds to cast reproach on Mary of Bethany.’
The ‘supper’ is the main meal, usually in the evening, and it was a dinner in Jesus’ honour, John 12:2. It was in the house of Simon the leper, Matthew 26:6 / Mark 14:1, probably one whom Jesus had healed.
Assuming Simon was host, there were fifteen men present, Simon, Jesus, the twelve, Lazarus, and Martha ‘served’, John 12:2 / Luke 10:40. Jesus has the opportunity to spend some last moments with the people He loves, His good friends Lazarus and the sisters, John 12:2.
These must have been very precious moments for the Lord as He knew His time was drawing closer. It seems likely that a four-day gap occurred between John 12:1 and John 12:2.
Mary is mentioned in John 12:3, but in Matthew and Mark, she isn’t named. She took ‘a pint of pure nard, an expensive perfume,’ John 12:3 / Matthew 26:7 / Mark 14:3, its value was around three-hundred denarii, which is equal to three-hundred days’ wages for a working man, John 12:5 / Matthew 20:2.
The nard that Mary used is better known as spikenard, an expensive perfume imported from India. It was far more expensive than the ordinary man in the street could ever hope to be able to afford, and it is possible that this had been a much-prized possession of the woman. It was highly scented and was normally used on the hair as a perfume and oil together.
She ‘anointed the feet of Jesus,’ John 12:3. Matthew 26:7 and Mark 14:3 tell us that she anointed His head also. Anointing the head was a way of honouring a special guest, Psalm 23:5 / Luke 7:46. John recalls that Mary’s loving act went beyond the customary practice, John 12:3.
A respectable Jewish woman wouldn’t let down her hair in public because in doing so, she might be regarded as a woman of loose morality, but Mary was forgetful of propriety under the compulsion of love.
This was the second time something such as this had happened to the Lord, Luke 7:38, and it was a great act of humility for Mary to wipe Jesus’ feet with her hair, as the washing of feet was normally done by a servant, John 13:1-17 / Matthew 26:17-35.
The fact that John was present is proven by his remembering the strong scent filling the house, John 12:3. Note that each time we meet Mary in the narrative, we find her at the feet of Jesus; we see that here, and in John 11:32 / Luke 10:39.
In John 12:4-6, we see Judas Iscariot object to the ‘wasting’ of this expensive perfume. Matthew and Mark both tell us that Judas found some support among the twelve for his objection, Matthew 26:8 / Mark 14:4.
It seems that they, too, were more concerned with the value of material things. At first glance, we may even have some sympathy for Judas as the poor of the region would have benefited greatly from the money to be made by selling the perfume, Matthew 26:8-9 / Mark 14:4-5.
However, we see that it’s clear that Judas was the treasurer, and John tells us that he wasn’t really concerned about the poor but more concerned with lining his own pocket, John 12:6.
Mary’s act is an act of love towards her Master, and she had her priorities right because she could have sold it and given the money to the poor. She chose instead to use it to anoint Jesus and seized an opportunity she would never have again. It was a personal expression of her true feelings and her thanks for the raising of her brother Lazarus just a few weeks earlier, John 11:38-44.
When we examine the motive behind Judas’ apparent indignation, one sees a rather sad picture. Jesus demands total honesty from His followers and here, amid the group of believers, is this thief. Judas, the man who was to sell the Lord for thirty pieces of silver, was already guilty, Matthew 26:14-16.
The lesson to be learnt here is interesting: anyone given the responsibility of keeping the ‘church funds’ needs to calculate the spending without error. They must keep an unquestionable account of all entrusted to them, and they must be unscrupulously honest, ready to give account at all times.
A hint toward balance is given in John 12:7-8 / Matthew 26:10-12 / Mark 14:6-8. We must balance our giving as individuals as well as a church, and we need to ensure we don’t squander the Lord’s money on trivialities such as expensive gardens, excessive buildings and decorations while people around the building are starving either physically or spiritually. Balance in all things is always demanded of the Christian.
Mary was being criticized by Judas, and if we seek the parallel account in the Gospels, by the other disciples present, Jesus comes to her rescue, He tells them to leave her alone, Mark 14:6.
It’s clear from John 12:4, that Judas spoke directly to Mary about the waste and I’m sure they would have stepped in to stop her from wasting any more oil on Jesus if Jesus hadn’t stopped them.
I love it when Jesus speaks up and defends the innocent as He does here; He even pays her a high compliment. Mary was more concerned about showing her love and appreciation of Jesus than the others were, and Jesus wasn’t about to stop her. Nothing was too valuable in her eyes for Jesus.
‘It was intended that she should save this perfume for the day of my burial’, Jesus says, John 12:7 / Matthew 26:12 / Mark 14:8. Mary believed that Jesus was soon to meet His end, and she knew she wouldn’t have the opportunity to show her love by being involved with the preparation of His body, so symbolically she did it now.
Nothing can take away from the great love that this act expressed to our Lord. Mary had taken her opportunity to express her love. Jesus was soon to depart, the poor were always present to give an expression of love, John 12:8 / Matthew 26:11 / Mark 14:7, but alas, Jesus did not. Jesus said that this act of love would be her memorial wherever the Gospel was preached, Matthew 26:13 / Mark 14:9.
When we think about the disciples, they have been with Jesus for over three and a half years now, but they never seem to understand anything Jesus spoke about to them concerning His upcoming death. Mary, on the other hand seem to have this great insight as to what is about to happen to Jesus.
I can imagine the heartbreak in Jesus’ mind when all this was going on, the disciples didn’t get it because they were too busy arguing amongst themselves as to which one of them would be the greatest, Matthew 18:1-4 / Mark 9:33-36 / Mark 10:35-45 / Luke 9:46-47 / Luke 22:24. I believe that men like to look at the facts and the figures, while women seem to be more sensitive to what is going on around them.
What a marvellous acclamation Jesus gives Mary, it’s one of those prophecies which is often overlooked and dismissed, Matthew 26:13 / Mark 14:9. This humble act of servitude that Mary performed would become the memorial of her love for Jesus, Hebrews 11:4.
She had the right spiritual attitude by giving Jesus the very best she had to offer, which is a lesson we can all learn from. Her name will go down in history because of this one moment with the Christ, as the Gospel is spread throughout the world, her name and her deed will follow along beside.
This is just one of the things she will always be remembered for, but what about us today? What will people remember about us when we go to be with the Lord? I’ve often said and believe this with all my heart that I could preach a hundred of the best sermons you’ve ever heard preached, and most people would forget them within a few days or weeks or months.
But if I were to do one act of kindness for someone, Matthew 10:42, they would remember that one act of kindness all the days of their lives. Some people will be remembered for their Bible knowledge, some will be remembered because they were great preachers of God’s Word, and some will be remembered as great cooks or bakers.
Some are great singers, great hosts, but then there will always be some Marys around, who lovingly serve the Lord without making a song and dance about it. Those little acts of love speak louder than words. What will you be remembered for doing?
You can always tell when it’s election time in the UK as the political parties begin to promise many good things to come, especially for the poor. In our world today, there are many countries that are really poverty-stricken; we read about it in the newspaper and see it in front of our eyes on the TV screen.
We only have to walk down our city centres to see the hundreds of homeless people sleeping rough on the streets. I guess the question is, what are we doing about it? What are we doing to help these people?
We will always have the poor among us, which means there will always be an opportunity for us to help meet some of those needs, John 12:8 / Deuteronomy 15:11 / Mark 14:7 / Galatians 2:10.
It’s so easy to focus on the negatives in this story; we could focus on Judas and his attitude, and we could focus on why the disciples seem to agree with Judas. But I’m wondering, what will people say about us when we leave this world?
What will be written on your gravestone? It’s so easy to focus on the negatives in this story; we could focus on Judas and his attitude, or we could focus on why the disciples seem to agree with Judas. But I’m wondering, what will people say about us when we leave this world?
‘Here lies a Christian who loved God so much, they always gave God the very best of what they had to offer.’
‘Here lies a Christian who cared for the poor so much, they continually gave food, clothing and drink to the poorest on our streets.’
‘The great crowd’, John 12:9, refers to those mentioned in John 11:55-56. Hearing of His arrival in Bethany obviously, His coming to the feast, they go to see Jesus and Lazarus, John 12:9. The latter is living proof of the power of Jesus, and not surprisingly ‘many were going away and believing in Jesus’, John 12:11.
The chief priests saw a developing mass movement in support of Jesus, John 12:11 / John 1:45, and so, they plotted ‘to put Lazarus also to death’, John 12:10. He was a double embarrassment to the Sadduceean Chief Priests. He was a living demonstration of Jesus’ divine power, and a demonstration of the falsity of Sadduceean teaching, Acts 4:1-22.
The triumphal entry is recorded in all four Gospels, Luke 19:24-44 / Matthew 21:1-11 / Mark 11:1-11, and John’s account is the briefest, John 12:12-19. The fact that Jesus had raised Lazarus from the dead, John 11:38-44, was well known by now, and the people of Jerusalem and other surrounding villages heard that both Jesus and Lazarus were to be seen together, John 12:9, so typically they flocked to see this ‘show’.
The chief priests realised that Lazarus’s presence now also constituted a threat to their power, John 12:10, so in their ruthlessness, they decided to rid themselves of this problem.
The fact that Lazarus had died and then had been resurrected was now a great source of embarrassment to the Pharisees and other Jews of high religious standing. They wanted to put Him to death in order to prove, to themselves, that they were greater than Jesus.
It is about five days before the Passover feast, Exodus 12:3 / Nehemiah 8:15 / Zechariah 14:4. The ‘next day’, John 12:12, we know from the Gospels that this was the first day of the week.
The crowd, already excited at his potential arrival, John 11:56, now hear that Jesus is on His way to the feast, as Jesus and His disciples approached Jerusalem and arrived at Bethphage on the Mount of Olives, Luke 19:28-29 / Matthew 21:1 / Mark 11:1.
Jesus tells His disciples to go to a nearby village and get a colt, which was tied, which no one has ever ridden, Luke 19:29-30. John 12:14 tells us that ‘Jesus found a young donkey.’ Matthew 21:2 tells that He sent two disciples to find and bring an ass and a colt. Luke 19:30 says, ‘a colt on which no one has ever yet sat’, as does Mark 11:2.
Why would a donkey and a colt both be needed if Jesus only rode one into Jerusalem? The simple answer is that the colt was young and still attached to the mother, and vice versa.
They would travel together as a mother and offspring naturally would among many animal species. The donkey was traditionally ridden by kings who came in peace; if He had come on a horse instead, that would have reflected a more aggressive tone.
Jesus said to His disciples, ‘if anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here shortly,’ Matthew 21:3 / Mark 11:3 / Luke 19:31.
According to Matthew all this was done to fulfil the prophecy of Zechariah, Matthew 21:4-5 / Zechariah 9:9. The disciples go and found things just as Jesus said, and united the donkey, Luke 19:32 / Matthew 21:6 / Mark 11:4.
Some standing by asked what they were doing, as did the owner, Luke 19:33 / Mark 11:5. The disciples told them and the owner what Jesus told them to say, Luke 19:34 / Mark 11:6. This implies that Jesus possibly already knew the person who owned the donkey, hence why the owner gladly did as Jesus asked, Mark 11:6.
Jesus was the first on the back of this donkey. The disciples laid their garments over the donkey to make a saddle upon which Jesus could comfortably ride, Luke 19:35 / Matthew 21:7 / Mark 11:7 / 2 Kings 9:13. The horse was the symbol of war and conquest, and the donkey was the symbol of peace.
The disciples only made this connection between Jesus, the King of peace, the donkey and the Scriptural quotation after Jesus had ascended and they had received the Holy Spirit, John 12:13. Much became obvious to them at that time.
As Jesus goes, they spread their cloaks in the way, Luke 19:36, and as He was getting nearer to Jerusalem, Luke 19:37, ‘a great crowd’ appeared, John 12:12 / Luke 9:37. In Jerusalem crowded with Passover pilgrims, many of whom would be disciples of Jesus, Luke 19:37.
A whole multitude of Jesus’ disciples rejoiced and praised God for all the mighty works they had seen and said, ‘Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest! Luke 19:37-38 / Psalm 118:26.
In Luke 19:39-40, we read that the Pharisees objected, ‘Teacher, rebuke your disciples,’ but Jesus tells them, ‘I tell you, if these were silent, the very stones would cry out!’
The Pharisees objected, but Jesus tells them that the very things we would assume could never speak or respond, that is, the stones, Habakkuk 2:11, would actually give testimony to the Sonship of Jesus.
If the stones of the city of Jerusalem were in the mind of Jesus when He made this statement, the meaning again would be obvious: Jerusalem would be levelled by the Romans in A.D. 70. Matthew 24:1-35.
Jesus was basically saying to the Pharisees, ‘you can’t hide from what is happening right now, even if you could silence everyone, these very stones would have shouted glory to God because even they recognise that it’s God’s Son who is entering Jerusalem’.
The Pharisees didn’t greet the arrival of Jesus with all that much enthusiasm, and they wanted Jesus dead. This crowd would make it all the more difficult, John 12:19. They seem somewhat frustrated by these goings-on, and their difficulty in finding Jesus in a quiet, dark alley where that could finish all this ‘foolishness’.
The Pharisees saw Jesus as a serious threat to their position as leaders in the religious community. Even if they did have some idea that He was the Messiah, it was now too late to acknowledge Him, for they would lose too much. The ‘Pharisees’, who were the Sanhedrin officials, were extremely worried, and they had reason to be because huge crowds were involved, John 12:19.
As Jesus drew near to the city and He wept over it, He foresaw and described the disaster coming to a people who rejected the Messiah, Luke 19:41-44 / Matthew 23:37-40. We can almost feel the emotions of Jesus’ words here.
Barnes, in his commentary, says the following.
‘If thou had known, says he, even thou, with all thy guilt, the things that make for thy peace, if thou had repented, had been righteous, and had received the Messiah, if thou had not stained thy hands with the blood of the prophets, and shouldn’t have with that of the Son of God, then these terrible calamities would not come upon thee. But it is too late. The national wickedness is too great; the cup is full: mercy is exhausted and Jerusalem, with all her pride and splendour, the glory of her temple, and the pomp of her service, ‘must perish!’
The days did indeed come when Jerusalem fell, and the temple was destroyed, the days indeed came when not one stone was left on another, Matthew 24:1-35. This was done by Titus in 70 A.D., about thirty years after this was spoken.
All this was done, says Christ, because Jerusalem knew not the time of its visitation, that is, did not know, and ‘would not’ know, that the Messiah had come.
‘His coming’ was the time of their merciful visitation. That time had been predicted, and invaluable blessings promised as the result of his advent, but they would not know it.
They rejected him, they put him to death, and it was just that they should be destroyed. Matthew and Mark give us details about what happened when Jesus approached Jerusalem.
As He approached the city, a crowd accompanied Him, and another crowd went out whom meet him, Matthew 21:8 / Mark 11:8. The crowd, already excited at His potential arrival, John 11:56, now heard that Jesus was on His way to the feast.
Great excitement overtakes them; they have heard of the raising of Lazarus and all the other miracles He had done before. Many must have believed that He was the Messiah and was about to restore the Kingdom to that which was in David’s time.
A welcome for a king is being written of here, as they, ‘spread their garments on the road, also spread leafy branches before Him, Psalm 118:25-26 / Leviticus 23:40 / Matthew 21:8 / Mark 11:8. Many carried branches of palm and spread them over the road, John 12:13 / Matthew 21:8 / Mark 11:8.
These were symbols of victory, Revelation 7:9, and of the righteousness and vigorous spirituality of God’s children, Psalm 92:12. They point to the joy of victory, the feeling that everything will now be better. The people were expecting something to change.
People were continually shouting that Jesus was the Messiah, the King of Israel. Jerusalem was packed with Passover pilgrims, ‘was thrown into confusion’, John 12:13 / Matthew 21:9 / Mark 11:9. A popular uprising looked possible, and that would bring savage reprisals from the Romans, John 11:48.
‘Hosanna!’ they cry, John 12:13 / Matthew 21:9 / Mark 11:9 / Psalm 118:25-26. This was a joyous call meaning ‘save’ or ‘save us now’. It hadn’t become a simple exclamation of surprise, such as we use ‘hurrah’ today. The call had a great deal of meaning to it.
Jesus’ claim to be the Messiah, His so coming, is in fulfilment of Zechariah 9:9 / Isaiah 62:11 / Matthew 21:4-5. The crowd of disciples wanted Him to assert publicly that He was the Messiah, and He did, but in such a way as to assert the peaceful nature of His kingdom, Zechariah 9:10.
‘Blessed is he who comes in the name of the Lord!’ John 12:13 / Matthew 21:9 / Mark 11:10 / Luke 19:38 is an extract from Psalm 118:25-26. This Psalm was part of the ‘Great Hallel’, Psalms 113-118, recited at the Feast of Tabernacles. They now acclaim Jesus as the Messiah, John 12:13 / Matthew 21:9 / Mark 11:9-10 / Luke 19:38.
The context of the Psalm is of a Messianic tone, indicating that they considered Jesus the Messiah, still expecting Him to establish some sort of earthly kingdom. The balance of the call that rang out seems to confirm this idea, ‘Blessed is the King of Israel,’ John 12:13.
Jesus, having found a young donkey, sat on it to fulfil the prophecy of Zechariah, John 12:14-15 / Zechariah 9:9. John records that Jesus’ disciples didn’t understand what was going on, but they eventually would after Jesus was glorified, John 12:16.
Look at the reactions to all of this: ‘All the city was stirred’, ‘agitated’, ‘went wild with excitement,’ Matthew 21:10-11. Remember that most in the crowd had seen Lazarus raised from the dead, so they would be witnesses to this, John 12:17.
The local people informed the visitors to Jerusalem who Jesus was, Matthew 21:10-11. He was the prophet, Deuteronomy 18:18 / John 1:21 / John 1:25 / John 6:14 / John 7:40 / John 9:17 / Acts 3:22-26 / Acts 7:37. But Jesus was more than a prophet; He was the Messiah, He was the Son of God.
We’re living in a society where Christians are being told to ‘shut up’ by the ‘politically correct’ brigade. If we speak out against sin, any sin, we get told we’re judging and need to ‘shut up’. It’s almost like we’re allowed to have our faith, but we’re not allowed to express our faith in any shape or form, as some people will find it offensive.
Society is permitted to speak out against Christians, but it seems that as time goes on, Christians aren’t being permitted the same freedom of speech to defend their beliefs.
The world can try and silence Christians because they find their faith offensive, but the truth is, God would be even more offended if Christians didn’t share their faith with others.
Let’s continue to praise Him and lift up His Holy Name before the world because the time is coming when every being in heaven, everyone on earth, and every demon in hell is going to bow down and confess what Christians have been confessing for years, Philippians 2:9-11.
The crowd who had seen Lazarus raised ‘bore witness,’ John 12:17. As Jesus approached, the whole town became more and more excited. News of the Messiah approaching spread around the city, and the people eagerly waited to hear what the Lord was to say, how He would instruct them on the road to re-establishing David’s throne. All eyes were pointing to Jesus, John 12:18.
Once again, the Pharisees didn’t greet the arrival of Jesus with all that much enthusiasm, and they wanted Jesus dead. This crowd would make it all the more difficult, John 12:19. They seem somewhat frustrated by these goings on, and their difficulty in finding Jesus in a quiet, dark alley where that could finish all this ‘foolishness’.
The Pharisees saw Jesus as a serious threat to their position as leaders in the religious community; even if they did have some idea that He was the Messiah, it was now too late to acknowledge Him, for they would lose too much. The ‘Pharisees’, who were the Sanhedrin officials, were extremely worried, and they had reason to be because huge crowds were involved, John 12:19.
People were continually shouting that Jesus was the Messiah, the King of Israel. Jerusalem was packed with Passover pilgrims, ‘was thrown into confusion’, Matthew 21:10. A popular uprising looked possible, and that would bring savage reprisals from the Romans, John 11:48.
In John 12:20, we see the Greeks getting involved. The Greeks, Hellenes, and Greeks as to nationality, but converts to Judaism, were people who had given up their worship of foreign gods and idols and had turned to the one true God. They belonged to the large group of people called proselyte Jews or ‘God-fearers’.
They weren’t allowed any farther than the court of the Gentiles in the temple, but Isaiah 56:7 teaches that they were allowed to render religious service in the temple, John 20:20, but they didn’t like nationalism or circumcision.
These Greeks wanted to have an interview with Jesus but weren’t keen to approach Him directly, so they went through the disciples, John 20:21, thereby proving that the disciples were well known to be Jesus’ disciples at this time.
Strangely, Philip couldn’t deal with this request on his own, so he went and sought Andrew’s advice, and both then approached Jesus, John 20:22. In reply, almost as if He knew the question the Greeks intended to put to Him, Jesus entered a discourse on the cost and reward of following Him.
He tells the people listening that his hour has come, John 12:23, probably reinforcing the idea held by the crowd that the revolution against Rome was about to start. Jesus declares His death as a way of producing life and encourages those around to give up their normal lives and live as one dedicated to Jesus. The reward? Honour from the Father.
In John 12:24-25, we see a metaphor of the seed, which has two applications: His death was necessary to bring people of all nations to God. As for the Lord, so for the disciple, he must die to live.
The word ‘troubled’, ‘tarasso’, ‘agitated, distressed’, John 12:27, is the same word used in John 11:33 / John 14:1. Some translations read ‘Father, save me from this hour’, a question as RSV. Others make it an actual prayer, as in the KJV.
But we can be certain that here the Saviour’s humanity is revealed; He is ‘troubled’ as He sees the cross before Him. His human reaction is to avoid it if possible, Matthew 26:39, but how can He make such a request when His purpose in coming is to die for humanity?
‘No, for this purpose I have come to this hour’, John 12:27. Jesus explains to the listeners that he came for the things soon to take place; this was the whole purpose of His visit.
He will not ask for freedom from His task but desires to let it be done. He pleads to God the Father to glorify His own name, John 12:28, the result of which was a voice from heaven the very voice of God, ‘I have glorified it and will glorify it again,’ John 12:28.
There are three recorded occasions of the Father speaking to Jesus, here, John 12:28, His baptism, Matthew 3:16-17, His transfiguration, Matthew 17:5. Here, His Father says, ‘I have glorified it’. This was done in Jesus’ signs, John 2:11 / John 5:36 / John 11:40. The Father also said, ‘I will glorify it again’, in death, resurrection, glorification, etc.
The people around weren’t sure what they had heard; some said it was the voice of an angel, others the sound of thunder. Jesus said the voice was for their sake. The crowd thought, ‘it thundered’, others thought, ‘an angel spoke to Him,’ John 12:29.
Perhaps what people heard depended on their spiritual attitude and capacity. Ezekiel among the exiles in Babylon, saw visions of God, but there is no evidence that others there saw them. But the voice was heard, not exclusively for Jesus’ sake but also for the sake of those present, John 12:30 / John 4:21 / John 12:44.
In John 12:31, we see that the cross will be ‘judgement’, ‘krisis’, for the world, ‘kosmos’. In rejecting Jesus, the world condemned itself, John 3:18. ‘The prince’ or ‘ ruler’, ‘archon’, John 12:31, of this world is Satan, John 14:30 / John 16:11 / 2 Corinthians 4:4. What appeared to be Satan’s triumph, the death of Jesus, was, in fact, his defeat, Hebrews 2:14-15 / Genesis 3:15.
Jesus tells the people not only of His impending departure but also of the nature of His death. He uses the term, ‘When I am lifted up’, John 12:32, the crowd knew this referred to crucifixion, and John 12:33 tells us that the Lord wanted the people to know what type of death He was to experience.
‘Lifted up’ means crucified, John 12:32 / John 3:14 / John 8:28, and in doing so, Jesus ‘will draw all men to myself’, John 12:32. The people looked for a nationalistic kingdom, however, the cross would be the magnet by which He would attract to Himself people of all nations, He is the Saviour of the whole world, John 4:42 / John 11:51 / John 10:16.
In John 12:34-36, we see that the crowd were expecting an eternal Messiah, now Jesus, who they were sure was the Messiah, was telling them that He was soon to be crucified. They point out this apparent error to Jesus and ask for an explanation of the idea of the Son of Man.
They understood from the ‘law’, Scriptures, that the Messiah would be an invincible leader, who would establish an endless kingdom and reign forever, John 12:34.
This is how they interpreted Old Testament predictions, for example, Psalm 39:3-4 / Psalm 110:4 / Isaiah 9:7 / Ezekiel 37:25 / Daniel 7:14. They ask, ‘What do you mean by saying that the Son of Man must be lifted up? What Son of Man is this?’ He doesn’t answer their question but deals with the attitude.
He, the Light, will be among them a little while longer, John 12:35 / John 7:33. Those who did believe in Him would become ‘Sons of light’, truly enlightened people, John 12:36. He encourages those listening to seek the light and walk in it.
The danger of getting lost in the dark is made clear, and the urgency of putting their trust in the light while it is still available is emphasised. Jesus doesn’t say that it isn’t possible to put one’s trust in the light after the resurrection, but that it is better to do so now, John 12:36.
Jesus then hid, John 12:36, possibly because He needed rest from the crowds, or to escape the encroaching Pharisees; this was predicted by Isaiah. His public ministry now ended, ‘he departed and hid himself from them,’ John 12:36. He has come to Jerusalem to die, but His death will be when He chooses.
This is John’s summary of the whole ministry of Jesus, not merely an observation of what happened on that occasion in Jerusalem. The terrible truth is revealed, Jesus worked for three years and in that time, He covered many miles, spent many hours with people, healing the sick, raising the dead and doing many other miracles.
He was well known; he had spent time talking to people, teaching and encouraging them. He had always expressed in a very practical way His love and concern for mankind. But still, regardless of all this, many, even most wouldn’t accept Jesus as the Messiah, John 12:37.
As a result, many still watch for the arrival today of the one who has come, done His task, and left. He will come again, but in a way causing fear in the hearts of those who didn’t recognise Him when He first came.
In John 12:38, we find Isaiah 53:1 and Isaiah 6:10, which saw the glory of the coming Christ and foretold of the many that would not receive Him, just as He told so much else of the Saviour’s life, people didn’t believe.
Isaiah’s message was rejected, and He was killed, so with the Messiah, His own people rejected and killed Him, John 1:11. This wasn’t a result of Isaiah’s prophecy, but the prophecy as a result of this unbelief. Isaiah had it revealed to him as if it had already occurred.
In this quote from Isaiah 6:9-10, God didn’t mean that those to whom Isaiah spoke couldn’t believe the message, nor did John mean that Jesus’ hearers were predestined to be unbelievers, Matthew 13:14-15. In each case, hearers hardened their hearts against the truth.
The ‘authorities’ were the rulers, leading men, among them ‘many’ believed, John 12:42, including Nicodemus, Joseph of Arimathea and others, John 3:1-2 / John 19:33.
Perhaps this was even more saddening to the people, when even leaders who did believe in Jesus, those who saw the light but were intimidated into not proclaiming it.
The Pharisees had said that all believing in Jesus would be put out of their local synagogues and would not be able to worship at the temple, John 12:42. Nothing could be worse, and so these people chose the recognition of man rather than that of God, John 12:43.
These verses represent Jesus’ summary of His claims; it was a public declaration, but John doesn’t say when or where it was made. Jesus makes His claims in reference to belief, light, judgment, and eternal life.
This was the last time that Jesus addressed the crowds before being arrested, and so, He makes one last, almost desperate plea to the people to accept Him as the Light, and He refers to His authority, John 12:44-46.
The word ‘seeing,’ John 12:45, means to observe, contemplate Him, observe, contemplate the Father, John 1:18 / John 13:20 / John 14:9. He came as the divine light to dispel spiritual darkness, John 12:46 / John 8:12. He came to save, not to judge the world, John 12:47 / John 3:16-17.
He emphasises that His task isn’t to judge but to bring light and salvation, John 12:47-48. One who rejects Jesus’ teaching will finally be judged by that teaching, John 12:48. His teaching isn’t of human origin; it is the Father’s commandment, bringing eternal life to the believer, John 12:49-50.
Take Jesus and escape judgement, which comes not only from the Son but from the Father as well. He is the Father’s ambassador; to believe in Him is to believe in the Father, John 12:49-50.