Chapter 12

1 Jesus excuseth Mary anointing his feet. 9 The people flock to see Lazarus. 10 The high priests consult to kill him. 12 Christ rideth into Jerusalem. 20 Greeks desire to see Jesus. 23 He foretelleth his death. 37 The Jews are generally blinded: 42 yet many chief rulers believe, but do not confess him: 44 therefore Jesus calleth earnestly for confession of faith.

1. Then Jesus. [Simon’s Feast, John 12:1–9=Matt. 26:6–13=Mark 14:3–9=Luke 7:36–50. Major comment: Matthew and Luke. See Closing Ministry at Jerusalem; The Duration of Christ’s Ministry, the Opening of the Galilean Ministry, The Ministry of Our Lord .] For a discussion of the relationship of this feast to that recorded in the other Gospels see Additional Note on Luke 7.

Six days before the passover. The dinner probably took place the night of the Sabbath preceding the crucifixion (see on Matt. 21:1; 26:3), which would technically be on the first day of the week (see Vol. II, p. 101). This would be exactly six days, inclusive reckoning (see Vol. I, p. 182), before the Passover, which fell on Friday (see Additional Notes on Matt. 26, Note 1).

Where Lazarus was. See on ch. 11:1.

2. They made. The feast was in Simon’s house (Matt. 26:6).

Supper. Gr. deipnon (see on Luke 14:12).

Martha served. As seems characteristic of her (see Luke 10:40).

3. Pound. Gr. litra, equivalent to the Latin libra, about 11 1/2 oz. avoirdupois (see p. 50). The word occurs in the NT only here and in ch. 19:39.

Ointment of spikenard. Gr. murou nardou pistikeµs. The same combination of words is translated “ointment of pure nard” in Mark 14:3, margin. “Pure” is the translation of the adjective pistikos. This word is missing in the KJV translation of John 12:3, and should probably be supplied. However, not all agree that pistikos means “pure,” “genuine.” Some suggest the meaning “liquid.” Others consider pistikos a local name. For a description of the ointment see on Luke 7:37.

The feet. Matthew (ch. 26:7) and Mark (ch. 14:3) state that the ointment was poured on the head. Doubtless Mary performed both operations, with each gospel writer noting but one. Luke, like John, mentions the anointing of the feet (Luke 7:38).

The odour. The act could not be hidden. The strong odor permeating the room called attention to Mary’s act.

4. One of his disciples. Matthew notes that the “disciples … had indignation” (Matt. 26:8). The criticism originated with Judas, but spread among other disciples.

Betray him. See on ch. 6:71.

6. Bag. Gr. gloµssokomon, literally, a receptacle for the mouthpieces of wind instruments, but the word came to be used also to describe a receptacle for general articles, and more particularly for the storing of money. Hence “money box” would be a suitable translation. The word occurs in the LXX of 2 Chron. 24:8.

Bare. Gr. bastazoµ, generally meaning “to carry” (Luke 7:14; 22:10; etc.), also “to pick up” (John 10:31). Here the meaning is “to pilfer,” a definition clearly attested in the papyri.

7. Against the day. Textual evidence here favors the reading (cf. p. 146), “that against the day of my burial she may keep it,” or “let her keep it for the day of my burial” (RSV). However, the precise meaning of the Greek clause thus translated is uncertain. It appears unlikely that Jesus refers to a preservation of a part of the contents to be used at the time of His burial. He alludes rather to the motive that prompted the purchase of the ointment (see Matt. 26:12; Mark 14:8). For a discussion of Mary’s motive in the anointing see on Matt. 26:12; cf. DA 559, 560.

9. Much people. In general, the common people. The expression occurs again in v. 12.

Knew. Rather, “found out.”

Might see Lazarus. A sufficient reason. A man raised from the dead would attract great crowds today.

10. But the chief priests. [The Betrayal Plot, John 12:10, 11=Matt. 26:1–5, 14–16=Mark 14:1, 2, 10, 11_Luke 22:1–6. Major comment: Matthew. See Passion Week] In connection with the plot to put Jesus to death the chief priests plotted also the death of Lazarus. They could bring no formal charge against Lazarus. However, because his life was a witness to the divinity of the One whom they had condemned to death and a denial of the doctrine that many of them held, namely, that there was no resurrection (see on ch. 11:47), they deemed it necessary to kill him also.

11. Went away. Or, “began to withdraw” (Robertson). That is, they withdrew from Judaism and joined the ranks of the disciples of Jesus.

12. The next day. [The Triumphal Entry, John 12:12–19=Matt. 21:1–11=Mark 11:1–11=Luke 19:29–44. Major comment: Matthew. See Closing Ministry at Jerusalem; Passion Week.] The next day would be the day following the feast, or Sunday (see on v. 1).

Much people. See on v. 9. Though Josephus’ statement that on a particular Passover more than 2,500,000 were gathered at Jerusalem (War vi. 9. 3 [420–427]) is probably exaggerated, it nevertheless indicates that huge crowds must have gathered at Jerusalem during this period.

13. Branches. Literally, “palm branches.” Palm branches are mentioned in 1 Macc. 13:51 in connection with the triumphal entry of Simon the high priest into the tower of Jerusalem. The palms in the hands of the great multitude of Rev. 7:9 are a symbol of triumph (see GC 665).

Cried. Rather, “kept on crying.”

King of Israel. The clauses are reversed in the Greek: “Hossana: Blessed is he that cometh in the name of the Lord, even the king of Israel.” The first part is apparently a quotation from Ps. 118:25, 26, and the last phrase, “even the king of Israel,” an allusion to Zech. 9:9. On Messiah as king according to Jewish expectations see on Luke 4:19; cf. John 18:37; 19:19. The ecstatic cries of the multitudes are variously reported by the gospel writers. Doubtless a variety of expressions were used.

14. A young ass. John omits the details as to how the ass was obtained (see Mark. 11:1–7).

15. Fear not. This phrase is not in the Hebrew or LXX of Zech. 9:9, the passage of Scripture here cited, but may have come from Isa. 40:9.

16. Understood not. The disciples did not understand the purpose and import of Jesus’ present action. For a discussion of the purpose see on Matt. 21:5; cf. DA 571, 572. Even though Jesus had clearly told His disciples of His approaching death (Matt. 17:22, 23; etc.), they seem to have forgotten this in the excitement of the moment. His unprecedented act in permitting Himself to be declared “King of Israel” roused their hopes that He would, after all, fulfill their expectations and those of the multitude, declare Himself king, and assume the role of a political messiah. After the resurrection, through a study of the prophecies, guided by the illumination of the Holy Spirit, they understood the purpose of the act.

17. Bare record. Those who had been eyewitnesses of the resurrection of Lazarus mingled with the multitudes and bore their testimony. Thus the enthusiasm spread.

18. Met him. There were two crowds, the one accompanying Jesus and the other coming out from Jerusalem to meet Him.

19. Prevail. Gr. oµpheleoµ, used here in the sense, “to accomplish” (cf. ch. 6:63).

The world. Textual evidence may be cited (cf. p. 146) for the reading “the whole world.” Either expression simply means “everybody.” The language is hyperbolic. It comes from men baffled and angry. Instead of finding the people willing to lay hands on Jesus and to deliver Him into their power, they find the multitudes surrounding Him with joyful acclamations and saluting Him as their king. Under the circumstances, any attempt to arrest Jesus would have raised a tumult. The leaders appealed to Jesus to quiet the multitudes, but without success (Luke 19:39, 40). All they could do was watch the procession and see their hated enemy enter Jerusalem in royal triumph. They probably felt somewhat like Haman leading Mordecai about on a royal horse (Esther 6:11). Not knowing what His purpose actually was, they no doubt imagined Jesus about to proclaim Himself king, abolish their power, and lead a revolt against Rome.

20. Certain Greeks. [Interview With the Greeks, John 12:20–36^a.] This incident probably occurred on the Tuesday preceding the crucifixion, in connection with Jesus’ last visit to the Temple (see on Matt. 23:1; cf. DA 621).

To worship. The fact that they came to worship rather than to partake of the Passover suggests that these Greeks were not full proselytes. Josephus mentions foreigners who came to Jerusalem to worship at the Passover season (War vi. 9. 3 [427]). Half proselytes, like the Gentiles, were restricted to the Court of the Gentiles. For a description of the Temple courts see Mishnah Middoth, Soncino ed. of the Talmud, pp. 1–23; cf. Kelim 1. 8, Soncino ed. of the Talmud, p. 11.

21. Philip. See on Mark 3:18.

Bethsaida. See on Matt. 11:21.

We would. Rather, “we desire,” or “we wish.”

See. Here used in the sense of “to have an interview,” as in Luke 8:20. On the purposes of the proposed interview see DA 622.

22. Telleth Andrew. Both Philip and Andrew bore Greek names, and their Hellenistic ancestry may account for their part in the present incident. The reason why Philip consulted Andrew is not given, but he apparently sought Andrew’s advice in presenting to Jesus the case of the inquiring Greeks (see on ch. 6:8). In the narrative of the Feeding of the Five Thousand (ch. 6:1–14) Andrew reflects a more practical turn of mind than Philip, who is there shown to be not only cautious but slow of heart to believe.

23. Answered them. The words were rather a response to the situation suggested by the visit of the Greeks than a direct answer to them.

The hour is come. Earlier Jesus had announced that His hour had not yet come (see chs. 2:4; 7:30; 8:20; see on ch. 2:4). Now, however, the hour of His death was near. It was only four days, inclusive, until the crucifixion. The visit of the Greeks doubtless suggested to Jesus what would be the result of His death, namely, the conversion of many from the Gentile nations.

Son of man. See on Matt. 1:1; Mark 2:10.

24. Verily. See on Matt. 5:18; John 1:51.

Corn of wheat. Rather, “grain of wheat.”

Die. A simple illustration from nature. A kernel of wheat placed in the soil dies as a grain of wheat, but life is not destroyed. There is in the kernel a germ of life that the dissolution of the kernel cannot destroy. In the growth of the new plant the one kernel becomes many kernels. However, such multiplication does not take place if the seed is not cast into the ground. So it was with Jesus. If He had chosen not to die for the guilty race, He would have remained “alone.” The human race would have perished and there would have been no harvest of souls for the kingdom. By His death Jesus brought life to all who would fix their faith in Him. Compare Paul’s argument in 1 Cor. 15:36.

25. Loveth his life. See on Matt. 10:39; cf. Mark 8:35; 10:39. The word for “life,” here, is psucheµ (see on Matt. 10:28), frequently translated “soul” (Mark 8:36, 37; etc.). He who is bent on saving and preserving his physical life here will lose his “soul,” or eternal life. He who is willing to sacrifice himself in service for God in this world will preserve his “soul” and enjoy life everlasting in the world to come. Thus “the law of self-sacrifice is the law of self-preservation”; “the law of self-serving is the law of self-destruction” (DA 623, 624). He who is ready to cast away everything most dear in this life that stands in the way of his spiritual growth will find at length that he has lost nothing worth while and that he has gained the true riches (see Phil. 3:8–10). The world looks upon the way of self-denial and self-sacrifice as foolishness and waste, even as a small child might regard the casting of good grain into the ground a senseless waste. But the future world will reveal that the devotee of this present world was indeed foolish and that the child of God was truly wise. The final loss and destruction of the “soul” is described in Matt. 10:28.

Hateth. Here used in the sense of “love less” (see on Luke 14:26).

26. Serve me. See on John 12:25; cf. Mark 9:35; 10:43–45.

Follow me. See on Matt. 16:24; cf. Mark 8:34.

Where I am. Spiritual fellowship and communion with his Lord will be the privilege of him who serves the Lord in this life (Matt. 28:20), and face to face communion will be his to enjoy in the world to come.

My Father honour. For the rewards of service see Mark 10:29, 30. The conditions and rewards of discipleship are here given, doubtless with reference to the Greeks, who were apparently contemplating discipleship.

27. My soul. And idiomatic expression practically equivalent to “I” (see on Ps. 16:10).

Troubled. Gr. tarassoµ. The same verb occurs in chs. 11:33; 13:21, with Jesus as the subject. In ch. 14:1, 27 Jesus counsels His disciples not to be “troubled.” The cause of Jesus’ present distress is indicated by His prayer, “Father, save me from this hour.” The visit of the Greeks had called to mind the ingathering of the Gentiles. But between the gospel harvest and the present moment lay the cross and the mental and physical agony that would be associated with it. From this the humanity of Jesus recoiled. A vivid contemplation of the scenes that lay ahead was the cause of the Lord’s sudden mental anguish (cf. on Matt. 26:38).

Save me. This prayer is similar to that offered a few days later in Gethsemane (Matt. 26:39). We may rest assured that if any other means to save man, involving less sacrifice, could have been found, the prayer of Jesus would have been answered. But the infinite sacrifice was necessary to accomplish all that the plan of salvation was designed to accomplish (see PP 68, 69). In view of this Jesus submitted Himself to carry the plan through to completion.

28. Father. See on Matt. 6:9; John 11:14.

Glorify thy name. The Greek places emphasis on the pronoun “thy.” This prayer was in harmony with what Jesus had earlier taught regarding His relationship to the Father, whose glory He consistently sought (see chs. 7:18; 8:50). For “name” representing character see on Matt. 6:9.

Then came. On two previous occasions a voice was heard from heaven—at the baptism (Matt. 3:17) and at the Transfiguration (Matt. 17:5).

Glorified it. Through the life, ministry, and miracles of Jesus (see, for example, ch. 11:4).

Glorify it again. In the death and resurrection of Jesus.

29. It thundered. The people heard the sound of the voice from heaven, but they could not comprehend the meaning, as was the case of those who heard the voice that spoke to Paul at the time of his conversion (see on Acts 23:9).

An angel spake. Some interpreted the sound as a divine message. This seems to imply that they understood what was being said. Judging by the reply of Jesus that the voice came “for your sakes,” it appears that the Greeks, and doubtless others, heard and comprehended the voice (see DA 625). To them it would come as confirming evidence that Jesus was indeed the Sent of God.

30. For your sakes. See on v. 29; cf. DA 625.

31. Now. A momentous hour in the history of the world had come. Jesus was about to die for the guilty race, thus assuring the salvation of men and making certain the defeat of Satan’s kingdom. The expression “now” was thus fraught with the most weighty significance.

Judgment of this world. Not that Jesus was about to sit as judge, “for God sent not his Son into the world to condemn [or, “judge,” as krinoµ is most commonly rendered] the world; but that the world through him might be saved” (see on ch. 3:17). However, by their relationship to the Son, men were deciding their eternal destiny (see on ch. 9:39). By refusing to accept Jesus as the Messiah of prophecy and as the Saviour of the world the Jewish nation sealed its fate and incurred condemnation.

Prince of this world. This title for Satan is found only in John (cf. chs. 14:30; 16:11). Other titles given him are “god of this world” (2 Cor. 4:4) and “prince of the power of the air” (Eph. 2:2). On Satan’s usurped authority of this world see on Matt. 4:8, 9.

Cast out. There had been an earlier casting out at the time Lucifer fell from his high estate (see PP 42). Now his work would be further restricted. By his attitude toward the Son of God, Satan stood revealed in his true character. He could henceforth “no longer await the angels as they came from the heavenly courts, and before them accuse Christ’s brethren” (DA 761). See further on Rev. 12:7–9.

32. Lifted up. That is, upon the cross. The same verb occurs in ch. 3:14 (see comment there), where Jesus compares His being lifted up to the lifting up of the serpent in the wilderness. In ch. 8:28 Jesus again refers to His being lifted up, and speaks of the act as being performed by the Jews. This shows clearly that He is not referring to His ascension.

Will draw. The cross has, in thousands of lives, proved to be more magnetic than all the fascinations of the world. After his rather fruitless efforts in Athens, where he had met logic with logic, Paul determined in Corinth “not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor. 2:2; cf. AA 244). As a result, his labors were highly successful. The magnetism of the cross has by no means diminished with the passing of the centuries. It is still “the power and wisdom of God to gather souls for Christ” (6T 67).

All men. The word “men” is supplied, and its inclusion limits the application of the verse to members of the human family only. It should be omitted, for not only were members of the human race drawn to Christ by the sacrifice of Himself, but angels, and the inhabitants of the other worlds, were drawn to Him anew by the demonstration of the sacrificial love of God (Col. 1:20).

33. What death. See on v. 32.

34. Law. Gr. nomos, here used of the OT generally as in ch. 10:34 (see comment there).

Christ abideth for ever. The speakers may have referred to such passages as Ps. 89:36; 110:4; Isa. 9:6; Dan. 7:13, 14. The apocalyptic literature of the period clearly envisioned the reign of the Messiah to be eternal. For example, the pseudepigraphal book of Enoch (see p. 87) declares concerning the Elect One, “For wisdom is poured out like water, and glory faileth not before him for evermore” (49:1). “And the Lord of Spirits will abide over them, and with that Son of Man shall they eat and lie down and rise up for ever and ever” (62:14).

The Son of man. See on Matt. 1:1; Mark 2:10.

Must be lifted up. The questioners could not harmonize Jesus’ reference to His death with what they believed the Scriptures to teach concerning the eternal reign of the Messiah. If by the term “Son of man,” Jesus meant the Messiah, as the Jews evidently understood Him to mean (see Enoch 62:14, quoted above under “Christ abideth for ever”; see also p. 87), then what was this reference to His death? The question shows that the people understood the term “lifted up” to refer to death.

35. Yet a little while. Jesus did not answer the question directly. There were other more important things for them to understand at the moment. Time was running out. Jesus, the Light of the world (ch. 8:12), would soon leave this world. The last rays of light were shining. Six months before, He had said, “Yet a little while am I with you” (ch. 7:33). Now only a few days remained. He appealed to men to accept Him now. They were to take advantage of their present opportunities and not spend time in questions and doubts.

Walk. Gr. peripateoµ (see on ch. 7:1).

Come upon. Or, “overtake.”

Walketh in darkness. See on ch. 8:12.

36. Children of light. See on Luke 16:8. The believer becomes like Him in whom he believes. Those who receive Jesus, the Light, themselves become centers from which light radiates to others (see on Matt. 5:14–16).

Did hide himself. Compare ch. 8:59. This was Jesus’ last day at the Temple. It was, as well, His last day of public ministry. After one final appeal to the leaders of Israel Jesus left the Temple forever. See on Matt. 23:38.

37. Believed not. [Final Rejection by the Jewish Leaders, John 12:36b–50. See Closing Ministry at Jerusalem.] For miracles as a basis of faith see pp. 208, 209.

38. Might be fulfilled. The Greek may be translated as a clause of result rather than of purpose, as in ch. 9:3 (see comment there; cf. on ch. 11:4). The passage would then read, “They believed not in him: as a result, the saying of Esaias the prophet was fulfilled, etc.” See further on Matt. 1:22; John 12:39.

Lord, who hath believed? A quotation from Isa. 53:1, from the LXX rather than the Hebrew. The two readings are identical except for the title “Lord,” which does not appear in the Hebrew. See on Isa. 53:1.

39. Could not believe. This statement should be understood in the light of the comment on v. 38. God’s foreknowledge does not preclude free choice. The prophecy of Isaiah was simply a prediction of what God’s foreknowledge had seen would be. “The prophecies do not shape the characters of the men who fulfill them. Men act out their own free will” (EGW RH Nov. 13, 1900). See on Matt. 1:22; John 3:17–20.

40. Blinded their eyes. A quotation from Isa. 6:10, though not agreeing exactly with our present Hebrew and LXX texts. John was probably quoting freely or had before him a variant text. For comment see on Isa. 6:10; Matt. 13:15.

41. When he saw his glory. Textual evidence may be cited (cf. p. 46) for, “because he saw his glory.” In any case the reference seems to be the vision of Isa. 6, in connection with which the words of John 12:40 were spoken.

42. Among the chief rulers. In contrast with the blindness of the nation.

Did not confess. Rather, “continued not to confess.” Nevertheless here was the answer to the question posed some time earlier, “Have any of the rules or of the Pharisees believed on him?” (ch. 7:48). Some later did confess Him openly, as, for example, Nicodemus (ch. 19:39; cf. ch. 3:1) and Joseph of Arimathaea (see on Matt. 27:57).

Put out. See on ch. 9:22.

43. Loved the praise of men. See on Matt. 23:5. The Mishnah has the following, showing the value placed on the praise and honor of men: “Let the honour of thy disciple be as dear to thee as thine own, and the honour of thy colleague as the reverence for thy teacher, and the reverence for thy teacher as the fear of Heaven” (Aboth, 4 12, Soncino ed. of the Talmud, pp. 50, 51).

44. Jesus cried. The specific moment of this address, with reference to Jesus’ departure and concealment mentioned in v. 36, is uncertain. Verses 37–50 appear to be John’s comment on the rejection of the Messiah. This day’s teaching in the Temple concluded Christ’s public ministry. Henceforth His teaching was in private to His disciples.

On him that sent me. The clause “that [or, “which”] sent [or, “hath sent”] me” is frequent in John (chs. 5:24, 30, 37; 6:38, 39, 40, 44; etc.). This clause emphasizes the complete unity of the Son with the Father (see on chs. 3:17; 10:30).

45. Him that sent me. Christ came to represent the character of His Father to the world (see on ch. 1:18). When Philip said, “Lord, shew us the Father,” Jesus declared, “He that hath seen me hath seen the Father” (ch. 14:8, 9). The Father and the Son were perfectly united in their aims, purposes, and procedures (see on ch. 10:30).

46. Light. On Jesus the Light see on chs. 1:4; 8:12.

In darkness. See on 1 John 2:11; cf. John 12:35, 36.

47. Not to judge. See on chs. 3:17; 9:39.

48. One that judgeth. Compare ch. 5:45. Here it is not Moses, but the word of Christ, that judges. The fact that the contemporaries of Jesus had heard from Him the truth concerning His identity and mission left them without excuse. They could not claim ignorance as to the requirements for salvation. If they had not heard the truth, they would not have been held responsible (see on ch. 9:39–41). Thus it is with those who hear the Word of God today. Great is the responsibility placed by God upon the hearers! They may ridicule and even despise sermons, but they will find to their sorrow at last that they must give an account of what they of what they have done in view of what they have heard.

49. Of myself. In rejecting the words of Jesus the Jews were rejecting God the Father, whom they professed to worship. Of this, Jesus sought to warn them. Thus it is also when men refuse the words of the messengers but also the One who gave of Heaven. They reject not merely the messengers but also the One who have them their message and sent them forth (see on Matt. 10:40).

50. Life everlasting. See on ch. 3:16. The Father’s commandment was that men should believe in Christ, whom He had sent into the world. Only thus could they be saved (see Acts 4:12). In a parallel statement John declared, “This is his commandment, That we should believe on the name of his Son Jesus Christ” (1 John 3:23). The Jews believed that salvation would come to them because they exercised themselves in the study and the observance of the Torah. Many of them rested their hope of eternal life upon their descent from Abraham. Jesus warned that only those who accepted Jesus Christ as the Son of God, the Saviour of the world, would be saved. “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).

Ellen G. White comments

1 DA 557

1–11DA 557–568

3 ML 80; 6T 84

3–6EW 165, 268; DA 559; 4T 485, 487

4, 5 DA 720; 1T 192; 4T 550

4–74T 42

8 DA 640

9–11COL 265

12–19DA 569–579

19 DA 571

20–23DA 621

20–43DA 621–626

24 COL 86; Ed 110; 6T 186

24, 25 DA 623

25 DA 626; MYP 302; 9T 56

26 Ev 686; MH 226; 2T 40, 148; 6T 312, 415

26–28DA 624

28 DA 409; 8T 202

28–33DA 625

31 DA 679; 9T 22

31, 32 PP 68

32 AA 249; CT 434; DA 626; Ed 192; GW 160; MB 9, 44; MYP 137; SC 26; TM 226, 378; 4T 418, 624; 6T 237, 449; 7T 11, 29

34–36DA 626

35 FE 215, 450; GC 312; MYP 334; PP 269; TM 163; 1T 262; 3T 63, 65, 230, 436; 8T 143; 9T 154

35, 36 CT 369

36 CH 40; 3T 50

40 DA 626; FE 450

42 COL 105; DA 626

48 DA 626; 5T 434