Paths in Biblical Studies

Book of John · Chapter 12 of 21

John 12: Verse-by-Verse Commentary (with Videos)

50 verses · 12 video commentaries from 6 courses · Berean Standard Bible

1Six days before the Passover, Jesus came to Bethany, the hometown of Lazarus, whom He had raised from the dead.

2So they hosted a dinner for Jesus there. Martha served, and Lazarus was among those reclining at the table with Him.

3Then Mary took about a pint of expensive perfume, made of pure nard, and she anointed Jesus’ feet and wiped them with her hair. And the house was filled with the fragrance of the perfume.

4But one of His disciples, Judas Iscariot, who was going to betray Him, asked,

5“Why wasn’t this perfume sold for three hundred denarii and the money given to the poor?”

6Judas did not say this because he cared about the poor, but because he was a thief. As keeper of the money bag, he used to take from what was put into it.

7“Leave her alone,” Jesus replied. “She has kept this perfume in preparation for the day of My burial.

8The poor you will always have with you, but you will not always have Me.”

9Meanwhile a large crowd of Jews learned that Jesus was there. And they came not only because of Him, but also to see Lazarus, whom He had raised from the dead.

10So the chief priests made plans to kill Lazarus as well,

11for on account of him many of the Jews were deserting them and believing in Jesus.

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

13They took palm branches and went out to meet Him, shouting: “Hosanna!” “Blessed is He who comes in the name of the Lord!” “Blessed is the King of Israel!”

14Finding a young donkey, Jesus sat on it, as it is written:

15“Do not be afraid, O Daughter of Zion. See, your King is coming, seated on the colt of a donkey.”

16At first His disciples did not understand these things, but after Jesus was glorified they remembered what had been done to Him, and they realized that these very things had also been written about Him.

17Meanwhile, many people who had been with Jesus when He called Lazarus from the tomb and raised him from the dead continued to testify.

18That is also why the crowd went out to meet Him, because they heard that He had performed this sign.

19Then the Pharisees said to one another, “You can see that this is doing you no good. Look how the whole world has gone after Him!”

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

21They came to Philip, who was from Bethsaida in Galilee, and requested of him, “Sir, we want to see Jesus.”

22Philip relayed this appeal to Andrew, and both of them went and told Jesus.

23But Jesus replied, “The hour has come for the Son of Man to be glorified.

24Truly, truly, I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a seed. But if it dies, it bears much fruit.

25Whoever loves his life will lose it, but whoever hates his life in this world will keep it for eternal life.

26If anyone serves Me, he must follow Me; and where I am, My servant will be as well. If anyone serves Me, the Father will honor him.

27Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? No, it is for this purpose that I have come to this hour.

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

29The crowd standing there heard it and said that it had thundered. Others said that an angel had spoken to Him.

30In response, Jesus said, “This voice was not for My benefit, but yours.

31Now judgment is upon this world; now the prince of this world will be cast out.

32And I, when I am lifted up from the earth, will draw everyone to Myself.”

33He said this to indicate the kind of death He was going to die.

34The crowd replied, “We have heard from the Law that the Christ will remain forever. So how can You say that the Son of Man must be lifted up? Who is this Son of Man?”

35Then Jesus told them, “For a little while longer, the Light will be among you. Walk while you have the Light, so that darkness will not overtake you. The one who walks in the darkness does not know where he is going.

36While you have the Light, believe in the Light, so that you may become sons of light.” After Jesus had spoken these things, He went away and was hidden from them.

37Although Jesus had performed so many signs in their presence, they still did not believe in Him.

38This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message? And to whom has the arm of the Lord been revealed?”

39For this reason they were unable to believe. For again, Isaiah says:

40“He has blinded their eyes and hardened their hearts, so that they cannot see with their eyes, and understand with their hearts, and turn, and I would heal them.”

41Isaiah said these things because he saw Jesus’ glory and spoke about Him.

42Nevertheless, many of the leaders believed in Him. But because of the Pharisees they did not confess Him, for fear that they would be put out of the synagogue.

43For they loved praise from men more than praise from God.

44Then Jesus cried out, “Whoever believes in Me does not believe in Me alone, but in the One who sent Me.

45And whoever sees Me sees the One who sent Me.

46I have come into the world as a light, so that no one who believes in Me should remain in darkness.

47As for anyone who hears My words and does not keep them, I do not judge him. For I have not come to judge the world, but to save the world.

48There is a judge for the one who rejects Me and does not receive My words: The word that I have spoken will judge him on the last day.

49I have not spoken on My own, but the Father who sent Me has commanded Me what to say and how to say it.

50And I know that His command leads to eternal life. So I speak exactly what the Father has told Me to say.”

John 12 Section and Chapter Commentary

John 12:1-8

Similar Structure of the Anointing Story

The anointing story in John shares a remarkably similar structure with the versions found in Matthew and Mark. This structural consistency across these Gospels suggests a literary dependence, contrasting with Luke's version of an anointing story in Luke 7, which differs significantly.

Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip

Presupposition of Mary and Martha's Identity

In John 11:1-2, John introduces Lazarus as being from 'Bethany, the village of Mary and Martha,' and refers to Mary as 'the one who had anointed the Lord with ointment and wiped his feet with her hair.' This phrasing presupposes the reader already knows Mary and Martha, and the anointing event, which is only narrated later in John 12. This suggests John expects his readers to be familiar with these characters and events from other Gospels, particularly Luke 10 (for Mary and Martha) and the Synoptic anointing stories.

Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip

John 12 Verse Notes

John 12:5

Unusual Monetary Amounts in Feeding and Anointing Stories

The feeding of the 5,000 and the anointing story in John mention specific, unusual monetary amounts (200 denarii and 300 denarii, respectively). These exact figures also appear in Mark's Gospel in the same contexts. This specific numerical agreement, which is not common in other ancient Greek literature according to TLG searches, suggests a direct literary connection rather than mere oral tradition.

Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip

John 12:13

A messianic entry Pilate ignored, then a lonely crucifixion

Fredriksen notes that the gospels have crowds hail Jesus' entry into Jerusalem in messianic terms (she quotes Mark, Luke and John), yet Pilate does nothing, Jesus teaches freely from the Temple Mount, and when Pilate finally acts none of his followers is touched: Jesus dies as an insurrectionist but dies alone. She finds the pieces hard to reconcile, since crucifixion implies Pilate thought him militarily dangerous while sparing his followers implies Pilate knew he was no threat.

Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 3: Beginnings | From Jesus to Christ · watch the clip

John 12:16

John's Messianic Secret and Resurrection Understanding

John's Gospel shares a fundamental literary conceit with Mark's Gospel: the idea of a Messiah, the Son of God, who frequently hides his identity and is only understood retrospectively by insiders after the resurrection. This narrative pattern, where disciples remember Jesus' sayings only after his resurrection, functions as John's version of the Messianic Secret, suggesting a literary connection to Mark's unique theological framing.

Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip

Women at the tomb remember Jesus' words about resurrection

While Mark's ending is frustratingly unresolved with the women fleeing the tomb in silence, Luke and John's Gospels 'fix' this by having the women remember Jesus' words about his crucifixion and resurrection. This motif of memory serves as a hermeneutical key, allowing disciples to understand the gospel story after the resurrection.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 13: Why is Jesus So Secretive in Mark? · watch the clip

John 12:31

Satan as the ruler of this world

The Gospel of John repeatedly refers to Satan as the 'ruler of this world,' emphasizing Jesus' cosmic power over him. This highlights a dualistic worldview where Jesus' mission involves overcoming the evil dominion of Satan.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 8: Satan in Early Christianity · watch the clip

Satan as the Ruler of This World

The Gospel of John also identifies Satan as the 'ruler of this world.' This concept links Satan to the earthly powers and individuals who oppose Jesus, including Jewish and potentially Roman authorities, thereby defining the boundaries of the Jesus movement against its adversaries.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 9: Satan and Early Christian "Heretics" (I) · watch the clip

John's Realized Eschatology

Unlike the Synoptic Gospels, which focus on a future apocalyptic eschatology, the Gospel of John presents a 'realized eschatology.' This means that judgment and eternal life are not solely future events but are already being experienced in the present through belief or unbelief in Jesus, as Jesus states, 'Now is the judgment.'

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 12: Three Enigmatic Letters | 1, 2, and 3 John · watch the clip

John 12:32-34

Gospels Reflect Post-Resurrection Beliefs

While the Gospels depict Jesus predicting his death and resurrection as central to salvation, this reflects the post-resurrection beliefs of their authors. The earliest followers, after believing in the resurrection, concluded that Jesus' death was a divine sacrifice for sins, a connection made years before Paul's conversion.

Summarized by AI · Bart D. Ehrman · YouTube · Is Paul the Founder of Christianity? · watch the clip

John 12:36

John's unique vocabulary and idioms

John's portrayal of Jesus' speech includes unique expressions and idioms not found in the Synoptic Gospels. Phrases like 'born from above/again' (John 3), 'born of the Spirit,' 'abide/dwell in me,' 'whoever believes has eternal life now,' 'walk in the light,' and 'overcome the world' are characteristic of John's theological language. These distinct linguistic patterns suggest the author's creative development of Jesus' teachings.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 11: John | Reimagining Jesus · watch the clip

John 12:42

Expulsion from the Synagogue in John and Luke

John's Gospel explicitly mentions being "expelled from the synagogue" three times (John 9:22, 12:42, 16:2), and Luke's Gospel depicts Jesus himself being thrown out of the Nazareth synagogue (Luke 4:16-30). These narratives reflect a perceived hostility and exclusion of Christians from Jewish synagogues, which became more prevalent in the late first and early second centuries, suggesting a dating for these gospels after such tensions arose.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 12: When Were the Synoptic Gospels Written? · watch the clip

Loading scripture...