John 12

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 9 2 8 0 0 CHAPTER XII) This chapter has four sections: a. Jesus is anointed at Bethany (12:1 11). b. He makes his triumphal entry into Jerusalem (12:12 19). c. He is sought by the Greeks (12:20 36). d. He is repulsed by the Jews (12:37 50).) ) 12:1 11) 12 1 Now six days before the Passover Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 So they made him a supper there, and Martha was serving, while Lazarus was one of those reclining with him.) 3 Mary, therefore, took a pound of very precious ointment of pure nard, and anointed the feet of Jesus, and with her hair wiped his feet; and the house was filled with the fragrance of the ointment.) 4 But Judas Iscariot, one of his disciples, who was about to betray him, said, 5 Why was not this ointment sold for three hundred denarii, and given to the poor? 6 Now this he said, not because he was concerned about the poor, but because he was a thief; and as he had the money-box, he used to take away what was put into it. 7 Jesus therefore said, Let her be, (it was) in order that she might keep it for the day of my burial; 8 for the poor you have always with you, but me you have not always. ) 9 The great multitude of the Jews learned that Jesus was there, and they came, not only on account of Jesus, but also in order that they might see Lazarus, whom he had raised from the dead. 10 So the chief priests planned to put Lazarus to death also, 11 because on account of him many of the Jews were going away believing in Jesus.) ) 1 1 2 8 0 “tw://bible.?id=42.18.35-42.19.10|AUTODETECT|” 12:1. Now six days before the Passover Jesus came to Bethany. That is, six days before the final Passover Jesus came again to Bethany. Whether he came directly from Ephraim where the Fourth Gospel last located him (11:54) or whether he now came from Jericho 7 1 -1 9 0 “tw://bible.?id=42.18.35-42.19.10|AUTODETECT|” Luke 18:35 19:10) 1 1 -1 9 0 0 ), as seems possible, the Fourth Gospel does not say. If Jesus withdrew to Ephraim in the early part of February and remained there two or three weeks, there would be sufficient time for other journeys before Passover in April. Accordingly, there is certainly no conflict here between John and Luke.) 1 1 2 8 0 “tw://bible.?id=2.12.6|AUTODETECT|” In order to establish what is meant by six days before the Passover, the day when Passover began must be determined first of all. This question will be discussed in detail in connection with 13:1 (see on that verse). Anticipating the conclusion arrived at in the discussion of that passage, we shall here assume that the week of Passover began on Thursday, the fourteenth of Nisan. From ) 7 1 -1 9 0 “tw://bible.?id=2.12.6|AUTODETECT|” Ex. 12:6) 1 1 -1 9 0 0 it is probably safe to conclude that it began officially in the afternoon of that day. Hence, it is not necessary to inquire whether John had in mind the Roman or the Jewish day, for if the feast began in the afternoon before sunset, it would be the same day according to either system of reckoning.) 1 11 2 8 0 0 However, even with this assumed, it is not easy to determine the exact day when Jesus arrived in Bethany. Does the expression six days before Passover exclude the first day of the Passover-week or does it include this? If Passover began on Thursday, then six days before Passover, according to the inclusive method of computation, would bring us to the preceding Saturday; the exclusive method would fix the date of arrival one day earlier (Friday). Which is correct?��97��) We would be ready to leave the question unsettled and to confess our ignorance were it not for the information furnished in 12:9 11. Believing, as we do (see on 13:1), that the Triumphal Entry (12:12 19) occurred on Sunday, it is clear from 12:9 11 that on the day preceding (cf. 12:12), i.e., on Saturday, a great multitude of people came to Bethany to see both Jesus and Lazarus whom he had raised from the dead. It would seem that this big crowd came from Jerusalem (see on 12:9), having been informed about Jesus whereabouts by the caravan which had passed through Bethany (and had left Jesus there) on its way to the feast.

The question, accordingly, arises, If Jesus did not arrive in Bethany until Saturday-evening (the evening just before the Triumphal Entry), then would there have been enough time for all of the following events to happen that evening? Study the list:) a. The caravan, with Jesus in its midst, has started out after sunset, i.e., after the conclusion of the sabbath (from Jericho? but that is a distance of fourteen miles!) and has reached Bethany.) b. Jesus leaves the caravan in order to spend some time with his friends in the village.) c. The rest of the caravan proceeds to Jerusalem, a distance (on the average) of about two miles (11:18, though for some, who camped between Jerusalem and Bethany, it was a little shorter).) d. The people who had belonged to the caravan now begin to spread the news about Jesus whereabouts.) e.

After a while, a big crowd gathers and travels from Jerusalem to Bethany to see both Jesus and Lazarus, whom Jesus had raised from the dead.) f. Many people, having seen Jesus and Lazarus, believe.) g. This news travels back to Jerusalem, where the priests meet and decide to put Lazarus to death also.) Is it not more probable that items, a, b, c, and d occurred on Friday, while e, f, and g took place on Saturday? Otherwise there would seem to be too much crowding of events in one evening. We shall assume, therefore, that Jesus arrived at Bethany before sunset on Friday, and that on the sabbath (Friday sunset to Saturday sunset) he enjoyed the sabbath-rest with his friends, the very last sabbath before his body rested in the tomb. Meanwhile in Jerusalem the news is spreading that Jesus is in Bethany; and the people are making their plans for Saturday-evening. (See on 12:9 11.)) In Bethany on that same Saturday-evening, a supper is given in honor of Jesus.) 1 1 2 8 0 “tw://bible.?id=40.26.6-40.26.13|AUTODETECT|” John s Gospel begins to run parallel with the Synoptics at this point. See ) 7 1 -1 9 0 “tw://bible.?id=40.26.6-40.26.13|AUTODETECT|” Matt. 26:6 13) 1 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” Mark 14:3 9) 1 1 -1 9 0 “tw://bible.?id=40.26.2|AUTODETECT|” . There is no conflict. The time-indications in ) 7 1 -1 9 0 “tw://bible.?id=40.26.2|AUTODETECT|” Matt. 26:2) 1 1 -1 9 0 “tw://bible.?id=41.14.1|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=41.14.1|AUTODETECT|” Mark 14:1) 1 1 -1 9 0 0 do not say that the supper at Bethany was given two days before the Passover, but that two days before the Passover the following happened: a. Jesus predicted that he would be delivered up to be crucified after two days, and b. the rulers resolved that he should not be put to death at the feast.) 1 2 2 8 0 0 In order to show the connection between the story recorded in chapter 11 and the present account (12:1 8), the evangelist writes: Bethany, where Lazarus was, whom Jesus had raised from the dead.) 2. So they made him a supper there, and Martha was serving, while Lazarus was one of those reclining with him.) 1 1 2 8 0 “tw://bible.?id=40.26.6|AUTODETECT|” Instead of reporting Jesus for the purpose of arrest (11:57), the friends at Bethany gave a dinner in his honor. As it was not considered proper for women in public to be reclining along with men, we must assume that the guests were exclusively men. There were at least fifteen of them: Jesus, the Twelve, Lazarus, and a certain Simon, who is mentioned only in the Synoptics 7 1 -1 9 0 “tw://bible.?id=40.26.6|AUTODETECT|” Matt. 26:6) 1 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” Mark 14:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The question, Why is Lazarus singled out for special mention? (12:2), has received various answers. Some say, Because he was an honored guest. Others, Because his public appearance, after having been raised from the dead, was unusual. Still others, Because his resurrection was the reason, or one of the reasons, for this festive meal. We do not know the answer, though to us the last seems the most probable. The idea readily suggests itself that this supper (or dinner if one prefers) was prompted by love for the Lord, specifically by gratitude for the raising of Lazarus (and perhaps also for the healing of Simon who had been a leper, and who is still called Simon the leper in Matthew and Mark). It was given at the home of Simon.) 1 1 2 8 0 “tw://bible.?id=42.10.40|AUTODETECT|” Though not reclining along with the invited guests, both Martha and Mary figure prominently in this story. Martha, as usual 7 1 -1 9 0 “tw://bible.?id=42.10.40|AUTODETECT|” Luke 10:40) 1 1 -1 9 0 0 ), had taken upon herself the responsibility of serving. Had she agreed to do this at the request of Simon, the reason being that he was unmarried? We do not know. Whether Mary also helped along is not recorded. Nevertheless, the story concerns her and her Lord more than it concerns any other:) 1 1 2 8 0 0 3. Mary, therefore, took a pound of very precious ointment of pure nard, and anointed the feet of Jesus, and with her hair wiped his feet; and the house was filled with the fragrance of the ointment.) 1 1 2 8 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” It is claimed by many interpreters that, in describing the beautiful deed of Mary, the evangelist borrowed from ) 7 1 -1 9 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” Luke 7:36 50) 1 1 -1 9 0 “tw://bible.?id=43.12.3|AUTODETECT|” , and that the Mary mentioned in ) 7 1 -1 9 0 “tw://bible.?id=43.12.3|AUTODETECT|” John 12:3) 1 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” is the same as the sinful woman of ) 7 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” Luke 7) 1 1 -1 9 0 “tw://bible.?id=40.26.6-40.26.13|AUTODETECT|” ; or, that, while the two events are distinct, the author of the Fourth Gospel got his sources mixed and simply added to the story which he had found in ) 7 1 -1 9 0 “tw://bible.?id=40.26.6-40.26.13|AUTODETECT|” Matthew 26:6 13) 1 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” Mark 14:3 9) 1 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” the detail concerning the wiping of Jesus feet, which feature he had found in ) 7 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” Luke 7) 1 1 -1 9 0 0 . We completely reject this theory. See the footnote.��98��) 1 1 2 8 0 0 Lazarus was one of those reclining with him. Mary therefore.& It is possible that the connective �V� must here be given its full meaning therefore; i.e., because Lazarus had been raised from the dead and was now reclining, hale and hearty, with Jesus, therefore Mary performed her noble deed.) 1 1 2 8 0 “tw://bible.?id=42.7.46|AUTODETECT|” Mary took a pound of ointment (twelve ounces). For ointment the original has the term �����; cf. our myrrh. A girl s name Muriel is from the same root, and means perfume. For the distinction between oil (�����) and ointment (�����) see ) 7 1 -1 9 0 “tw://bible.?id=42.7.46|AUTODETECT|” Luke 7:46) 1 1 -1 9 0 “tw://bible.?id=40.26.7|AUTODETECT|” .��99�� The ointment which Mary bought was very precious 7 1 -1 9 0 “tw://bible.?id=40.26.7|AUTODETECT|” Matt. 26:7) 1 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” ). ) 7 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” Mark 14:3) 1 1 -1 9 0 “tw://bible.?id=60.3.4|AUTODETECT|” has very costly or very expensive, ���������-��; but this word is sometimes used metaphorically with about the same connotation as ���������-��; cf. ) 7 1 -1 9 0 “tw://bible.?id=60.3.4|AUTODETECT|” I Pet. 3:4) 1 1 -1 9 0 “tw://bible.?id=41.14.5|AUTODETECT|” . However, in view of ) 7 1 -1 9 0 “tw://bible.?id=41.14.5|AUTODETECT|” Mark 14:5) 1 1 -1 9 0 “tw://bible.?id=43.12.5|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=43.12.5|AUTODETECT|” John 12:5) 1 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” ) it is probable that in ) 7 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” Mark 14:3) 1 1 -1 9 0 0 ���������-�� actually means very costly.) 1 1 2 8 0 0 The essence of this ointment was derived from pure nard, which is an aromatic herb grown in the high pasture-land of the Himalayas, between Tibet and India.��100�� In view of the fact that it had to be procured in a region so remote, and carried on camel-back through miles and miles of mountain-passes, it was very high-priced. Note, moreover, that this nard was no substitute. On the contrary, it was the genuine article. The ointment was extracted from pure nard.��101�� Moreover, the Synoptics point out that this ointment was in an alabaster jar; i.e., in a jar of white (or perhaps delicately tinted) fine-grained gypsum.) 1 1 2 8 0 “tw://bible.?id=19.23.5|AUTODETECT|” One can picture the scene. Her heart overflowing with love and gratitude for her Lord, Mary has occupied the position behind Jesus, as the guests, according to Oriental custom, are reclining on couches arranged in inverted U-shaped fashion around a low table (see on 2:9, 10; 13:23, 24). Suddenly she breaks the jar which she is holding in her hand, and she pours its sweet-smelling contents over Jesus. According to Matthew and Mark she pours it upon his head 7 1 -1 9 0 “tw://bible.?id=19.23.5|AUTODETECT|” Ps. 23:5) 1 1 -1 9 0 “tw://bible.?id=40.26.12|AUTODETECT|” ); according to John she anoints his feet. There is no conflict, for Matthew and Mark clearly indicate that the ointment was poured over the body of Christ 7 1 -1 9 0 “tw://bible.?id=40.26.12|AUTODETECT|” Matt. 26:12) 1 1 -1 9 0 “tw://bible.?id=41.14.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.8|AUTODETECT|” Mark 14:8) 1 1 -1 9 0 “tw://bible.?id=19.133.2|AUTODETECT|” ). Evidently there was enough for the entire body: head, neck, shoulders, and even for the feet. 7 1 -1 9 0 “tw://bible.?id=19.133.2|AUTODETECT|” Ps. 133:2) 1 1 -1 9 0 “tw://bible.?id=42.10.39|AUTODETECT|” , but here in John the ointment does not merely flow down, but is actually poured out upon the feet.) In complete disregard of Oriental rules of propriety, which viewed with definite disfavor the action of a woman who would loosen her tresses in the presence of men, Mary, allowing her heart to speak freely, not only unbinds her hair but (worse even, from the point of view of the Oriental) with her hair wipes his feet! Clearly, even the feet 7 1 -1 9 0 “tw://bible.?id=42.10.39|AUTODETECT|” Luke 10:39) 1 1 -1 9 0 0 is significant here!) are covered with an amount of ointment so abundant that they have to be dried. A pound of ointment is a very large quantity! And Mary, having broken the jar, pours out all of this upon Jesus. She empties the contents of the alabaster cruse. Hence, the house of Simon is literally filled with fragrance. It floats in every direction, and, for a while, continues to spread and spread. One hardly knows what to admire most, the irrepressible character of Mary s devotion or the lavish nature of her sacrifice. The former, of course, produced the latter.) 1 1 2 8 0 “tw://bible.?id=41.14.3|AUTODETECT|” It is wrong to detract in any way from Mary s generosity. Nevertheless, this is sometimes done. In that case the reconstruction of the narrative is on this order: the sisters had bought some ointment for the burial of Lazarus, but had not used all of it. What was left was by Mary poured upon the head and feet of Jesus. But this is erroneous. What Mary had in her hand was a new, alabaster jar or vase. In order to pour its contents on Jesus, she broke it here and now 7 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” Mark 14:3) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 4, 5. But Judas Iscariot, one of his disciples, who was about to betray him, said, Why was not this ointment sold for three hundred denarii, and given to the poor?) The contrast between the generosity of Mary and the selfishness of Judas is striking. The evangelist, writing so long after the event and looking back, describes the traitor as follows: Judas Iscariot, one of his disciples, who was about to betray him. For the meaning of the expression see on 6:71.) Judas says in his heart, What a waste! That the native language of love is eager generosity was something which Judas could not comprehend. The selfish person cannot understand the unselfish individual.

So Judas said, Why was not this ointment sold for three hundred denarii, and (the proceeds) given to the poor? Judas is the type of man who has money on his mind all the while. He views everything from the aspect of pecuniary value. He has already estimated the price of this alabaster jar filled with the most precious ointment. He reckons that it must be worth three hundred denarii. See on 6:7.

The sum represents the wages which an ordinary laborer would receive for three hundred days of work.) The wages of three hundred days for a single jar of ointment! To Judas this looks like unjustifiable extravagance under any circumstance, even if Mary herself were well-to-do (which was probably true) and did not have to work for a living. How much better as Judas sees it it would have been if Mary had sold her ointment and had given the proceeds to & to whom? Well, to Jesus and the Twelve, % Judas, Treasurer; but it will hardly do for Judas to say that; hence, what he actually says is: to the poor. A noble individual, this Judas! How deeply concerned about the poor is he!) 1 1 2 8 0 “tw://bible.?id=41.14.4|AUTODETECT|” Because Judas was master in the art of dissimulation and of stating his case very persuasively, others 7 1 -1 9 0 “tw://bible.?id=41.14.4|AUTODETECT|” Mark 14:4) 1 1 -1 9 0 “tw://bible.?id=40.26.8|AUTODETECT|” ) immediately chimed in. The disciples had indignation 7 1 -1 9 0 “tw://bible.?id=40.26.8|AUTODETECT|” Matt. 26:8) 1 1 -1 9 0 0 ). Wherever Mary looked she met angry glances, looks of shocked disapproval. Only one comes to her defence, but that One was the greatest of all! See on 12:8, 9.) 1 7 2 8 0 0 Here in verse 5 there follows an explanatory remark, such as John is in the habit of making. It sheds light on the character of Judas. Either by the course of events which followed (for example, the actual betrayal of Jesus by Judas for thirty pieces of silver), or by direct revelation, or both, the evangelist subsequently gained an insight into the soul of the traitor. Writing long afterward, he reveals to the readers the information which he had gained:) 6. Now this he said, not because he was concerned about the poor, but because he was a thief, and as he had the money-box he used to take away what was put into it.) Judas was, in reality, a thief. He was the kind of thief who as yet was undiscovered.

He still enjoyed the confidence of all. He had been made treasurer of the common fund. He, accordingly, had the money-box (�����������, originally a box containing the tongues or mouth-pieces of flutes; later, extended to indicate any box-like receptacle). From this box he would, off and on, pilfer a small amount. That the verb ������� has here the meaning to take away (i.e., to steal) is clear from the fact that it is immediately preceded by the information that Judas was a thief. For the meaning of this verb in various passages of John s Gospel see on 10:31.) 7, 8.

Jesus therefore said, Let her be, (it was) in order that she might keep it for the day of my burial; for the poor you have always with you, but me you have not always.) When Mary is being criticized by all, Jesus comes to the rescue. The words which he speaks in her defence have been reproduced and interpreted in various ways. Among these the most prevalent are as follows:) (1) Suffer her to keep it against the day of my burial (A.R.V.). Or: Let her be, in order that she may keep this for the day of my burial. Or: Let her be, let her keep it for the day of my burial. ) When rendered in this manner, the usual explanation (if one is given) is this: Mary had not used all the ointment. There was some left in the jar.

Now Jesus says, in substance, Let her keep what is left. Do not take it away from her. Neither force her to sell it, in order to give the proceeds to the poor. By and by she will need what is left of the ointment. She will need it for my burial. ) 1 1 2 8 0 “tw://bible.?id=43.12.7|AUTODETECT|” The one great objection against this interpretation is that the Gospel of Mark states definitely (14:3) that Mary had broken the cruse! She had broken it in order to empty its contents on the head (Matthew and Mark) and feet (John) of Jesus. There was nothing left. Those who, nevertheless, wish to cling to the theory that there was some ointment left in the jar, and that according to ) 7 1 -1 9 0 “tw://bible.?id=43.12.7|AUTODETECT|” John 12:7) 1 1 -1 9 0 0 Jesus defended her right to keep this for a future day, have only one logical way out. It is the way followed by W. F. Howard in The Interpreter s Bible (p. 655), namely, to declare definitely that the version of the story as presented in the Fourth Gospel is contrary to the Synoptic statement. According to W. F.

Howard, John contradicts Mark. That is consistent reasoning. But that conclusion cannot be accepted by anyone who believes in the infallibility of Scripture. Besides, nowhere not in Matthew, nor in Mark, nor in John is there any indication that Mary had used only a little of the ointment. On the contrary, even John, who does not mention the breaking of the jar, nevertheless stresses the lavish character of the gift: The house was filled with the fragrance of the ointment. It is, accordingly, entirely impossible for us to accept this interpretation.) 1 5 2 8 0 0 (2) Let her alone: against the day of my burial hath she kept this (A.V.). This is much better. As it stands, the statement is true and in complete harmony with the account as found in Matthew and Mark. Nevertheless, though true in itself, this reproduction of the Lord s statement does not rest upon the best reading. The better and older manuscripts insert the word in order that (5��) and have the aorist active subjunctive (������) form of the verb instead of the perfect active indicative (��������). Therefore, literally what the best text says is not, Let her alone & she kept it, but Let her alone & in order that she may (or: might) keep it. ) (3) Let her be, (it was) in order that she might keep it for the day of my burial.

This is the rendering which, with slight variations, is followed by many (including the margin of the A.R.V.). We believe that it is the best. It is immediately apparent that here, as so often, we have an instance of abbreviated style. See what was said about this in connection with 5:31 (Vol. I, p. 206). Words are left out which have to be mentally inserted.

In the present case we have to supply it was. To show that these words are not actually in the text we have placed them between parentheses. Strictly speaking, also verse 5 of this chapter is a condensed expression. Judas did not literally mean, Why was not this ointment sold for three hundred denarii, and given to the poor? He did not mean that the ointment be given to the poor, but that the proceeds of the sale of the ointment be donated to them. Hence, also in connection with that verse, one (perhaps even unconsciously) supplies a few words that are necessary to complete the thought.

There is nothing strange about this. Our daily conversation is full of shortened expressions.) In order to arrive at what is probably the meaning of the words of Jesus in 12:7 the preceding context must be kept in mind. Judas (as spokesman for the rest) has criticized Mary. If Mary had come into possession of this costly jar filled with most precious ointment (whether by purchase, inheritance, or gift, Judas does not enquire), why did she not sell it and give the proceeds to the poor? Jesus now reveals the reason why Mary (who had, of course, purchased the ointment) had not followed the course indicated by her critics: It was in order that she might keep it for the day of my burial. ) Mary knew what she was doing. She actually believed that before long Jesus would be put to death by his enemies.

Would his friends be given the opportunity to anoint his body? Yet, this honor must not be withheld. Mary owes so much, so very much, to Jesus! To him she owes her salvation, and & the recovery of her brother Lazarus from the very realm of the dead. Hence, she had decided to keep the ointment for the day of her Lord s burial. Not, however, in the sense that she literally wanted to keep the jar tightly closed until that day had actually arrived, for that might be too late; but thus, that she would keep it until a good opportunity would present itself, and then she would anoint him in anticipation of his burial.

It was now or never! Contrast 19:39, 40.) We believe that this interpretation is the probable one, and for the following reasons:) 1 1 2 8 0 “tw://bible.*?id=40.26.12|AUTODETECT|”

(1) It is in harmony with the clear statement found in ) 7 1 -1 9 0 “tw://bible.*?id=40.26.12|AUTODETECT|”

Matthew 26:12) 1 1 -1 9 0 “tw://bible.*?id=41.14.8|AUTODETECT|”

She has done it to prepare me for burial, and in ) 7 1 -1 9 0 “tw://bible.?id=41.14.8|AUTODETECT|” Mark 14:8) 1 1 -1 9 0 0 , She has anointed my body in advance for burial. ) 1 1 2 8 0 0 (2) It is also in harmony with the fact that Mary, perhaps more than any other disciple of Jesus, must have been convinced that the day of Christ s death and burial was rapidly approaching. Note in this connection:) 1 1 2 8 0 “tw://bible.?id=40.9.22|AUTODETECT|” a. Jesus had often predicted his approaching death; sometimes publicly, sometimes privately. See ) 7 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|” Matt. 9:22) 1 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” 16:21) 1 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” Mark 8:31) 1 1 -1 9 0 “tw://bible.?id=41.8.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=41.8.32|AUTODETECT|”

32. 1 1 -1 9 0 “tw://bible.?id=41.9.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.12|AUTODETECT|” 9:12) 1 1 -1 9 0 “tw://bible.?id=41.10.32-41.10.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.32-41.10.34|AUTODETECT|” 10:32 34) 1 1 -1 9 0 “tw://bible.?id=43.6.52-43.6.56|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.52-43.6.56|AUTODETECT|” John 6:52 56) 1 1 -1 9 0 “tw://bible.?id=43.7.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.33|AUTODETECT|” 7:33) 1 1 -1 9 0 “tw://bible.?id=43.8.21-43.8.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.21-43.8.23|AUTODETECT|” 8:21 23) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” 10:11) 1 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|”
33. 1 1 -1 9 0 0 . Some of these predictions must have reached Mary s ears.) 1 1 2 8 0 0 b. The events of the last few months clearly pointed in the direction of the fulfilment of his predictions. See 8:58; 9:22; 10:31; 10:45 57; cf. 12:10. Gradually the wrath of the enemies was being translated into action.) 1 1 2 8 0 “tw://bible.?id=42.10.39|AUTODETECT|” c. Mary was, perhaps, the best listener Jesus ever had. The one who now anointed the Lord s feet was the same one who previously had been sitting at the Lord s feet 7 1 -1 9 0 “tw://bible.?id=42.10.39|AUTODETECT|” Luke 10:39) 1 1 -1 9 0 0 ). Between these two facts there is a close connection.) 1 1 2 8 0 “tw://bible.*?id=41.10.23|AUTODETECT|” Mary had embraced her opportunity, and that opportunity would soon be a thing of the past. Hence, very significantly, Jesus, in defending her action, adds: & for the poor you have always with you, but me you have not always. Note the fact that you is plural. Those translations which (like the R.S.V.) have substituted you for ye read as if Jesus were telling Judas that the latter always had the poor with him. By spacing the letters of the pronoun you whenever the original has the plural, the distinction is retained, and the true meaning is conveyed. Jesus, then, is speaking not only to Judas but to all the disciples; in fact, to all those who listen to him that day.

He is telling them that just now anointing him in anticipation of his burial is more important than the care of the poor. By implication, however, he is saying to the church of all the ages that the care of the poor is its responsibility and privilege. Jesus loves the poor who trust in him. Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.10.23|AUTODETECT|” Mark 10:23) 1 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” Luke 16:19 31) 1 1 -1 9 0 “tw://bible.?id=41.14.7|AUTODETECT|” . He wants them to be the objects of the constant care of the church 7 1 -1 9 0 “tw://bible.?id=41.14.7|AUTODETECT|” Mark 14:7) 1 1 -1 9 0 0 ). Let Judas, the man who seems to champion the cause of the poor but who on the sly is robbing them, take this to heart!) 1 1 2 8 0 “tw://bible.?id=40.26.13|AUTODETECT|” As a reward for Mary s golden deed Jesus adds a beautiful promise. See ) 7 1 -1 9 0 “tw://bible.?id=40.26.13|AUTODETECT|” Matt. 26:13) 1 1 -1 9 0 “tw://bible.?id=41.14.9|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.*?id=41.14.9|AUTODETECT|” Mark 14:9) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 9. The great multitude of the Jews learned that Jesus was there, and they came, not only on account of Jesus, but also in order that they might see Lazarus, whom he had raised from the dead.) For the explanation of verses 9 11 see also on 12:1. It is logical to assume that the great multitude (A D���� ���z�: the people in large numbers) of the Jews consisted mainly of those very people who, having arrived early at the capital, had been inquiring about Jesus (see on 11:55, 56). From the caravan that had just entered the city, and that had come by way of Bethany, they received an answer to their oft-repeated question: What do you think, that he will certainly not come to the feast? Friday-evening and Saturday, in the midst of great excitement, people are telling each other, Have you heard the latest? Jesus is actually coming.

He has already arrived at Bethany. ) And so on Saturday-evening they came flocking out of the city on their way to Bethany. (Those who were lodging less than a sabbath-day s journey away from Bethany may have come a little earlier.) Their purpose, of course, is to see both Jesus, who just recently raised Lazarus from the dead, and also Lazarus himself.) These Jews of whom mention is made here are not the religious leaders, hostile to Jesus (the sense in which the term is so often used in the Fourth Gospel; see on 1:19), but the common people, the thrill-seekers.) 10, 11. So the chief priests planned to put Lazarus to death also, because on account of him many of the Jews were going away believing in Jesus.) The chief priests (see on 11:47) were absolutely ruthless. In order to gain their objective they were willing to kill not only Jesus but also Lazarus. The latter, too, was an offence to them, and this for two reasons: a. the reason definitely stated here: on account of him many of the Jews were going away believing in Jesus (literally: were going away and were believing, but this is clearly hendiadys); and b. Lazarus had been raised from the dead, and the chief priests, being Sadducees, did not believe in the resurrection! So they plotted to kill him also, hoping in all probability that he might not rise again.

It would seem that the decision with respect to Lazarus was never carried out.) Lazarus, enjoying excellent health, walking around as usual, left an indelible impression upon the multitude, for they knew that this same man had been dead and in his tomb for four days! As a result of what they had now seen with their own eyes many, in departing from Bethany, were believing in him (the imperfect is used here ��������, followed by �0�). For the meaning of ������� �0� see also on 1:8; 3:16; 8:30, 31a. In view of 12:37 where the same form is used in the original (the imperfect of the verb followed by �0�), and where genuine faith is indicated, it must be considered probable that these believers had become disciples in the best sense of the term; at least, that this was true with respect to many among them.) Synthesis of 12:1 11) See the Outline on p. 134. The Son of God Is Anointed by Mary of Bethany. Mary s Noble Act.) ) I.

Its Character) ) A. It was prompted by thankfulness) 1 1 2 8 0 “tw://bible.*?id=49.1.3|AUTODETECT|” The difference between Mary and Judas was this: Judas failed to complete the circle; Mary (by the sovereign grace of God) completed it. Fellowship (even though only outward) with the Lord from day to day should have resulted in gratitude on Judas part, but it did not, for he was a thoroughly selfish person, a coldly calculating thief, a base pretender. Mary, on the other hand, understood that when love descends from heaven in deeds of might and mercy such as, the raising of Lazarus , it must be returned in the form of gratitude. Heaven had spoken: Lazarus, come out. Earth answered, and the sweet fragrance of its deed was wafted back to heaven. Thus love answered love, and the circle was completed.

Woe to the man or the woman who fails to complete the circle! Cf. ) 7 1 -1 9 0 “tw://bible.?id=49.1.3|AUTODETECT|” Eph. 1:3) 1 1 -1 9 0 “tw://bible.?id=49.1.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=49.1.12|AUTODETECT|” 12) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 ) B. It was unique in its understandingness) Jesus had often mentioned his approaching suffering and death (also his resurrection, but even Mary seems not to have grasped this). These predictions were disbelieved. Peter had said, This shall never happen to thee. But Mary understood, at least to some extent. She believed, and she anointed Jesus in anticipation of his burial.) ) C.

It was regal in its lavishness) There was nothing measured or carefully calculated about this gift. Mary broke the jar and emptied it completely! Her devotion was unrestrained in its expression. The jar was of the costliest alabaster. The ointment was very precious. Its essence was the genuine article: real nard, obtained with great difficulty from a remote region.

And the quantity of the ointment was a whole pound, enough to anoint not only the head but even the feet, and the latter so lavishly that they had to be dried! The entire house was filled with fragrance!) ) D. It was beautiful in its timeliness) 1 1 2 8 0 “tw://bible.?id=41.14.6|AUTODETECT|” The very presence of Lazarus, raised from the dead (and of Simon, cured of his leprosy) made the deed timely. Also, Jesus was about to enter the deep waters and the dark night of the Passion Week. Now was the proper time for Mary s noble Acts 7 1 -1 9 0 “tw://bible.?id=41.14.6|AUTODETECT|” Mark 14:6) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) II. Its Evaluation) 1 1 2 8 0 “tw://bible.?id=40.26.8|AUTODETECT|” A. By Judas: To what purpose is this waste? 7 1 -1 9 0 “tw://bible.?id=40.26.8|AUTODETECT|” Matt. 26:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.14.6|AUTODETECT|” B. By Jesus: She has performed a noble deed 7 1 -1 9 0 “tw://bible.?id=41.14.6|AUTODETECT|” Mark 14:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.26.13|AUTODETECT|” And I solemnly declare to you, wherever the gospel is preached in the whole world also what this woman has done will be told for a memorial of her 7 1 -1 9 0 “tw://bible.?id=40.26.13|AUTODETECT|” Matt. 26:13) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 Preliminary Remarks) on the Triumphal Entry into Jerusalem) A. Significance) This is an event of outstanding significance. The following points should be noted:) 1. Jesus by means of his Triumphal Entry definitely indicates that he lays down his life; i.e., that he dies voluntarily. He takes matters into his own hands. He is forcing the issue.

He deliberately plans a demonstration, fully realizing that, as a result, the enthusiasm of the masses will enrage the hostile leaders at Jerusalem to such a degree that they will desire more intensely than ever to carry out their plot against him.) 2. Jesus forces the members of the Sanhedrin to change their time-table (with respect to his execution) sothat it will harmonize with his (and with the Father s) time-table. Originally it had not been the plan of the Sanhedrin to put Jesus to death at this particular time. But the excitement over Jesus aroused by the Triumphal Entry was one of the factors which, considered from the human point of view, hastened the crisis.) 3. Jesus sets himself forth as the Messiah.) 1 1 2 8 0 “tw://bible.?id=38.9.9|AUTODETECT|” By means of this Triumphal Entry he fulfils the Messianic prophecy of ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 0 . Moreover, when the multitudes hail him as the Messiah, he does not in any way deny the clear implication of their Hosannas.) 1 2 2 8 0 0 4. He also shows the multitudes what kind of a Messiah he is, namely, not the earthly Messiah of Israel s dreams. He enters Jerusalem mounted upon a colt, the foal of an ass, an animal associated not with the rigors of war but with the pursuits of peace. He enters as the Prince of Peace.) B. Sources) 1 1 2 8 0 “tw://bible.?id=43.6.0|AUTODETECT|” The story is found in all four Gospels, but the accounts differ, even though they do not conflict in any way. One might compare this with the miracle of the feeding of the five thousand. There, too, the story was found in all four Gospels (as we pointed out in Vol. I, pp. 13, 216); but the accounts differed to such an extent that of the more than fifty verses which John devotes to the Feeding of the Five Thousand and the Sermon on the Bread of Life (which followed) only a very few have a parallel in the Synoptics. The accounts are so very different that we included ) 7 1 -1 9 0 “tw://bible.?id=43.6.0|AUTODETECT|” John 6) 1 1 -1 9 0 0 (the miracle and the discourse taken together) in the list of distinctly Johannine material (Vol. I. pp. 34, 216, and 227).) 1 1 2 8 0 “tw://bible.?id=43.12.0|AUTODETECT|” We have something similar in ) 7 1 -1 9 0 “tw://bible.?id=43.12.0|AUTODETECT|” John 12) 1 1 -1 9 0 0 . John presents a summary. Nevertheless, even in this account one finds several details that are not recorded in the Synoptics. Also, whereas the Synoptists (as Edersheim observes) accompany Jesus from Bethany, John, on the other hand, seems to follow from Jerusalem that multitude which, on tidings of his approach, hastened to meet him. ��102��) 1 1 2 8 0 0 In order to be able to appreciate the Johannine account of the Triumphal Entry it is probably best first of all to see the whole story, in outline-form. Piecing together the different accounts (Synoptics and John) we obtain the following:) 1 1 2 8 0 “tw://bible.?id=40.21.1-40.21.3|AUTODETECT|” 1.) 7 1 -1 9 0 “tw://bible.?id=40.21.1-40.21.3|AUTODETECT|” Matt. 21:1 3) 1 1 -1 9 0 “tw://bible.?id=40.21.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=40.21.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=41.11.1-41.11.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.1-41.11.6|AUTODETECT|” Mark 11:1 6) 1 1 -1 9 0 “tw://bible.?id=42.19.29-42.19.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.29-42.19.34|AUTODETECT|” Luke 19:29 34) 1 1 -1 9 0 0 :) 1 2 2 8 0 0 As Jesus takes his departure from Bethany, very soon after starting out (perhaps on approaching the eastern slope of the mount of Olives) he sends two of his disciples into a small village (probably Bethphage, which has been called a suburb of Jerusalem), in order to fetch from there a donkey on which he plans to enter the capital. In reality (as Matthew points out) there were two animals (a colt and its dam), but it appears later that Jesus makes use of the colt, the other animal either trotting by its side or else being held back by the disciples.) The disciples find everything exactly as Jesus had predicted: they find the ass and its colt tied to a stake at the entrance of the village. There are some people standing around. Why are you untying them (or it)? ask the owners. The Lord needs them (it), is the answer. The owners, who were probably disciples of Jesus, comply immediately, and the disciples bring the animals to Jesus.) 1 1 2 8 0 “tw://bible.?id=40.21.4|AUTODETECT|” 2.) 7 1 -1 9 0 “tw://bible.?id=40.21.4|AUTODETECT|” Matt. 21:4) 1 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=41.11.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.7|AUTODETECT|” Mark 11:7) 1 1 -1 9 0 “tw://bible.?id=42.19.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.35|AUTODETECT|” Luke 19:35) 1 1 -1 9 0 “tw://bible.?id=43.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.14|AUTODETECT|” John 12:14) 1 1 -1 9 0 “tw://bible.?id=43.12.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.15|AUTODETECT|” 15) 1 1 -1 9 0 0 :) 1 1 2 8 0 0 The disciples throw their outer garments upon both of the animals (not knowing at first which one Jesus will choose), and when it has become clear that he wishes to ride upon the colt, they assist him in mounting this animal. Jesus starts out toward Jerusalem.) 1 1 2 8 0 “tw://bible.?id=38.9.9|AUTODETECT|” Both Matthew and John see in this event a fulfilment of the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zechariah 9:9) 1 1 -1 9 0 0 . Stop being afraid, daughter of Zion, Look, your king is coming, mounted on the colt of an ass .) 1 1 2 8 0 “tw://bible.?id=40.21.8|AUTODETECT|” 3.) 7 1 -1 9 0 “tw://bible.?id=40.21.8|AUTODETECT|” Matt. 21:8) 1 1 -1 9 0 “tw://bible.?id=41.11.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.8|AUTODETECT|” Mark 11:8) 1 1 -1 9 0 “tw://bible.?id=42.19.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.36|AUTODETECT|” Luke 19:36) 1 1 -1 9 0 0 :) 1 1 2 8 0 0 Most of the people who accompany Jesus from Bethany spread their garments in the way. Others cut branches from the trees and with these they pave the way before him.) 1 1 2 8 0 “tw://bible.?id=43.12.1|AUTODETECT|” 4.) 7 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” John 12:1) 1 1 -1 9 0 “tw://bible.?id=43.12.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=43.12.18|AUTODETECT|” a, ) 7 1 -1 9 0 “tw://bible.?id=43.12.18|AUTODETECT|” 18) 1 1 -1 9 0 0 :) 1 1 2 8 0 0 Meanwhile the multitude of pilgrims who had previously arrived in Jerusalem and had heard a. that Jesus had raised Lazarus from the dead, and b. that he was on his way toward the city, come pouring out of the eastern gate on their way to meet him. They cut fronds from the palm-trees that line the road, and with these they proceed on their way to welcome the Messiah.) 1 1 2 8 0 “tw://bible.?id=40.21.9|AUTODETECT|” 5.) 7 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” Matt. 21:9) 1 1 -1 9 0 “tw://bible.?id=41.11.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.9|AUTODETECT|” Mark 11:9) 1 1 -1 9 0 “tw://bible.?id=41.11.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.11.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=42.19.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.37|AUTODETECT|” Luke 19:37) 1 1 -1 9 0 “tw://bible.?id=42.19.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.19.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” John 12:13) 1 1 -1 9 0 0 b:) 1 9 2 8 0 0 As the two throngs meet, the enthusiasm mounts. This large multitude consisting of those who (having turned around as soon as they met him) are going ahead of him and of those who follow, includes the following elements: the Twelve, a throng from Bethany (many of whom had witnessed the miracle, which, however, had also been witnessed by some from Jerusalem), a host of pilgrims from Galilee (who had reached their destination, Jerusalem), and even some hostile Pharisees.) Descending the western slope of the mount of Olives, and drawing near to Jerusalem, the combined throngs, with the exception of the hostile Pharisees, start to shout:) Hosanna!) Blessed is he (who is) coming in the name of the Lord,) Even the king of Israel!) Blessed is the kingdom that is coming,) The kingdom of our father David.) Peace in heaven,) And glory in the highest. ) 1 1 2 8 0 “tw://bible.?id=43.12.17|AUTODETECT|” 6. ) 7 1 -1 9 0 “tw://bible.?id=43.12.17|AUTODETECT|” John 12:17) 1 1 -1 9 0 0 :) 1 1 2 8 0 0 That part of the multitude which had been with Jesus when Lazarus was raised from the dead continues to bear testimony with reference to this astounding deed. As a result, the excitement and the enthusiasm reaches a climax.) 1 1 2 8 0 “tw://bible.?id=42.19.39|AUTODETECT|” 7. ) 7 1 -1 9 0 “tw://bible.?id=42.19.39|AUTODETECT|” Luke 19:39) 1 1 -1 9 0 “tw://bible.?id=42.19.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.19.40|AUTODETECT|” 40) 1 1 -1 9 0 0 :) 1 1 2 8 0 0 The Pharisees, beside themselves with envy as they listen to this mad cheering, appeal to Jesus to stop it: Teacher, rebuke your disciples! Jesus answers: I tell you, if these were silent, the very stones would cry out. ) 1 1 2 8 0 “tw://bible.?id=42.19.41-42.19.44|AUTODETECT|” 8. ) 7 1 -1 9 0 “tw://bible.?id=42.19.41-42.19.44|AUTODETECT|” Luke 19:41 44) 1 1 -1 9 0 0 :) 1 2 2 8 0 0 When, of a sudden, the city comes into view, Jesus, fully realizing that much of the praise which he had been receiving is shallow and is based upon the identification of himself with the expected earthly, political Messiah, breaks into loud weeping. Before his prophetic eyes there arises the vision of Jerusalem as a besieged city, a city surrounded by Roman legions. In a wail of bitter lamentation he cries:) Would that even today you, yes you yourself, had known the things that pertain to peace! but now they are hidden from your eyes. For the days shall come upon you, when your enemies will cast up earthworks around you and surround you and besiege you from every direction, and will dash to the ground you and your children within you, and will not leave one stone upon another within you, because you did not know the time of your visitation. ) 1 1 2 8 0 “tw://bible.?id=40.21.10|AUTODETECT|” 9. ) 7 1 -1 9 0 “tw://bible.?id=40.21.10|AUTODETECT|” Matt. 21:10) 1 1 -1 9 0 “tw://bible.?id=40.21.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.11|AUTODETECT|” 11) 1 1 2 8 0 0 As Jesus enters Jerusalem, the entire city is stirred. Everybody who had remained behind, on seeing someone surrounded by a great multitude and riding into the city on a donkey, asks, Who is this? The answer comes back, This is the prophet, Jesus, from Nazareth of Galilee. ) 1 1 2 8 0 “tw://bible.?id=40.21.14|AUTODETECT|” 10. ) 7 1 -1 9 0 “tw://bible.?id=40.21.14|AUTODETECT|” Matt. 21:14) 1 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” Mark 11:11) 1 1 -1 9 0 0 a) 1 1 2 8 0 0 Arrived in the temple, Jesus heals the blind and the lame.) 1 1 2 8 0 “tw://bible.?id=40.21.15|AUTODETECT|” 11.) 7 1 -1 9 0 “tw://bible.?id=40.21.15|AUTODETECT|” Matt. 21:15) 1 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” 16) 1 2 2 8 0 0 The children in the temple begin to shout, Hosanna to the son of David. The chief priests and the scribes, in their fury, ask Jesus: Do you hear what these are saying? Jesus answers, Yes, have you never read:) Out of the mouth of babes and sucklings thou hast perfected praise ? ) 1 1 2 8 0 “tw://bible.*?id=63.1.12|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.*?id=63.1.12|AUTODETECT|”

2. John 12) 1 1 -1 9 0 0 :19) 1 1 2 8 0 0 The Pharisees, filled with the spirit of frustration, envy, and rage, say to each other, You see that you are gaining nothing. Look, the world has gone after him. ) 1 1 2 8 0 “tw://bible.?id=40.21.17|AUTODETECT|” 13.) 7 1 -1 9 0 “tw://bible.?id=40.21.17|AUTODETECT|” Matt. 21:17) 1 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” Mark 11:11) 1 1 -1 9 0 0 b) 1 1 2 8 0 0 When evening falls, Jesus and the Twelve retire to Bethany for the night.) 1 1 2 8 0 “tw://bible.?id=43.12.16|AUTODETECT|” 14.) 7 1 -1 9 0 “tw://bible.?id=43.12.16|AUTODETECT|” John 12:16) 1 18 2 8 0 0 Not until Jesus had been glorified did the disciples, looking back and revolving all these things in their minds, realize that the Triumphal Entry was the fulfilment of prophecy.) ) 12:12 19) 12 The next day the vast multitude that had come to the feast, on hearing that Jesus was coming to Jerusalem, 13 took the branches of palm-trees and went out to meet him. And they kept on shouting:) Hosanna!) Blessed is he (who is) coming in the name of the Lord,) Even the King of Israel! ) 14 Now Jesus found a young donkey and mounted it, as it is written:) 15 Stop being afraid, daughter of Zion,) Look, your king is coming, mounted on the colt of an ass. ) 16 These things his disciples did not understand at first, but when Jesus was glorified, then they recalled that about him these things had been written, and that these things had been done to him.) 17 And the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead kept on testifying. 18 And for this reason the multitude went out to meet him, because they had heard that he had performed this sign.) 19 So the Pharisees said to each other, You see that you are gaining nothing. Look, the world has gone after him? ) ) Of the fourteen elements that enter into the composition of this harmonized story John has six (items 2, 4, 5, 6, 12, and 14). The first three he has in common with the Synoptics; the last three are new material. In listing the fourteen items we are not claiming that the order in which we gave them is correct. All we can reasonably claim is that the sequence which we have presented is probably not far removed from the facts of history as they occurred.) 12:12, 13a.

The next day the vast multitude that had come to the feast, on hearing that Jesus was coming to Jerusalem, took branches of palm-trees and went out to meet him.) This is item 4 in the list as given in the Preliminary Remarks on this section. Hence, if the order which we have suggested is correct, Jesus, riding upon a young donkey, is even now proceeding from Bethany toward Jerusalem. The multitude that is coming from Jerusalem toward the mount of Olives has heard about the raising of Lazarus (12:18) and about the approach of Jesus (12:12). The news that Jesus was actually planning to attend the feast (see on 12:9), in spite of the decision of the Sanhedrin (see on 11:57), had come first; and now the cry is heard: He is on the way! ) It was a large crowd, a Passover-multitude, that came pouring out of Jerusalem s eastern gate that Sunday-morning. At the sight of Jesus the people, having cut fronds from the palm-trees (literally: palm-branches of palm-trees), which in those days lined the road from Jerusalem to the mount of Olives, probably begin to wave these in token of rejoicing.) 1 1 2 8 0 “tw://bible.?id=19.92.12|AUTODETECT|” In Scripture the palm-tree, with its perpetual verdure and remarkable longevity (constantly replenished with fresh vigor from deep-set roots), majestic growth and stately appearance (its trunk rising straight up from the earth, its magnificent crown of fronds), is a symbol of the righteousness and spiritual vigor of God s children 7 1 -1 9 0 “tw://bible.?id=19.92.12|AUTODETECT|” Ps. 92:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=3.23.40|AUTODETECT|” Holding in one s hand the lulav palm with myrtle and willow branch on either side of it , according to the divine commandment 7 1 -1 9 0 “tw://bible.?id=3.23.40|AUTODETECT|” Lev. 23:40) 1 1 -1 9 0 “tw://bible.?id=43.12.0|AUTODETECT|” ), and shaking it, was the way in which Israel during the feast of Tabernacles expressed its joy. Here in ) 7 1 -1 9 0 “tw://bible.?id=43.12.0|AUTODETECT|” John 12) 1 1 -1 9 0 0 the symbolism was the same. The multitude waved palm-branches in token of rejoicing and of triumph. Now at last victory (prosperity, salvation, conceived along earthly lines) seemed assured, for if this Jesus was able to raise from the dead a man who had been in the tomb four days, where were the limits to his power? Under such a leader one could even shake off the yoke of the Romans!) 1 10 2 8 0 0 The fact that not only today but also at that time palm-branches were considered to be an emblem not only of rejoicing but also of victory and prosperity has been called in question by certain commentators. Nevertheless, the sources point in the direction of this twofold meaning. Or, we might say, combining the two concepts, The waving of the palm-branch was the manifestation of the joy of victory, of the feeling: everything is going to be better from now on. When Simon, the Maccabee, entered Jerusalem, in triumph, it is recorded that he entered with thanksgiving and branches of palm-trees and with harps and cymbals and with viols and hymns and songs, because there was destroyed a great enemy out of Israel (I Macc. 13:51). And when his brother, Judas the Maccabee, defeated the Syrians, it is said: the people carried branches and fair boughs, and palms also, and sang psalms (II Macc. 10:7).) In the present context not only the carrying of palm-branches but also the raising of a mighty shout, which echoed from hill to hill, and began with the exclamation Hosanna!, certainly lends support to the view that it was the joy of victory and prosperity to which the people were giving expression.) 13b. And they kept on shouting:) Hosanna!) Blessed is he (who is) coming in the name of the Lord,) Even the King of Israel!) This is item 5 in the Preliminary Remarks on this section.

The two crowds the one from Bethany and the other from Jerusalem are now united. The procession is descending the western slope of the mount of Olives. The cheering grows louder and louder. For this tumultuous jubilation and enthusiasm there were the following reasons:) (1) Passover was near at hand, in commemoration of the deliverance from the bondage of Egypt. At such occasions deliverance from foreign subjugation was always one of the main themes of conversation.) (2) To liberate the Jews from Roman domination required a mighty deliverer. Jesus had already demonstrated his extraordinary power, especially by raising Lazarus from the dead.

Hence, it looked as if now at last the ancient dream of the re-establishment of the Davidic dynasty would attain fulfilment. See also on 6:15.) What the Jews kept on shouting, as they paved the way for Jesus by strewing branches, and as they shook their palm-fronds, was:) 1 1 2 8 0 “tw://bible.?id=19.118.25|AUTODETECT|” Hosanna! This is derived from the imperative form of the verb to save, and means save now, or save, pray. It is a supplication addressed to Jehovah by the worshipper, who is convinced that the proper time for full deliverance has now at last arrived. In the spirit of joy and of approaching triumph he prays that Jehovah may no longer delay the promised salvation. It amounts to: We beseech thee, O Jehovah, save now. We wish to stress that this expression had not deteriorated into a mere exclamation of elation like our Hurrah!, but that it still retained (at least some of) its original sense: Save now.& Send now prosperity. ��103�� Proof: it has this supplicatory sense in ) 7 1 -1 9 0 “tw://bible.?id=19.118.25|AUTODETECT|” Ps. 118:25) 1 1 -1 9 0 “tw://bible.?id=43.12.0|AUTODETECT|” , and the words which follow 7 1 -1 9 0 “tw://bible.?id=43.12.0|AUTODETECT|” John 12) 1 1 -1 9 0 0 ) indicate that the people were thinking of that Hallel Psalm.) 1 1 2 8 0 “tw://bible.?id=19.118.26|AUTODETECT|” Accordingly, the shout continues with these words 7 1 -1 9 0 “tw://bible.?id=19.118.26|AUTODETECT|” Ps. 118:26) 1 1 -1 9 0 0 ):) 1 1 2 8 0 0 Blessed is he (who is) coming in the name of the Lord. ) 7 1 2 8 0 “tw://bible.?id=19.118.0|AUTODETECT|” Ps. 118) 1 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” is one of six Psalms most often referred to in the New Testament. (For the others see Vol. I, p. 123). It is a distinctly Messianic Psalm, a Psalm which speaks about the stone which the builders rejected and which became the head of the corner 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Ps. 118:22) 1 1 -1 9 0 “tw://bible.?id=19.118.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.118.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” Matt. 21:42) 1 1 -1 9 0 “tw://bible.?id=41.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.10|AUTODETECT|” Mark 12:10) 1 1 -1 9 0 “tw://bible.?id=42.20.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.17|AUTODETECT|” Luke 20:17) 1 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” Acts 4:11) 1 1 -1 9 0 “tw://bible.?id=60.2.7|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=60.2.7|AUTODETECT|” I Pet. 2:7) 1 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” ). Clearly, according to ) 7 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” Ps. 118) 1 1 -1 9 0 “tw://bible.?id=43.12.0|AUTODETECT|” (in the light of its New Testament interpretation), the One who is coming in the name of the Lord, and who is called Blessed is the Messiah. Note the verses quoted in ) 7 1 -1 9 0 “tw://bible.?id=43.12.0|AUTODETECT|” John 12) 1 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” as they appear in their ) 7 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” Ps. 118) 1 1 -1 9 0 0 context:) 1 7 2 8 0 0 The stone which the builders rejected) Is become the head of the corner,) This is the day which Jehovah has made;) We will rejoice and be glad in it.) Save now, we beseech thee, O Jehovah;) O Jehovah, we beseech thee, send now prosperity.) Blessed is he that cometh in the name of Jehovah. ) 7 1 2 8 0 “tw://bible.?id=19.118.0|AUTODETECT|” Psalms 118) 1 1 -1 9 0 0 was one of the Hallel Psalms sung at Passover.��104��) 1 1 2 8 0 “tw://bible.?id=19.118.0|AUTODETECT|” But did the Jews regard ) 7 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” Ps. 118) 1 1 -1 9 0 “tw://bible.?id=41.11.8|AUTODETECT|” to be Messianic? From ) 7 1 -1 9 0 “tw://bible.?id=41.11.8|AUTODETECT|” Mark 11:8) 1 1 -1 9 0 “tw://bible.?id=41.11.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.11.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” it is clear that the vast multitude proclaimed Jesus to be the Messiah-king. According to ) 7 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” John 12:13) 1 1 -1 9 0 0 b they regarded him as the Blessed One, who had come to them in the name (revelation) of the Lord Jehovah.) 1 1 2 8 0 “tw://bible.?id=42.19.37|AUTODETECT|” However, it is also clear that very many of those people who cheered so loudly and who supplicated with such enthusiasm were hoping that this Messiah would answer their earthly expectations. They hailed him as the King of Israel, the One who was about to re-establish the kingdom of our father David. To them he was the mighty miracle-worker 7 1 -1 9 0 “tw://bible.?id=42.19.37|AUTODETECT|” Luke 19:37) 1 1 -1 9 0 0 ). In the light of all this it does not surprise us that when Jesus saw the city, he wept over it. See Point 8 in the Preliminary Remarks.) 1 11 2 8 0 0 14, 15. Now Jesus found a young donkey and mounted it, as it is written: Stop being afraid, daughter of Zion, Look, your king is coming, mounted on the colt of an ass.) Here the story, as John tells it, leaves the multitude, and turns to Jesus, coming from Bethany.) Having found and mounted a donkey (see points 1 and 2, Preliminary Remarks, for the commentary which is provided by the Synoptics) Jesus is proceeding toward Jerusalem.) What he did was a clear fulfilment of prophecy, and the people of Jerusalem should have seen this immediately. The prediction which he fulfilled is found in the book of Zechariah (9:9). See point 2, Preliminary Remarks. That book has as its theme:) The Future Glory of Zion and of Its Shepherd-King) Its four divisions are:) I. Visions (1:1 6:8)) II.

A Symbolic Act (6:9 15)) III. An answer to a Question (chapters 7, 8)) IV. Predictions and Promises (chapters 9 14)) Especially the second and the fourth division are clearly Messianic, though several sections of Part I are in the same category. Division IV comprises predictions and promises regarding the future of Zion, and the rejection and subsequent glory of its Shepherd-King.��105��) 1 1 2 8 0 “tw://bible.?id=40.21.5|AUTODETECT|” The prophecy quoted is taken from the fourth division. With the version as given in ) 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” Matthew 21:5) 1 1 -1 9 0 “tw://bible.?id=40.28.8|AUTODETECT|” one should compare that found in the LXX. John abbreviates still more, and changes Rejoice greatly to Stop being afraid. However, this is not serious, the underlying thought is exactly the same: when one rejoices greatly, he will also, in course of time 7 1 -1 9 0 “tw://bible.?id=40.28.8|AUTODETECT|” Matt. 28:8) 1 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” ), stop being afraid. John also omits the line just and having salvation, lowly, (reduced in Matthew to the one word meek), and for the animal on which Jesus rode he simply has the colt of an ass 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” Matt. 21:5) 1 1 -1 9 0 0 , which has given rise to various interpretations).) 1 2 2 8 0 0 When Zion receives its own king, there is no reason to fear. This time no foreign king is approaching Jerusalem; hence, let the daughter of Zion cease being fearful. This king, in harmony (as has been indicated) with the entire fourth division of Zechariah s prophecy, is the Shepherd-King, Messiah himself. Even the Talmud applies this prophecy to the Messiah.) The daughter of Zion, who is here addressed, is Zion itself, i.e., Jerusalem and its inhabitants.��106��) 1 1 2 8 0 “tw://bible.?id=38.13.1|AUTODETECT|” The daughter of Zion is told that its king, its spiritual Messiah, the One who will open a fountain for sin and for uncleanness 7 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” Zech. 13:1) 1 1 -1 9 0 0 ), is coming. To emphasize the peaceful character of his approach and of his reign it is added that he is mounted upon the colt of an ass. He comes as the Prince of Peace, not as a war-lord. Hence, the daughter of Zion should stop being afraid.) 1 1 2 8 0 “tw://bible.?id=7.10.4|AUTODETECT|” The ass or donkey is commonly associated with the pursuits of peace 7 1 -1 9 0 “tw://bible.?id=7.10.4|AUTODETECT|” Judg. 10:4) 1 1 -1 9 0 “tw://bible.?id=7.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.12.14|AUTODETECT|” 12:14) 1 1 -1 9 0 “tw://bible.?id=10.17.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.17.23|AUTODETECT|” II Sam. 17:23) 1 1 -1 9 0 “tw://bible.?id=10.19.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.19.26|AUTODETECT|” 19:26) 1 1 -1 9 0 “tw://bible.?id=23.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.3|AUTODETECT|” Is. 1:3) 1 1 -1 9 0 “tw://bible.?id=2.15.1|AUTODETECT|” ); the horse, with warfare 7 1 -1 9 0 “tw://bible.?id=2.15.1|AUTODETECT|” Ex. 15:1) 1 1 -1 9 0 “tw://bible.?id=2.15.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.15.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=2.15.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.15.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=19.33.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.33.17|AUTODETECT|” Ps. 33:17) 1 1 -1 9 0 “tw://bible.?id=19.76.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.76.6|AUTODETECT|” 76:6) 1 1 -1 9 0 “tw://bible.?id=19.147.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.147.10|AUTODETECT|” 147:10) 1 1 -1 9 0 “tw://bible.?id=20.21.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.21.31|AUTODETECT|” Prov. 21:31) 1 1 -1 9 0 “tw://bible.?id=24.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.8.6|AUTODETECT|” Jer. 8:6) 1 1 -1 9 0 “tw://bible.?id=24.51.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.51.21|AUTODETECT|” 51:21) 1 1 -1 9 0 “tw://bible.?id=38.10.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.10.3|AUTODETECT|” Zech. 10:3) 1 1 -1 9 0 “tw://bible.?id=66.6.4|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=66.6.4|AUTODETECT|” Rev. 6:4) 1 1 -1 9 0 0 ). This king is meek (�����), peaceful, gentle. He comes to bring salvation. O that the people would understand it! But even the disciples did not understand it at the time, as the following verse indicates:) 1 1 2 8 0 0 16. These things his disciples did not understand at first, but when Jesus was glorified, then they recalled that about him these things had been written, and that these things had been done to him.) 1 1 2 8 0 “tw://bible.?id=42.24.25|AUTODETECT|” See point 14, Preliminary Remarks on this section. Due to ignorance of the Scriptures and little faith 7 1 -1 9 0 “tw://bible.?id=42.24.25|AUTODETECT|” Luke 24:25) 1 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” ) even the Twelve did not immediately understand that the act of Jesus was the fulfilment of the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” , and that by means of it he was proclaiming himself to be the spiritual Messiah. When Jesus was glorified by means of his cross and resurrection, and had sent forth his Spirit (16:12, 13), all this became clear to them. They recalled everything, and saw what it meant. They understood that ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 0 referred to him, and that these things had been done to him. (One should not insist on the translation: that they had done these things to him, and then start to wonder what is meant by they. This is a simple Aramaism; for the active we substitute the passive; cf. Vol. I, pp. 63, 64). These things means: the waving of palm-branches, spreading of branches in the way, the cheering, etc.) 1 17 2 8 0 0 17, 18. And the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead kept on testifying. And for this reason the multitude went out to meet him, because they had heard that he had performed this sign.) John returns once more to the multitude. See points 4 and 6, Preliminary Remarks. The translation as we give it here is based upon the best reading (E�� instead of E��), and makes excellent sense. Bear in mind that the large multitude consisted of several component elements, mentioned under point 5, p. 185.

As the large multitude proceeded on its way, those who had been with Jesus when he raised Lazarus from the dead kept on testifying to the others. It was such an unheard of and wonderful deed that they just had to tell it again and again. They testified what they had seen with their own eyes! For the meaning of testify see on 1:7.) In thorough harmony with 12:9 we read that the vast multitude of pilgrims which had come to Jerusalem from every quarter had gone out to meet Jesus because they had heard that he had performed this (great) sign, namely, raising Lazarus from the dead.) 19. So the Pharisees said to each other, You see that you are gaining nothing. Look, the world has gone after him.) See point 12, Preliminary Remarks.

The more radical Pharisees said to the milder party this seems probable, though not stated in so many words : You see that you are gaining nothing, by your delay. Something has to be done, and done quickly, or it will be too late. Look, they add, the world has gone (away from us) after him. The Pharisees are frantic! The world, in a different sense, was indeed going after him: the Greeks were coming! See the next section (12:20 36a).) Synthesis of 12:12 19) See the Outline on p. 134.

The Son of God Makes His Triumphant Entry into Jerusalem) The Preliminary Remarks on this section form a Synthesis.) ) 12:20 36a) 20 Now of those who were accustomed to go up in order that they might worship at the feast there were some Greeks. 21 So these came to Philip, the one from Bethsaida of Galilee, and they were requesting him, saying, Sir, we wish to see Jesus. 22 Philip went and told Andrew. Andrew and Philip went and told Jesus.) 23 Then Jesus answered them, saying, It has come, the hour in which��107�� the Son of man must be glorified. 24 Most solemnly I declare to you, unless the grain of wheat falls to the earth and dies, it remains alone; but if it dies it bears much fruit.��108�� 25 He who loves his life loses it, and he who hates his life in this world keeps it with a view to everlasting life, 26 If anyone serves me, let him follow me,��109�� and where I am there also shall my servant be. If anyone serves me, him will the Father honor.��110�� 27 Now is my soul troubled, and what shall I say? Father, save me from this hour! But for this purpose I came to this hour. 28 Father, glorify thy name. ) So there came a voice out of heaven, And I have glorified it, and again I will glorify it. 29 However, the multitude that were standing (there), when they heard it, were saying that it had thundered. Others were saying, An angel has spoken to him. 30 Jesus answered and said, Not for my sake has this voice occurred, but for your sake. 31 Now is the judgment of this world.

Now shall the prince of this world be cast out. 32 And I, when I am lifted up from the earth, will draw all men to myself. ��111�� 33 This he was saying, signifying by what kind of death he was about to die.) 34 So the multitude answered him, We heard from the law that the Christ remains forever; how then do you say that the Son of man must be lifted up? Who is this Son of man? ) 35 So Jesus said to them, Yet a little while is the light with you. Walk while you have the light, lest the darkness overtake you. He who is walking in the darkness does not know where he is going. 36 While you have the light believe in the light, in order that you may become sons of light. ) ) 12:20. Now of those who were accustomed to go up in order that they might worship at the feast there were some Greeks.) 1 1 2 8 0 “tw://bible.?id=44.6.1|AUTODETECT|” From the Jews the story now for a moment turns to the Greeks. The passage does not refer to Hellenists 7 1 -1 9 0 “tw://bible.?id=44.6.1|AUTODETECT|” Acts 6:1) 1 1 -1 9 0 “tw://bible.?id=44.10.1|AUTODETECT|” ) or Greek-speaking Jews, but to Hellenes (Greeks). We do not believe that the meaning which the author wishes to convey is that these Greeks were among the regular Jewish worshippers. On the contrary, the meaning is this, that these Greeks were of (�, the partitive idea, as in 1:24, 35, 40; 7:48) those who were accustomed to go up in order that they might worship at the feast; in other words, these Greeks belonged to the large group of worshippers whom we commonly call proselytes 7 1 -1 9 0 “tw://bible.?id=44.10.1|AUTODETECT|” Acts 10:1) 1 1 -1 9 0 “tw://bible.?id=44.10.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=44.10.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=44.13.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.16|AUTODETECT|” 13:16) 1 1 -1 9 0 “tw://bible.?id=44.13.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=44.13.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=44.13.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.50|AUTODETECT|” 50) 1 1 -1 9 0 “tw://bible.?id=44.17.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.4|AUTODETECT|” 17:4) 1 1 -1 9 0 0 , uncircumcised converts to the monotheistic religion of the Jews). In the original we have the present participle of the verb to go up (hence, those going up or those accustomed to go up). The concept going up to Jerusalem is explained in connection with 2:13. For at the feast (of Passover) see also on 2:13.) 1 1 2 8 0 “tw://bible.?id=11.8.42|AUTODETECT|” These Greeks, then, were Gentiles who had given up their worship of many gods and had been won over to the worship of the one God, the God of Israel. The fact that such people were allowed to render religious worship in the temple is clear from ) 7 1 -1 9 0 “tw://bible.?id=11.8.42|AUTODETECT|” I Kings 8:42) 1 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” Is. 56:7) 1 1 -1 9 0 “tw://bible.?id=41.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.17|AUTODETECT|” Mark 11:17) 1 1 -1 9 0 0 . They were not permitted to proceed any farther than the Court of the Gentiles. For the meaning of the verb translated worship see on 4:23 and 9:38.) 1 1 2 8 0 0 21, 22. So these came to Philip, the one from Bethsaida of Galilee, and they were requesting him, saying, Sir, we wish to see Jesus. Philip went and told Andrew. Andrew and Philip went and told Jesus.) 1 1 2 8 0 “tw://bible.?id=44.6.0|AUTODETECT|” These Greeks desire to have an interview with Jesus. It is not surprising that they hesitate to approach the Lord directly. It is not clear to them whether he will welcome an interview. So they ask Philip to act as intermediary. Of course, not the deacon and evangelist 7 1 -1 9 0 “tw://bible.?id=44.6.0|AUTODETECT|” Acts 6) 1 1 -1 9 0 0 and 8) is meant, but one of the Twelve, the apostle Philip who was from Bethsaida of Galilee (on this see the discussion in connection with 1:44 and 6:1; Vol. I, p. 108 and especially pp. 216, 217), the town of Andrew and Peter.) 1 4 2 8 0 0 Why did they single out Philip? And why did he, in turn, consult Andrew? Did these two men speak Greek better than the rest? Is it more than a mere coincidence that among the Twelve these are the only disciples that appear from the outset with Greek names? (But one must be careful in drawing an inference from this; see on 3:1.) Or was there a totally different reason why these two men are in the foreground in this story? We do not have the answer. See also Vol.

I, pp. 102 105, 108, 112.) The Greeks address Philip very politely, They say, Sir. ��112��) The expression, We wish to see Jesus, cannot mean, We wish to see how he looks, in order that our curiosity with reference to him may be satisfied, and we may be able to tell our friends that we have feasted our eyes on this celebrity. Nor does it necessarily mean, We wish to place before Jesus the proposal that he forget about the rebellious Jews and from now on preach the Gospel to us, Greeks. That interpretation reads too much into the text.) With a view to what follows (see especially verses 24 and 32) it would seem that the desire of the Greeks had something to do with the great subject of salvation. Did they wish to see Jesus: a. because the wisdom of the Greeks had suffered shipwreck, having failed to satisfy the deepest longings of the soul? And b. because on the basis of what they had heard about Jesus they had become hopeful that he might be able to supply that spiritual peace of mind which they had not been able to find anywhere else? That is not at all improbable.) 1 1 2 8 0 “tw://bible.?id=40.10.5|AUTODETECT|” To Philip and later to Philip and Andrew the request of the Greeks presented a double problem: a. In view of what Jesus had said on other occasions 7 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” Matt. 10:5) 1 1 -1 9 0 “tw://bible.?id=40.15.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.24|AUTODETECT|” 15:24) 1 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” ), could he consistently welcome Greeks into his presence? But, on the other hand, had he not spoken about other sheep, not of this fold, whom he must also gather? See also ) 7 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” Matt. 8:5 13) 1 1 -1 9 0 “tw://bible.?id=44.21.28|AUTODETECT|” . Just what was the attitude of Jesus toward Greeks: would he welcome them or would he refuse to give them audience? b. Would not Jesus by granting audience to the Greeks invite the wrath of all the Jewish people, especially if the interview were to be held anywhere in the temple? 7 1 -1 9 0 “tw://bible.?id=44.21.28|AUTODETECT|” Acts 21:28) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 The problem being too big for Philip, he consults his friend and fellow-townsman, Andrew. Andrew and Philip, hesitating to offend the Greeks, also hesitating to encourage them, place the request of the Greeks before Jesus.) 23, 24. Then Jesus answered them, saying, It has come, the hour in which the Son of man must be glorified. Most solemnly I declare to you, Unless the grain of wheat falls to the earth and dies, it remains alone; but if it dies it bears much fruit.) Jesus answered Andrew and Philip. They, in turn, could convey the answer to the Greeks. A multitude of Jews was standing around when Jesus made his reply (12:29).) 1 1 2 8 0 “tw://bible.?id=23.53.10|AUTODETECT|” In the request of the Greeks Jesus sees his seed, i.e., numerous spiritual posterity. This had been promised to the Messiah as the fruit of his voluntary sacrifice: When his soul shall make an offering for sin, he shall see his seed 7 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” Is. 53:10) 1 1 -1 9 0 0 , A.R.V., margin). Apart from this voluntary sacrifice Jesus could do nothing for these Greeks. Did they understand that? Did they realize that an earthly Messiah, no matter how famous (think of the praise he received at the occasion of the Triumphal Entry!) would avail them not at all? Did they fully understand that it was only by means of his substitutionary atonement that he, as spiritual Messiah, would be able to save them?) 1 1 2 8 0 0 To stress this thought Jesus immediately speaks of his death. He says, It has come, the hour in which the Son of man must be glorified. Previously he had indicated that the decisive moment, the time of most bitter suffering, had not yet arrived (see on 7:30; 8:20).��113�� Now, it has come! The term hour, it is hardly necessary to point out, must not be taken too literally, as if it referred to a period of exactly sixty minutes. It is the designated time, the season in which the Lord entered the valley of most intense suffering, followed by the just and promised reward: the resurrection, ascension, and coronation. In this climax of humiliation followed immediately by glorious exaltation the Son of man (see on 12:34) is glorified: the radiance of his grace and the majesty of his truth is made to stand out.

The Father, in giving up the Son to die on the cross, and in granting him the promised reward, exhibits the divine attributes (love, justice, omnipotence, faithfulness, etc.) in all their majestic and indescribable beauty. They are displayed publicly for all who have eyes to see.) 1 1 2 8 0 “tw://bible.?id=41.4.28|AUTODETECT|” With a view to the absolute necessity of his death Jesus adds, Most solemnly I declare to you (for this introductory phrase see on 1:51), Unless the grain of wheat 7 1 -1 9 0 “tw://bible.?id=41.4.28|AUTODETECT|” Mark 4:28) 1 1 -1 9 0 “tw://bible.?id=42.12.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.18|AUTODETECT|” Luke 12:18) 1 1 -1 9 0 “tw://bible.?id=1.2.16|AUTODETECT|” ) falls to the earth and dies, it remains alone; but if it dies, it bears much fruit. Apart from the cross there is no spiritual harvest. 7 1 -1 9 0 “tw://bible.?id=1.2.16|AUTODETECT|” Gen. 2:16) 1 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=42.24.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.26|AUTODETECT|” Luke 24:26) 1 1 -1 9 0 “tw://bible.?id=45.3.23-45.3.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.23-45.3.25|AUTODETECT|” Rom. 3:23 25) 1 1 -1 9 0 “tw://bible.?id=45.5.12-45.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.12-45.5.21|AUTODETECT|” 5:12 21) 1 1 -1 9 0 0 .)) 1 6 2 8 0 0 The illustration was very clear, especially at the moment when it was spoken, not more than a few days before the (religious and) harvest feast of Passover. The kernels or seeds had been entrusted to the soil. As seeds they had died. But by means of this very process of dissolution they had brought forth an abundant harvest. If a seed is not sown, it remains alone, producing no fruit. So also if Jesus does not die, he will remain alone, without spiritual fruit (souls saved for eternity).

His death, however, will result in a rich, spiritual harvest.) 25, 26. He who loves his life loses it, and he who hates his life in this world will keep it with a view to everlasting life. If anyone serves me, let him follow me, and where I am there also shall my servant be. If anyone serves me, him will the Father honor.) The solemn truth stated in verse 24 applies to Christ, to him alone! He alone dies as a substitute, and in doing so bears much fruit. Nevertheless, there is an analogous principle which operates in the sphere of men.

It is the one stated in verses 25, 26. The relation between the two laws (the one applying to Christ, the other to his disciples) may be summarized as follows:) 1. As to Christ: If there is to be fruit, he must die (verse 24).) 2. As to his disciple: he must be willing to die for the cause of Christ (verses 25, 26). Of course, he cannot do this in his own strength.) In view of the present context and of the parallel passages in the other Gospels, the meaning of the important statement (verses 25, 26) is as follows:) 1 1 2 8 0 “tw://bible.?id=40.10.37|AUTODETECT|” He who when the issue is between me and my gospel, on the one hand, and whatever has been dearest to him 7 1 -1 9 0 “tw://bible.?id=40.10.37|AUTODETECT|” Matt. 10:37) 1 1 -1 9 0 “tw://bible.?id=40.16.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.26|AUTODETECT|” 16:26) 1 1 -1 9 0 “tw://bible.?id=42.17.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.32|AUTODETECT|” Luke 17:32) 1 1 -1 9 0 “tw://bible.?id=41.8.38|AUTODETECT|” ) on the other hand, chooses (here in 12:25; has affection for, see footnote 306, pp. 494 501) the latter, will perish everlastingly. I will at my coming be ashamed of him 7 1 -1 9 0 “tw://bible.?id=41.8.38|AUTODETECT|” Mark 8:38) 1 1 -1 9 0 “tw://bible.?id=42.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.26|AUTODETECT|” Luke 9:26) 1 1 -1 9 0 “tw://bible.?id=41.8.38|AUTODETECT|” ). But he who, in this world that is, in the midst of the present adulterous and wicked generation 7 1 -1 9 0 “tw://bible.?id=41.8.38|AUTODETECT|” Mark 8:38) 1 1 -1 9 0 “tw://bible.?id=41.8.35|AUTODETECT|” ; and see Vol. I, p. 79, footnote 26, meaning 6) is willing to sacrifice his life��114�� for me and my gospel 7 1 -1 9 0 “tw://bible.?id=41.8.35|AUTODETECT|” Mark 8:35) 1 1 -1 9 0 “tw://bible.?id=42.17.33|AUTODETECT|” ) will guard and preserve it 7 1 -1 9 0 “tw://bible.?id=42.17.33|AUTODETECT|” Luke 17:33) 1 1 -1 9 0 “tw://bible.?id=40.16.24|AUTODETECT|” ), sothat it will blossom forth into everlasting life in the mansions above (see on 4:14). If anyone serves me, let him follow me all the way, even though it be the way of self-denial and the cross 7 1 -1 9 0 “tw://bible.?id=40.16.24|AUTODETECT|” Matt. 16:24) 1 1 -1 9 0 “tw://bible.?id=40.10.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.10.38|AUTODETECT|” 10:38) 1 1 -1 9 0 “tw://bible.?id=41.8.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.34|AUTODETECT|” Mark 8:34) 1 1 -1 9 0 0 ), bearing in mind that the way of the cross leads to the crown. He will share with me the glory of heaven, abiding forever in my presence. Besides, also the Father, who loves me, will honor him, for he honors those who honor me.) 1 1 2 8 0 0 That this is, indeed, the meaning becomes clear when the passage, after having been studied in its own context, is compared with its parallels. Using the A.R.V., note the following.) 7 1 2 8 0 “tw://bible.?id=40.10.37-40.10.39|AUTODETECT|” Matthew 10:37 39) 1 1 -1 9 0 0 . He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. And he that doth not take his cross and follow me, is not worthy of me. He that findeth his life shall lose it; and he that loseth his life for my sake shall find it. ) 7 1 2 8 0 “tw://bible.?id=40.16.24-40.16.26|AUTODETECT|” Matthew 16:24 26) 1 1 -1 9 0 0 . If any man will come after me, let him deny himself, and take up his cross and follow me. For whosoever would save his life shall lose it; and whosoever shall lose his life for my sake shall find it. For what shall a man be profited, if he shall gain the whole world, and forfeit his life? Or what shall a man give in exchange for his life? ) 7 1 2 8 0 “tw://bible.?id=41.8.34-41.8.38|AUTODETECT|” Mark 8:34 38) 1 1 -1 9 0 0 . If any man would come after me, let him deny himself, and take up his cross, and follow me. For whosoever would save his life shall lose it; and whosoever shall lose his life for my sake and the gospel s sake shall save it. For what doth it profit a man, to gain the whole world, and forfeit his life? For what shall a man give in exchange for his life? For whosoever shall be ashamed of me and my words in this adulterous and sinful generation, the Son of man shall be ashamed of him, when he cometh in the glory of his Father with the holy angels. ) 7 1 2 8 0 “tw://bible.?id=42.9.23-42.9.26|AUTODETECT|” Luke 9:23 26) 1 1 -1 9 0 0 . If any man would come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever would save his life shall lose it; but whosoever shall lose his life for my sake, the same shall save it. For what is a man profited if he gain the whole world and lose or forfeit his own self? For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed. ) 7 1 2 8 0 “tw://bible.?id=42.17.32|AUTODETECT|” Luke 17:32) 1 1 -1 9 0 “tw://bible.?id=42.17.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.17.33|AUTODETECT|” 33) 1 1 -1 9 0 0 . Remember Lot s wife. Whosoever shall seek to gain his life shall lose it, but whosoever shall lose his life shall preserve it. ) 1 1 2 8 0 0 27, 28a. Now is my soul troubled, and what shall I say? Father, save me from this hour! But for this purpose I came to this hour. Father, glorify thy name.) 1 1 2 8 0 “tw://bible.?id=40.20.28|AUTODETECT|” Jesus has been speaking about his approaching death eternal death as an absolute necessity. But the contemplation of this terrible ordeal fills his soul with nameless anguish. He cries out, Now (at this moment; see verse 23: it has come, the hour!) is my soul troubled. The expression my soul is simply I, as if he had said, Now am I troubled. The two are frequently interchanged; e.g., cf. ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.*?id=54.2.6|AUTODETECT|” I Tim. 2:6) 1 1 -1 9 0 0 . The verb troubled or agitated (on which see also 5:7; 11:33; 13:21; 14:27; especially 14:1), here perfect passive indicative, indicates that this mighty disturbance in the soul of Christ had been going on for some time and has now become very intense. The horrors of the impending cross were felt now as never before.) 1 3 2 8 0 0 So far there is not much difference in interpretation. However, with respect to Father, save me from this hour! the opinions vary. From a host of explanations we select the following:) (1) And what shall I say? Father, save me from this hour? (note the question-mark). But no for this purpose I came to this hour. ) Even among those who accept this presentation, and who, accordingly, believe that Jesus did not offer a prayer but merely raised a question, there are differences of opinion. Some think that he actually wavered for a moment in his obedience, that for an instant he rebelled against the idea of having to suffer on the cross.

Our answer would be, Perish the very thought! Others, however, accept the double question in a much more innocent sense: Jesus, as they see it, is simply asking a rhetorical question. It is as if he had said, What shall I say? Do you suppose that I would say, Father, save me from this hour? But that is entirely impossible, because for this very purpose I came to this hour. ) 1 1 2 8 0 “tw://bible.*?id=40.26.39|AUTODETECT|”

We reject this double question in any form. We do this not only because this entire representation, even when interpreted in the best and most sensible way (as, for example, by Zahn and Lenski) impresses us as an attempt to get rid of a difficulty, but especially because in the comparable agonies of Gethsemane, which occurred only a little while later, Jesus did not ask, Shall I say, Father save me from this hour? but he actually prayed: My Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt 7 1 -1 9 0 “tw://bible.*?id=40.26.39|AUTODETECT|”

Matt. 26:39) 1 1 -1 9 0 “tw://bible.*?id=41.14.36|AUTODETECT|”

); Abba, Father, all things are possible unto thee; remove this cup from me: howbeit not what I will, but what thou wilt 7 1 -1 9 0 “tw://bible.*?id=41.14.36|AUTODETECT|”

Mark 14:36) 1 1 -1 9 0 “tw://bible.*?id=42.22.42|AUTODETECT|”

). Cf. also ) 7 1 -1 9 0 “tw://bible.*?id=42.22.42|AUTODETECT|”

Luke 22:42) 1 1 -1 9 0 0

. It is not true that the double-question construction is the only one which does justice to the word but which begins the following sentence. See under (4) below.) 1 1 2 8 0 0

(2) And what shall I say? Father, save me from this hour. According to this interpretation the first clause is a question; the second is a positive request. So far we are in full agreement. But then this second view presents an explanation which is most interesting and merits close scrutiny, namely, that what Jesus meant was: Father, grant that, after I have endured this hour of bitter agony and woe, I may emerge from it triumphantly. As one author puts it, Save me out of all the affliction and death of this hour. ��115��) 1 1 2 8 0 “tw://bible.*?id=66.3.10|AUTODETECT|”

This interpretation may be the right one. Grammatically it is possible. The preposition from or out of (�), can have that meaning. See ) 7 1 -1 9 0 “tw://bible.*?id=66.3.10|AUTODETECT|”

Rev. 3:10) 1 1 -1 9 0 0

. Thus conceived, this prayer is a request for the resurrection. Now it must be granted that the exaltation (resurrection, etc.) of the Lord as a result of his voluntary suffering and death is mentioned in this very context (12:23; cf. also verse 32; even verse 28, which speaks of the glory of the Father s name implies the glory of the Son). Hence, much can be said in favor of this exegesis.) 1 1 2 8 0 0

The reasons why we, nevertheless, are not certain that it is the correct explanation are:) 1 1 2 8 0 “tw://bible.*?id=40.26.39|AUTODETECT|”

a. In the analogous passages 7 1 -1 9 0 “tw://bible.*?id=40.26.39|AUTODETECT|”

Matt. 26:39) 1 1 -1 9 0 “tw://bible.*?id=41.14.36|AUTODETECT|”

and ) 7 1 -1 9 0 “tw://bible.*?id=41.14.36|AUTODETECT|”

Mark 14:36) 1 1 -1 9 0 “tw://bible.*?id=40.26.42|AUTODETECT|”

, quoted above) the idea is not that the Lord is asking to receive a reward after he has emptied the cup of bitter suffering, but definitely that, if possible, he may not even have to drink this cup at all! See ) 7 1 -1 9 0 “tw://bible.*?id=40.26.42|AUTODETECT|”

Matt. 26:42) 1 1 -1 9 0 0

My Father, if this cannot pass away, except I drink it, thy will be done. ) 1 1 2 8 0 “tw://bible.?id=58.5.7|AUTODETECT|” b. Both in ) 7 1 -1 9 0 “tw://bible.?id=58.5.7|AUTODETECT|” Heb. 5:7) 1 1 -1 9 0 “tw://bible.?id=59.5.20|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=59.5.20|AUTODETECT|” Jas. 5:20) 1 1 -1 9 0 0 the phrase from death (� �������) means from entering and experiencing death.) 1 3 2 8 0 0 (3) And what shall I say? Father, save me from this hour. ) According to the third theory Jesus actually rebelled, being unwilling to go to the cross. But this disinclination lasted for only a little while. Needless to say, we reject this view without any further comment.) (4) And what shall I say? Father save me from this hour. The vivid realization of the inexpressibly dreadful character of his impending descent into hell shook the human soul of Jesus to its very depths.

This does not imply disobedience. A man may shrink from an experience which he, nevertheless, wants to undergo; e.g., an operation. So it is also with Christ. Though his soul is filled with horror, he did not even for a single moment rebel against the will of the Father. To accomplish that will was his inmost desire both now and in Gethsemane. But he asks that if there be some other way in which the Father s will can be carried out, some other form of voluntary and substitutionary death, this way may be opened, sothat he may be saved from the terrible agony of the cross.) 1 1 2 8 0 “tw://bible.?id=43.12.27|AUTODETECT|” All in all, we believe that this very common interpretation is probably the correct one. It is in complete harmony with the Gethsemane account. It is hard to believe that words that are so similar 7 1 -1 9 0 “tw://bible.?id=43.12.27|AUTODETECT|” John 12:27) 1 1 -1 9 0 “tw://bible.?id=43.12.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=40.26.39|AUTODETECT|” ; cf. the Gethsemane passages quoted above) would have an entirely different meaning. The only possible objection that we can see would be this, that here in 12:27, 28 Jesus does not add some such expression as, If it be possible 7 1 -1 9 0 “tw://bible.?id=40.26.39|AUTODETECT|” Matt. 26:39) 1 1 -1 9 0 0 ) or If it be according to thy will. But is it not reasonable to interpret 12:27, 28 in the light of the Gethsemane passages? In other words, even though the conditional clause is not added here in 12:27, 28, is it not clearly implied? Although we do so with a measure of hesitation (because of the merits of the second theory, discussed above), we, nevertheless believe that this fourth explanation has the greatest plausibility. Now, if this be correct, what the passage means is this:) 1 4 2 8 0 0 Father, save me from this hour of most bitter suffering on the cross. But while he speaks these words, this thought is implied, & if this be possible and in accordance with thy holy will, for I wish to do thy will. ) Jesus adds, But for this purpose I came to this hour. The adversative but should not be surprising. It occurs frequently where one does not immediately expect it. Its occurrence is altogether natural in abbreviated conversation.��116�� See Vol. I, p. 206.

The entire idea of the prayer may, perhaps, be paraphrased as follows (and this also shows why the conjunction but is used):) Father, save me from this hour, if it be possible and in accordance with thy holy will, but do not save me from this hour if this would mean that I would lose the spiritual harvest (12:24), for to obtain this harvest by means of voluntary death is the very purpose of my coming into the world. Hence, Father, grant that through my perfect obedience to thy holy will, wherever that will may direct me (especially in my suffering and death), thy name may be glorified. ) 28b, 29, 30. So there came a voice out of heaven, And I have glorified it, and again I will glorify it. However, the multitude that were standing (there), when they heard it, were saying that it had thundered. Others were saying, An angel has spoken to him. Jesus answered and said, Not for my sake has this voice occurred, but for your sake.) 1 1 2 8 0 “tw://bible.?id=41.1.11|AUTODETECT|” Jesus had asked that the Father would glorify his name; i.e., that the Father by means of his revelation in the Son would cause the radiance of his majestic attributes to become publicly displayed, in order that men might ascribe to him the honor due unto his name. The name of the Father is his revelation; here, his revelation in Christ. Immediately there came a voice from heaven, saying, And I have glorified it, and again I will glorify it. By means of direct voices from heaven 7 1 -1 9 0 “tw://bible.?id=41.1.11|AUTODETECT|” Mark 1:11) 1 1 -1 9 0 “tw://bible.?id=41.9.7|AUTODETECT|” ; at the transfiguration, ) 7 1 -1 9 0 “tw://bible.?id=41.9.7|AUTODETECT|” Mark 9:7) 1 1 -1 9 0 0 ) and by means of the mighty miracles which Jesus performed, the Father had already glorified himself in the Son. Here he promises that in and by means of the further humiliation and subsequent exaltation of the Son he will do this again.) 1 1 2 8 0 “tw://bible.?id=44.9.7|AUTODETECT|” Just as in the case of Paul s experience on the road to Damascus those who were with him, though hearing a sound, failed to hear the distinct words 7 1 -1 9 0 “tw://bible.?id=44.9.7|AUTODETECT|” Acts 9:7) 1 1 -1 9 0 “tw://bible.?id=44.22.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.9|AUTODETECT|” 22:9) 1 1 -1 9 0 0 ), so also here the multitude hears a noise coming from above but is unable to understand the message. Accordingly, most of the people standing around were saying that it had thundered. Perhaps they knew better but were trying to give a natural explanation to a super-natural happening, like the skeptics of today! Others, however, were willing to admit that what had occurred was of an extraordinary nature. These said, An angel has spoken to him. ) 1 5 2 8 0 0 Jesus answered and said, Not for my sake has this voice occurred, but for your sake. This statement has caused considerable difficulty. The question has been asked, Does not the very nature of the message from heaven which, after all was a direct answer to Christ s prayer indicate that it was spoken for his sake, to encourage him in his impending bitter suffering? It seems reasonable that here as elsewhere in similar expressions (see on 4:21; 12:44) the meaning is: Not exclusively for my sake has this voice occurred, but also for your sake. ) Another question which suggests itself but is easily answered is this: If the multitude was not even able to understand the words, how can it be said that the voice had occurred for their sake? The answer is: the sound coming from above (even though it was not understood) and coming immediately upon the prayer, was a clear indication that the Father had heard the Son s request (namely, the request that the Father might be glorified in the Son). If anyone still refused to admit this, it was his own fault.) Jesus continues:) 31 33.

Now is the judgment of this world. Now shall the prince of this world be cast out. And I, when I am lifted up from the earth, will draw all men to myself. This he was saying, signifying by what kind of death he was about to die.) By saying now Jesus speaks of his descent into hell as if it is already happening. When Jesus died on the cross it seemed as if the world was victorious and the Christ defeated. The world appeared to be the winner!

We take the term world here as indicating the Jewish people who rejected him, their leaders who condemned him, Judas who betrayed him, the soldiers who mocked him, Pilate who sentenced him in brief, this whole society of evil men, alienated from God and having the devil as its prince (see Vol. I, p. 79, footnote 26, meaning (6)). It had tried the Christ, and had cast him out. Little did the world realize that by means of this very action it had condemned itself. As the context indicates, the term judgment is here the divine decision with reference to the world. That decision amounts to a condemnation.

For the meaning of judgment see on 3:17, 19.) 1 1 2 8 0 “tw://bible.?id=66.12.3|AUTODETECT|” Now shall the prince of this world be cast out. This prince (or ruler) is clearly satan. Elsewhere the author of the Fourth Gospel and of the book of Revelation describes him symbolically as being the red dragon, having seven heads and ten horns, and upon his heads seven diadems 7 1 -1 9 0 “tw://bible.?id=66.12.3|AUTODETECT|” Rev. 12:3) 1 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” ). Cf. also ) 7 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” Luke 4:6) 1 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” II Cor. 4:4) 1 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” Eph. 2:2) 1 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” 6:12) 1 1 -1 9 0 “tw://bible.*?id=66.20.3|AUTODETECT|” . The casting out of the prince of this world must be explained in the light of the immediately following statement: And I, when I am lifted up from the earth, will draw all men to myself. The drawing of all men to the Christ is the casting out of the devil. He loses his power over the nations. A moment ago the Greeks had requested to see Jesus. That is definitely the context.

These Greeks represented the nations elect from every nation that would come to accept Christ by living faith, through the sovereign grace of God. Hence, through the death of Christ the power of satan over the nations of the world is broken. During the old dispensation these nations had been under the thraldom of satan (though, of course, never in the absolute sense of the term). With the coming of Christ a tremendous change takes place. On and after Pentecost we begin to see the gathering of a church from among all the nations of the world 7 1 -1 9 0 “tw://bible.*?id=66.20.3|AUTODETECT|” Rev. 20:3) 1 1 -1 9 0 0 ).��117�� That is what Jesus sees so clearly when these Greeks approach him.) 1 4 2 8 0 0 Jesus promises to draw all men to himself. This all men, in the given context which places Greeks next to Jews, must mean men from every nation. That idea is found in the Fourth Gospel again and again: salvation is not dependent upon blood or race (1:13; cf. 8:31 59); Jesus is the Savior not only for the Jews but also for the Samaritans; hence, he is the Savior of the world (4:42); he has other sheep which are not of this (Jewish) fold, those others being from the Gentile-world (10:16); he will die not for the (Jewish) nation only, but that he may also gather into one the children of God who are scattered abroad (11:51); in brief, he is the Lamb of God who takes away the sin of the world (1:29).) Jesus will draw all men to himself when he is lifted up from the earth. This being lifted up has been explained in connection with 3:14; see Vol. I, pp. 138, 139. By means of his crucifixion, resurrection, ascension, and coronation Jesus attracts to himself (i.e., to abiding faith in himself) all of God s elect, from every age, clime, and nation.

He draws them by means of his Word and Spirit. This activity of the Spirit is the reward for the Son s being lifted up. From this work of drawing sinners to Christ the operation of the Holy Spirit in the heart in regeneration must not be excluded. It precedes even our God-given faith. See further on this drawing activity and on the meaning of the term used in the original Vol. I, pp. 238, 239 (explanation of 6:43, 44).) This he was saying, signifying by what kind of death he was about to die, i.e., this he was saying in order to indicate that his death would be a being lifted up on the cross, as a means of glory for himself and for the elect from all the nations.) 34.

So the multitudes answered him, We heard from the law that the Christ remains forever; how then do you say that the Son of man must be lifted up? Who is this Son of man?) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” The Jewish multitudes, acquainted to a certain extent with the law, were surprised that Jesus had spoken about the necessity of being lifted up. From the law probably taken in the most comprehensive sense here; i.e., what we today call the Old Testament they had heard that the Christ would remain forever. The passages which they had in mind were probably the following: ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Ps. 110:4) 1 1 -1 9 0 “tw://bible.?id=23.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.9.7|AUTODETECT|” Is. 9:7) 1 1 -1 9 0 “tw://bible.?id=26.37.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.37.25|AUTODETECT|” Ezek. 37:25) 1 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” Dan. 7:14) 1 1 -1 9 0 0 . These they interpreted literally, as if they taught that the Messiah would remain on earth forever as king of the Jews.) 1 17 2 8 0 0 They now ask, How then do you say that the Son of man must be lifted up? Who is this Son of Man? What kind of a Son of man is he anyway who, instead of remaining with us forever, is going to be taken away from us? Who is this person, the Son of man (��� ���� ��W��� A �7x� ��� �������)?) The remark is made at times that the evangelist must have made a mistake in reporting this conversation between Jesus and the Jews. This conclusion is drawn from the fact that in the immediate context Jesus never even mentioned the term Son of man. He is reported to have said, And I, when I am lifted up from the earth, will draw all men to myself.

They answer: How do you say that the Son of man must be lifted up? Who is this Son of man? The question asked by the Jews, it is said, cannot have arisen from the statement of Jesus. But the critics are wrong. The multitude mentioned in verse 34 is already present in verse 29, and must have been standing around from verse 20 on. Hence, it was only a few moments ago that this multitude had heard Jesus speak about the Son of man.

The very term occurs in verse 23. The people readily understood that in the mind of Jesus the Son of man (of verse 23) and I (of verse 32) were one and the same person. This accounts for the form in which their question is presented. Hence also, when they ask. Who is this Son of man? they do not mean, Please point him out to us, but What kind of person is this anyway, this Son of man who, strange to say, must be lifted up? It is also clear from their question that they identify the real Son of man (as they conceive of him) with the Messiah.

They are aware of the fact that Jesus considers himself to be the Son of man, i.e., the Christ, but they are amazed about the statement which he has just made with reference to this Christ or Son of man, a statement which, so it seems to them, is in sharp conflict with the teaching contained in the law.) Who is this Son of man? This is the proper place for a brief discussion of the term.��118��) As to stastistics, the term occurs at least eighty times in the Gospels. In the Fourth Gospel it is found thirteen times (or eleven times if its controversial occurrence in 5:27 and in 9:35 is excluded).��119��) The instances of its use in John are the following:) (1) 1:51. You shall see the heavens opened, and the angels of God ascending and descending upon the Son of man. ) (2) 3:13. And no one has gone up into heaven but he who descended from heaven, the Son of man. ) (3) 3:14. And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up. ) (4) 5:27 (disputed).

For just as the Father has life in himself, so he has granted to the Son also to have life in himself, and he gave him authority to function as judge, because he is �1x� �������. See Vol. I, pp. 202, 203.) (5) 6:27. No longer work for food that perishes, but for food that endures for everlasting life, which food the Son of man will give you, for on him God the Father has set his seal. ) (6) 6:53. So Jesus said to them, I most solemnly assure you, unless you eat the flesh of the Son of man, and drink his blood, you have no life in yourselves. ) (7) 6:62. If you shall see the Son of man ascending where he was before (what will you say then?). ) (8) 8:28.

So Jesus said, When you will have lifted up the Son of man, then you will know that I am he, and that of myself I do nothing but speak thus as the Father taught me. ) (9) 9:35 (disputed). Jesus heard that they had thrown him out, and having found him he said, Do you believe in the Son of man? ) (10) 12:23. It has come, the hour in which the Son of man must be glorified. ) (11) and (12) 12:34 (two occurrences). So the multitude answered him, We heard from the law that the Christ remains forever; how then do you say that the Son of man must be lifted up? Who is this Son of man? ) (13) 13:31. Now the Son of man has been glorified, and God has been glorified in him. ) 1 1 2 8 0 “tw://bible.?id=27.7.13|AUTODETECT|” In the Gospels, with the sole exception of 12:34, the term the Son of man is never used by anyone else than by Jesus himself. It is his self-designation. That he used this title with reference to himself is clear from 6:53, 54; 8:28; 9:35 (best reading) 37; cf. also 12:34 in the light of what precedes. That the people understood it to refer to the Christ has already been indicated (the present passage, 12:34). The derivation of the term from ) 7 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” Dan. 7:13) 1 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” is scarcely debatable. A comparison between that passage and ) 7 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” Matt. 26:64) 1 1 -1 9 0 0 hardly leaves room for honest doubt on that score. It is not true that the one like unto a son of man in Daniel represents the Hebrew people, and that the transference of the title from a collective body to an individual was mediated through post-canonical literature (e.g., the book of Enoch). The one like unto a son of man appears on the clouds of heaven, but the holy ones are found on earth. (See detailed argument in G. C. Aalders and in Young; for titles see footnote 118.) Also in the book of Revelation which employs the same expression the reference is very distinctly to one person, namely, the exalted Christ. Too much is often made of the fact that we read one like unto, as if this meant that the designated individual is not really the Son of man himself but some vague, symbolic, representative figure.

But that inference is incorrect. The figure, as it appears in the vision, resembles the man for the simple reason that it designates and describes him. The description in Daniel becomes the title in the New Testament, but the same person is indicated in both.) 1 4 2 8 0 0 Jesus probably used this self-designation in order to indicate his own heavenly, transcendent nature. He is the One who comes from above, the One to whom the final judgment has been committed, who will come with the clouds in great glory. He is, accordingly, not at all the political, earthly, nationalistic Messiah of Jewish expectation. He is not only king of Israel but king of kings. He stands in connection with the whole human race, being the Son of man. Nevertheless, he is altogether unique among men.

He is not a son of man, but the Son of man. As a man he suffers and treads the path of humiliation. He is the man of sorrows. But this very path of suffering leads to the crown, to glory. Moreover, this glory is revealed not only eschatologically, when he comes with the clouds, but reaches back, as it were, through his entire life on earth and through every redemptive act. He is always the glorious Son of man!) Specifically, as the passages quoted above show, in the Gospel of John the Son of man is the One who descended from heaven (3:13), speaks the language of his heavenly Father (8:28), is the link between heaven and earth (1:51), fulfils a heaven-inspired mission (suffering and dying for his people, 3:14), has authority from heaven to function as judge both in the present and in the future (5:27), is himself the bread from heaven, which man must eat (6:27, 53), is, accordingly, the object of faith (9:35), and displays the glory of heaven both in and as a reward for his suffering and death (3:13; 12:23, 34; 13:31).) 35, 36.

So Jesus said to them, Yet a little while is the light with you. Walk while you have the light, lest the darkness overtake you. He who is walking in the darkness does not know where he is going. While you have the light believe in the light, in order that you may become sons of light.) When the people, by means of their more or less slurring remark, What kind of a person is this Son of man (who is going to be lifted up, in spite of the fact that the law says that he, the Christ, will remain forever)? clearly indicated that they did not receive his words in the proper and reverential frame of mind, Jesus, as recorded in verses 35 and 36, reminded them of their grave responsibility. Hence, although the passage which we are studying may not be a direct answer to the question which they had asked (neither is it called an answer), it is, indeed, a reply to the spirit in which they had asked it. Jesus said, Yet a little while is the light with you.

See on 7:33 (cf. 8:21). It was only a matter of hours now, at very most a few days (probably from Tuesday afternoon to Thursday night). For Christ as light see on 1:4, 5, 9; 3:19, 20, 21; 8:12; 9:5; 11:9, 10. Jesus continues, Walk while you have the light lest the darkness overtake you. This saying sheds light on the meaning of 1:9. See our remarks on that passage.

The Jews have the light, indeed!) 1 1 2 8 0 “tw://bible.?id=46.2.14|AUTODETECT|” To be sure, natural man, even though the Gospel be preached to him, does not have an inner, experiential, spiritual insight into the mysteries of God and of redemption. Such knowledge is wholly reserved for the children of God 7 1 -1 9 0 “tw://bible.?id=46.2.14|AUTODETECT|” I Cor. 2:14) 1 1 -1 9 0 “tw://bible.?id=42.12.47|AUTODETECT|” ). Nevertheless, any man to whom the Gospel is proclaimed receives a certain amount of illumination, namely, in the sense that he gets to know the will of God for his life 7 1 -1 9 0 “tw://bible.?id=42.12.47|AUTODETECT|” Luke 12:47) 1 1 -1 9 0 “tw://bible.?id=42.12.48|AUTODETECT|” ). Much is given to him 7 1 -1 9 0 “tw://bible.?id=42.12.48|AUTODETECT|” Luke 12:48) 1 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” ). He may even prophesy by the name of Jesus 7 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” Matt. 7:22) 1 1 -1 9 0 “tw://bible.?id=61.2.20|AUTODETECT|” ). He knows the way of righteousness and in that sense he has the knowledge of the Lord and Savior Jesus Christ 7 1 -1 9 0 “tw://bible.?id=61.2.20|AUTODETECT|” II Pet. 2:20) 1 1 -1 9 0 “tw://bible.?id=61.2.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.2.21|AUTODETECT|” 21) 1 1 -1 9 0 0 ). Think of Balaam, King Saul, Judas, Demas, and others. But in spite of all this, ever so many people who hear the Gospel do not walk in the light, i.e., they do not show by their daily conduct that they have accepted and appropriated the truth as proclaimed by Christ, the light.) 1 1 2 8 0 “tw://bible.*?id=62.2.11|AUTODETECT|” Those who do not walk while they have the light, are overtaken (the verb is explained in detail in connection with 1:5) by the monster, darkness. He who is walking in the darkness does not know where he is going. Perhaps, he is living in the midst of heathendom. He is thoroughly confused. Or again, he may be living in a city that is noted for its many churches. Imagining himself to be a man of superior culture, he is forever talking Plato and Aristotle, and looks down with an eye of pity on those who try, with God s help, to make a thorough study of Scripture.

The divine verdict is that, in spite of all this acquaintance with the philosophers (not bad in itself), such a person does not know where he is going. He is completely in the dark, having no guide, no star, no compass. The text has many up-to-date applications. Cf. ) 7 1 -1 9 0 “tw://bible.?id=62.2.11|AUTODETECT|” I John 2:11) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.5.14|AUTODETECT|” The closing admonition is very touching and beautiful: While you have the light (Christ in your midst, as the source of truth and salvation), believe exercise saving faith, by God s sovereign grace; see on 1:8; 3:16; 8:30, 31a in the light, in order that you may become sons of light, i.e., lights 7 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” Matt. 5:14) 1 1 -1 9 0 “tw://bible.?id=49.5.8|AUTODETECT|” ), having the light of Christ not only round about you but within your hearts and minds 7 1 -1 9 0 “tw://bible.?id=49.5.8|AUTODETECT|” Eph. 5:8) 1 1 -1 9 0 “tw://bible.?id=52.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=52.5.5|AUTODETECT|” I Thess. 5:5) 1 1 -1 9 0 0 ).) 1 47 2 8 0 0 Synthesis of 12:20 36a) See the Outline on p. 134. The Son of God Is Sought by the Greeks.) In this story six parts or movements are discernible:) ) I. The Request of the Greeks) Among the proselytes of the gate who were accustomed to attend the feast of Passover there were some Greeks. Not having found soul-satisfaction anywhere else, they approach Philip with the request, Sir, we wish to see Jesus. Philip, probably wondering how Jesus will react and how the public will react if the requested audience should be granted, consults his fellow townsman Andrew, and together they inform Jesus. It seems probable that the event related in this paragraph occurred on Tuesday of the Passion Week.

See on 12:36b.) ) II. The Reaction of Jesus) A. The Principle he lays down:) 1. In order that there may be spiritual fruit, his own death is absolutely necessary. This is clarified by means of an illustration from the realm of nature (the grain of wheat which must die before it can bear fruit).) 2. Those who would participate in the benefits of his death must be willing, if need be, to die for his cause.) B.

The Prayer he offers:) Now is my soul troubled, and what shall I say? Father, save me from this hour! But for this purpose I came to this hour. Father, glorify thy name. ) ) III. The Father s Answer to Christ s Prayer) And I have glorified it, and again I will glorify it. ) ) IV. How This Answer Was Interpreted) 1.

By the majority of the people standing around: They were saying that it had thundered. ) 2. By some: They were saying, An angel has spoken to him. ) 3. By Jesus: this answer definitely seals the world s doom. The world, in condemning me, condemns itself. Its prince (satan) shall be cast out, shall lose his hold on the nations. The coming of the Greeks is the promise of a rich harvest from among the Gentiles: And I, when I am lifted up from the earth, will draw all men to myself. ) ) V.

How the Multitude Reacted to Christ s Interpretation) They were not willing to accept his interpretation. They regard it as being in conflict with the teaching of the law: We heard from the law that the Christ remains forever; how then do you say that the Son of man must be lifted up? Who is this Son of man? ) ) VI. The Resulting Warning Which Jesus Issues) While you have the light, believe in the light, in order that you may become sons of light. ) ) 12:36b 43) 36b These things said Jesus, and having departed he hid himself from them. 37 But though he had performed so many signs in their presence, they were not believing in him; 38 in order that the word spoken by the prophet Isaiah might be fulfilled:) Lord, who has believed our report?) And the arm of the Lord, to whom was it revealed? ) 39 for this reason they could not believe, for Isaiah said again:) 40 He has blinded their eyes and hardened their heart,) Lest they should see with their eyes and perceive with their heart,) And should turn, and I should heal them. ) 41 These things said Isaiah because he saw his glory, and he spoke of him. 42 Nevertheless, even of the rulers many believed in him, but because of the Pharisees they were not confessing (it), in order that they might not be put out of the synagogue; 43 for they loved the glory of men rather than the glory of God.) ) 12:36b. These things said Jesus, and having departed he hid himself from them.) These things covers the entire public ministry among the Jews. Having completed his work among them, he departed.

From the Synoptics we gather that Tuesday of the Passion Week was a busy day for him. He was teaching in the court of the temple. In the evening of that day, however, he has withdrawn himself. He is with his disciples now, on the Mount of Olives (on his way to Bethany), teaching them about the coming destruction of Jerusalem and the end of the world. Hence, it seems probable that his final departure from the Jewish multitude, his withdrawal from the nation of Israel, took place when he left the temple on Tuesday-afternoon.��120��) We emphasize that this departure was the final one. He departed and hid himself (����� aor. passive indicative of ������; literally, was hidden, but the verb has the reflexive meaning here) from them.

Verse 37 also clearly shows that this was, indeed, the end; i.e., the end of his public ministry. The public will not appear again until he is being led away to (and is standing before) Pilate who will sentence him to be crucified. During his trial, however, he never addresses the public. With 12:36b his public ministry is entirely finished. What we have in verses 44 50 was not spoken afterward but is a summary of all his public teaching.) 37. But though he had performed so many signs in their presence, they were not believing in him.) By and large (12:11 is an exception!) the people s response to Christ s ministry had been that of unbelief.

This reason was, however, inexcusable, for Jesus had performed ever so many signs. See on 2:11 for the meaning of the term; for references to these signs see on 2:11; 2:23; 3:2; 4:48; 4:54; 6:2; 6:14; 6:26; 7:31; 9:16; 10:41; 11:47; and 12:18. These references also show that many more signs are presupposed in the Fourth Gospel than are actually related. Cf. 21:25. After 12:37 the term sign does not occur again until we come to the summarizing statement in 20:30.) The imperfect tense they were not believing (for the verb see on 1:8; 3:16; 8:30, 31a; 12:11) indicates that there was a constant and progressive unwillingness to accept Jesus with a genuine, living faith. The signs, which so clearly testified to the exalted character of the One who performed them and which should have been an aid to the development of genuine faith, were not considered in their true significance.

Though there were exceptions here and there, and though all of these exceptions taken together constituted a sizable group (12:11), on the whole Israel grew more and more callous spiritually, insensitive to the works and the words of Christ. Though many were convinced that he was, indeed, the Messiah, even this knowledge did not issue in genuine faith.) 38.& in order that the word spoken by the prophet Isaiah might be fulfilled:) Lord, who has believed our report?) And the arm of the Lord, to whom was it revealed?) 1 1 2 8 0 “tw://bible.?id=45.9.17|AUTODETECT|” Attempts to weaken the sense of 5�� (whether by reference to assumed Aramaic written original or to the non-final use of 5�� elsewhere) cannot be considered successful. See Vol. I, p. 46. In order that the divine moral order, as decreed from eternity and as described by the prophets, might be fulfilled, the Jewish multitudes, through their own fault, failed to accept Christ by genuine faith. That divine order demands that those who wilfully harden themselves shall be hardened. When Pharaoh hardens his heart, God carries out his plan 7 1 -1 9 0 “tw://bible.?id=45.9.17|AUTODETECT|” Rom. 9:17) 1 1 -1 9 0 “tw://bible.?id=2.7.3|AUTODETECT|” ) with respect to him, and hardens his heart even more. This entire process had been clearly foreseen by Jehovah. He not only foresaw it but he had actually planned to harden Pharaoh s heart 7 1 -1 9 0 “tw://bible.?id=2.7.3|AUTODETECT|” Ex. 7:3) 1 1 -1 9 0 “tw://bible.?id=2.8.32|AUTODETECT|” ); to harden it in response, of course, to the latter s own hardening 7 1 -1 9 0 “tw://bible.?id=2.8.32|AUTODETECT|” Ex. 8:32) 1 1 -1 9 0 0 and 9:12). Man never sins cheaply. Nevertheless, the responsibility and the guilt remains entirely on his side. And as it was with Pharaoh, so it was also with Israel.) 1 1 2 8 0 0 This purpose clause is, after all, very comforting. It shows that Israel s rejection of the Christ was not a frustration of God s plan. Actually but again, in such a manner that the guilt remains entirely on the side of Israel! Israel s hardening served as a means whereby that plan was carried out. It led to Christ s cross and thus to his crown; to his humiliation and thus to his exaltation. Only those (like Isaiah) who are by God s grace privileged to see the end from the beginning, the glory of Christ in the shame, can accept this without a protest.) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” The clause in order that the word spoken by the prophet Isaiah might be fulfilled, indicates that the traditional view of the authorship of ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Is. 53) 1 1 -1 9 0 “tw://bible.?id=43.12.38|AUTODETECT|” is correct, for it is clear that here 7 1 -1 9 0 “tw://bible.?id=43.12.38|AUTODETECT|” John 12:38) 1 1 -1 9 0 “tw://bible.?id=43.12.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” 41) 1 1 -1 9 0 0 ) the author is not speaking about the book of Isaiah but about the prophet himself who saw the glory of the Lord and wrote about it in his scroll.) 1 1 2 8 0 “tw://bible.?id=23.53.1|AUTODETECT|” The quotation is from ) 7 1 -1 9 0 “tw://bible.?id=23.53.1|AUTODETECT|” Is. 53:1) 1 1 -1 9 0 “tw://bible.?id=23.40.10|AUTODETECT|” , according to the LXX rendering. The king of all the prophets prophetically pictures the Christ and his faithful ambassadors as exclaiming, Lord, who has believed our report (literally, that which was heard from us, from our lips), and the arm of the Lord the power of Almighty God 7 1 -1 9 0 “tw://bible.?id=23.40.10|AUTODETECT|” Is. 40:10) 1 1 -1 9 0 “tw://bible.?id=23.52.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.52.10|AUTODETECT|” 52:10) 1 1 -1 9 0 “tw://bible.?id=23.63.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.63.5|AUTODETECT|” 63:5) 1 1 -1 9 0 0 ) made manifest in the signs which Jesus performed to whom was it revealed; i.e., who understood and took to heart its significance? Exactly that prophecy had now been fulfilled, for nearly everybody failed to accept Christ with genuine faith.) 1 5 2 8 0 0 39 41. For this reason they could not believe, for Isaiah said again:) He has blinded their eyes and hardened their heart,) Lest they should see with their eyes and perceive with their heart,) And should turn, and I should heal them.) These things said Isaiah because he saw his glory, and he spoke of him.) 1 1 2 8 0 “tw://bible.?id=23.6.9|AUTODETECT|” The present quotation is from ) 7 1 -1 9 0 “tw://bible.?id=23.6.9|AUTODETECT|” Is. 6:9) 1 1 -1 9 0 “tw://bible.?id=23.6.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.6.10|AUTODETECT|” 10) 1 1 -1 9 0 0 :) 1 8 2 8 0 0 And he said, Go and tell this people,) Hear ye, indeed, but understand not;) And see ye indeed, but perceive not.) Make the heart of this people fat, and make their ears heavy, and) shut their eyes;) Lest they see with their eyes, and hear with their ears, and understand) with their heart,) And turn again, and be healed. ) 1 1 2 8 0 “tw://bible.?id=40.13.14|AUTODETECT|” Cf. the use that is made of this passage in ) 7 1 -1 9 0 “tw://bible.?id=40.13.14|AUTODETECT|” Matt. 13:14) 1 1 -1 9 0 “tw://bible.?id=40.13.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=41.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.12|AUTODETECT|” Mark 4:12) 1 1 -1 9 0 “tw://bible.?id=42.8.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.10|AUTODETECT|” Luke 8:10) 1 1 -1 9 0 “tw://bible.?id=44.28.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.26|AUTODETECT|” Acts 28:26) 1 1 -1 9 0 “tw://bible.?id=45.11.8|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=45.11.8|AUTODETECT|” Rom. 11:8) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 In adapting this passage to present circumstances, the evangelist changes the imperatives of Isaiah to past indicatives (has blinded, has hardened), because the prophecy has now reached its fulfilment in the Messianic Age. In the clause, He has blinded their eyes, he omits any reference to the ears and to hearing, perhaps because in that clause he is not reflecting on the preaching of Jesus but on the signs which he performed. The blinding of the eyes had as its purpose that the people might not be able to see Christ s mighty deeds as signs, pointing to him as the Son of God, the Christ.) Also, just as in the days of Isaiah, so also now the Lord had hardened the people s heart, with this purpose in mind, namely, that they might not perceive the meaning of his preaching.) The reason why the Lord had blinded their eyes and hardened their hearts was in order that they might not turn to him and, as a result, be healed!) To try to get rid of the purpose-idea in all this is entirely unwarranted. Any attempt to change the clear meaning of a text in order to bring it into harmony with one s particular theology is reprehensible. We should let the passage stand just as it is, and not tamper with it in any way.) The terrible consequence of hardening ourselves against the solemn admonitions and warnings that come to us is here pointed out. Again, as made clear in the discussion of verse 38, the fault lies not in any sense with God!

He is the God of love. He is not a cruel monster who deliberately and with inward delight prepares people for everlasting damnation. On the contrary, he earnestly warns, proclaims the Gospel, and states as Jesus did repeatedly during his earthly ministry what will happen if people believe, also what will happen if they do not. He even urges them to walk in the light. But when people, of their own accord and after repeated threats and promises, reject him and spurn his messages, then and not until then he hardens them, in order that those who were not willing to repent may not be able to repent.) 1 1 2 8 0 “tw://bible.*?id=23.53.1-23.53.10|AUTODETECT|”

Vain people, who are always ready to charge God with injustice and cruelty, may not be able to see the righteousness of God s dealings with the children of men. But because (E�� is the best reading here) Isaiah, in the glorious vision recorded in the same chapter from which the quotation was taken (chapter 6, verses 1 5 the vision; verses 9 and 10 the quoted words), saw the glory, the transcendent majesty (not restricted to but certainly including the moral quality of holiness) of the Lord Jesus Christ (in whom the glory of Jehovah reflects itself) and was conscious of the fact that he was speaking of him, he did not criticize or protest, but recorded faithfully what he had seen and heard. Yes, Isaiah had seen not only the suffering of the Servant of Jehovah 7 1 -1 9 0 “tw://bible.*?id=23.53.1-23.53.10|AUTODETECT|”

Is. 53:1 10) 1 1 -1 9 0 “tw://bible.*?id=23.6.1-23.6.5|AUTODETECT|”

a) but also his glory 7 1 -1 9 0 “tw://bible.*?id=23.6.1-23.6.5|AUTODETECT|”

Is. 6:1 5) 1 1 -1 9 0 “tw://bible.*?id=23.9.6|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=23.9.6|AUTODETECT|”

9:6) 1 1 -1 9 0 “tw://bible.*?id=23.9.7|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=23.9.7|AUTODETECT|”

7) 1 1 -1 9 0 “tw://bible.*?id=23.52.13-23.52.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=23.52.13-23.52.15|AUTODETECT|”

52:13 15) 1 1 -1 9 0 “tw://bible.*?id=23.53.10-23.53.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=23.53.10-23.53.12|AUTODETECT|”

53:10b 12) 1 1 -1 9 0 0

). On Christ as the heart and center of Old Testament prophecy see Vol. I, pp. 73, 209 212.) 1 1 2 8 0 0

42, 43. Nevertheless, even of the rulers many believed in him, but because of the Pharisees they were not confessing (it), in order that they might not be put out of the synagogue; for they loved the glory of men rather than the glory of God.) 1 1 2 8 0 “tw://bible.*?id=44.6.7|AUTODETECT|”

Though totally unwilling to accept him by a true and living, personal faith, nevertheless, even of the rulers 7 1 -1 9 0 “tw://bible.*?id=44.6.7|AUTODETECT|”

Acts 6:7) 1 1 -1 9 0 0

a great company of priests ) many believed in him (the aorist tense is used; see the discussion on 8:30, 31). However, due to fear of the Pharisees (see on 3:1), who were envious of their competitor Jesus, and who (though seemingly very religious!) were his chief enemies, these rulers did not dare to confess what they believed. Day in, day out (note imperfect tense: were not confessing) they kept their opinion to themselves. How did John get to know about it then? Perhaps Nicodemus or Joseph of Arimathea told him about it afterward. The fear was inspired by the decision that anyone who should confess Jesus to be the Christ would be banished from the synagogue (see on 9:22).) 1 1 2 8 0 “tw://bible.?id=27.11.32|AUTODETECT|” These men were just like so many Jews in the days of Antiochus Epiphanes (and like so many people today), always ready to get on the bandwagon and to join the majority 7 1 -1 9 0 “tw://bible.?id=27.11.32|AUTODETECT|” Dan. 11:32) 1 1 -1 9 0 “tw://bible.?id=27.11.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.11.34|AUTODETECT|”

34. 1 1 -1 9 0 0 ). How they love to stand well in the opinion of the leaders! They loved the glory of men e.g., the flatteries of the members of the Sanhedrin! rather than the glory of God. For explanation see on 5:44. They were unwilling to take to heart the teaching of Jesus recorded in 12:25 (see on that passage).) 1 8 2 8 0 0 ) 12:44 50) 44 And Jesus cried out and said, He who believes in me does not believe in me but in him who sent me. 45 And he who observes me observes him who sent me. 46 I have come as a light into the world, in order that no one who believes in me may remain in the darkness. 47 And if anyone hears my sayings but does not keep them, it is not I that judge him,��121�� for I did not come in order to judge the world but in order to save the world. 48 He who rejects me and does not receive my sayings has one that judges him: the word which I have spoken, that will judge him on the last day. 49 For I have not spoken on my own authority, but the Father who sent me, he himself has given me instruction what I should say and what I should utter. 50 And I know that his instruction is everlasting life. Indeed, the things which I utter, even as the Father has told me so I utter (them).) ) Whereas what follows is a summary of previous public teaching (and to some extent also of subsequent private instruction), sothat the various passages are interpreted elsewhere, we shall refer to the places where an explanation can be found:) 12:44. And Jesus cried out and said, He who believes in me, does not believe in me but in him who sent me. As more often in statements of this nature (see on 4:21; 12:30) the sense is: He who believes in me does not exclusively believe in me but believes also in him who sent me. See especially on 13:20, but also on 7:16; 8:19, 42. Knowing Christ means knowing the Father.

Loving Christ means loving the Father. Receiving Christ means receiving the Father. Christ and the Father are one (10:30).) 45. And he who observes me observes him who sent me. When one is looking intently and constantly upon Jesus (������ from ������; see Vol. I, p. 85, the footnote), and notices how in his words and works the glory of the Father is reflected, then with the eye of faith, one is looking upon his Sender.

See especially on 14:9, but also on 8:19; 10:38.) 46. I have come as a light into the world, in order that no one who believes in me may remain in the darkness. God s promises are for those who believe (cf. 3:16). To be sure, the Gospel is proclaimed to a wider circle, but the illumination of those who do not accept Jesus by faith is merely outward. In their hearts the darkness remains. In fact, it becomes even more intense.

See also on 1:4, 5; 1:9; 8:12; 9:5; and 12:35, 36.) 1 1 2 8 0 “tw://bible.?id=40.7.24-40.7.26|AUTODETECT|” 47. And if anyone hears my sayings but does not keep them, it is not I that judge him, for I did not come in order to judge the world but in order to save the world. The main purpose of Christ s first coming was not to bring condemnation but salvation. See on 3:17 and on 8:15, 16. With respect to keeping the sayings of Christ see on 8:51. On hearing but not keeping cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.26|AUTODETECT|” Matt. 7:24 26) 1 1 -1 9 0 “tw://bible.?id=59.2.14-59.2.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.14-59.2.26|AUTODETECT|” James 2:14 26) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.7.21-40.7.27|AUTODETECT|” 48. He who rejects me and does not receive my sayings has one that judges him: the word which I have spoken, that will judge him on the last day. With respect to the word as judge see on 5:24; 5:45 47; 8:31, 37, 51; and 14:23, 24. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.21-40.7.27|AUTODETECT|” Matt. 7:21 27) 1 1 -1 9 0 “tw://bible.?id=42.11.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.28|AUTODETECT|” Luke 11:28) 1 1 -1 9 0 0 . For the last day see Vol. I, pp. 200, 201, 235, 239.) 1 1 2 8 0 0 49. For I have not spoken on my own authority, but the Father who sent me, he himself has given me instruction what I should say and what I should utter. Exactly the same thought is found in 7:16. See also on 3:11; 8:26, 28, 38; and 14:10. In order to stress the idea that absolutely everything in the teaching of the Son is based upon the instruction of the Father, the synonymous clause and what I should utter is added to what I should say. It is probably best not to distinguish between the meaning of these two verbs (say and utter) in the present connection. For the meaning of the term translated instruction (�����) see also on 13:34.) 1 1 2 8 0 “tw://bible.?id=62.2.25|AUTODETECT|” 50. And I know that his instruction is everlasting life. Indeed, the things which I utter, even as the Father has told me so I utter (them). The instruction given to Jesus was to procure, to reveal, and to proclaim everlasting life. Hence, that instruction issues in everlasting life for his people. See on 3:16, 6:63. Cf. ) 7 1 -1 9 0 “tw://bible.?id=62.2.25|AUTODETECT|” I John 2:25) 1 1 -1 9 0 0 . Perish the idea that between the father and the Son there is a wide gulf (Angry Judge versus Loving Savior). On the contrary, Jesus utters only that which the Father has given him, and he utters it exactly as he received it.) 1 9 2 8 0 0 Synthesis of 12:36b 50) See the Outline on p. 134. The Son of God is Repulsed by the Jews.) ) I. The Rejection of Jesus by the Jews (12:36b 43)) A. Was Inexcusable) 1. The Jews have seen many signs.) 2. They, of their own accord, seek their own glory, not God s.) B. Had been predicted) 1. God was not taken unawares; his plan was not defeated by the unbelief of the Jews.) 1 1 2 8 0 “tw://bible.?id=23.53.1|AUTODETECT|” 2. On the contrary, the unbelief of the Jews was the fulfilment of definite prophecies 7 1 -1 9 0 “tw://bible.?id=23.53.1|AUTODETECT|” Is. 53:1) 1 1 -1 9 0 “tw://bible.?id=23.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.6.9|AUTODETECT|” 6:9) 1 1 -1 9 0 “tw://bible.?id=23.6.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.6.10|AUTODETECT|” 10) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 C. Was the result of divine hardening) 1. God actually blinds the eyes and hardens the hearts of certain people, sothat they cannot turn and be converted.) 2. This hardening is, however, a punishment for their own sin. God is love. His invitations, warnings, and admonitions are always sincere and earnest.

However, when man rejects him and his word, dire punishment results. God hardens the man who has hardened himself.) ) II. The Supreme Importance of Genuine, Personal Faith in Jesus as the Christ (12:44 50)) A. It is impossible to believe in God if one does not believe in Jesus Christ and in his word, by which one will be judged in the last day.) B. Genuine Faith in Jesus leads one out of the darkness.) C. Genuine Faith in Jesus (his person, his word) brings everlasting life.) 1 1 2 8 0 “tw://bible.?id=41.8.31|AUTODETECT|” 97 Other New Testament passages which contain time-notes do not help any. Those who favor the inclusive interpretation of the expression six days before the Passover point to 20:26, where after eight days means a week (seven days) later. 7 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” Mark 8:31) 1 1 -1 9 0 “tw://bible.?id=47.12.2|AUTODETECT|” ). But this use of after (����) does not determine how we should count the days 7 1 -1 9 0 “tw://bible.?id=47.12.2|AUTODETECT|” II Cor. 12:2) 1 1 -1 9 0 0 ) when the preposition before (���) is used. The author recalls how in the district where he was born the expression eight days from today was an idiom for a week from today (inclusive phraseology). Nevertheless, if a person s birthday were on November 18, the phrase three days before your birthday would certainly mean November 15 (exclusive phraseology). It looks as if we have a similar usage in the Fourth Gospel. Also, if the inclusive method is applied to 12:1, then Jesus arrived at Bethany on Saturday. Is it reasonable to assume that he would be traveling on the sabbath? When the answer is given, Yes, a sabbath-day s journey, is not this a subterfuge?) 1 2 2 8 0 0 98) There is hardly any resemblance between the two accounts. Note the following differences:) 7 1 2 8 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” Luke 7:36 50) 1 1 -1 9 0 “tw://bible.?id=43.12.1-43.12.8|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=43.12.1-43.12.8|AUTODETECT|” John 12:1 8) 1 1 -1 9 0 0 ) 1 1 2 8 0 0 The Occasion ) 1 1 2 8 0 “tw://bible.?id=42.7.44-42.7.46|AUTODETECT|” The dinner was in all probability occasioned by the desire of a certain unfriendly Pharisee to examine this famous rabbi, perhaps in order to confirm his suspicions with respect to Jesus. Note the unfriendly manner in which he treated the Lord. See ) 7 1 -1 9 0 “tw://bible.?id=42.7.44-42.7.46|AUTODETECT|” Luke 7:44 46) 1 1 -1 9 0 0 . The dinner is in all probability occasioned by the desire of a group at Bethany, friendly to Jesus, to honor him and to express their gratitude. ) 1 1 2 8 0 0 The Place ) 1 1 2 8 0 “tw://bible.?id=40.26.6|AUTODETECT|” The house of a Pharisee The house of Simon the leper, according to ) 7 1 -1 9 0 “tw://bible.?id=40.26.6|AUTODETECT|” Matt. 26:6) 1 1 -1 9 0 0 . ) 1 1 2 8 0 0 The Main Female Character ) 1 1 2 8 0 “tw://bible.?id=42.10.38|AUTODETECT|” A woman who was in the city, a sinner. Even according to Luke this woman was not Mary, the sister of Martha, for these sisters are subsequently introduced as new personages 7 1 -1 9 0 “tw://bible.?id=42.10.38|AUTODETECT|” Luke 10:38) 1 1 -1 9 0 “tw://bible.?id=42.10.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=42.10.39|AUTODETECT|” 39) 1 1 -1 9 0 0 ). Mary of Bethany, a devout disciple of Jesus. She is mentioned in connection with her sister Martha and her brother Lazarus. ) 1 18 2 8 0 0 The Act ) This woman wept. Her tears dropped on Jesus feet. She then proceeded to wipe off these tears. She also kissed and anointed them. Mary did not weep. She did not wet Jesus feet with her tears.

She anointed these feet with ointment, and then wiped off the excess ointment. It is clear, therefore, that even the detail concerning the wiping of the feet is completely different in the two accounts. ) The Result ) Jesus sharply rebuked the Pharisee. He praised the woman and dismissed her with a friendly and encouraging word. Jesus rebuked Judas Iscariot for criticizing Mary. He defended Mary s deed in the light of its purpose. ) ) ) 99 See also R. C.

Trench, Synonyms of the New Testament, Grand Rapids, Mich., 1948 (reprint), pp. 135 137.) 100 M. S. and J. L. Miller, Encyclopedia of Bible Life, New York and London, 1944, pp. 204, 205.) 101 On the meaning of the adjective ��������-�-�� see the entry in J. H. Moulton and G.

Milligan, The Vocabulary of the Greek New Testament, New York, 1945. The evidence seems to favor the translation pure or genuine rather than liquid or spiked. Cf., however, E. Nestle, ZNTW 3 (1902), 169 ff.) A.R.V. American Standard Revised Version) A.V. Authorized Version (King James)) R.S.V.

Revised Standard Version) 102 A. Edersheim, The Life and Times of Jesus the Messiah, New York, 1898, Vol. II, p. 364.) 103 See Eric Werner, Hosanna in the Gospels, JBL 65 (June, 1946), 97 122.) 104 Cf. Vol. I, p. 121; also A. Edersheim, The Temple, London (no date), pp. 223 225, 262, 279, 334.) 105 See my Bible Survey, Grand Rapids, Mich., fourth edition 1953, pp. 283 286.) 106) There is much confusion with respect to the meaning of the term Zion in Scripture.

The following meanings should be distinguished:) 1 1 2 8 0 “tw://bible.?id=10.5.7|AUTODETECT|” (1) Originally Zion was (or became) the city of David, located in the s.e. of later Jerusalem 7 1 -1 9 0 “tw://bible.?id=10.5.7|AUTODETECT|” II Sam. 5:7) 1 1 -1 9 0 “tw://bible.?id=13.11.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.11.5|AUTODETECT|” I Chron. 11:5) 1 1 -1 9 0 “tw://bible.?id=10.24.18|AUTODETECT|” ). It was lower than the area where the temple was subsequently built, and also lower than the s.w. sector of the city 7 1 -1 9 0 “tw://bible.?id=10.24.18|AUTODETECT|” II Sam. 24:18) 1 1 -1 9 0 “tw://bible.?id=11.8.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.8.4|AUTODETECT|” I Kings 8:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=10.6.16|AUTODETECT|” (2) From this city of David 7 1 -1 9 0 “tw://bible.?id=10.6.16|AUTODETECT|” II Sam. 6:16) 1 1 -1 9 0 “tw://bible.?id=14.5.2|AUTODETECT|” ) the ark was brought up to Solomon s temple 7 1 -1 9 0 “tw://bible.?id=14.5.2|AUTODETECT|” II Chron. 5:2) 1 1 -1 9 0 “tw://bible.?id=23.10.12|AUTODETECT|” ). It is possible that thereafter Moriah (the temple-hill, located north of the city of David; hence, in the n.e. section of later Jerusalem) became identified with Zion. We might say: Zion s location changed with the transfer of the ark 7 1 -1 9 0 “tw://bible.?id=23.10.12|AUTODETECT|” Is. 10:12) 1 1 -1 9 0 “tw://bible.?id=23.24.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.24.23|AUTODETECT|” 24:23) 1 1 -1 9 0 0 ), but according to some interpreters the change was directly from (1) to (3).) 1 1 2 8 0 “tw://bible.?id=23.10.24|AUTODETECT|” (3) By a very natural semantic change the term began to indicate the entire city of Jerusalem and its inhabitants 7 1 -1 9 0 “tw://bible.?id=23.10.24|AUTODETECT|” Is. 10:24) 1 1 -1 9 0 “tw://bible.?id=24.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.3.14|AUTODETECT|” Jer. 3:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.40.9|AUTODETECT|” (4) Finally, it attained a more spiritual meaning: those loyal to Jehovah, his elect, the church (whether on earth or in heaven). For this spiritual meaning see ) 7 1 -1 9 0 “tw://bible.?id=23.40.9|AUTODETECT|” Is. 40:9) 1 1 -1 9 0 “tw://bible.?id=23.52.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.52.1|AUTODETECT|” 52:1) 1 1 -1 9 0 “tw://bible.?id=38.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.2.7|AUTODETECT|” Zech. 2:7) 1 1 -1 9 0 “tw://bible.?id=23.1.27|AUTODETECT|” . Cf. also ) 7 1 -1 9 0 “tw://bible.?id=23.1.27|AUTODETECT|” Is. 1:27) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 The error of Eusebius and Jerome, who identified Zion with the southwestern hill (an impossible location, because from there the Israelites could not have gone up to the place of the ark) has not yet been removed from H.B.A., p. 105.) 107 for 5�� see Vol. I, pp. 45, 50.) 108 A compound conditional sentence. The two protases are parallel in construction, and so are the two apodoses. IIIA2; see Vol. I, pp. 42, 43.) 109 IIIB3; Vol. I, p. 44.) 110 IIIB2; Vol.

I, p. 44.) 111 IIIA1; see Vol. I, pp. 42, 43.) 112 In some Bible-translations no distinction is made between the Greek title (������) as used here and the same word as used in 20:28 . These translations use the term Lord in both cases, as the English equivalent. Thus, for example, Concordant Version of the Sacred Scriptures, Los Angeles, 1927. This, however, is confusing, for though the one Greek term (������) has a wide latitude of meaning, so that it can be used: a. as a title of respect, proper in addressing any gentleman, b. as a divine proper name, c. as equivalent to our master, and d. as a title which expresses the deity of Christ, this same latitude of meaning does not pertain to the English word Lord, in its present-day connotation. The argument which is advanced at times, to the effect that the Greeks so addressed Philip because they held that he, being a disciple of Christ, participated in the latter s glory and should accordingly be addressed with the same title, lacks merit, for the simple reason that these Greeks did not know Jesus.

And because they did not know him nor his glory, they were not able to inject this deep meaning into the term when they addressed his disciple Philip. They were speaking to Philip, not to Jesus. They were presenting their request to a mere man. Hence, the correct translation here is Sir, and not Lord. See also Vol. I, p. 103, Note 44.) 113 In several commentaries reference is also made to 2:4 and 7:6 in this connection, as if also these passages convey the idea that the appointed time of Christ s death had not yet arrived.

But, as we have shown in discussing them, the indicated passages do not refer to that subject. Hence, in commenting on 12:23 a reference to 2:4 and 7:6 is appropriate only in so far as also these statements prove that for everything in the mediatorial program of the Lord there was a designated, preordained moment.) 1 1 2 8 0 “tw://bible.?id=42.9.23|AUTODETECT|” 114 The life in such passages is the self: the terms himself and his life are used interchangeably; see ) 7 1 -1 9 0 “tw://bible.?id=42.9.23|AUTODETECT|” Luke 9:23) 1 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” ; also on ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 0 .) 1 16 2 8 0 0 115 H. Hoeksema, The Amazing Cross, Grand Rapids, Mich., 1944, p. 117. The books of this author on the Passion of our Lord make worth-while reading. He has written: The Royal Sufferer, Rejected Of Men, and The Amazing Cross, all of these published by Wm. B. Eerdmans Publishing Co., Grand Rapids, Mich.

He is the author of many other works.) 116 No matter which interpretation one adopts, it is clear that we are dealing here with abbreviated style, for Jesus says, For this purpose, without definitely indicating the purpose. The audience, however, was able to complete the thought, in view of what Jesus had said earlier, i.e., in verse 24.) 117 See our More Than Conquerors, Grand Rapids, Mich., sixth edition 1952, pp. 223 229.) 118) The literature on this subject is very extensive. We mention only a few titles:) Aalders, G. Ch., Korte Verklaring, Daniel, Kampen, 1928, pp. 133 135.) Bavinck, H., Gereformeerde Dogmatiek, Kampen, 1918, third edition, Vol. III, pp. 259 264.) Berkhof, L., Systematic Theology, Grand Rapids, Mich., 1949, fourth edition, pp. 313, 314.) Bouman, J., art. Son of man, in ExT 59 (1948), pp. 283 ff.) Campbell, J.

Y., Son of man, in A Theological Word Book of the Bible (edited by A. Richardson), N. Y., 1952, pp. 230 231.) Greijdanus, S., Het Evangelie naar de Beschrijving van Lukas, Amsterdam, 1940, Vol. I, p. 253 (and the literature indicated on that page).) Stalker, J., art. Son of man, in I.S.B.E.) Stevens, G. B., The Theology of the New Testament, New York, 1925, pp. 41 53.) Vos, G., The Self-Disclosure of Jesus, N.

Y., 1926, pp. 42 55; 228 256.) Young, E. J., The Prophecy of Daniel, Grand Rapids, Mich., 1949, pp. 154 156.) 119) 1 1 2 8 0 “tw://bible.?id=43.5.27|AUTODETECT|” I count 83 instances of its use in the Gospels, or 81 without ) 7 1 -1 9 0 “tw://bible.?id=43.5.27|AUTODETECT|” John 5:27) 1 1 -1 9 0 “tw://bible.?id=43.9.35|AUTODETECT|” and 9:35. This figure includes the 13 (or 11, if 5:27 and 9:35 are omitted) in John. I base these figures upon W. F. Moulton and A. S. Geden, A Concordance to the Greek Testament, Edinburgh, third edition, 1950 (reprint). J. Y. Campbell (see footnote above for the reference) arrives at the same result (he mentions the figure 81). However, R. C. H. Lenski in his Interpretation of St. John s Gospel, Columbus, Ohio, 1931, p. 172, states that the designation the Son of man is found nine times in John s Gospel and over fifty-five times in all the Gospels. In part his lower figure is due to the fact that he does not include ) 7 1 -1 9 0 “tw://bible.?id=43.9.35|AUTODETECT|” John 9:35) 1 1 -1 9 0 “tw://bible.?id=43.5.27|AUTODETECT|” , nor ) 7 1 -1 9 0 “tw://bible.?id=43.5.27|AUTODETECT|” John 5:27) 1 1 -1 9 0 0 (definite articles omitted). But, according to our count, that still leaves 81 instances in the four Gospels, including 11 in John. We get the following figures:) 1 6 2 8 0 0 Matthew: 31 ) Mark: 14 ) Luke: 25 ) John: 13 ) – ) Four Gospels 83 ) 1 1 2 8 0 “tw://bible.?id=44.7.56|AUTODETECT|” Acts: 1 7 1 -1 9 0 “tw://bible.?id=44.7.56|AUTODETECT|” Acts 7:56) 1 1 -1 9 0 0 ) ) 1 1 2 8 0 “tw://bible.?id=66.1.13|AUTODETECT|” Revelation: 2 7 1 -1 9 0 “tw://bible.?id=66.1.13|AUTODETECT|” Rev. 1:13) 1 1 -1 9 0 “tw://bible.?id=66.14.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.14|AUTODETECT|” 14:14) 1 1 -1 9 0 0 ). ) 1 7 2 8 0 0 – ) Total for the N.T. 86 (or 84, when the two controversial instances in John are excluded). ) ) ) 120 See our Bible Survey, pp. 167 181.) 121 IIIA2; see Vol. I, pp. 42, 43. In the light of the following context the verb ����� is probably indicative.) )