Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh12.rwp

Text File | 1993-03-13 | 45KB | 778 lines

12:1 {Jesus therefore} (\Iêsous oun\). Here \oun\ is not causal,
but simply copulative and transitional, "and so" (Bernard), as
often in John (#1:22|, etc.). {Six days before the passover}
(\pro hex hêmerôn tou pascha\). This idiom, transposition of
\pro\, is like the Latin use of _ante_, but it occurs in the old
Doric, in the inscriptions and the papyri. See #Am 1:1| for it
also (cf. Moulton, _Proleg_., pp. 100ff.; Robertson, _Grammar_,
pp. 621f.). If the crucifixion was on Friday, as seems certain
from both John and the Synoptics, then six days before would be
the Jewish Sabbath preceding or more probably the Friday
afternoon before, since Jesus would most likely arrive before the
Sabbath. Probably we are to put together in one scene for the
atmosphere #Joh 11:55-57; Joh 12:1, 9-11|. {Came to Bethany,
where Lazarus was, whom Jesus raised from the dead} (\êtlhen eis
Bêthanian, hopou ên Lazaros, hon êgeiren ek nekrôn Iêsous\). Each
phrase explains the preceding. There is no reason for thinking
this a gloss as Bernard does. It was a place of danger now after
that great miracle and the consequent rage of the Sanhedrin
(#12:9-11|). The crowd of eager spectators to see both Lazarus
and Jesus would only intensify this rage.

12:2 {So they made him a supper there} (\epoiêsan oun autôi
deipnon ekei\). Here again \oun\ is not inferential, but merely
transitional. This supper is given by Mark (#Mr 14:3-9|) and
Matthew (#Mt 26:6-13|) just two days (#Mr 14:1|) before the
passover, that is on our Tuesday evening (beginning of Jewish
Wednesday), while John mentions (#12:2-9|) it immediately after
the arrival of Jesus in Bethany (#12:1|). One must decide which
date to follow. Mark and Matthew and Luke follow it with the
visit of Judas to the Sanhedrin with an offer to betray Jesus as
if exasperated by the rebuke by Jesus at the feast. Bernard
considers that John "is here more probably accurate." It all
turns on John's purpose in putting it here. This is the last
mention of Jesus in Bethany and he may have mentioned it
proleptically for that reason as seems to me quite reasonable.
Westcott notes that in chapter 12 John closes his record of the
public ministry of the Lord relative to the disciples at this
feast (#1-11|), to the multitude in the triumphal entry
(#12-19|), to the world outside in the visit of the Greeks
(#20-36a|), and with two summary judgements (#36b-50|). There is
no further reason to refer to the feast in the house of another
Simon when a sinful woman anointed Jesus (#Lu 7:36-50|). It is no
credit to Luke or to John with Mark and Matthew to have them all
making a jumble like that. There were two anointings by two
absolutely different women for wholly different purposes. See the
discussion on Luke for further details. {And Martha served} (\kai
hê Martha diêkonei\). Imperfect active of \diakoneô\, picturing
Martha true to the account of her in #Lu 10:40| (\pollên
diakonian\, \diakonein\ as here). But this fact does not show
that Martha was the wife of this Simon at all. They were friends
and neighbours and Martha was following her bent. It is Mark (#Mr
14:3|) and Matthew (#Mt 26:6|) who mention the name of the host.
It is not Simon the Pharisee (#Lu 7:36|), but Simon the leper
(#Mr 14:3; Mt 26:6|) in whose house they meet. The name is common
enough. The Simon in Luke was sharply critical of Jesus; this one
is full of gratitude for what Jesus has done for him. {That sat
at meat} (\tôn anakeimenôn\). "That lay back," reclined as they
did, articular participle (ablative case after \ek\) of the
common verb \anakeimai\. Perhaps Simon gave the feast partly in
honour of Lazarus as well as of Jesus since all were now talking
of both (#Joh 12:9|). It was a gracious occasion. The guests were
Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

12:3 {A pound} (\litran\). Latin _libra_, late _Koiné_ (Polybius,
Plutarch) word with weight of 12 ounces, in N.T. only here and
#19:39|. Mark (#Mr 14:3|) and Matthew (#Mt 26:7|) have alabaster
cruse. {Of ointment of spikenard} (\murou nardou pistikês\). "Of
oil of nard." See already #11:2| for \murou\ (also #Mt 26:7|).
Nard is the head or spike of an East Indian plant, very fragrant.
Occurs also in #Mr 14:3|. \Pistikês\ here and in #Mr 14:3|
probably means genuine (\pistikos\, from \pistos\, reliable).
Only two instances in the N.T. {Very precious} (\polutimou\). Old
compound adjective (\polus\, much, \timê\), in N.T. only here,
#Mt 13:46; 1Pe 1:7|. Mark has \polutelous\ (very costly). Matthew
(#Mt 26:7|) has here \barutimou\ of weighty value (only N.T.
instance). {Anointed} (\êleipsen\). First aorist active
indicative of \aleiphô\, old word (#Mr 16:1|). {The feet} (\tous
podas\). Mark (#Mr 14:3|) and Matthew (#Mt 26:7|) have "his
head." Why not both, though neither Gospel mentions both? The
Latin MS. _fuldensis_ and the Syriac Sinatic do give both head
and feet here. {Wiped} (\exemaxen\). First aorist active
indicative of \ekmassô\, old verb to wipe off already in #11:2;
Lu 7:38,44|. {With her hair} (\tais thrixin autês\). Instrumental
plural. It is this item that is relied on largely by those who
identify Mary of Bethany with the sinful woman in Luke 7 and with
Mary Magdalene. It is no doubt true that it was usually
considered immodest for a woman to wear her hair loose. But it is
not impossible that Mary of Bethany in her carefully planned
love-offering for Jesus on this occasion was only glad to throw
such a punctilio to the winds. Such an act on this occasion does
not brand her a woman of loose character. {Was filled with the
odour of the ointment} (\eplêrôthê ek tês osmês tou murou\).
Effective first aorist passive of \plêroô\ and a natural result.

12:4 {Judas Iscariot} (\Ioudas ho Iskariôtês\). See \ho
Iskariôtês\ in #14:22|. See #6:71; 13:1| for like description of
Judas save that in #6:71| the father's name is given in the
genitive, \Simônos\ and \Iskariôtou\ (agreeing with the father),
but in #13:1| \Iskariôtês\ agrees with \Ioudas\, not with
\Simônos\. Clearly then both father and son were called
"Iscariot" or man of Kerioth in the tribe of Judah (#Jos 15:25|).
Judas is the only one of the twelve not a Galilean. {One of his
disciples} (\heis tôn mathêtôn autou\). Likewise in #6:71|, only
there \ek\ is used after \heis\ as some MSS. have here. This is
the shameful fact that clung to the name of Judas. {Which should
betray him} (\ho mellôn auton paradidonai\). John does not say in
#6:71| (\emellen paradidonai auton\) or here that Judas "was
predestined to betray Jesus" as Bernard suggests. He had his own
responsibility for his guilt as Jesus said (#Mt 26:24|). \Mellô\
here simply points to the act as future, not as necessary. Note
the contrast between Mary and Judas. "Mary in her devotion
unconsciously provides for the honour of the dead. Judas in his
selfishness unconsciously brings about the death itself"
(Westcott).

12:5 {Sold} (\eprathê\). First aorist passive indicative of
\pipraskô\, old verb to sell (#Mt 13:46|). {For three hundred
pence} (\triakosiôn dênariôn\). Genitive of price. Same item in
#Mr 14:5|, while in #Mt 26:9| it is simply "for much" (\pollou\).
But all three have "given to the poor" (\edothê ptôchois\). First
aorist passive indicative of \didômi\ with dative case \ptôchois\
(note absence of the article, poor people), real beggars,
mendicants (#Mt 19:21; Lu 14:13|). But only John singles out
Judas as the one who made the protest against this waste of money
while Mark says that "some" had indignation and Matthew has it
that "the disciples" had indignation. Clearly Judas was the
spokesman for the group who chimed in and agreed with his
protest. The amount here spent by Mary (ten guineas) would equal
a day labourer's wages for a year (Dods).

12:6 {Not because he cared for the poor} (\ouch hoti peri tôn
ptôchôn emelen autôi\). Literally, "not because it was a care to
him concerning the poor" (impersonal imperfect of \melei\, it was
a care). John often makes explanatory comments of this kind as in
#2:21f.; 7:22,39|. {But because he was a thief} (\alle hoti
kleptês ên\). Clearly the disciples did not know then that Judas
was a petty thief. That knowledge came later after he took the
bribe of thirty pieces of silver for betraying Jesus (#Mt
26:15|), for the disciples did not suspect Judas of treachery
(#13:28f.|), let alone small peculations. There is no reason for
thinking that John is unfair to Judas. "Temptation commonly comes
through that for which we are naturally fitted" (Westcott). In
this case Judas himself was "the poor beggar" who wanted this
money. {And having the bag took away what was put therein} (\kai
to glôssokomon echôn ta ballomena ebastazen\). This is the
correct text. This compound for the earlier \glôssokomeion\ (from
\glôssa\, tongue, and \komeô\, to tend) was originally a
receptacle for the tongues or mouth-pieces of wind instruments.
The shorter form is already in the Doric inscriptions and is
common in the papyri for "money-box" as here. It occurs also in
Josephus, Plutarch, etc. In N.T. only here and #13:29| in same
sense about Judas. \Ballomena\ is present passive participle
(repeatedly put in) of \ballô\, to cast or fling. The imperfect
active (custom) of \bastazô\, old verb to pick up (#Joh 10:31|),
to carry (#19:17|), but here and #20:15| with the sense to bear
away as in Polybius, Josephus, Diogenes Laertes, and often so in
the papyri.

12:7 {Suffer her to keep it against the day of my burying}
(\Aphes autên, hina eis tên hêmeran tou entaphiasmou mou têrêsêi
auto\). This reading (\hina têrêsêi\, purpose clause with \hina\
and first aorist active subjunctive of \têreô\) rather than that
of the Textus Receptus (just \tetêreken\, perfect active
indicative) is correct. It is supported by Aleph B D L W Theta.
The \hina\ can be rendered as above after \aphes\ according to
_Koiné_ idiom or more probably: "Let her alone: it was that,"
etc. (supplying "it was"). Either makes good sense. The word
\entaphiasmos\ is a later and rare substantive from the late verb
\entaphiazô\, to prepare for burial (#Mt 26:12; Joh 19:40|), and
means preparation for burial. In N.T. only here and #Mr 14:8|.
"Preparation for my burial" is the idea here and in Mark. The
idea of Jesus is that Mary had saved this money to use in
preparing his body for burial. She is giving him the flowers
before the funeral. We can hardly take it that Mary did not use
all of the ointment for Mark (#Mr 14:3|) says that she broke it
and yet he adds (#Mr 14:8|) what John has here. It is a paradox,
but Jesus is fond of paradoxes. Mary has kept this precious gift
by giving it now beforehand as a preparation for my burial. We
really keep what we give to Christ. This is Mary's glory that she
had some glimmering comprehension of Christ's death which none of
the disciples possessed.

12:8 {Ye have always} (\pantote echete\). Jesus does not
discredit gifts to the poor at all. But there is relativity in
one's duties. {But me ye have not always} (\eme de ou pantote
echete\). This is what Mary perceived with her delicate woman's
intuition and what the apostles failed to understand though
repeatedly and plainly told by Jesus. John does not mention the
precious promise of praise for Mary preserved in #Mr 14:9; Mt
26:13|, but he does show her keen sympathetic insight and
Christ's genuine appreciation of her noble deed. It is curiously
\mal-a-propos\ surely to put alongside this incident the other
incident told long before by Luke (#Lu 7:35ff.|) of the sinful
woman. Let Mary alone in her glorious act of love.

12:9 {The common people} (\ho ochlos polus\). This is the right
reading with the article \ho\, literally, "the people much or in
large numbers." One is reminded of the French idiom. Gildersleeve
(_Syntax_, p. 284) gives a few rare examples of the idiom \ho
anêr agathos\. Westcott suggests that \ochlos polus\ came to be
regarded as a compound noun. This is the usual order in the N.T.
rather than \polus ochlos\ (Robertson, _Grammar_, p. 774). Mark
(#Mr 12:37|) has \ho polus ochlos\. Moulton (_Proleg_., p. 84)
terms \ho ochlos polus\ here and in verse #12| "a curious
misplacement of the article." John's use of \ochlos\ is usually
the common crowd as "riff-raff." {That he was} (\hoti estin\).
Present active indicative retained in indirect discourse after
the secondary tense (\egnô\, second aorist active indicative of
\ginôskô\). These "Jews" are not all hostile to Jesus as in
#5:10; 6:41|, etc., but included some who were friendly (verse
#11|). {But that they might see Lazarus also} (\all' hina kai ton
Lazaron idôsin\). Purpose clause with \hina\ and second aorist
active subjunctive of \horaô\. Motive enough to gather a great
crowd, to see one raised from the dead (cf. verse #1| for the
same phrase, "whom he had raised from the dead"). Some of the
very witnesses of the raising of Lazarus will bear witness later
(verse #17|). It was a tense situation.

12:10 {The chief priests took counsel} (\ebouleusanto hoi
archiereis\). First aorist middle indicative of \bouleuô\, old
verb, seen already in #11:53| which see. The whole Sanhedrin
(#7:32|) had decided to put Jesus to death and had asked for
information concerning him (#11:57|) that might lead to his
arrest, but the Sadducees were specially active now to accomplish
the death of Lazarus also (\hina\ with first aorist active
subjunctive of \apokteinô\ as in #11:53|). Perhaps they argued
that, if they should kill both Jesus and Lazarus, then Lazarus
would remain dead. The raising of Lazarus has brought matters to
a crisis. Incidentally, it may be observed that here we may see
the reason why the Synoptics do not tell the story of the raising
of Lazarus, if he was still living (cf. the case of Malchus's
name in #Joh 18:10|).

12:11 {Because that} (\hoti\). Causal use of \hoti\. {By reason
of him} (\di' auton\). "Because of him," regular idiom,
accusative case with \dia\. {Went away} (\hupêgon\). Cf. #6:67|
for this verb. Inchoative imperfect active of \hupagô\, "began to
withdraw" as happened at the time of the raising of Lazarus
(#11:45f.|) and the secession was still going on. {And believed
on Jesus} (\kai episteuon eis ton Iêsoun\). Imperfect active of
\pisteuô\ (note aorist in #11:45|). There was danger of a mass
movement of the people to Jesus.

12:12 {On the morrow} (\têi epaurion\). Locative case. Supply
\hêmerâi\ (day) after the adverb \epaurion\ ("on the tomorrow
day"). That is on our Sunday, Palm Sunday. {A great multitude}
(\ho ochlos polus\). Same idiom rendered "the common people" in
verse #9| and should be so translated here. {That had come} (\ho
elthôn\). Second aorist active participle, masculine singular of
\erchomai\ agreeing with \ochlos\, "that came." {When they heard}
(\akousantes\). First aorist active masculine plural participle
of \akouô\, construction according to sense (plural, though
\ochlos\ singular). {Was coming} (\erchetai\). Present middle
indicative of \erchomai\ retained in indirect discourse after a
secondary tense. It is a vivid picture. What they heard was:
"Jesus is coming into Jerusalem." He is defying the Sanhedrin
with all their public advertisement for him.

12:13 {Took} (\elabon\). Second aorist active indicative of
\lambanô\. {The branches of the palm-trees} (\ta baia tôn
phoinikôn\). \Phoinix\ is an old word for palm-tree (#Re 7:9| for
the branches) and in #Ac 27:12| the name of a city. \Baion\ is
apparently a word of Egyptian origin, palm branches, here only in
N.T., but in the papyri and I Macc. 13:51. Here we have "the palm
branches of the palm-trees." The use in 1 Macc. 13:51 (cf. II
Macc. 10:7) is in the account of Simon's triumphal entry into
Jerusalem. Bernard notes that to carry palms was a mark of
triumphant homage to a victor or a king (#Re 7:9|). Palm-trees
grew on the Mount of Olives (#Mr 11:8|) on the road from Bethany
to Jerusalem. The crowds (one in front and one behind, #Mr 11:9;
Mt 21:9; Joh 2:18|) cut the branches as they came (#Mt 21:8|).
{To meet him} (\eis hupantêsin autôi\). Literally, {for a
meeting} (\hupantêsis\, late word from the verb \hupantaô\, #Mt
8:28; Joh 11:20,30; 12:18|, in the papyri, but only here in the
N.T.) with him" (\autôi\, associative instrumental case after
\hupantêsin\ as after the verb in verse #18|). It was a scene of
growing excitement. {And cried out} (\kai ekraugazon\). Imperfect
active of \kraugazô\, old and rare verb (from \kraugê\) as in #Mt
12:19; Joh 19:15|. {Hosannah} (\Hôsannah\). Transliteration of
the Hebrew word meaning "Save now." The LXX renders it by \Sôson
dê\ (Save now). {Blessed is he that cometh in the name of the
Lord} (\eulogêmenos ho erchomenos en onomati kuriou\). Perfect
passive participle of \eulogeô\. Quotation from #Ps 118:25f.|,
written, some think, for the dedication of the second temple, or,
as others think, for the feast of tabernacles after the return
(#Ezr 3:1f.|). It was sung in the processional recitation then as
a welcome to the worshippers. Here the words are addressed to the
Messiah as is made plain by the addition of the words, "even the
king of Israel" (\kai ho basileus tou Israêl\) as Nathanael
called him (#1:49|). Jesus is here hailed by the multitudes as
the long-looked for Messiah of Jewish hope and he allows them so
to greet him (#Lu 19:38-40|), a thing that he prevented a year
before in Galilee (#Joh 6:14f.|). It is probable that "in the
name of the Lord" should be taken with "blessed" as in #De 21:5;
2Sa 6:18; 1Ki 22:16; 2Ki 2:24|. The Messiah was recognized by
Martha as the Coming One (#Joh 11:27|) and is so described by the
Baptist (#Mt 11:3|). Mark (#Mr 11:10|) adds "the kingdom that
cometh" while Luke (#19:38|) has "the king that cometh." "It was
this public acclamation of Jesus as King of Israel or King of the
Jews which was the foundation of the charge made against him
before Pilate (#18:33|)" (Bernard).

12:14 {Found} (\heurôn\). Second aorist active participle of
\heuriskô\. Through the disciples, of course, as in #Mr 11:2-6|
(#Mt 21:2-3,6; Lu 19:30f.|). {A young ass} (\onarion\). Late
diminutive of \onos\, in Epictetus and the papyri (even the
double diminitive, \onaridion\), only here in the N.T. See
discussion of »Mt 21:5| where \kai\ has been wrongly rendered
"and" instead of "even." Rightly understood Matthew has Jesus
riding only the colt like the rest.

12:15 {Daughter of Zion} (\thugatêr Siôn\). Nominative form
(instead of \thugater\) but vocative case. The quotation is from
#Zec 9:9| shortened. {Thy King cometh} (\ho basileus erchetai\).
Prophetic futuristic present. The ass was the animal ridden in
peace as the horse was in war (#Jud 10:4; 12:14; 2Sa 17:23;
19:26|). Zechariah pictures one coming in peace. So the people
here regarded Jesus as the Prince of Peace in the triumphal
entry. {Sitting on an ass's colt} (\kathêmenos epi pôlon onou\).
Matthew (#Mt 21:6f.|) does speak of both the ass and the colt
having garments put on them, but he does not say that Jesus "sat
upon" both animals at once, for \epanô autôn\ (upon them)
probably refers to the garments, not to the colts. When John
wrote (end of the century), Jerusalem had fallen. Jesus will
lament over Jerusalem (#Lu 19:41ff.|). So "Fear not" (\mê
phobou\).

12:16 {Understood not} (\ouk egnôsan\). Second aorist active
indicative of \ginôskô\. Another comment by John concerning the
failure of the disciples to know what was happening (cf. #2:22;
7:39|). {At the first} (\to prôton\). Adverbial accusative, as in
#10:40; 19:39|. {Was glorified} (\edoxasthê\). First aorist
passive indicative of \doxazô\, to glorify, used of his death
already in #7:39| and by Jesus himself of his death,
resurrection, and ascension in #12:23; 13:31|. {Then remembered
they} (\tote emnêsthêsan\). First aorist passive indicative of
\mimnêskô\. It was easier to understand then and they had the
Holy Spirit to help them (#16:13-15|). {Were written of him} (\ên
ep' autôi gegrammena\). Periphrastic past perfect passive of
\graphô\ with neuter plural participle agreeing with \tauta\
(these things) and singular verb, though the plural \êsan\ could
have been used. Note the threefold repetition of \tauta\ in this
verse, "clumsy" Bernard calls it, but making for clarity. The use
of \ep' autôi\ for "of him" rather than \peri autou\ is unusual,
but occurs in #Re 10:11; 22:16|. {They had done} (\epoiêsan\).
First aorist active indicative of \poieô\, simply, "they did."

12:17 {Bare witness} (\emarturei\). Imperfect active of
\martureô\. This crowning triumph of Jesus gave an added sense of
importance to the crowds that were actually with Jesus when he
called Lazarus out of the tomb and raised him from the dead. For
this description of this portion of the crowd see #11:45f.;
12:1,9-11|.

12:18 {The multitude} (\ho ochlos\). The multitude of verse #13|,
not the crowd just mentioned that had been with Jesus at the
raising of Lazarus. There were two crowds (one following Jesus,
one meeting Jesus as here). {Went and met him} (\hupêntêsen
autôi\). First aorist active indicative of \hupantaô\, old
compound verb (\hupo, antaô\) to go to meet, with associative
instrumental case \autôi\. Cf. #Joh 4:51|. {That he had done this
sign} (\touto auton pepoiêkenai to sêmeion\). Perfect active
infinitive in indirect discourse after \êkousan\ (first aorist
active indicative of \akouô\, to hear) (instead of a \hoti\
clause) with the accusative of general reference \auton\ (as to
him) and another accusative (\sêmeion\, sign) the object of the
infinitive. Clearly there was much talk about the raising of
Lazarus as the final proof that Jesus in truth is the Messiah of
Jewish hope.

12:19 {The Pharisees therefore laid among themselves} (\hoi oun
Pharisaioi eipan pros heautous\). Graphic picture of the
predicament of the Pharisees standing off and watching the
enthusiastic crowds sweep by. As people usually do, they blame
each other for the defeat of their plots against Jesus and for
his final victory, as it seemed. {Behold how ye prevail nothing}
(\theôreite hoti ouk ôpheleite ouden\). It was a pathetic
confession of failure because the rest of the plotters had
bungled the whole thing. "Ye help nothing at all" by your plots
and plans. {Lo, the world is gone after him} (\ide ho kosmos
opisô autou apêlthen\). Exclamatory use of \ide\ and timeless
aorist active indicative of \aperchomai\. The "world" is a bunch
of fools, they feel, but see for yourselves. And the Sanhedrin
had advertised to "find" Jesus! They can find him now!

12:20 {Certain Greeks} (\Hellênes tines\). Real Greeks, not
Greek-speaking Jews (Hellenists, #Ac 6:1|), but Greeks like those
in Antioch (#Ac 11:20|, correct text \pros tous Hellênas\) to
whom Barnabas was sent. These were probably proselytes of the
gate or God-fearers like those worshipping Greeks in Thessalonica
whom Paul won to Christ (#Ac 17:4|). {To worship at the feast}
(\hina proskunêsôsin en têi heortêi\). Purpose clause with \hina\
and the first aorist active subjunctive of \proskuneô\, old and
common verb to kiss the hand in reverence, to bow the knee in
reverence and worship. We do not know whence they came, whether
from Decapolis, Galilee, or further away. They found the pilgrims
and the city ringing with talk about Jesus. They may even have
witnessed the triumphal entry.

12:21 {To Philip which was of Bethsaida of Galilee} (\Philippôi
tôi apo Bêthsaida tês Galilaias\). He had a Greek name and the
Greeks may have seen Philip in Galilee where there were many
Greeks, probably (#Mr 6:45|) the Western Bethsaida in Galilee,
not Bethsaida Julias on the Eastern side (#Lu 9:10|). {Asked}
(\êrôtôn\). Imperfect active, probably inchoative, "began to
ask," in contrast with the aorist tense just before
(\prosêlthan\, came to). {Sir} (\Kurie\). Most respectfully and
courteously. {We would see Jesus} (\thelomen ton Iêsoun idein\).
"We desire to see Jesus." This is not abrupt like our "we wish"
or "we want," but perfectly polite. However, they could easily
"see" Jesus, had already done so, no doubt. They wish an
interview with Jesus.

12:22 {Andrew} (\tôi Andreâi\). Another apostle with a Greek name
and associated with Philip again (#Joh 6:7f.|), the man who first
brought his brother Simon to Jesus (#1:41|). Andrew was clearly a
man of wisdom for a crisis. Note the vivid dramatic presents
here, {cometh} (\erchetai\), {telleth} (\legei\). What was the
crisis? These Greeks wish an interview with Jesus. True Jesus had
said something about "other sheep" than Jews (#10:16|), but he
had not explained. Philip and Andrew wrestle with the problem
that will puzzle Peter on the housetop in Joppa (#Ac 10:9-18|),
that middle wall of partition between Jew and Gentile that was
only broken down by the Cross of Christ (#Eph 2:11-22|) and that
many Christians and Jews still set up between each other. Andrew
has no solution for Philip and they bring the problem, but not
the Greeks, to Jesus.

12:23 {The hour is come} (\elêluthen hê hôra\). The predestined
hour, seen from the start (#2:4|), mentioned by John (#7:30;
8:20|) as not yet come and later as known by Jesus as come
(#13:1|), twice again used by Jesus as already come (in the
prayer of Jesus, #17:1; Mr 14:41|, just before the betrayal in
the Garden). The request from the Greeks for this interview stirs
the heart of Jesus to its depths. {That the Son of man should be
glorified} (\hina doxasthêi ho huios tou anthrôpou\). Purpose
clause with \hina\ (not in the sense of \hote\, when) and the
first aorist passive subjunctive of \doxazô\, same sense as in
#12:16, 13:31|. The Cross must come before Greeks can really come
to Jesus with understanding. But this request shows that interest
in Jesus now extends beyond the Jewish circles.

12:24 {Except} (\ean mê\). Negative condition of third class
(undetermined, supposable case) with second aorist active
participle \pesôn\ (from \piptô\, to fall) and the second aorist
active subjunctive of \apothnêskô\, to die. {A grain of wheat}
(\ho kokkos tou sitou\). Rather, "the grain of wheat." {By itself
alone} (\autos monos\). Both predicate nominatives after \menei\.
It is not necessary to think (nor likely) that Jesus has in mind
the Eleusinian mysteries which became a symbol of the mystery of
spring. Paul in #1Co 15:36| uses the same illustration of the
resurrection that Jesus does here. Jesus shows here the paradox
that life comes through death. Whether the Greeks heard him or
not we do not know. If so, they heard something not in Greek
philosophy, the Christian ideal of sacrifice, "and this was
foreign to the philosophy of Greece" (Bernard). Jesus had already
spoken of himself as the bread of life (#6:35-65|). {But if it
die} (\ean de apothanêi\). Parallel condition of the third class.
Grains of wheat have been found in Egyptian tombs three or four
thousand years old, but they are now dead. They bore no fruit.

12:25 {Loseth it} (\apolluei autên\). The second paradox. Present
active indicative of \apolluô\. This great saying was spoken at
various times as in #Mr 8:35| (#Mt 16:25; Lu 9:24|) and #Mr
10:39| (#Lu 17:33|). See those passages for discussion of
\psuchê\ (life or soul). For "he that hateth his life" (\ho misôn
tên psuchên autou\) see the sharp contrasts in Luke #14:26-35|
where \miseô\ is used of father, mother, wife, children,
brothers, sisters, as well as one's own life. Clearly \miseô\
means "hate" when the issue is between Christ and the dearest
things of life as happens when the choice is between martyrdom
and apostasy. In that case one keeps his soul for eternal life by
losing his life (\psuchê\, each time) here. That is the way to
"guard" (\phulaxei\) life by being true to Christ. This is the
second paradox to show Christ's philosophy of life.

12:26 {If any man serve me} (\ean emoi tis diakonêi\). Condition
of third class again (\ean\ with present active subjunctive of
\diakoneô\, keep on serving with dative \emoi\). {Let him follow
me} (\emoi akoloutheitô\). "Me (associative instrumental case)
let him keep on following" (present active imperative of
\akoloutheô\). {Where ... there} (\hopou ... ekei\). In presence
and spiritual companionship here and hereafter. Cf. #14:3; 17:24;
Mt 28:20|. {Shall honour} (\timêsei\). Future active of \timaô\,
but it may be the kind of honour that Jesus will get (verse
#23|).

12:27 {My soul} (\hê psuchê mou\). The soul (\psuchê\) here is
synonymous with spirit (\pneuma\) in #13:21|. {Is troubled}
(\tetaraktai\). Perfect passive indicative of \tarassô\, used
also in #11:33; 13:21| of Jesus. While John proves the deity of
Jesus in his Gospel, he assumes throughout his real humanity as
here (cf. #4:6|). The language is an echo of that in #Ps 6:4;
42:7|. John does not give the agony in Gethsemane which the
Synoptics have (#Mr 14:35f.; Mt 26:39; Lu 22:42|), but it is
quite beside the mark to suggest, as Bernard does, that the
account here is John's version of the Gethsemane experience. Why
do some critics feel called upon to level down to a dead plane
every variety of experience in Christ's life? {And what shall I
say?} (\kai ti eipô;\). Deliberative subjunctive which expresses
vividly "a genuine, if momentary indecision" (Bernard). The
request of the Greeks called up graphically to Jesus the nearness
of the Cross. {Father, save me from this hour} (\pater, sôson me
ek tês hôras tautês\). Jesus began his prayers with "Father"
(#11:41|). Dods thinks that this should be a question also.
Westcott draws a distinction between \ek\ (out of) and \apo\
(from) to show that Jesus does not pray to draw back from the
hour, but only to come safely out of it all and so interprets
\ek\ in #Heb 5:7|, but that distinction will not stand, for in
#Joh 1:44| \ek\ and \apo\ are used in the same sense and in the
Synoptics (#Mr 14:35f.; Mt 26:39; Lu 52:42|) we have \apo\. If it
holds here, we lose the point there. Here as in Gethsemane the
soul of Jesus instinctively and naturally shrinks from the Cross,
but he instantly surrenders to the will of God in both
experiences. {But for this cause came I unto this hour} (\alla
dia touto êlthon eis tên hôran tautên\). It was only a moment of
human weakness as in Gethsemane that quickly passed. Thus
understood the language has its natural meaning.

12:28 {Father, glorify thy name} (\pater, doxason sou to onoma\).
First aorist (note of urgency) active imperative of \doxazô\ and
in the sense of his death already in verses #16,23| and again in
#13:31; 17:5|. This is the prayer of the \pneuma\ (or \psuchê\)
as opposed to that of the \sarx\ (flesh) in verse #27|. The
"name" (\onoma\) of God expresses the character of God (#1:12;
5:43; 17:11|). Cf. #Mt 6:9|. {A voice out of heaven} (\phônê ek
tou ouranou\). This was the Father's answer to the prayer of
Jesus for help. See already the Father's voice at the baptism of
Jesus (#Mr 1:11|) and at the transfiguration (#Mr 9:7|). The
rabbis called the audible voice of God _bath-qol_ (the daughter
of a voice). {I have both glorified it and will glorify it again}
(\kai edoxasa kai palin doxasô\). This definite assurance from
the Father will nerve the soul of Jesus for the coming ordeal.
Cf. #11:40| for \edoxasa\ and #13:31; 17:5| for \doxasô\.

12:29 {That it had thundered} (\brontên gegonenai\). Perfect
active infinitive of \ginomai\ in indirect discourse after
\elegen\ and the accusative of general reference (\brontên\,
thunder, as in #Mr 3:17|), "that thunder came to pass." So the
crowd "standing by" (\hestôs\, second perfect active participle
of \histêmi\), but Jesus understood his Father's voice. {An angel
hath spoken to him} (\Aggelos autôi lelalêken\). Perfect active
indicative of \laleô\. So, when Jesus spoke to Saul on the way to
Damascus, those with Saul heard the voice, but did not understand
(#Ac 9:7; 22:9|).

12:30 {Not for my sake, but for your sakes} (\ou di' eme, alla
di' humas\). These words seem to contradict verses #28,29|.
Bernard suggests an interpolation into the words of Jesus. But
why not take it to be the figure of exaggerated contrast, "not
merely for my sake, but also for yours"?

12:31 {The judgement} (\krisis\). No article, "A judgement." The
next few days will test this world. {The prince of this world}
(\ho archôn tou kosmou toutou\). This phrase here, descriptive of
Satan as in possession of the evil world, occurs again in #14:30;
16:11|. In the temptations Satan claims power over the world and
offers to share it with Jesus (#Mt 4:8-10; Lu 4:5-8|). Jesus did
not deny Satan's power then, but here proclaims final victory
over him. {Shall be cast out} (\ekblêthêsetai exô\). Future
passive of \ekballô\. Note \exô\, clean out. The Book of
Revelation also proclaims final victory over Satan.

12:32 {And I, if I be lifted from the earth} (\kagô an hupsôthô
ek tês gês\). Note proleptic position of \egô\ (I). Condition of
third class (undetermined with prospect) with \an\ (=\ean\ here)
with first aorist passive subjunctive of \hupsoô\, the verb used
in #3:14| of the brazen serpent and of the Cross of Christ as
here and also in #8:28|. Westcott again presses \ek\ instead of
\apo\ to make it refer to the ascension rather than to the Cross,
a wrong interpretation surely. {Will draw all men unto myself}
(\pantas helkusô pros emauton\). Future active of \helkuô\, late
form of \helkô\, to draw, to attract. Jesus had already used this
verb of the Father's drawing power (#6:44|). The magnetism of the
Cross is now known of all men, however little they understand the
mystery of the Cross. By "all men" (\pantas\) Jesus does not mean
every individual man, for some, as Simeon said (#Lu 2:34|) are
repelled by Christ, but this is the way that Greeks (verse #22|)
can and will come to Christ, by the way of the Cross, the only
way to the Father (#14:6|).

12:33 {Signifying} (\sêmainôn\). Present active participle of
\semainô\, old verb to give a sign (\sêmeion\) as in #Ac 25:27|,
and the whole phrase repeated in #18:32| and nearly so in
#21:19|. The indirect question here and in #18:32| has the
imperfect \emellen\ with present infinitive rather than the usual
present \mellei\ retained while in #21:19| the future indicative
\doxasei\ occurs according to rule. The point in \poiôi\
(qualitative relative in the instrumental case with \thanatôi\)
is the Cross (lifted up) as the kind of death before Christ.

12:34 {Out of the law} (\ek tou nomou\). That is, "out of the
Scriptures" (#10:34; 15:25|). {The Christ abideth forever} (\ho
Christos menei eis ton aiôna\). Timeless present active
indicative of \menô\, to abide, remain. Perhaps from #Ps 89:4;
110:4; Isa 9:7; Eze 37:25; Da 7:14|. {How sayest thou?} (\pôs
legeis su;\). In opposition to the law (Scripture). {The Son of
man} (\ton huion tou anthrôpou\). Accusative case of general
reference with the infinitive \hupsôthênai\ (first aorist passive
of \hupsoô\ and taken in the sense of death by the cross as Jesus
used it in verse #32|). Clearly the crowd understand Jesus to be
"the Son of man" and take the phrase to be equivalent to "the
Christ." This is the obvious way to understand the two terms in
their reply, and not, as Bernard suggests, that they saw no
connexion between "the Christ" (the Messiah) and "the Son of
man." The use of "this" (\houtos\) in the question that follows
is in contrast to verse #32|. The Messiah (the Son of man) abides
forever and is not to be crucified as you say he "must" (\dei\)
be.

12:35 {Yet a little while is the light among you} (\eti mikron
chronon to phôs en humin estin\). \Chronon\ is the accusative of
extent of time. Jesus does not argue the point of theology with
the crowd who would not understand. He turns to the metaphor used
before when he claimed to be the light of the world (#8:12|) and
urges that they take advantage of their privilege "while ye have
the light" (\hôs to phôs echete\). {That darkness overtake you
not} (\hina mê skotia humas katalabêi\). Purpose (negative) with
\hina mê\ and second aorist active subjunctive of \katalambanô\.
See this verb in #1:5|. In #1Th 5:4| this verb occurs with
\hêmera\ (day) overtaking one like a thief. {Knoweth not whither
he goeth} (\ouk oiden pou hupagei\). See #11:10| for this idea
and the same language in #1Jo 2:11|. The ancients did not have
our electric street lights. The dark streets were a terror to
travellers.

12:36 {Believe in the light} (\pisteuete eis to phôs\). That is,
"believe in me as the Messiah" (#8:12; 9:5|). {That ye may become
sons of light} (\hina huioi phôtos genêsthe\). Purpose clause
with \hina\ and second aorist subject of \ginomai\, to become.
They were not "sons of light," a Hebrew idiom (cf. #17:12; Lu
16:8| with the contrast), an idiom used by Paul in #1Th 5:5; Eph
5:8|. It is equivalent to "enlightened men" (Bernard) and Jesus
called his disciples the light of the world (#Mt 5:14|). {Hid
himself from them} (\ekrubê ap' autôn\). Second aorist passive
indicative of \kruptô\, late form (in LXX) for old \ekruphê\,
"was hidden from them," as in #8:59|. This part of verse #36|
begins a new paragraph.

12:37 {Though he had done so many signs before them} (\tosauta
autou sêmeia pepoiêkotos emprosthen autôn\). Genitive absolute
with perfect active participle in concessive sense of \poieô\.
{Yet they believed not on him} (\ouk episteuon eis auton\). No
"yet" in the Greek. Negative imperfect active of \pisteuô\, "they
kept on not believing on him," stubborn refusal in face of the
light (verse #35|).

12:38 {That might be fulfilled} (\hina plêrôthêi\). It is usually
assumed that \hina\ here with the first aorist passive
subjunctive of \plêroô\ has its full telic force. That is
probable as God's design, but it is by no means certain since
\hina\ is used in the N.T. with the idea of result, just as _ut_
in Latin is either purpose or result, as in #Joh 6:7; 9:2; 1Th
5:4; Ga 5:17; Ro 11:11| (Robertson, _Grammar_, p. 998). Paul in
#Ro 10:16| quotes #Isa 53:1| as John does here but without
\hina\. See #Ro 10:16| for discussion of the quotation. The next
verse adds strength to the idea of design.

12:39 {For this cause they could not believe} (\dia touto ouk
edunanto pisteuein\). \Touto\ (this) seems to have a double
reference (to what precedes and to what follows) as in #8:47|.
The negative imperfect (double augment, \edunanto\) of \dunamai\.
John is not absolving these Jews from moral responsibility, but
only showing that the words of Isaiah "had to be fulfilled, for
they were the expression of Divine foreknowledge " (Bernard).

12:40 {He hath blinded} (\tetuphlôken\). Perfect active
indicative of \tuphloô\, old causative verb to make blind (from
\tuphlos\, blind), in N.T. only here, #2Co 4:4; 1Jo 2:11|. {He
hardened} (\epôrôsen\). First aorist active indicative of
\pôroô\, a late causative verb (from \pôros\, hard skin), seen
already in #Mr 6:52|, etc. This quotation is from #Isa 6:10| and
differs from the LXX. {Lest they should see} (\hina mê idôsin\).
Negative purpose clause with \hina mê\ instead of \mêpote\ (never
used by John) of the LXX. Matthew (#Mt 13:15|) has \mêpote\ and
quotes Jesus as using the passage as do Mark (#Mr 4:12|) and Luke
(#Lu 8:10|). Paul quotes it again (#Ac 28:26|) to the Jews in
Rome. In each instance the words of Isaiah are interpreted as
forecasting the doom of the Jews for rejecting the Messiah.
Matthew (#Mt 13:15|) has \sunôsin\ where John has \noêsôsin\
(perceive), and both change from the subjunctive to the future
(\kai iasomai\), "And I should heal them." John has here
\straphôsin\ (second aorist passive subjunctive of \strephô\)
while Matthew reads \epistrepsôsin\ (first aorist active of
\epistrephô\).

12:41 {Because he saw his glory} (\hoti eiden tên doxan autou\).
Correct reading here \hoti\ (because), not \hote\ (when). Isaiah
with spiritual vision saw the glory of the Messiah and spoke
(\elalêsen\) of him, John says, whatever modern critics may think
or say. So Jesus said that Abraham saw his day (#8:56|). Cf. #Heb
11:13|.

12:42 {Nevertheless even} (\homôs mentoi kai\). For the old
\homôs\ see #1Co 14:7; Ga 3:15| (only other examples in N.T.),
here only with \mentoi\, "but yet," and \kai\, "even." In spite
of what has just been said "many (\polloi\) even of the rulers"
(recall the lonely shyness of Nicodemus in #3:1ff.|). These
actually "believed on him" (\episteusan eis auton\) in their
convictions, a remarkable statement as to the effect that Christ
had in Jerusalem as the Sanhedrin plotted his death. Cf.
Nicodemus and Joseph of Arimathea. {But because of the Pharisees}
(\alla dia tous Pharisaious\). Like the whispered talk in #7:13|
"because of the fear of the Jews." Once the Pharisees sneeringly
asked the officers (#7:48|): "Hath any one of the rulers believed
on him?" And now "many of the rulers have believed on him." {They
did not confess} (\ouch hômologoun\). Negative imperfect in
contrast to the punctiliar aorist \episteusan\. "They kept on not
confessing." How like the cowardly excuses made today by those
under conviction who refuse to step out for Christ. {Lest they
should be put out of the synagogue} (\hina mê aposunagôgoi
genôntai\). Cf. #9:22| where this very word occurs in a purpose
clause like this. Only once more in the N.T. (#16:2|), a Jewish
word not in profane authors. This ostracism from the synagogue
was dreaded by the Jews and made cowards of these "believing
elders." {More than} (\mallon êper\). They preferred the glory
and praise of men more than the glory and praise of God. How
\apropos\ these words are to some suave cowards today.

12:44 {Cried and said} (\ekraxen kai eipen\). First aorist active
indicative of \krazô\, to cry aloud, and second aorist active of
defective verb \erô\, to say. This is probably a summary of what
Jesus had already said as in verse #36| John closes the public
ministry of Jesus without the Synoptic account of the last day in
the temple on our Tuesday (#Mr 11:27-12:44; Mt 21:23-23:39; Lu
20:1-21:4|). {Not on me, but on him} (\ou eis eme, alla eis
ton\). "Not on me only, but also on," another example of
exaggerated contrast like that in verse #30|. The idea of Jesus
here is a frequent one (believing on Jesus whom the Father has
sent) as in #3:17f.; 5:23f.,30,43; 7:16; 8:42; 13:20; 14:1; Mt
10:40; Lu 9:48|.

12:46 {I am come a light} (\Egô phôs elêlutha\). As in #3:19;
9:5; 8:12; 12:35|. Final clause (negative) also here (\hina mê
meinêi\, first aorist active subjunctive) as in #12:35|. Light
dispels darkness.

12:47 {If any one} (\ean tis\). Third-class condition with \ean\
and first aorist active subjunctive (\akousêi\) of \akouô\ and
same form (\phulaxêi\) of \phulassô\ with negative \mê\. {But to
save the world} (\all' hina sôsô ton kosmon\). Purpose clause
again (cf. \hina krinô\, just before) with \hina\ and first
aorist active of sôzô. Exaggerated contrast again, "not so much
to judge, but also to save." See #3:17| for same contrast. And
yet Jesus does judge the world inevitably (#8:15f.; 9:39|), but
his primary purpose is to save the world (#3:16|). See close of
the Sermon on the Mount for the same insistence on hearing and
keeping (obeying) the words of Jesus (#Mt 7:24,26|) and also #Lu
11:28|.

12:48 {Rejecteth} (\athetôn\). Present active participle of
\atheteô\, late _Koiné_ verb (from \athetos\, \a\ privative, and
\tithêmi\), to render null and void, only here in John, but see
#Mr 6:26; 7:9|. {One that judgeth him} (\ton krinonta auton\).
Articular present active participle of \krinô\. See same idea in
#5:45; 9:50|. {The same} (\ekeinos\). "That" very word of Christ
which one rejects will confront him and accuse him to the Father
"at the last day" (\en têi eschatêi hêmerai\, this phrase
peculiar to John). There is no escaping it. And yet Jesus himself
will bear witness for or against the one whose conduct has
already revealed his attitude towards the message of God (#Mt
10:32; Lu 12:8f.|).

12:49 {He hath given} (\dedôken\). Perfect active indicative.
Christ has permanent commission. {What I should say and what I
should speak} (\ti eipô kai ti lalêsô\). Indirect question
retaining the deliberative subjunctive (second aorist active
\eipô\, first aorist active \lalêsô\). Meyer and Westcott take
\eipô\ to refer to the content and \lalêsô\ more to the varying
manner of delivery. Possibly so.

12:50 {Life eternal} (\zôê aiônios\). See #3:15; Mt 25:46| for
this great phrase. In #6:68| Peter says to Jesus, "Thou hast the
words of eternal life." Jesus had just said (#6:63|) that his
words were spirit and life. The secret lies in the source, "as
the Father hath said to me" (\eirêken\).