John 12 · KJV
Aa

John 12

Mary anoints Jesus at Bethany

Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. Then said Jesus, Let her alone: against the day of my burying hath she kept this. For the poor always ye have with you; but me ye have not always.

Six days before Passover, at a dinner in Bethany with Lazarus and Martha, Mary pours a pound of costly perfume on Jesus' feet and wipes them with her hair. Judas objects that it could have been sold for the poor. Jesus tells him to leave her alone, because she has kept it for the day of his burial.

What does this mean?

"Spikenard" (KJV) or "nard" (WEB) was an expensive perfumed oil made from a plant of the Himalayas. A Roman pound was about a third of a kilogram (twelve ounces). "Three hundred pence" (KJV) or "denarii" (WEB) was roughly a year's wages for a labourer. "The bag" (KJV) means the money box.

Historical context

Guests at a formal meal reclined on couches with their feet away from the table, which is how Mary could reach his feet. Many historians note that a respectable woman letting down her hair before male guests would have been striking.

Why does it matter?

Verse 7 links the anointing with Jesus' coming burial, and the Gospel later shows his body anointed with a great quantity of spices (19:39). The contrast between Mary's lavish devotion and Judas' greed sets up the betrayal. Luke 7 tells a similar story of a woman anointing Jesus' feet in Galilee; scholars debate how the accounts relate.

Editorial notes, not scripture.

Told in three Gospels

How John tells it

Matthew and Mark set this in the house of Simon the leper, where an unnamed woman pours ointment on Jesus' head. John names her as Mary, sister of Martha and Lazarus, has her anoint his feet and wipe them with her hair, and attributes the objection to Judas, whom he calls a thief. John dates it six days before Passover.

A plot against Lazarus

Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.

But the chief priests consulted that they might put Lazarus also to death; Because that by reason of him many of the Jews went away, and believed on Jesus.

A large crowd comes to Bethany to see not only Jesus but also Lazarus, whom he raised. Because many are believing in Jesus on Lazarus' account, the chief priests plan to kill Lazarus too.

Historical context

The chief priests, mostly from the Sadducee party, did not believe in resurrection, according to other New Testament writings and the historian Josephus, so a living Lazarus was both a theological and a political problem for them.

Why does it matter?

The plot shows how the raising of Lazarus drives events toward Jesus' death. Lazarus himself becomes a witness simply by being alive.

Editorial notes, not scripture.

Jesus enters Jerusalem

On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt. These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met him, for that they heard that he had done this miracle. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.

The next day a great crowd in Jerusalem for the festival hears that Jesus is coming, takes palm branches, and goes out to meet him shouting "Hosanna!" and hailing him as the King of Israel. Jesus finds a young donkey and rides it. The Pharisees despair that "the world has gone after him".

  • Scripture connection · Quotation

    John 12:14–15 quotes Zechariah 9:9

    Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.
    Zechariah 9:9 · KJV

    Zechariah pictures a humble king arriving on a donkey. John notes that the disciples understood the connection only after the resurrection (12:16).

What does this mean?

"Hosanna" is a Hebrew cry meaning "save, please", which had become a shout of praise. "Blessed is he who comes in the name of the Lord" comes from Psalm 118, sung at the great festivals. "Daughter of Zion" means the people of Jerusalem.

Historical context

Palm branches were a symbol of Jewish national victory; they appear on coins from Jewish revolts against Rome and in accounts of the Maccabees' triumphs. Riding a donkey rather than a warhorse fits the humble king described by Zechariah.

Why does it matter?

John links the welcome directly to the raising of Lazarus, so the sign that leads to Jesus' death also brings him a triumphant reception. The disciples' later understanding (verse 16) is a recurring note: the meaning of events became clear only after the resurrection.

Editorial notes, not scripture.

Told in all four Gospels

How John tells it

Only John mentions palm branches, and he says the crowd came out from Jerusalem to meet Jesus because they had heard of the raising of Lazarus. Jesus simply finds a young donkey; no disciples are sent to fetch it. John adds that the disciples understood the Scripture only later, and closes with the Pharisees' dismay.

The hour has come

And there were certain Greeks among them that came up to worship at the feast: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

When some Greeks at the festival ask to see Jesus, he responds that the hour has come for the Son of Man to be glorified, and speaks of a grain of wheat that must die to bear fruit. Troubled, he prays, "Father, glorify your name," and a voice answers from heaven. He says that when he is lifted up he will draw everyone to himself.

What does this mean?

"Greeks" here means non-Jews, probably people attracted to Jewish worship. "The prince of this world" means Satan. "Children of light" means people who belong to the light.

Historical context

Non-Jewish worshippers could enter the temple's outer court but not its inner courts. Jewish tradition spoke of a "voice from heaven" as a way God might speak, and here the crowd hears only thunder or an angel.

Why does it matter?

Throughout the Gospel Jesus' "hour" has not yet come (2:4, 7:30, 8:20); now it arrives. The prayer "Father, save me from this hour?" is John's nearest counterpart to the anguished prayer in Gethsemane in the other Gospels. The arrival of Greeks hints at the worldwide reach promised in 10:16 and 11:52.

Editorial notes, not scripture.

Belief and unbelief

But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him.

Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God.

Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. And he that seeth me seeth him that sent me. I am come a light into the world, that whosoever believeth on me should not abide in darkness. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

The narrator reflects that despite so many signs, many did not believe, and cites Isaiah to explain it. Even some leaders believed secretly but would not say so for fear of being expelled from the synagogue. Jesus then cries out a final summary: whoever believes in him believes in the one who sent him, and he came not to judge the world but to save it.

  • Scripture connection · Quotation · presented as fulfilled

    John 12:38 quotes Isaiah 53:1

    Who hath believed our report? and to whom is the arm of the LORD revealed?
    Isaiah 53:1 · KJV

    From the opening of Isaiah's song of the suffering servant, applied to unbelief in response to Jesus' signs.

  • Scripture connection · Quotation

    John 12:39–40 quotes Isaiah 6:10

    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 convert, and be healed.
    Isaiah 6:10 · KJV

    The same passage from Isaiah's call that Matthew, Mark and Luke connect with Jesus' parables.

What does this mean?

"Put out of the synagogue" means expelled from the community. "Praise of men" means human approval, set against "the praise of God".

Historical context

Isaiah's vision of God's glory in the temple (Isaiah 6) is the passage John says Isaiah saw when he "saw his glory", meaning, the Gospel suggests, the glory of Jesus. The question of why many of Jesus' own people did not believe troubled early Christians, as Paul's letter to the Romans (chapters 9 to 11) also shows.

Why does it matter?

This passage closes the first half of John's Gospel, often called the "Book of Signs". From chapter 13 onward Jesus speaks privately with his disciples, in what many scholars call the "Book of Glory".

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21

Back to the Gospels

Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

Appearance

Verse numbersSmall numerals within the text
About John