João 12
David Guzik · Citado em PreceptAustin
João 12
Guzik has an interesting note on the time - John gave a time marker, telling us that this was the last week before the death and burial of Jesus. Almost one-half of John’s Gospel is given to this last week. Matthew used more than 33% of his Gospel to cover that week, Mark nearly 40% and Luke over 25% – to seven days of Jesus’ entire life. Note that this John's third record of a Passover First in John 2:13, second in John 6:4, and the final Passover of His crucifixion in John 11:55–57), the last of His ministry and the last Passover recognized by God under the Old Testament economy. It was the last because the shadow that had been pointing to the Substance for over a 1000 years would now finally and fully be fulfilled in the sacrifice of the Lamb of God (Jn 1:29+, 1Pe 1:19+). Thus Paul would later write (about 55 A D - note his use of the past tense) "Christ our Passover also has been sacrificed" (1Cor 5:7). ( Hiebert - John’s arrangement (Jn 12:1-8) suggests that it occurred on Friday or Saturday evening before “Palm Sunday,” while the synoptic order suggests that it occurred on Tuesday, or possibly Wednesday, evening of Passion Week. Most modern scholars prefer John’s chronology as being more precise and hold that the synoptic arrangement is due to a desire to show the close connection between the anointing and the treachery of Judas. Bethany, Bethphage, Mount of Olives Came to Bethany where Lazarus was - Notice it does not say to Lazarus' home but to where he was, that is, in Bethany. The actual scene of this meal and anointing seems to be in the home of Simon the Leper (Mt 26:6-13+, Mark 11:3-9, 10,11+ ). As you can see, I am interpreting the anointing of Jesus in John's Gospel as the same anointing described in Matthew and Mark (see comments below). As discussed in Jn 12:10 now not only were the Jewish leaders seeking to murder Jesus but also Lazarus because he was a walking testimony to the power of Jesus over death and many had come to believe! It is interesting to consider the context for to care for the Lord was risky at this time. Jesus was being sought out by the Sanhedrin. The people were ordered to report the Lord’s whereabouts (Jn 11:57+). The folks attending this party could be accused of breaking the law and committing a crime.
João 12
Guzik - “The life of Mary is painted for us, in three memorable pictures, in each of which she is at the feet of Jesus.” (Eerdman) Luke 10:39: Mary sat at Jesus’ feet and learned John 11:32: Mary fell at Jesus’ feet and surrendered John 12:3: Mary anointed Jesus’ feet and honored Jesus WORSHIP: ACT OF AWE AND ADORATION Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. John 12:3 Worship: The act of centering one’s attention on another worthy to receive it. Mary, the sister of Lazarus, had good reason to adore Jesus. After all, he had raised her brother from the dead. But how could she turn her awe and adoration into action? In his nineteenth-century masterpiece The Suffering Savior, German preacher F. W. Krummacher portrays Mary’s worship. WALK WITH F. W. KRUMMACHER “The Lord has just placed himself at the table when Mary approaches. She feels impelled to display to him her inmost soul and to manifest her devout attachment to him. “But how is she to do this? Words seem too poor. She has precious little to give. “But what she has is an alabaster vessel of pure oil of spikenard, much valued. She brings it with her. “With the utmost reverence she approaches her divine friend, breaks the vessel, spreads the spikenard on his head and feet, then humbly bends down and wipes the latter with her loosened tresses. “In this affectionate act, she demonstrates a rare degree of devotion. She desires to worship him. He is always in her thoughts as her sole delight and the supreme object of her affections—all of which she expresses in the act of anointing.” WALK CLOSER TO GOD Why would Mary willingly go to such lengths—in terms of cost and inconvenience—to magnify her Savior? And why would countless others like her do the same? In short, why is Jesus worthy of your reverence and worship? Go back to Calvary. Think of what was broken and poured out for you there. Then come and pour out your richest offering of praise upon him. He is worthy! (See Once a Day - Walk with Jesus) While John does not record Mary's breaking of the alabaster vial, the parallel account in Mark 14:3+ does and this breaking allowed her to pour some of the perfume on His feet. Be blessed as you listen to Broken and Spilled out a beautiful song by Steve Green One day a plain village woman Driven by love for her Lord Recklessly poured out a valuable essence Disregarding the scorn And once it was broken and spilled out A fragrance filled all the room Like a pris'ner released from his shackles Like a spirit set free from the tomb Broken and spilled out Just for love of you Jesus My most precious treasure Lavished on Thee Broken and spilled out And poured at Your feet In sweet abandon Let me be spilled out And used up for Thee Lord You were God's precious treasure His loved and His own perfect Son Sent here to show me The love of the Father Just for love it was done And though You were perfect and holy You gave up Yourself willingly You spared no expense for my pardon You were used up and wasted for me Broken and spilled out Just for love of me Jesus God's most precious treasure Lavished on me You were broken and spilled out And poured at my feet In sweet abandon Lord You were spilled out and used up for Me In sweet abandon, let me be spilled out And used up for Thee THOUGHT - HOW EXTRAVAGANT IS YOUR DEVOTION TO JESUS CHRIST? BROKEN AND SPILLED OUT? QUESTION - What is the significance of Jesus being anointed by a woman with expensive perfume? ANSWER - All four gospels present an account of Jesus being anointed by a woman with a costly jar of perfume (Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8). Matthew and Mark relate the same event but do not give the woman’s name; Luke tells of a different woman, also anonymous, on an earlier occasion; and, in yet another event, the woman in John is identified as Mary of Bethany (John 11:2), sister to Martha and Lazarus. To understand the significance of Jesus being anointed on these three occasions, we’ll look at each account separately and then compare and contrast them in conclusion. The anointing of Jesus in Matthew takes place two days before Passover in the town of Bethany at Simon the leper’s home: “Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table” (Matthew 26:6–7ESV). Matthew focuses on the anointing of Jesus as a teaching episode for the disciples, who react with anger because of the woman’s wasteful extravagance. But Jesus defends her, saying, “She has done a beautiful thing to me” (Matthew 26:10). Christ explains that the anointing is to prepare His body for burial and that the woman’s act of love will forever be remembered wherever the good news is preached. Mark tells the same story in similar terms, with an anonymous woman with an alabaster box interrupting a meal in Simon the leper’s home to anoint the head of Jesus with expensive perfume. Again, the woman’s critics describe her gift as excessive, complaining that it could have been sold for more than a year’s wages (Mark 14:5). But Jesus receives the woman’s gift as a selfless act of love and devotion—an appropriate way to honor the Messiah. Jesus reveals that He will not be with them much longer, which references His impending death and burial. Both Matthew and Mark’s accounts emphasize the prophetic significance of the anointing of Jesus, alluding to His death and burial. There may also be an implication of Jesus’ kingship, since, in the Old Testament, the anointing of the head was often associated with the dedication of kings (1 Samuel 9:15—10:1; 16:12–13; 1 Kings 1:38–40). In Luke’s account of a similar, yet different, instance, Jesus uses the occasion of being anointed to tell a parable about forgiveness (Luke 7:39–50). About a year before His death, Jesus was dining in the home of Simon the Pharisee, (ED: SIMON WAS A COMMON JEWISH NAME) who had arrogantly neglected to extend the customary respect and hospitality to his guest, while a sinful woman anoints Jesus’ feet, lavishing her love and gratefulness upon Jesus. In John’s gospel, Lazarus’ sister Mary is the woman who anoints Jesus with a high-priced perfume at a dinner in Bethany. The story is similar to those in the other gospels, although this anointing takes place six days before Passover, and Judas is named as the disciple who objects to the “waste.” On this occasion, “Mary took a twelve-ounce jar of expensive perfume made from essence of nard, and she anointed Jesus’ feet with it, wiping his feet with her hair”(John 12:3NLT). Jesus defends Mary from Judas’s criticism by pointing out the unique opportunity Mary had: “You will always have the poor among you, but you will not always have me” (John 12:8). Mary’s anointing again points to Christ’s identity as Messiah-King, but it also points to His humble position as Servant-King. When Mary anoints Jesus’ feet and then wipes them with her hair, she foreshadows Jesus’ actions at the upcoming Last Supper when the Lord washes the disciples’ feet and teaches them how to love one another through sacrificial, humble service (John 13:1–20). In each account, a woman pours out a precious and costly perfume in an extravagant act of worship. The three women who anointed Jesus recognized Christ’s unequaled value and expressed their gratitude with unreserved love and devotion. Two anointings of Jesus happen during the week of Passover and are linked with His imminent death and burial. The earlier anointing, in Luke’s account, is in the middle of Jesus’ ministry in Galilee and draws a different lesson on forgiveness and love. In each case, the woman’s actions signal more than she knows. But, although she may not fully comprehend the messianic significance of her anointing, each woman had come to appreciate Christ’s worth more than anyone else at the table. Jesus Christ is God’s anointed Messiah. The word Messiah means “anointed one” and derives directly from the Hebrew word for “anointed.” Christ comes from the Greek word Christos, also meaning “anointed one.” Thus, Christ is the Greek equivalent to Messiah. When Jesus receives the Holy Spirit at His baptism, He is “anointed” by God in preparation for His life’s work (Luke 3:22; cf. Acts 10:38; Luke 4:18). On three separate occasions, Jesus is anointed with fragrant ointment in His work as the Savior, the King of heaven who was in preparation to die to save His people.GotQuestions.org QUESTION - What is spikenard in the Bible? ANSWER - Spikenard was an expensive perfume mentioned in the Song of Solomon 1:12; 4:13–14 and in the gospels’ accounts of women anointing Jesus (Mark 14:3; John 12:3). The word spikenard is found in the King James Version; other translations simply say “pure nard.” Spikenard had a strong, distinctive aroma, similar to an essential oil, that clings to skin and hair and continues to give off its heady perfume. It was also thought to have medicinal properties. According to Eastman’s Bible Dictionary, spikenard “is the root of an Indian plant, the Nardostachys jatamansi, of the family of Valeriance, growing on the Himalaya mountains. It is distinguished by its having many hairy spikes shooting out from one root.” The ointment prepared from the root was highly valued. Spikenard symbolized the very best in ancient cultures the way that “Tiffany diamond” or the “gold standard” does to us. Spikenard had a unique fragrance, and the presence of its aroma was an indication that the very best had been offered. In the Song of Solomon, spikenard is mentioned in reference to the love between bride and groom. In Song of Solomon 1:12, the bride says, “While the king was at his table, my perfume spread its fragrance.” Those words imply that, despite all other fragrances in the room, only his bride’s would matter to the groom. The presence of spikenard represented their passion for each other and their desire to have only the best define their love. When Mary of Bethany broke her alabaster jar of spikenard (John 12:3) and bathed the feet of Jesus with the oil, she, too, wanted only the best to define her love for Him. It has been speculated that this jar may have been Mary’s dowry or her inheritance. In other words, this jar of spikenard ointment may have been all she had of value, and she poured it out on Him. Her extravagant gift is a picture of the kind of offering expected of each of us. Only the best was worthy of her Lord, and she was willing to give everything as an act of worship. The same should be true of us (see Numbers 18:29). When Judas rebuked Mary for wasting such a precious ointment (John 12:4–5), Jesus silenced him: “Leave her alone. . . . It was intended that she should save this perfume for the day of my burial” (John 12:7). Only Jesus truly understood what He was saying. He knew that in a few days He would be arrested, tried, and crucified. It may well have been that, as He felt the whip lacerate His flesh, as He felt the nails pierce His hands and feet, He could also inhale the fragrance of that gift of spikenard and remember why He was doing this. Mary’s gift may have strengthened and encouraged Him, even throughout His horrific ordeal, as its strong scent still clung to His skin. Mary had not known it at the time she offered her valuable gift, but she was the first to anoint the Son of God as He became no longer simply their teacher but the ultimate sacrifice for the sins of the world (John 1:29; 2 Corinthians 5:12). GotQuestions.org Oswald Chambers - Have you ever been carried away for Him? She hath wrought a good work on Me. Mark 14:6. If human love does not carry a man beyond himself, it is not love. If love is always discreet, always wise, always sensible and calculating, never carried beyond itself, it is not love at all. It may be affection, it may be warmth of feeling, but it has not the true nature of love in it. Have I ever been carried away to do something for God not because it was my duty, nor because it was useful, nor because there was anything in it at all beyond the fact that I love Him? Have I ever realized that I can bring to God things which are of value to Him, or am I mooning round the magnitude of His Redemption whilst there are any number of things I might be doing? Not Divine, colossal things which could be recorded as marvellous, but ordinary, simple human things which will give evidence to God that I am abandoned to Him? Have I ever produced in the heart of the Lord Jesus what Mary of Bethany produced? There are times when it seems as if God watches to see if we will give Him the abandoned tokens of how genuinely we do love Him. Abandon to God is of more value than personal holiness. Personal holiness focuses the eye on our own whiteness; we are greatly concerned about the way we walk and talk and look, fearful lest we offend Him. Perfect love casts out all that when once we are abandoned to God. We have to get rid of this notion—‘Am I of any use?’ and make up our minds that we are not, and we may be near the truth. It is never a question of being of use, but of being of value to God Himself. When we are abandoned to God, He works through us all the time. Stephen Olford - According to Your Word “Mary took a pound of very costly oil of spikenard,[and] anointed the feet of Jesus.” – John 12:3 This act of Mary expresses three things: Her Faith. Faith had revealed to her that Jesus was none other than the Lamb of God who would take away the sin of the world. Thus, she took the pound of oil, breaking it upon Him in anticipation of His atoning death. Her Hope. Hope had carried her beyond death and the grave. Had she thought that Christ would not rise, she would have kept the oil until the burying for embalming. Her Love. Above her faith and hope shines forth her love in this act. For in that expensive gift was expressed her unstinted, unreserved love. Love is only measured by the sacrificial gift; and the breaking of the vessel of spikenard upon Him meant the sacrifice of her all. No wonder the room was filled! O, that my life would be as Mary's oil – a sacrificial, unreserved gift to my Lord. See devotional by Rick Renner - When Mary Brought Jesus A Lavishly Expensive Gift John 12:3 Vance Havner - Do What You Can He had found a little box in the attic. With his crayons he had tried to make it more presentable. Inside he had placed a cut-out Santa Claus and a larger Santa of his own drawing. He had scrawled "Season's Greetings" for a touch of dignity. Then he had wrapped it in a manner all his own, with plenty of seals all over and a big yellow ribbon tied all around. It wouldn't bring much on sale, but no one could buy it from me, because it was the expression of a little boy's love and, oh, so welcome! He had done what he could. Which sets me thinking of the woman who anointed Jesus. "She hath done what she could." Do not let not being able to do it better keep you from doing what you can. Bring to the Saviour such as you have, the best you have, all you have. He will receive it. It may seem a poor little thing to others, but if it is the love gift of your heart, it will be precious in His sight. Do what you can. The Coffee-Bean Bowl We are to God the pleasing aroma of Christ. 2 Corinthians 2:15+ Today's Scripture & Insight: John 12:1–7 I’m not a coffee drinker, but one sniff of coffee beans brings me a moment of both solace and wistfulness. When our teenage daughter Melissa was making her bedroom uniquely hers, she filled a bowl with coffee beans to permeate her room with a warm, pleasant scent. It’s been nearly two decades since Melissa’s earthly life ended in a car accident at age seventeen, but we still have that coffee-bean bowl. It gives us a continual, aromatic remembrance of Mell’s life with us. Scripture also uses fragrances as a reminder. Song of Songs refers to fragrances as a symbol of love between a man and a woman (see Song 1:3; 4:11, 16). In Hosea, God’s forgiveness of Israel is said to be “fragrance like a cedar of Lebanon” (Hosea 14:6). And Mary’s anointing of Jesus’ feet, which caused the house of Mary and her siblings to be “filled with the fragrance of the perfume” (John 12:3), pointed ahead to Jesus’ death (see v. 7). The idea of fragrance can also help us be mindful of our testimony of faith to those around us. Paul explained it this way: “We are to God the pleasing aroma of Christ among those who are being saved and those who are perishing” (2 Corinthians 2:15). How can you be “the fragrance of Christ” to someone today? How has your life caused others to sense the presence of the Savior? Dear heavenly Father, help me to pass along an aroma of life that makes others know I represent You. She Did What She Could She did what she could. Mark 14:8 Today's Scripture & Insight: Mark 14:3–9 When her friends say thoughtless or outrageous things on social media, Charlotte chimes in with gentle but firm dissent. She respects the dignity of everyone, and her words are unfailingly positive. A few years ago she became Facebook friends with a man who harbored anger toward Christians. He appreciated Charlotte’s rare honesty and grace. Over time his hostility melted. Then Charlotte suffered a bad fall. Now housebound, she fretted over what she could do. About that time her Facebook friend died and then this message arrived from his sister: “[Because of your witness] I know he’s now experiencing God’s complete and abiding love for him.” During the week in which Christ would be killed, Mary of Bethany anointed Him with expensive perfume (John 12:3; Mark 14:3). Some of those present were appalled, but Jesus applauded her. “She has done a beautiful thing to me,” He said. “She did what she could. She poured perfume on my body beforehand to prepare for my burial” (Mark 14:6–8). Lord, help us not to define our self-worth by what we do for You, but by what You have done for us. Show us how we can show Your love to others. For further study, read Being Jesus Online at discoveryseries.org/q0737. Do thy duty, that is best; leave unto the Lord the rest. --Henry Wadsworth Longfellow Let Down Your Hair Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. John 12:3 Today's Scripture & Insight: John 12:1–8 Shortly before Jesus was crucified, a woman named Mary poured a bottle of expensive perfume on His feet. Then, in what may have been an even more daring act, she wiped His feet with her hair (John 12:3). Not only did Mary sacrifice what may have been her life’s savings, she also sacrificed her reputation. In first-century Middle Eastern culture, respectable women never let down their hair in public. But true worship is not concerned about what others think of us (2 Sam. 6:21–22). To worship Jesus, Mary was willing to be thought of as immodest, perhaps even immoral. Some of us may feel pressured to be perfect when we go to church so that people will think well of us. Metaphorically speaking, we work hard to make sure we have every hair in place. But a healthy church is a place where we can let down our hair and not hide our flaws behind a façade of perfection. In church, we should be able to reveal our weaknesses to find strength rather than conceal our faults to appear strong. Search me, God, and know my heart. . . . See if there is any offensive way in me and lead me in the way everlasting. Psalm 139:23–24. Whenever we gather to worship Let’s not hide behind a façade; Instead, let’s be open and honest With others and also with God. —Sper Our worship is right when we are right with God. Our worship is right only when we are right with God and with others. John 12:4 But Judas Iscariot, one of His disciples, who was intending to betray Him, said, BGT John 12:4 λέγει δὲ Ἰούδας ὁ Ἰσκαριώτης εἷς [ἐκ] τῶν μαθητῶν αὐτοῦ, ὁ μέλλων αὐτὸν παραδιδόναι· KJV John 12:4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, NET John 12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) said, CSB John 12:4 Then one of His disciples, Judas Iscariot (who was about to betray Him), said, ESV John 12:4 But Judas Iscariot, one of his disciples (he who was about to betray him), said, NIV John 12:4 But one of his disciples, Judas Iscariot, who was later to betray him, objected, NLT John 12:4 But Judas Iscariot, the disciple who would soon betray him, said, NRS John 12:4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, NJB John 12:4 Then Judas Iscariot -- one of his disciples, the man who was to betray him-said, NAB John 12:4 Then Judas the Iscariot, one (of) his disciples, and the one who would betray him, said, YLT John 12:4 Therefore saith one of his disciples -- Judas Iscariot, of Simon, who is about to deliver him up -- MIT John 12:4 Judas Iscariot, one of his disciples—the one about to betray him—said, one: 1Sa 17:28,29 Ec 4:4 Judas Iscariot: Jn 6:70,71 13:2,26 18:2-5 Mt 10:4 Lu 6:16 John 12 Resources - Multiple Sermons and Commentaries A FALSE DISCIPLE COMES "CLEAN" To come clean is an idiom meaning to be completely honest or keep nothing hidden. Judas was coming clean by not keeping his unclean heart under cover. Judas was being completely honest about his complete dishonesty. Of course, at this time only Jesus recognized Judas' showing his true colors, for the other 11 disciples were deceived by him until he betrays Jesus in the Garden! Rod Mattoon titles John 12:4-8 The Problem of Poor Priorities. But (de), a term of contrast, introduces one of the more dramatic light versus darkness contrasts in the Bible - Mary's selflessness contrasted with Judas' selfishness! Judas Iscariot, one of His disciples (mathetes), who was intending (mello) to betray (paradidomi - deliver or hand over) Him, said - Now we go from pure devotion to pure deception, which is not surprising for Judas' spiritual father was Satan (Jn 13:27+), the master of deceit. It is sad that Judas sullies the name disciple which means learner, clearly a trait something Judas did not exhibit. Judas had a physical attachment to Jesus, but no spiritual attachment. He saw and heard supernatural things, but they did not affect his callous heart. It is always dangerous to be given much truth and continually refuse to respond to it, until eventually one can no longer even hear truth and begins to believe the lie! Intending (mello) to betray (paradidomi) Him more literally means he was about to deliver Jesus over to the enemy. Note that every time John mentions Judas Iscariot he refers to his betrayal (Jn 6:71; Jn 13:2, Jn 13:26-29; Jn 18:2-3, Jn 18:5, cf Mt. 26:25; 27:3; Mk 3:19; 14:10; Lk 6:16; 22:4,48; Acts 1:16). It is notable that in one dictionary of synonyms, "Judas" is listed as a synonym for treachery! (In fact see this list of some 42 synonyms for Judas!) THOUGHT - This section teaches clearly that not everyone who calls themselves a disciple of Jesus is a genuine blood bought, heaven bound disciple. You must test the tree by its fruits (Mt 7:17-20+). Apparently the fruit of Judas' "tree" looked ostensibly orthodox to the other 11 disciples, which serves to emphasize how difficult it can be to discern a "tare." (cf Mt 13:25-30+). But as we see in the case of Judas, the "rotten fruit" of a false disciple will eventually begin to give off a foul odor (so to speak)! Judas (2455)(Ioudas) is translated as the tribe Judah (11), the betrayer Judas and other men with this name (32), and the half brother of Jesus, Jude(1). Note that Ioudas is also translated as "good guys" also Judah(11) and Jude(1). The first is the tribe Jesus was from and the second is Jesus' half brother! Judas 42v - Judah(11), Judas(32), Jude(1). Matt. 1:2; Matt. 1:3; Matt. 2:6; Matt. 10:4; Matt. 13:55; Matt. 26:14; Matt. 26:25; Matt. 26:47; Matt. 27:3; Mk. 3:19; Mk. 6:3; Mk. 14:10; Mk. 14:43; Lk. 1:39; Lk. 3:30; Lk. 3:33; Lk. 6:16; Lk. 22:3; Lk. 22:47; Lk. 22:48; Jn. 6:71; Jn. 12:4; Jn. 13:2; Jn. 13:26; Jn. 13:29; Jn. 14:22; Jn. 18:2; Jn. 18:3; Jn. 18:5; Acts 1:13; Acts 1:16; Acts 1:25; Acts 5:37; Acts 9:11; Acts 15:22; Acts 15:27; Acts 15:32; Heb. 7:14; Heb. 8:8; Jude 1:1; Rev. 5:5; Rev. 7:5 Iscariot (2469)(iskariotes) The meaning of this word is uncertain but usually taken to refer to a place, the village of Kerioth (Josh 15:25) in southern Judea. There are 11 uses of Iscariot in the NT and most uses are associated with a description of the fact that he was a betrayer of Jesus. Even in this verse, Satan entering him indicates he will soon carry out his devilish deed. Stein on Iscariot - The latter designation probably means man (Is[h]) from [the town of] Karioth (cariot). This would make Judas a Judean and the only non-Galilean of the group.(NAC) Guzik writes "Others think the name Iscariot is linked to the word sicarius, meaning “assassin” – a connection to the Jewish zealots who carried out underground warfare against the Roman occupiers." (I think this supposition while intriguing is unlikely). Iscariot - 11x in 11v - Matt. 10:4; Matt. 26:14; Mk. 3:19; Mk. 14:10; Lk. 6:16; Lk. 22:3; Jn. 6:71; Jn. 12:4; Jn. 13:2; Jn. 13:26; Jn. 14:22 Intending (3195) (mello) means to be about to do something, to be at the point of, to be impending, to be destined or likely to.To take place at a future point of time and so to be subsequent to another event. It indicates that something is about to be done with a strong probability in the present or the future. Mello is used of purpose, certainty, compulsion or necessity. When followed by a verb in the present infinitive (about 80x in the NT), it means "about to" as in "melle teleutan" which means "about to die" or "at the point of death." (Lk 7:2, Jn 4:47) Gingrich 1. be about to, be on the point of Mk 13:4; Lk 7:2; 19:4; 22:23 ; Ac 12:6; 16:27; Ro 8:18; 1 Ti 1:16; 1 Pet 5:1; Rev 3:2, 16 .—2. be destined, must Mt 17:12, 22; Jn 11:51; Ac 26:22; Gal 3:23; Heb 1:14; Rev 1:19.—3. intend Mt 2:13; Lk 10:1; Jn 6:15, 71; 7:35; Ac 17:31; 20:3, 7, 13.—4. the participle often means future, to come Mt 12:32; Ro 8:38; Eph 1:21; Col 2:17; 1 Ti 6:19; Hb 2:5; 13:14.—5. delay Ac 22:16. (BORROW Shorter Lexicon of the Greek New Testament) Friberg on mello - (1) predominately with an infinitive following; (a) with the future infinitive = will certainly take place, will come to pass (Acts 11.28); (b) with the aorist infinitive = be on the point of, be about to (Rev 3.2); be destined to, be inevitable (Gal 3.23); (c) with the present infinitive = be about to, be going to, begin to (Mk 13.4); as a future or as a periphrasis for settled futurity will, be going to (Heb 10.27); denoting intended action have in mind to, intend to, want to (Mt 2.13); denoting an action resulting from a divine decree be destined to, must, certainly will ( Acts 26.22); (2) the present participle used absolutely to denote what is coming future, = to come, coming (Heb 2.5); neuter participle as a substantive, for an unlimited extent of time to come the future (1T 6.19); (3) as extending time because of indecision; Why do you delay? What are you waiting for? (Acts 22.16) (BORROW Analytical Lexicon of the Greek New Testament ) Gilbrant - Although the New Testament is not deterministic in a way that would violate an individual’s free will, the New Testament uses mellō in a way that the degree of probability of something happening is so great that it can be spoken of as inevitable, such as “the glory which shall be revealed” (Romans 8:18; 1 Peter 5:1). When the disciples asked Jesus concerning the things which were to be fulfilled (Mark 13:4; Luke 21:7), there was no doubt that they would be fulfilled. Mellō may also denote an intended action: “Herod will seek the young child” (Matthew 2:13; see John 6:15). Mellō can also indicate an action that necessarily follows a divine decree: “Likewise shall also the Son of man suffer of them” (Matthew 17:12; see Matthew 17:22; Luke 9:44; or Acts 26:22 where the words of the prophets must come to pass). In one place in the New Testament mellō has the meaning “to delay”: “And now what are you waiting for?” (Acts 22:16, NIV). (Complete Biblical Library) The NIDOTTE, vol. 1, p. 326 (BORROW TO SEE FULL DISCUSSION), - (mello), to be about to, to be on the point of, be B destined to, intend, propose, have in mind; (mellén), is a participle used in the sense of to come, future. CL mello (imp. emellon; Attic form émellon) is found from Homer onwards. It is commonly used with a following infinitive, or absolutely as a participle. The action indicated by the infinitive is modified by me/ld, making it dependent upon the intentions of the subject. Thus mel/o means “‘I am able to, I can.” More frequent is its use in cl. Gk. with a future infinitive: “‘I am in the act of, I am about to, I intend to.” Often it simply means “TI shall.’ When the action is seen as compelled by the gods, fate or some law, me//o means especially in the imp. “‘to have to.”..... NT 1. In the NT mello has all the meanings that it has in Gk. literature. It means to intend, to have in mind in Matt. 2:13; Lk. 10:1; 19:4; Jn. 6:6, 15; 7:35; Acts 5:35; 20:3, 7, 13; 23:15; 27:30; 2 Pet. 1:12; Heb. 8:5. It occurs frequently with the present infinitive (84 times) and occasionally with the aorist infinitive with the sense of ‘“‘to be about to’’, “to be on the point of” (Matt. 24:6; Lk. 7:2; 19:11; 21:7; Jn. 4:47; Acts 3:3; 12:6; 16:27; 18:14; Rev. 3:2; 10:4, 7; 12:4 f.). The participle formed from mello is used both as an adj. and as a noun in the sense of future (Lk. 13:9; 2 Pet. 2:6; Rom. 8:38; 1 Cor. 3:22; 1 Tim. 6:19; Heb. 11:20). ti melleis (Acts 22:16) means ‘‘Why do you hesitate ?”’ 2. MELLO means must, to have to, be certain to, in the context of events which happen according to the will and decree of God and which are thus necessary, certain and inevitable. It occurs in statements about the saving work of Christ, especially his suffering and death. Thus, “‘he began to tell them what was to happen to him’? (Mk. 10:32); “the Son of man is to be delivered into the hands of men” (Matt. 17:22; cf. 17:12; 20:22; Lk. 9:31, 44; 24:21; Jn. 7:39; 11:51; 12:33; 14:22; 18:32; Acts 26:23). It is used in connection with Judas’ betrayal (Lk. 22:23; Jn. 6:71; 12:4).. It occurs in the context of God’s action in grace and judgment (Mk. 13:4; Acts 17:31; Rom. 4:24; 8:13; Gal. 3:23; 1 Thess. 3:4; 1 Tim. 1:16; Heb. 1:14; 10:27; 11:8; Rev. 1:19; 3:10). With this may be included prophetic utterances made with divine certainty (Acts 11:28; 24:15; 26:22). Mello - 94v - about(30), almost(1), am about(2), certainly(1), come(12), delay(1), future(1), going(19), intend(1), intending(8), later(1), must(1), next*(1), point(1), propose(1), ready(1), things to come(3), will(6), will certainly(1), would(3), would live...thereafter(1), would certainly(1). Matt. 2:13; Matt. 3:7; Matt. 12:32; Matt. 16:27; Matt. 17:12; Matt. 17:22; Matt. 20:17; Matt. 20:22; Matt. 24:6; Mk. 10:32; Mk. 13:4; Lk. 3:7; Lk. 7:2; Lk. 9:31; Lk. 9:44; Lk. 10:1; Lk. 13:9; Lk. 19:4; Lk. 19:11; Lk. 21:7; Lk. 21:36; Lk. 22:23; Lk. 24:21; Jn. 4:47; Jn. 6:6; Jn. 6:15; Jn. 6:71; Jn. 7:35; Jn. 11:51; Jn. 12:4; Jn. 14:22; Jn. 18:32; Acts 3:3; Acts 5:35; Acts 11:28; Acts 12:6; Acts 16:27; Acts 17:31; Acts 18:14; Acts 20:3; Acts 20:7; Acts 20:13; Acts 20:38; Acts 21:27; Acts 21:37; Acts 22:16; Acts 22:26; Acts 22:29; Acts 23:3; Acts 23:15; Acts 23:20; Acts 23:27; Acts 24:15; Acts 24:25; Acts 25:4; Acts 26:2; Acts 26:22; Acts 26:23; Acts 27:2; Acts 27:10; Acts 27:30; Acts 27:33; Acts 28:6; Rom. 4:24; Rom. 5:14; Rom. 8:13; Rom. 8:38; 1 Co. 3:22; Gal. 3:23; Eph. 1:21; Col. 2:17; 1 Thess. 3:4; 1 Tim. 1:16; 1 Tim. 4:8; 1 Tim. 6:19; Heb. 1:14; Heb. 2:5; Heb. 6:5; Heb. 8:5; Heb. 10:1; Heb. 10:27; Heb. 11:20; Heb. 13:14; 2 Pet. 1:12; 2 Pet. 2:6; Rev. 2:10; Rev. 3:2; Rev. 3:10; Rev. 3:16; Rev. 8:13; Rev. 10:4; Rev. 10:7; Rev. 12:4; Rev. 17:8 Mello in the Septuagint - Gen. 25:22; Gen. 43:25; Exod. 4:12; Job 3:8; Job 19:25; Job 26:2; Ps. 65:1; Prov. 15:18; Isa. 15:7; Isa. 28:24; Isa. 47:13; Isa. 48:6; Isa. 59:5; Jer. 29:10 Betray (hand over) (3860) paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another, exactly what Judas did to Jesus in the Garden of Gethsemane. Paradidomi is used in legal parlance to describe handing someone into the custody of the police, authorities, etc. To deliver up one to custody, to be judged, condemned, punished, scourged, tormented, put to death. Paradidomi in Gospels - Matt. 4:12; Matt. 5:25; Matt. 10:4; Matt. 10:17; Matt. 10:19; Matt. 10:21; Matt. 11:27; Matt. 17:22; Matt. 18:34; Matt. 20:18; Matt. 20:19; Matt. 24:9; Matt. 24:10; Matt. 25:14; Matt. 25:20; Matt. 25:22; Matt. 26:2; Matt. 26:15; Matt. 26:16; Matt. 26:21; Matt. 26:23; Matt. 26:24; Matt. 26:25; Matt. 26:45; Matt. 26:46; Matt. 26:48; Matt. 27:2; Matt. 27:3; Matt. 27:4; Matt. 27:18; Matt. 27:26; Mk. 1:14; Mk. 3:19; Mk. 4:29; Mk. 7:13; Mk. 9:31; Mk. 10:33; Mk. 13:9; Mk. 13:11; Mk. 13:12; Mk. 14:10; Mk. 14:11; Mk. 14:18; Mk. 14:21; Mk. 14:41; Mk. 14:42; Mk. 14:44; Mk. 15:1; Mk. 15:10; Mk. 15:15; Lk. 1:2; Lk. 4:6; Lk. 9:44; Lk. 10:22; Lk. 12:58; Lk. 18:32; Lk. 20:20; Lk. 21:12; Lk. 21:16; Lk. 22:4; Lk. 22:6; Lk. 22:21; Lk. 22:22; Lk. 22:48; Lk. 23:25; Lk. 24:7; Lk. 24:20; Jn. 6:64; Jn. 6:71; Jn. 12:4; Jn. 13:2; Jn. 13:11; Jn. 13:21; Jn. 18:2; Jn. 18:5; Jn. 18:30; Jn. 18:35; Jn. 18:36; Jn. 19:11; Jn. 19:16; Jn. 19:30; Jn. 21:20; QUESTION - Who was Judas Iscariot? ANSWER - Judas Iscariot is typically remembered for one thing: his betrayal of Jesus. He was one of the twelve disciples who lived with and followed Jesus for three years. He witnessed Jesus’ ministry, His teaching, and His many miracles. He was the treasurer for the group and used this trusted position to steal from their resources (John 12:6). Judas was a common name in that era, and there are several other Judases mentioned in the New Testament. One of the other disciples was named Judas (John 14:22), and so was one of Jesus’ own half-brothers (Mark 6:3). To differentiate, John 6:71 and John 13:26 refer to Christ’s betrayer as “Judas, son of Simon Iscariot.” Scholars have several ideas about the derivation of the surname. One is that Iscariot refers to Kerioth, a region or town in Judea. Another idea is that it refers to the Sicarii, a cadre of assassins among the Jewish rebels. The possible association with the Sicarii allows for interesting speculation about Judas’ motives for his betrayal, but the fact that he made a conscious choice to betray Jesus (Luke 22:48) remains the same. The surname Iscariot is useful, if for no other reason, in that it leaves no doubt about which Judas is being referred to. Here are some of the facts we glean from key verses about Judas and his betrayal: Money was important to Judas. As already mentioned, he was a thief, and, according to Matthew 26:13–15, the chief priests paid him “thirty silver coins” to betray the Lord. Jesus knew from the very beginning what Judas Iscariot would do. Jesus told His disciples, “Have I not chosen you, the Twelve? Yet one of you is a devil!” (John 6:70). And at the Last Supper, Jesus predicted His betrayal and identified the betrayer: “Jesus answered, ‘It is the one to whom I will give this piece of bread when I have dipped it in the dish.’ Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon” (John 13:26). Jesus said that Judas Iscariot was not “clean”; i.e., he had not been born again and was not forgiven of his sins (John 13:10–11). In fact, Judas was empowered to do what he did by the devil himself: “As soon as Judas took the bread [that Jesus had given him], Satan entered into him” (John 13:27). The other disciples had no clue that Judas Iscariot harbored treacherous thoughts. When Jesus mentioned a betrayer in their midst, the other disciples worried that it was they who would prove disloyal (John 13:22). No one suspected Judas. He was a trusted member of the Twelve. Even when Jesus told Judas, “What you are about to do, do quickly,” (John 13:27), and Judas left the Last Supper, the others at the table simply thought Judas had been sent to buy more food or to give something to charity (verses 28–29). Judas Iscariot betrayed the Lord with a kiss, perfectly in keeping with his brazen duplicity (Luke 22:47–48). After committing his atrocious act, Judas “was seized with remorse and returned the thirty silver coins to the chief priests and the elders” (Matthew 27:3). But we learn that remorse does not equal repentance—rather than make amends or seek forgiveness, “he went away and hanged himself” (Matthew 27:5). Judas Iscariot fulfilled the prophecy of Psalm 41:9, “Even my close friend, someone I trusted, one who shared my bread, has turned against me” (cf. John 13:18). Yet Judas was fully responsible for his actions. Jesus said, “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (Matthew 26:24). Matthew 27:6–8 reports that the chief priests took the “blood money” from Judas and bought a potter’s field as a place for burying foreigners (thus fulfilling the prophecy of Zechariah 11:12–13). Acts 1:18–19 continues the story of what happened after Judas’ death and gives some additional information. Luke reports, “With the reward he got for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood.” The additional detail we learn from Luke is that, after Judas hanged himself, his dead body fell into the very field purchased with his ill-gotten gains. Given the fact of Judas’ close proximity to Jesus during three years of ministry, it is hard to imagine how he could follow through on such a dastardly betrayal. Judas’ story teaches us to guard against small, gradual failings that gain strength and power in our lives and that could open the door to more deadly influences. His story is also a great reminder that appearances can be deceiving. Jesus taught, “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (Matthew 7:22–23).GotQuestions.org Related Resources: Why did Judas betray Jesus? | GotQuestions.org How did Judas die? | GotQuestions.org Was Judas Iscariot forgiven / saved? | GotQuestions.org Why did Jesus choose Judas? | GotQuestions.org What is the significance of Judas betraying Jesus with a kiss? | GotQuestions.org What is the Gospel of Judas? | GotQuestions.org John 12:5 "Why was this perfume not sold for three hundred denarii and given to poor people?" BGT John 12:5 διὰ τί τοῦτο τὸ μύρον οὐκ ἐπράθη τριακοσίων δηναρίων καὶ ἐδόθη πτωχοῖς; KJV John 12:5 Why was not this ointment sold for three hundred pence, and given to the poor? NET John 12:5 "Why wasn't this oil sold for three hundred silver coins and the money given to the poor?" CSB John 12:5 "Why wasn't this fragrant oil sold for 300 denarii and given to the poor?" ESV John 12:5 "Why was this ointment not sold for three hundred denarii and given to the poor?" NIV John 12:5 "Why wasn't this perfume sold and the money given to the poor? It was worth a year's wages. " NLT John 12:5 "That perfume was worth a year's wages. It should have been sold and the money given to the poor." NRS John 12:5 "Why was this perfume not sold for three hundred denarii and the money given to the poor?" NJB John 12:5 'Why was this ointment not sold for three hundred denarii and the money given to the poor?' NAB John 12:5 "Why was this oil not sold for three hundred days' wages and given to the poor?" YLT John 12:5 'Wherefore was not this ointment sold for three hundred denaries, and given to the poor?' MIT John 12:5 "Why was this perfume not sold for the equivalent of three hundred days' wages and the proceeds given to the poor?" was: Ex 5:8,17 Am 8:5 Mal 1:10-13 Mt 26:8 Mk 14:4 Lu 6:41 three hundred: Jn 6:7 Mt 20:2 *marg: Mk 14:5 and given: Mt 26:9 Lu 12:33 18:22 John 12 Resources - Multiple Sermons and Commentaries Related Passages: Mark 14:5+ "For this perfume might have been sold for over three hundred denarii, and the money given to the poor." And they were scolding her. (Scolding = embrimaomai used of the snorting of horses and thus moved to admonish sternly with irritation or even anger in expressing a reproof). John 6:7+ Philip answered Him, “Two hundred denarii worth of bread is not sufficient for them, for everyone to receive a little.” SAD FIRST WORDS OF JUDAS Why was this perfume (muron) not sold for three hundred denarii (denarion) and given to poor (ptochos) people - How sad and foreshadowing that these are the first words recorded of Judas speaking. Unlike Mary's perfume, Judas' words caused a stink! They were a smokescreen hiding his malice and greed which would soon come into "full bloom!" When one compares the parallel passages, it seems very likely that Judas' criticism stirred evil intent in the hearts of the other disciples for Mt 26:8 records "the disciples were indignant (aganakteo) when they saw this, and said "Why this waste?" What they do not understand is that nothing we do for Jesus is a waste! 300 denarii represented almost a year’s work for a common laborer (cf. Mk 6:37), the number falling short of 365 days in a year because no money could be earned on the Sabbath or other holy days. Judas sold Jesus out for 30 pieces of silver, which was about a tenth of the value of Mary's sacrificial gift! “It's a great compliment to be criticized by certain people.” -- G. Campbell Morgan J C
João 12
Guzik - Jesus previously said that the time was not ready (John 2:4 and John 7:6). He took the seeking interest of Gentiles as the signal that now the hour has come that the Son of Man should be glorified (Jn 12:23). Jesus never really responded to the Greeks here, but He would on the other side of the cross. So that these Greeks, as well as others, could receive the new life He offered, then Jesus must die (be glorified) first. F F Bruce on some Greeks (Hellen) - These Greeks may have come from any part of the Greek-speaking world, possibly from a Greek city in Palestine itself. As elsewhere in the New Testament, the word (Hellen) is used of Greek-speaking Gentiles. These were no doubt God-fearing Gentiles, like Cornelius of Caesarea (Acts 10:1-31+) or that other centurion of Capernaum who loved the Jewish people and built them a synagogue (Luke 7:5+). They belonged, that is, to the class of Gentiles who attached themselves to the Jewish way of life and synagogue worship without becoming full proselytes or converts to Judaism. Such people occasionally went up to Jerusalem to worship at the festivals (like the Ethiopian eunuch in Acts 8:27+). They were admitted to the outer court of the temple, which accordingly was called “the court of the Gentiles.” Penetration into the inner courts was forbidden to Gentiles on pain of death, and warning notices were attached to the barrier—“the middle wall of partition”—separating the inner courts from the outer court so that they might know to keep their distance. Seven years later a very distinguished Gentile came to Jerusalem in company with Herod Antipas “to sacrifice to God” at the Passover season. This was Vitellius, the Roman governor of Syria. Josephus has occasion to mention this because halfway through the festal week news arrived of the death of the Emperor Tiberius (on 16 March, ad 37). But even Vitellius had to content himself with worshipping in the outer court. (BORROW Gospel of John page 262) Bob Utley on who were going up to worship (proskuneo) - The present tense implies they were in the habit of going to the Feast. They were either (1) God-fearers or (2) proselytes of the Gate. The first were regular worshipers at the synagogue and the second had officially become converts to the Jewish faith. It is interesting to note that in the mysterious providential working of God Jesus came into contact with the Gentile world at His birth (Magi) and at His death (these Greeks). The Greeks come to the Cross of the King, as the Magi to His Cradle of the King. Henry Alford (citing Stier) describes the Greeks this way - "These men from the West at the end of the Life of Jesus, set forth the same as the Magi from the East at its beginning: — but they come to the Cross of the King, as those to His cradle.” (ED: BOTH WERE ON HOLY GROUND!) F F Bruce has an interesting thought about why the Greeks are suddenly mentioned - “On this occasion the Greek’s curiosity about Jesus may have been stirred simply because everyone was talking about him. But there could have been a more special reason. Between verses 19 and 20 a day or two had elapsed: Jesus was no longer on the road to Jerusalem, but teaching daily in the temple precincts. And in the meantime, according to Mark 11:15-17, he had expelled the traders and money changers from the precincts — that is, more precisely, from the outer court — in order that the place might fulfill its divinely ordained purpose of being ‘a house of prayer for all the nations’ (Isaiah 56:7). Did these Greeks recognize this action as having been undertaken in the interests of Gentiles like themselves who, when they came up to worship the true God, had to confine themselves to the outer court? If that court was cluttered up with trade and traffic, their privilege was diminished thereby.” (BORROW Gospel of John page 262) NET NOTE - These Greeks who had come up to worship at the feast were probably "God-fearers" rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch. Greeks (1672)(Hellen) one who speaks Greek (Ro 1:14), so culturally one like Greeks in language and civilization. In a religious sense, this refers to non-Jews (Acts 11:20, Acts 20:21; 1Co 1:24; Gal 3:28). In the broader sense, hellen could refer to all persons who came under the influence of Greek, as distinguished from Israel’s, culture. Religiously this could refer to proselytes or God-fearers, those in sympathy with Israel's heritage Ac 17:4. See 4 page discussion in New International Dictionary of New Testament Theology (NIDNTT) - Topics covered include Ἕλλην (Hellēn), a Greek; Ἑλλάς (Hellas), Greece; Ἑλληνικός (Hellēnikos), Greek; Ἑλληνίς (Hellēnis), a Greek woman; Ἑλληνιστής (Hellēnistēs), a Hellenist; Ἑλληνιστί (Hellēnisti), adv. Greek, in the Greek language. Zodhiates makes an helpful distinction regarding Hellen - Distinction should be made, however, between the Greeks (Héllēnes) and the Grecians (Hellenistes). The Greeks were the Greeks by birth (Acts 16:1, 3; 18:17), or else Gentiles as opposed to Jews (Ro 2:9, 10), while the Grecians (Hellēnistaí) were foreign Greek-speaking Jews as distinct from those in Palestine who were called Hebrews (Acts 11:20). The Greeks and Hebrews first met when the Tyrians sold the Jews to the Greeks (Joel 3:6). Greece is noted prophetically in Dan. 8:21 where the history of Alexander and his successors is rapidly sketched. Zech. 9:13 foretells the triumphs of the Maccabees over the Graeco-Syrian Empire, while Isaiah looks forward to the conversion of the Greeks, among other Gentiles, through the instrumentality of Jewish missionaries (Isa. 66:19). After the complete subjection of the Greeks by the Romans, and the absorption into the Roman Empire of the kingdoms which were formed out of the dominions of Alexander, the political connection between the Greeks and the Jews as two independent nations no longer existed. Rom. 1:14 speaks of "the Greeks and the barbarians" through which latter word reference is made to all those who are not Greeks. The implication is that the Greeks were sophisticated or wise while the others were ignorant. In Acts 18:17, the Greek inhabitants of Corinth are mentioned in distinction from the Jews. This distinction was often in the broadest sense referring to all those who used the Gr. language and customs whether in Greece, Asia Minor, or other countries. As Gr. was the prevailing language, the name "Greek" was often used to designate as Gentiles all those who were not Jews (Acts 16:1, 3; 19:10, 17; 20:21; 21:28; Rom. 1:16; 2:9, 10; 3:9; 10:12; 1 Cor. 1:22-24; 10:32; 12:13; Gal. 2:3; 3:28; Col. 3:11). In Acts 11:20 the Textus Receptus has Hellenistes, Greek-speaking Jews. In John 7:35, the dispersion of the Hellénōn (Greeks) is the dispersed among the Gentiles (cf. Sept.: Isa. 9:11). Greeks are also spoken of as Gentile converts to Judaism or Greek proselytes (John 12:20; Acts 14:1; 17:4; 18:4). (BORROW The Complete Word Study Dictionary: New Testament) Hellen - 26x/25v - Greek(9), Greeks(17). Jn. 7:35; Jn. 12:20; Acts 11:20; Acts 14:1; Acts 16:1; Acts 16:3; Acts 17:4; Acts 18:4; Acts 19:10; Acts 19:17; Acts 20:21; Acts 21:28; Rom. 1:14; Rom. 1:16; Rom. 2:9; Rom. 2:10; Rom. 3:9; Rom. 10:12; 1 Co. 1:22; 1 Co. 1:24; 1 Co. 10:32; 1 Co. 12:13; Gal. 2:3; Gal. 3:28; Col. 3:11 Hellen in Septuagint - Isa 9:12; Da 8:21; Da 10:20; Da 11:2; Joel 3:6; Zech 9:13; Proselytes (4339) proselutos James Smith - DEATH, LIFE, AND SERVICE JOHN 12:20–26 Probably these Greeks who desired to see Jesus came from the same city as Philip and Andrew, and may have been personally known to them. Philip and Andrew did what they could to bring about an interview, but seemingly failed. The closing words in verse 36 are very significant in this connection. “These things spake Jesus, and departed, and did hide Himself from them.” But while He hid Himself from them, the things which He spake were in themselves a new and fuller revelation of the Christ which He wished them to see. He who would “see Jesus” as God desires Him to be seen, must see Him as “a corn of wheat falling into the ground and dying, and bringing forth much fruit.” I. Death. “Except a corn of wheat fall into the ground and die, it abideth alone.” A corn of wheat in the process of dying is here alluded to. As applied to His own preparation for the Cross, the reference is full of solemn suggestion. As a corn of wheat must fall into the ground before it will die, so He had to condescend to come into the place of death before He could reap the fruits of resurrection life. When Christ came into this world He came into the place of death. His coming was the falling of the corn of wheat into the ground, but except it die, it abideth alone. A seed that had lain in the hand of a mummy for 3000 years, remained alone, but when, by another hand, it fell into the ground and did die, then it brought forth fruit. The process of dying is the process of yielding up everything to those forces that are opposed to stationary barrenness. Just as the buried seed slowly surrenders its all, so is its new capacity created for fruitfulness. The life of Jesus Christ, which ended in the shameful death of the Cross, was like the life of the corn-seed in the ground—there was no reserve, no keeping back, the treasures of His marvellous nature were wholly surrendered. “He came not to be ministered unto, but to minister, and to give His life.” He died for us What was true of the Christ as “a corn of wheat” is also true of the Christian, except he die—to the old self-life—he abideth alone. It is by being “alway delivered unto death for Jesus’ sake, that the life also of Jesus is made manifest in our mortal flesh” (2 Cor. 4:11). II. Life. “But if it die, it bringeth forth much fruit.” The life that is yielded up by the dying seed conditions and prepares the way for another and more fruitful life. Christ died, and therefore did not abide alone. The life that He yielded up has been abundantly fruitful in an ever-increasing harvest of resurrected souls. The possibilities of Jesus Christ as seed-corn dropped, as it were, from the hand of the Heavenly Father into the soil of humanity, are the possibilities of GOD. He shall see His seed, because His soul was made an offering for sin. Christ died, but like a corn of wheat, He was born anew—begotten again in resurrection fruitfulness. In this new life, in Him and in us who have died unto sin, there is the abiding power of eternity. Herein is My Father glorified, that ye bear much fruit, but “that which thou sowest is not quickened except it die” (1 Cor. 15:36). If the seed refuses to die, the quickening power refuses to act. The Holy Spirit, the Quickener, can only work this newness of life where there is death. This new Divine life, begotten out of the death of the self-life, is the life that glorifies God in bearing much fruit. He that soweth to the flesh shall out of the flesh, as out of poisoned soil, reap corruption. III. Service. “If any man serve Me, let Him follow Me.” To follow Him is the highest and holiest of all service. To follow Him is to go on continually denying self. We cannot be following Him in His life of perpetual self-denial unless we are prepared daily to lose our own life. He that loveth his (own) life shall lose it, and he that maketh his own life of no account shall keep it unto life eternal (v. 25). Christ loved not His own life, but yielded it, day by day, unto the will of the Father, and so served Him by following Him. Our service must be of the same nature, as we have, through grace, been brought into the same privilege. Now are we the sons of God. In essence, then, this service is self-denial for the sake of Jesus Christ. But think of the blessedness of it. “If any man serve Me, him will My Father honour.” The Father honoured the Son for such a service; He will also honour all who so follow His footsteps. They will be honoured with His presence, His peace, and His power, and “where I am, there shall also My servant be.” “If any man will come after ME, let him deny himself” (Matt. 16:24). To go after a self-denying Christ is impossible without the denial of self. We must deny our own thoughts, will, power, interests—everything that would hinder His will, power, and interests from being accomplished in us and by us. John 12:21 these then came to Philip, who was from Bethsaida of Galilee, and began to ask him, saying, "Sir, we wish to see Jesus." BGT John 12:21 οὗτοι οὖν προσῆλθον Φιλίππῳ τῷ ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας καὶ ἠρώτων αὐτὸν λέγοντες· κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν. KJV John 12:21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. NET John 12:21 So these approached Philip, who was from Bethsaida in Galilee, and requested, "Sir, we would like to see Jesus." CSB John 12:21 So they came to Philip, who was from Bethsaida in Galilee, and requested of him, "Sir, we want to see Jesus." ESV John 12:21 So these came to Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we wish to see Jesus." NIV John 12:21 They came to Philip, who was from Bethsaida in Galilee, with a request. "Sir," they said, "we would like to see Jesus." NLT John 12:21 paid a visit to Philip, who was from Bethsaida in Galilee. They said, "Sir, we want to meet Jesus." NRS John 12:21 They came to Philip, who was from Bethsaida in Galilee, and said to him, "Sir, we wish to see Jesus." NJB John 12:21 These approached Philip, who came from Bethsaida in Galilee, and put this request to him, 'Sir, we should like to see Jesus.' NAB John 12:21 They came to Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we would like to see Jesus." YLT John 12:21 these then came near to Philip, who is from Bethsaida of Galilee, and were asking him, saying, 'Sir, we wish to see Jesus;' MIT John 12:21 These people came to Philip, who was from Bethsaida in Galilee. They were asking him, "Sir, we want Jesus to be introduced to us." Philip: Jn 1:43-47 6:5-7 14:8,9 we wish: Jn 1:36-39 6:40 Mt 2:2 8:9-12 12:19-21 15:22-28 Lu 19:2-4 Ro 15:8-12 John 12 Resources - Multiple Sermons and Commentaries Click to enlarge - Middle Wall of Partition Inner court on Left; Court of Gentiles on Right GENTILES SEEK THE SAVIOR These (GREEKS) then came to Philip, who was from Bethsaida of Galilee (map Jn 1:44+), and began to ask (imperfect - kept asking over and over) him, saying (present tense), "Sir (kurios - showing respect and courtesy), we wish (thelo - we desire) to see Jesus." - Why did they come to Philip? The text does not say, so anything we say would be conjecture. Some have conjectured the name Philip, like Andrew, was Greek by name though not by nationality. Some have conjectured because Bethsaida is in vicinity of Gentile territory, but we simply do not know. The other question is why would they need to make this request of the disciples rather than going straight to see Jesus? The most reasonable answer is that in view of the fact that they were not Jewish, they were allowed only into the outer court of the Gentiles and were forbidden on pain of death to pass through the middle wall of partition (see Eph 2:14+) and into the inner courts of the Temple presumably where Jesus was teaching (SEE depiction above). A T
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Guzik - Jesus didn’t mean that He would be glorified in the eyes of men. That just happened at the triumphal entry. The glorification Jesus pointed to here was being glorified on the cross. Something the world could only see as disgraceful humiliation, Jesus saw as being glorified. A T
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Guzik - Just as a seed will never become a plant unless it “dies” and is “buried” so the death and burial of Jesus is necessary to His glorification. Before there can be resurrection power and fruitfulness, there must be death. R V G Tasker - What is true in the natural world....is also true in the spiritual. The same divine principle that life comes through death is operative in both spheres. God kills to make alive. The grain of wheat must fall into the ground and die that it may produce fruit. Even so, eternal life for the many comes through the sacrifice of the One. And the same providential law is applicable to each believer. He must disown the imperious authority of his selfish ego, if he is to life the life and an integrated person; he must abandon ruthlessly a self-centered existence lived in conformity to the standards of the world, if the higher element in him is to be preserved unto life eternal. This he cannot do. He must have an example to follow. Jesus is that example (ED: SEE Walking Like Jesus Walked!). By looking to Him (Heb 12:2), a life of service to Him is made possible; and that life of service constitutes the 'dying in order to live' which is the theme of Jesus' teaching in this passage. (BORROW The Gospel according to St. John PATE 148) A T
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Guzik - There comes a place where God will strengthen us in our decision, whether for Jesus or against Jesus. Ultimately, before God, we get what we want, and those who push Jesus away will not have to endure eternity with Him. Brian Bell - Blinded - What is the only reason you can now see? Because the veil has been lifted! 2 Cor 4:3-4+ "Even if our gospel is veiled, it is veiled to those who are perishing. The god of this age (SATAN) has blinded the minds of unbelievers, so that (PURPOSE CLAUSE) they cannot see the light of the gospel of the glory of Christ, who is the image of God." This verse is found 7x’s in the Bible, and each time it speaks of judgment. It is a repeated warning that reminds the unsaved not to take their spiritual opportunities lightly. While you have the light, believe in the light (Jn 12:36). This doesn’t mean much to us who can “make light” (electricity in every home, street lights everywhere, flashlights, back up lights, candles, cell phone lights, etc) Hardened - formation of a callous. Habits are formed by the result of our choices. Our day by day choices gradually turn into habits. Example: Trail through a forest! - A pioneer can barely see the trail; but when followed by another, then another, years later it becomes a highway. This works for both good & bad habits. They did not believe (Jn 12:37) [though they had seen the evidence for His divine Sonship] They could not believe (Jn 12:39) [because their hearts had become hard & their eyes blind] They should not believe (Jn 12:39) [because they had spurned His grace!] It is an awful thing to resist the Spirit of God, for if his softening influences are withdrawn, the heart grows hard
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Guzik has an interesting thought - Is it possible to be a secret follower of Jesus? Only temporarily; either the secrecy will cancel out the belief, or the belief will cancel out the secrecy. D A Carson has an interesting question asking that "if many even among the leaders believed in Him, however imperfect their faith, should we not think also of the many ordinary folk who put their faith in Jesus, often with much more candour and much less reserve than their leaders? The leaders themselves (same word as in Jn 3:1) seem at this point to fit the pattern of inadequate, irresolute, even spurious faith that John repeatedly describes in this Gospel (e.g. Jn 2:23–25; 6:60; Jn 8:30ff.). Nicodemus was willing to stand up for Jesus in the Sanhedrin (Jn 7:50–52+); he and Joseph of Arimathaea publicly identified themselves with Jesus’ cause by providing decent burial for him (Jn 19:38-39+). Doubtless there were other leaders, less courageous even than this, who maintained some distant attachment to Jesus, who believed in him in some sense, of whose faith the Pharisees knew nothing (Jn 7:48). (BORROW The Gospel according to John) William