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v.21 As Gentiles they dared not approach Jesus directly, though they desired
to ''see" (i.e., talk to) Jesus. Why they wanted to see
Jesus and why they chose to approach Philip is unclear.
v.22 Philip was probably in a dilemma because Jesus had
told them that they were to reach out to Jews only (MAT 10:5), but lately Jesus had said that He had “other sheep not of this fold”(JOH 10:16).
v.23 This appears a very strange answer to Philip's question!
The link is that when Jesus sees the Greeks, He sees in them the numerous Gentiles that will receive Him as Saviour
after He is crucified and ascended. So He goes on to teach them about His crucifixion, which is the one act that
will draw the Gentiles to Himself. It is the crucifixion and resurrection that will glorify Him as the Messiah. The word "hour"' means
season or time.
v.24 Jesus compares the effects of His crucifixion with
a corn of wheat that is sown. When a seed is sown it dies (i.e., decays) and becomes a plant that produces much
fruit, but if it does not die it remains
as an isolated (i.e., alone) unproductive seed. This is a beautiful
example of Jesus' death and its benefits.
v.25 Though we cannot die for others as the sinless Christ
could, we can learn a lesson from the sown-seed, namely, before we get harvest there must be some measure of sacrifice.
In other words, unless we are willing to sacrifice many of the pleasures of our physical life, we cannot obtain
the greater rewards of spiritual life (i.e., life eternal).
For example, if we are unwilling to lose friends and honour from this world, then we will not turn from our sins
and receive Christ as our Saviour. This principle is applicable both to salvation and Christian living, and repeated
several times in the bible (MAT 10:37-39, 16:24-26; MAR 8:34-38, LUK 9:23-26, 17:32,33). The word "hate" must be taken comparatively,
not absolutely. In other words, compared to eternal things, temporal things are so worthless that they are contemptible.
How few Christians "hate' their lives in this world!
v.26 If we want to be Jesus' disciples, then we should follow Him, i.e., we too must be willing to sacrifice for others also.
As Christians we should be where Jesus is, namely, serving others. Jesus assures us that if we serve men for His sake, God will honour us. [12]
Jesus Foretells His Death
v.27 As Jesus speaks
about His sufferings. He trembles at the prospect of sufferings because He is 100% man (though He is also 100%
God). This is not rebellion. For example, a person who wants to have an injection, may be frightened and subconsciously
pull his arm away from the needle. In times of great pain, men tend to forget everything else. Being a. man, there
was a struggle in Jesus between His flesh (i.e.. Father, save me from this hour) and
His will which desired to suffer (i.e., for this cause came I unto this hour). This was a moment of great anguish and perplexity. [13]
v.28 The overriding desire of Jesus was that the
Father's name would be glorified. God had glorified His name by Jesus' miracles, but would glorify it even more by the demonstration of
His love for us at Calvary, and the demonstration of power at Jesus' resurrection.
v.29 Many of the bystanders failed to hear the distinct
words (as in ACT 9:7 and 22:9) probably because of the noise of
the crowd, but others heard (believing that it was an angel that spake).
v.30 Though the people did not hear the words, they knew it was a supernatural answer to Jesus' prayer (v.28).
God spoke for the people's sake, not to comfort Jesus. They
could not hear the words because God knew that they would not understand what was spoken at that moment of their
life. Similarly, when we read the Bible, God does not give us understanding of passages that are not needful to
us at that point.
v.31 Satan's grip over men (especially over the idol-worshipping
Gentiles, some of whom had triggered off this answer) would be destroyed by Jesus' death at Calvary because as
these Gentiles received Jesus as their Saviour they were delivered from Satan's grip. Few people realize the terrible
spiritual condition of a people that have never heard the Gospel. [14]
v.32
The phrase "lifted up from the earth" refers to Jesus' crucifixion (v.33). [15] It is Jesus' crucifixion that draws
all men (i.e., men from all nations) unto Him. Prior to His crucifixion, Jesus' ministry
was directed towards the Jews. The word "draw" refers
to an active influence from God that leads men to Jesus (6:44).
v.34 The Jews understood the phrase "lifted up from
the earth"' (v.33) to mean crucifixion, therefore, they say that this is impossible
because they heard out of the law that Christ abideth for ever.
[16]
v.35 Jesus does not answer them directly, but He
tells them that if they want to know what kind of person He is they should follow Him and learn what they can before
it is too late (i.e., while thelight is with you).[17] Jesus calls Himself the light because He had come to lead Israel to trust in their Messiah.
v.36 This was the most opportune
time for them to believe in Him. [18]
v.37 This is the most convincing statement that the seeing of miracles does not give faith.[19]
v.38 Quotation from ISA 53:1. Isaiah, as the "prince of prophets" laments on behalf of
all the prophets at the blindness and unbelief of the Jews. The "arm of the Lord" refers to God's power. Though the Jews
saw Jesus' many miracles (v.37) the simple truth that Jesus was the Son of God was not revealed to their spiritually blinded eyes.
v.39 This is adapted from ISA 6:9,10.
v.40 God
is not a cruel and unreasonable God, but the loving God who
sincerely and patiently pleads with men to repent. However, when man of his own accord determines to harden his
heart against God, then God obliges them by hardening their hearts further (eg. EXO 7:3, 8:32, 9:12). The guilt
remains entirely with man. Israel's rejection of Christ was not a frustration of God's plan but part of God's eternal
plan, foretold by Isaiah.
v.41 This teaching that God hardens
man's heart appears cruel to those who do not know who God is. [20] However, Isaiah spoke these things after seeing God's glory (ISA 6). Isaiah saw the glory of His love,
patience, righteousness, majesty etc.
v.43[21] Though Christians do not totally stop desiring the praise of men, the Holy Spirit gives them the desire to seek God's praise more
than men's. Few things are as difficult to overcome as the desire of pleasing man. Only when we have faith that
God will reward us, then can we overcome this desire.
v.44 This statement cannot be taken absolutely but must
be taken to mean "He who believes on me does not exclusively believe on me alone but believes also on him
who sent me." Similarly, those who claim to believe in God must believe in Jesus also
(JAM 2:19). [22]
v.45
Jesus is God come in the flesh (JOH 8:19,14:9 and HEB
1:3).[23]
v.46 [24] Jesus came into the world, to be the light that showed the way to heaven. No prophet made such a claim.
-----------------------------
Footnotes
[1] John
omits the events that took place during His retirement ministry in the city of Ephraim (11:54). These events were
recorded by Matthew, Mark and Luke. Though Jesus arrived in Bethany six days before the Passover, but as this incident is probably the same as that of
MAT 26 and MAR
14, the supper itself was held two days before the Passover (MAT 26:2, MAR 14:1).
The possible sequence of events were: (a) Saturday - supped with Lazarus. (b) Sunday - rode triumphantly into Jerusalem
on an ass. This was the day when
the Jews selected a lamb for the coming passover. Jesus offered Himself to be their Lamb. (c) Monday - Jesus went
to Jerusalem again, and cursed the barren fig tree. (d) Tuesday - Jesus went to Jerusalem and spoke for the last
time to the people. On His return from Jerusalem, He sat on the Mount of Olives and delivered the famous prophecy
of MAT 24 and 25. (e) Wednesday - He tarried at Bethany. (f) Thursday- He went to Jerusalem, ate the passover, appointed the Lord's Supper, and was taken
prisoner by the priests, (g) Friday - He was crucified.
[2]
v.2 The supper was in the house of Simon the leper (MAT
26:6, MAR 14:3). It appears to be a thanksgiving dinner of Simon (who was cured from leprosy)
and Lazarus (who was resurrected). It seems strange that Martha should serve in Simon's house, but her fervent desire to serve probably overruled social
norms. As usual Martha was the active one who could not sit still.
*Dinner-guests usually sat in the Greek style by reclining on couches arrange in a U-shape around a low
table to eat (see JOH 13:23). The custom of those days was that others who were not invited could come in and watch
the guests eating. By eating at this supper, Lazarus was proving that he was truly resurrected physically and was
not a mere spirit.
v.3 A pound of ointment (i.e., perfume) is a very large amount of ointment. "Nard" is an essence derived from a plant that grows in the upper heights of the
Himalayas, and brought at great cost to Israel. Though Matthew and Mark describe Mary anointing Jesus' head, there
is no contradiction because one pound of ointment was sufficient for anointing the whole body. And if Mary did
it for Jesus' "burying" (v.7) it would be unlikely that she only anointed His feet. Mark also tells us
that she broke the alabaster bottle (i.e., emptied it completely), therefore there was more than enough to anoint
the whole body and that the excess had to be wiped off His feet. As Mary did not have anything to wipe off the
excess, she used her hair though it was considered improper for a woman to loosen her tresses in the presence of
men. A woman's hair is her glory (ICO 11:15).
Mary's act symbolised selfless devotion. Mary was so grateful for the life that Jesus' had given to her brother
Lazarus that what she did was the natural out-flowing from a grateful heart. Anointing was also the symbolical
act of appointing a king or priest ("Christ" means the Anointed One).
[3] Judas
was not alone in his disapproval of Mary's action, but the disciples also disapproved (MAT
26:8). They obviously did not esteem Jesus as Mary did. Mary was
so grateful because of what Jesus had done for her brother. Though the disciples were somewhat aware that Jesus
would die for their sins and give them eternal life, the Lord's goodness was not so clear to them. Therefore, their
gratitude was less than Mary's. The disciples had also lived with Jesus for three years, and "familiarity
breeds contempt."
We must be careful that we do not lose our first love for Jesus. When there is little love, there is little generosity.
Furthermore, the disciples were probably jealous with Mary's devotion and generosity", because her love was
greater than theirs. For this reason a Christian's whole-hearted zeal is often frowned upon by his fellow Christians.
Judas hid his lack of love for Jesus with a very noble excuse, namely, that he was concerned for the poor. We
often hide our lack of love for God by pretending to love men.
In reality those who give most generously to the poor are those who give to God. Those who are stingy with God,
are also stingy with men. The money or the time that they do not give to God is used to feed their lusts and not
to help the needy. We must never expect to be praised for our zeal to God. On the contrary we must expect to be
slandered as fanatics, fools, show-offs, etc.
[4] Judas
was unhappy with Mary because he hoped that the three hundred pence would be given to him to give to the poor.
In this way, he could help himself to some of the money. Many people (including Christians) are unhappy with those
Christians who give generously to God's work, because they lose the opportunity of obtaining some of that money.
Right up to the end of his three-year discipleship with Jesus, Judas the unsaved embezzler was regarded by all
the disciples as the most honest disciple, and therefore chosen to be the treasurer.
[5] Possibly
Mary, having heard and believed Jesus' teachings about His impending crucifixion, takes this opportunity to anoint
Jesus (MAT 26:12, MAR 14:8) because she is uncertain
that she will have the opportunity of doing so when He dies. Mary's faith is remarkable considering that none of
His disciples at this time understood or believed Jesus' teachings regarding His crucifixion. By her action she
advertised Jesus' coming death and therefore her apparently useless act was to be remembered forever (MAT 26:13). Our apparently useless acts of sharing the Gospel or giving to missions have
eternal consequences and rewards.
[6] Many
opportunities in life come but once, and we must grab them while they are available. However, spiritual duties
are more important, more useful, and more difficult to do because there is so little thanks when we do them.
[7]
v.9 The common-folk came out of curiosity. Curiosity is one of the most powerful
“emotions” in men.
v.10 These ruthless Sadducees were willing to murder an innocent man to preserve
their popularity and their false teachings which denied the resurrection.
[8] This
day when Jesus publicly entered Jerusalem is now called Palm Sunday. Notice how willingly Jesus went to His death.
[9] The
palm is a symbol of God's people because it is upright and evergreen (which symbolizes
eternal things). The Jews were commanded to wave palm branches with myrtle and willow branches during the Feast
of Tabernacles (LEV 23:40)
as a symbol of rejoicing and triumph.
[10] No
Roman official would have mistaken Jesus, sitting on an ass, as a rebel out to overthrow them.. The manner of Jesus'
entry into Jerusalem was prophesied in ZEC 9:9.
This prophecy was fulfilled five hundred years earlier.
[11]
v.17 There were some present who were eye-witnesses of Lazarus' resurrection. Their
excited proclamation (i.e., bare record) of this miracle had reached many people.
v.l8 The majority in the crowd were not eye-witnesses of Lazarus ' resurrection,
but had heard about it.
[12] The
disciples believed that Jesus would soon be the King of Israel, and therefore they had grand dreams of earthly
honours and riches. These words of Jesus were to remind them that as His followers they were to serve,
not be served. We serve Jesus, by serving men (especially His children).
[13] During
this struggle Jesus' divine nature held itself passive, while His human nature suffered. This scene is rather similar
to that of Gethsamane. It is not sinful to pray for deliverance from suffering, so long as we willingly submit
to God's will. Neither is it sinful to have inward strife in our hearts from temptations, though it is sinful to
fall into temptations.
[14] Jesus'
sacrifice at Calvary judged men - dividing men into two categories: saved and unsaved. Those who rejected
Jesus’ sacrifice would be
judged. Also, as Jesus hung on the cross. He was bearing the
judgment of this world.
[15] Jesus
had used this phrase (“lifted
up”)
to describe His crucifixion when He spoke to Nicodemus (JOH 3:14).
[16] They
had literally interpreted passages like ISA 9:7 and EZE 37:25 on the Messiah's eternal reign. And they willingly
ignored passages on His sufferings (eg. ISA 53:7, DAN 9:26). Therefore, knowing that Jesus claimed to be the Son of man, they said "Seeing that you claim to be the Son of man, and yet talk about
being crucified; explain to us what kind of Son of man are you? are you a fake type because you are so different
from what was prophesied?" (i.e., "who is this Son of
man?")
[17] After
Jesus left this earth, the Jewish people walked in darkness knowing not
whither they went, until Jerusalem was finally destroyed and the Jews were scattered.
[18] This
departure of Jesus from the public was His final one before He was arrested and brought
before Pilate. Verses 44-50 were not spoken in public but rather a summary of His public teachings.
[19] " ...they believed not" is written in the imperfect Greek tense implying that there was a constant
and progressive unwillingness to accept Jesus.
[20] One
who knows who God is and who knows the true condition of man will say "It
is of the LORD'S mercies that we are not consumed" (LAM 3:22).
[21]
v.42 The phrase "did not confess" is in the imperfect tense (i.e., went on denying). If they never repented
of their sin of denying Jesus, then they were not genuine believers (MAT
10:32,33). Because they were chief rulers they had much to lose by accepting Jesus as their Saviour (MAT
19:24). These chief rulers believed in their heads, not in their
hearts.
[22] What
follows is not a public sermon, but a summary of Jesus' teachings.
[23] This
verse, and the previous verse, proclaim Jesus' unity with God the Father.
[24]
v.47 See also JOH 3:17,8:15,16.
v.48 We will be judged according to Jesus' words that "he that believeth on
the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth
on him" (JOH 3:36).
v.49 Unity of God the Father and God the Son (also v.50).
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