Bible Groups - Gospel and Letters of John - navigation>
Gospel of John - Chapter 12
- A densely packed chapter to conclude Jesus' public ministry, with several potential surprises and
questions: (1) Anointing: What is the significance - if any - of the similarities & differences with the
synoptics? Mary is again held up as the model disciple, but with no reason to associate her with the
penitent Magdalene, although Magdalene rather than Mary is at the Cross and Resurrection. (2) Entry
into Jerusalem: again comparisons with the synoptics, but here up to 3 crowds are mentioned, and Jesus
use of an ass clearly indicated his acceptance of the public welcome while rejecting the crowds'
expectations of Messiah. (3) The Hour has come: Final clear statement of Jesus' manner and purpose of
death, but distinction between the Crucifixion as glorifying the Father, and the glorification of the Son.
(4) The problem of unbelief: was it pre-ordained by God, so that the Gentiles would be included in
Christianity, or was (is) it the fault of those who see the revelation of God in Jesus but refuse to make the
commitment that trust in Jesus implies? Followed by Jesus' last loving appeal for acceptance.
- 1 "Therefore", often omitted, ties this journey to Bethany in with the preceding chapter, with the Jews
plotting to kill Jesus. On the Saturday before the Friday evening Passover. Mark has the anointing 2 days
before Passover. Jesus comes to Bethany on his way to Jerusalem for the last time. No reason to assume
the dinner given for Jesus was the house of Mary, Martha and Lazarus - indeed mentioning Lazarus as a
guest suggests otherwise, although Martha was serving - as would often happen at a big occasion given
by a neighbour. Immediately we are reminded of Jesus' coming death by the raising of Lazarus given as
proximate reason for Jesus’ death.
- 2 Again the verse starts with "therefore": the dinner seems to have because of Jesus' visit. Martha not
taking a leading role, as previously, but in a serving role, but perhaps “serving” in sense of discipleship,
rather than Lukan distractedness. Possible overtones of eucharistic meal, Cf “deipnon” of the Lord -
Lord’s Supper (1 Cor 11:20)? The “they” who made the meal is unspecified. Appear to be many
present, not just family.
- 3 Again starting the verse with "therefore", to tie Mary's anointing with previous happenings. In contrast
to the plotting of the Pharisees, Mary shows her love by anointing Jesus’ feet, as for burial. Shows her
utter humility by anointing his feet, rather than his head in a kingly or welcoming gesture - although
enough - about a pint - to cover Jesus all over! Feet would normally be attended to by the lowliest slave.
Touching his feet and using her hair is intimacy violating normal distance between men and women.
Wiping with hair even more unusual - an adult woman's hair would normally be bound and covered
except to her husband, although Luke has this also (after washing with tears). Letting her hair flow freely
in this way would indicate loose morals - Mary ignores convention as her heart goes out to her Lord in
anticipation of his coming agony. Perhaps wiping off excess oil. NRSV has “pound” of “perfume”, rather
than “litre” and “oil” as in NAB. (Cf 19:39). “spikenard” - from root of plant growing in northern India.
The house was filled - as funeral oils pervade a tomb - as with affection - as the fame of Mary spread to
the whole world (Mk 14:9). Sweet smell contrasts with fear of stench before Lazarus is raised - and is
almost only smell described in NT. Mary the first to identify with the dead Messiah. “Whole house”
could imply whole of John’s community affected by Mary’s prophetic act.
- 4 Judas' hypocritical complaint contrasts with Mary's love. The source of this complaint is not given in
synoptics. Judas’ only spoken line in this Gospel. Judas as thief contrasted with Mary’s generosity. John
characterises him in 3 ways: surname, disciple, betrayer, emphasising the enormous offence.
- 5 IE 300 days’ == 1 year's wages - Cf several litres of Chanel No. 5! How would we react? Expense of
stained glass windows? Where did Mary get such a valuable item? Suggests a well-to-do family, or a
gift.
- 6 Only John says Judas was a thief, and suggests a bad character before the betrayal. So what? Opens up
possibility that avarice may have been a motive for betrayal. John also tells us that Judas was the group's
treasurer- literally keeper of the small money-box (not bag - originally a box to keep flute mouthpieces).
- 7 Jesus confirms that Mary has rightly understood the significance of Jesus' death. Or “the purpose was
that she might keep it for the day of my burial preparation” (Cf Matt 26:12), since it appears that all the
ointment was used. In rabbinic theology care for burial is a higher class of good works than almsgiving.
Anointing of feet is unusual - the head is normal, as in Mark & Matthew. Mary has interpreted correctly
the consequence for Jesus of the raising of Lazarus. She offers what she has in return for the extra time
she has been given with Lazarus. Anointing normally associated with festivity, not burial. Perhaps burial
was on Jesus' mind? Jesus may mean that Mary had entered fully into his mind and knew that the end
could be far off. Mary had 'saved' the perfume for his death, and now was a good time to use it.
- 8 Cf Ps 82, also used by Jesus in 10:34. “with you”: the poor should always be integral part of Christian
community. Mary is doing what she can while Jesus is still with them in body. Opportunity is to be
seized while it is there. The time for devotion to him is shorter than we think. Link between Judas'
selfishness, which in human society is the cause of some being poor.
- 9 The great crowd 'of Jews' coming to Bethany seeking both Jesus and Lazarus, linking Lazarus into what
follows. Equal interest in Lazarus suggests shallow reaction to the sign, but this is not so malign as those
plotting to kill both Jesus and Lazarus. This crowd includes Jesus' enemies as well as others well
disposed to him. John does not let us forget Jesus' great miracle in raising Lazarus.
- 10 Lazarus is in danger too, as so many of Jesus’ followers are, because his existence is strong proof of
Jesus’ life-giving word. Killing Lazarus might seem to be ineffective, since Jesus had raised him! Or
perhaps they felt Lazarus' death was not genuine, and killing him would put an end to the story. Caiphas
had said "Better one man should die" but now it is two - evil grows. Lazarus was a double embarrassment
for the Sadduccees - not only losing their following, but proving the possibility of resurrection.
- 11 Many of the Jewish leaders and others who opposed Jesus were going over to follow Jesus - and no
longer following the Jewish authorities. Tense implies either an ongoing process or a beginning of a
process. Words for faith here imply a deep faith, but it may be only a signs-faith.
- 12 Entry into Jerusalem can be seen as resurrection, following crucifixion - Sanhedrin decision to kill;
and burial - anointing. Helps understand that Jesus will eventually return. This crowd is different - the
crowds of Jews and others who have come to Jerusalem for the great festival and were described
preparing for ir in Vv 11:55-56. Perhaps some know him from his work in Galilee. They 'went out' to
meet him. They were not there by accident - according to John their presence was deliberate. They are
welcoming their expected political messiah, king.
- 13 For John it is the crowd rather than the disciples who initiate the entry and show triumph; only John
mentions palms, which must have been brought for the celebrations, as they are not local; only John says
the crowd called Jesus “king”. Implies political enthusiasm. The crowd’s presence later prompts
reaction by Pharisees. Words from Ps 118: 25-26, a psalm used by pilgrims entering Jerusalem. In John
this is Jesus’ 4th visit to Jersalem; in synoptics it is first and only visit. Crowd acts liturgically. Palms
symbolic of life and fertility; used at Tabernacles, (but not native - had to be imported) and for triumphal
celebration of restoration of Temple by Maccabees. Also in Rev 7:9. Here suggests welcoming Jesus as
new Judas Maccabeus, a new national liberator. “Hosanna” expresses prayer for liberation: “grant
salvation” or "God save him!". Perhaps like 'God save the King'. The crowd's enthusiasm heightened by
Jesus' apparent acceptance of their welcome. "Blessed is he" - proclaiming that Jesus is blessed, rather
than praying that he might be blessed. "He who comes in the name of the Lord" - a Messianic title (Ps
118:26). Crowd describing Jesus as coming in God's name, and adding that he is the 'King of Israel' (Cf
Jn 1:49). Need see no contradiction with Synoptic version, even though acclamations appear before Jesus
sits on an ass: Jesus may have chosen to ride on the ass after seeing the crowd's adulation. Whatever -
Jesus rode on an ass to symbolise a very different conception of Messiahship: not a King, but a Prince of
Peace.
- 14 To correct the crowd's expectations, Jesus acts a prophecy: like the humble king promised by
Zechariah, he comes riding on the donkey of service, not the stallion of war, to bring peace and salvation.
(Za 9:9-10). John sees a fulfilment of a prophecy as indicating a special kind of king. This will only
become clear after his death and resurrection, ie when he had been glorified. (Cf synoptics place
cleansing of temple here). Actually John only has Jesus “seated” on the ass, not riding, and says nothing
of how the ass was obtained.
- 15 (Zech 9:9; Zeph 3:16). “Have no fear” is substituted for “Rejoice greatly” in Isaiah - John’s
community not yet ready to rejoice. (Cf Isa 40:9-11). The crowd see messianic entry; later interpreted
by disciples as beginning of Jesus’ march towards a death which was done to him.
- 16 Confirms disciples were present. (Last heard about in Ephraim). What didn’t they understand?
Perhaps symbollism of palms. Note that they realised that they - ie the disciples - had done these things
to him. While the crowd and the disciples acclaimed Jesus as Messiah and King, it was only after the
Resurrection that they came to realise that riding on an ass meant a very different sort of Messiah and
King.
- 17 A different crowd, from Bethany, heard or saw the enthusiasm of those greeting Jesus into Jerusalem,
and joined in, telling the others newly arrived in Jerusalem that Jesus had called Lazarus from the tomb.
Not only that he had raised him from the dead, but how he had done it - by calling him. Even larger
crowd forms. So 3 crowds: (i) at resurrection of Lazarus (v 17), now telling others about it; (ii) went out
to see Jesus and Lazarus because they heard of the miracle (v 9); (iii) in city, went out and welcomed him
with palms and acclamations (v 18).
- 18 And another crowd, hearing of this miracle, also went out to meet those escorting Jesus into
Jerusalem. The crowd in v 12 would seem to be pilgrims streaming to Jerusalem, in this verse it appears
to be the Jerusalem mob coming to meet the procession 'because they had heard of this miraculous sign'.
- 19 Ironically the Pharisees recognise that “the whole world” is following Jesus - including the Jewish
crowd, but John probably means to include the whole world, including Gentiles.
- 20 Comes true with the Greeks (Gentiles, possibly God-fearers, not just Greek-speaking Jews) coming to
see Jesus. (Cf 7:35).
- 21 Philip and Andrew are again the intermediaries (Cf 6:7-10), perhaps because they have Greek names,
or because come from Bethsaida, in the more gentile territory of Philip the Tetrarch. “see” ie meet, not
just at a distance, as they presumably have already. But 'see' probably has overtones of learn about, come
to believe in, as in Jn 1:46.
- 22 Philip probably perplexed - no indication so far that Jesus interested in non-Jews - what should he do?
Philip and Andrew both Greek names, and frequently mentioned together in John.
- 23 Jesus appears to ignore the Greeks, but immediately recognises that this means his hour has now
come: his mission to the house of Israel is over, his work is done, he can now return to his Father. His
mission will now bear fruit from his death. John appears to see the Greeks' coming as significant, but not
their presence - they are not mentioned again. That Greeks had reached the point of wanting to meet
Jesus showed that the climax had come: Jesus no longer belongs to Judaism, which has rejected him, but
to the world, which now awaits and seeks him. The 'hour has come' - has come and remains with us, no
going back. Jesus refers to himself as 'Son of Man' especially when referring to his mission - as now.
- 24 Life is being offered to the world through Jesus’ death. Rare agricultural image links to reaping of
harvest of gentiles. Fruitfulness comes via death. Wild wheat seeds scattered by wind; cultivated wheat
hangs heavy and needs assistance to scatter the seed - usually by women. Grain here is a single seed.
Cultivated wheat that remains alone bears no fruit. But if it does die, by being broken up and planted, it
bears much fruit.
- 25 The meaning of the analogy is made plain: By the very fact of loving one's life, it is lost. Loving life is
self-defeating - one's life is thereby automatically lost. And is lost right now. People whose priorities are
right so love the things of God that all interest in the affairs of this life appear comparatively to be hated.
Different words for this earthly life and the eternal life to come - but the characteristics of eternal life
may be entered here and now. John adds to synoptics “in this world” and “for eternal life”. “life” here
means natural life, not soul, which was not a Hebrew concept. So the images of the grain of wheat and of
raising up are combined: Jesus must lay down his life in order to be raised up on the Cross, just as his
followers must be prepared to lay down their lives and fall to the ground in a loving letting go of the
demands of this world, to bear fruit and reach eternal glory with the Father.
- 26 Personal relationship with Christ important. The servant must follow his Lord, even unto death, and
be where he is. This necessarily entails suffering. There is no other way, but this will lead to being
honoured by the Father. The servant who dies (Isa 52:13) is key to John’s theology. His disciples must
follow in the same servant roles too. Serving (diakone) mentioned 3 times in this verse. Deacons must
be willing to follow Jesus, even to death. Reward is “honour” - the chief social value at this time.
Honour from God greater than any earthly reward. A hint of disciples being swept up into the oneness
that unites Father and Son (Cf 17:1-26).
- 27 Now is the hour of suffering, as well of exaltation. Parallels in following verses with agony in garden,
not given in John. Thought of death troubles Jesus very greatly, as in synoptics. But here Jesus refuses to
pray for deliverance from the coming trial. His 'prayer' is rhetorical: it is a hypothetical prayer that Jesus
considers and rejects. Or did he actually utter this prayer? But his question is 'What shall I say?' not 'What
shall I choose?' - he will follow his Father's will, in total confidence that his Father will bring him
through this hour safely. The Father’s voice comes instead to give him confidence that he has understood
his Father's will correctly. The hour must be faced, even though Jesus very humanly shrinks from the
anticipated suffering.
- 28 'Glorify your name' - tense of verb perhaps indicates a single act, ie the cross. It is in the Cross that
God is supremely glorified. God himself answers: Jesus has been glorified, several times during his
earthly life, eg Baptism, Transfiguration, and will be so in the future, ie in the Cross - the only further
event glorifying the Father, as distinct from the future glory of the exalted Christ. Note that the Cross
glorifies the Father, showing his supreme love to the world. Two issues: (i) revelation of the glory of
God, ie the glorification of the Son of Man, the lifting up, the way Jesus was to die = on the cross; (ii)
the glorification of Jesus as Son of the Father = through the cross.
- 29 The crowd that was standing there do not hear without Jesus’ interpretation, they hear only earthly
noises, which are sometimes interpreted as the voice of God (eg Ps 29:3) or an angel (Lk 22:43; Matt
26:53). This sound is heard by all, it is not a solely subjective vision.
- 30 For John the voice from heaven is for the benefit of the onlookers, that they may see the closeness of
the Father and Son. Jesus interprets the sound for them. But by saying the voice came mainly for their
sake, not his, does not solve the problem that they did not understand it. Why not - lack of spiritual
perception? John transforms the synoptic private agony to a public manifestation of Jesus’ obedient
service. The voice from heaven is for their sake: the crowd must come to believe that the only
explanation for the glorification of the Son of Man (v 23), for the falling of the grain of wheat to the
earth so that it will bear much fruit (v 24), must come from above (v 30).
- 31 Jesus last words of his public ministry. His work is over. He has shown the Father to “his own” and
thus caused them to judge themselves. The Cross will now bring judgement to the world, which will
condemn itself by its treatment of the Son and its reaction to the Cross. Satan may be the 'Prince of this
world', the single force, in men's minds, drawing the (neutral) world into the prison of 'this world', but he
holds no sway in the next world. So the Cross is also defeat for Satan - in what appeared to be moment of
his triumph. The struggle between light and darkness is now.
- 32 Jesus emphasises that only he - an emphatic 'I' - can accomplish this work. The gentile Greeks are
answered: everyone will be drawn to him when he is lifted up - both physically and in exaltation. In John
'lifted up' always refers to the Cross, made clear here by the next verse. As elsewhere in John, 'draw'
indicates that people do not come naturally to Christ: it is only as God works in one's soul and draws one
that one can come to Christ. Cf 6:44: we like to think we can choose to come to Christ, or not; but our
salvation depends on God: noone can come to Jesus unless the Father draws him in: "My perceptions,
distorted by my view as myself at the centre of the universe, cannot unaided recognise the presence of
God in me" (Newbigin). Or Cf 6:45: God will teach his people himself within their hearts (Isa 54:13 or
Jer 31:34), and this is the only way to Jesus. But 'all men'? This is a problem, since clearly not all men are
drawn to Jesus, and this is acknowledged in this Gospel. So Jesus is not affirming that the whole world
will be saved, but that those that are saved are saved in this way. But not limited to one religion, Jews
and others would be so drawn, but only through his death. This verse is seen as containing the whole of
John's theology of the Church: The Church is based solidly on the historical reality of the death and
resurrection of Christ, an intervention by God himself and not made by human hands. Some texts have
'draw all things' to himself, ie all reality, but this may indicate only humanity in general.
- 33 John clarifies that lifting up implies the death on a Cross that Jesus did indeed suffer. Cf note on v 28.
- 34 But the crowd’s understanding of Messiah is different - they clearly understood 'lifting up' to refer to
death, but they expect a Messiah to stay on, according to a strong Jewish tradition, possibly in the Psalms
etc (Ps 89:36, 110:4; Isa 9:7; Dan 7:14), but not in the 'Law'. The 'Jews' are still sure they are right.
Pathetic, last “Who is this Human One?” Is this Son of Man the expected Messiah? The significant
question in all religion. The last objection to Christian claims that Jesus is the Messiah: noone is to know
where he comes from (7:27); will he do more signs than this person (7:31); not from Galilee (7:41); and
remains forever (12:34). Assumptions and inadequate listening leave them astray. The last mention of
the crowd in Jesus' ministry: they are at the end confused and perplexed, totally unable to appreciate the
gift being offered them and the significance of the person who is offering it.
- 35 Jesus’ only answer is to stress the shortness of time: the light will not shine much longer. It is sunset.
But for all time, if we do not use the light when it is given we will lose it. We assume that Jesus the light
will be always available to follow when we will. But for John this is not so: "The Johannine light is
always just rising now, always shining just for now, and always carries the threat of being denied and
withdrawn" (Urs von Balthasar). If they give up their preconceptions and act on the revelation given by
Jesus, their questions will be answered. The verb emphasises that we must 'keep on walking' in the light.
'Light' is mentioned 5 times in these 2 verses. Without the light we lose our way in the dark.
- 36 Perhaps unexpectedly, Jesus urges us to 'put our trust' in the light while we have it. We cannot be half-hearted about the light, but must continuously believe in him. To walk in the light we must believe in the
light. Having uttered his last plea to the world, the light deliberately hides himself, closing his public
ministry: He is to die, but the time will be of his choosing, not before the right time. Without the light
our steps cannot be guided. While some are still stumbling in the darkness - v. 34.
- 37 An evaluation by the author on the failure of Jesus’ “own” to receive him (Cf 1:11), in spite of the
great quality and number of miracles and their lasting effects. They are signs, everlasting in meaning, not
just historical events. Yet still they would not believe. The early Church's answer was that it was God’s
eternal plan. The OT frequently show Israel turning away from God and failing to recognise his
messengers, but also shows working out his purpose in spite of or even through the designs of evil
people. God foresaw that his suffering servant would be rejected, as foretold by Isaiah. A “historical”
explanation, not implying denial of free will. Or if it is pre-destination, it is because “he who does evil
hates the light and does not come into it” (3:20). “In their presence”: emprosthen is usually translated as
“in front of” but in this Gospel has often been used in the temporal sense of “before” - suggesting the
signs were before he was glorified.
- 38 The whole passage from Isa 53 is (normally) implied by a single quote (Isa 53:1). Isa: both the Lord's
words and his actions are involved. John sees that God's drawing us to Christ is needed, as well as his
revelation in Christ. If God has not drawn them in, it is part of his purpose and plan. Their unbelief was
foreshadowed by the Prophets.
- 39 For John, they were not able to believe: Isa 6:9-10 - another frequently used text (Cf Acts 28:26-27;
Rom 11:8; Mk 4:12). In Isa the words indicate punishment for past evil. In the Synoptics these words
indicate that unbelievers hear but do not understand. Paul sees their unbelief as the reason that 'God's
salvation has been sent to the Gentiles' (Acts 28:28).
- 40 This early Christian understanding insists that God was responsible for the Jews' blindness and
hardness of heart. But this conflicts with the story John has told so far. John does not consider that they
had no choice, but that they freely chose evil. All through this Gospel John has insisted on the
seriousness of the decision forced on the Jews by the presence of Jesus: it is their decision made with free
will. But John is saying that the hand of God is in the consequences of their decision. God's purposes are
not frustrated by decisions or opposition of evil people. In this case if the Jews had accepted Jesus, it is
unlikely that the gospel could have spread out to all the nations.: after they rejected it, it became a world
religion. The sad comment of many that preaching ministry is not accepted - Isa 53:1; Rom 10:16; Acts
28:26. The comparative failure of one’s mission is part of God’s plan and should not discourage us.
Even if we “blame” God for our blindness, Jesus has invited us all to be healed of it - even those who
claim to see. Concentrate on the discipleship mission, not spend time on pointless moral speculation
(9:1-3). Jesus’ presence induces a crisis in our lives, which forces us to declare which truth we follow -
God ratifies our decision either through healing or condemnation.
- 41 John suggests that Isaiah had seen God’s glory - not seen God face to face (no one has except Jesus),
but accepted his mission from God - Cf “I am, send me” (Isa 6:8). Anyone who can claim to be sent by
God and to become a spokesman for God, thereby sees God’s glory. Just as Abraham did (8:56). Isa was
actually speaking about God's glory, but John applies it to seeing Christ's glory: not only the supreme
greatness of Christ and to the Cross as the supreme illustration of his greatness, but also to his rejection:
also showing his glory, because God stooped so low that he could be rejected. Isaiah’s experience
exhorts the Johannine community to continue saying “I am”, as did the once blind man at the start of his
truth-telling mission (9:9).
- 42 There is nothing in John's story to suggest that the Jews were blinded by God, preventing them from
seeing Jesus as the Christ. The key to the Jews' rejection of Christ is that they have never been able to let
go of what they could understand and control: ie their messianic expectations and their 'knowledge'. So
they could never understand the heavenly things of Jesus, understanding them only as earthly things.
They cannot sacrifice earthly glory and accept the vertical inbreak of God's revelation into this horizontal
world. But John admits that there were some believers even among the authorities, many more than just
the 2 we know about, although they would not declare themselves openly until after his death (19:38).
Crypto-Christians who hide their faith, like the man born blind, lest they be expelled from the synagogue
- in John’s time too. The blind man’s acceptance of healing and mission is contrasted with the choice
made by his parents, and the elders, to prefer human glory. “Being born of the will of the flesh”, ie of
human culture rather than God’s will leads to the “wrong” choice. To be a secret believer is a basic
temptation, and the worst sin for the 4th Gospel. Better not to have seen at all, than to have seen but
remain in sin (9:41).
- 43 John sums up the failure of these leaders to follow Christ openly: 'they loved glory from men more
than glory from God'. To love glory of people above the glory of God is the supreme disaster. The Book
of Signs ends: The second half of the Gospel is for those who did receive him, as representatives of
millions from other times and places who will believe. (1:11-12).
- 44 An added postscript which summarises Jesus’ message. Cf 3:16-19; 8:15-16, 26). Not condemnation
of those who have rejected him, but one more final plea from Jesus directly to his hearers in John’s
community and to us. A “closing speech” for the defence, including many of the themes running through
the whole gospel: Faith, Jesus sent by the Father, light and darkness, judgement now and at the last day,
eternal life. (Cf 6:29; 6:57). Spoken at some time by Jesus, but spoken loudly - the occasion is not
important, their challenge to believe is. Believing - trusting - in Jesus is the same as believing - trusting -
in the Father, who sent him. Jesus and the One who Sent Him are not to be separated.
- 45 The union of Father and Son is complete looking at Jesus is the same as looking at his Father. (6:40)
- 46 Jesus as light of world came not to condemn but to save. (3:19; 8:12; 9:5; 12:35). Important in view
of previous verses on unbelief as part of God's plan: the purpose of Christ's coming was salvation, to
deliver us from the darkness we are naturally in into his light. 'Walking' in the light now replaced by
'remaining' in the light to show the abiding effect of a decision for or against Jesus.
- 47 (8:15; 3:17; 5:34) Neither did Jesus come to judge the world, but to save the world - John emphasises
'the world' twice - some translations omit one or other.
- 48 But our inevitable judgement depends on our personal reaction to Christ. (3:11; 5:24, 29; 6:40).
Those who have intelligent understanding of Jesus' teaching and yet do not keep it are certainly
condemned. Anyone who despises the speaker of the saving word will be judged - by the very saving
word itself. In the last day the judgement will be that the saving word came to that person and that person
rejected it. In this verse we have both realised and final eschatology, the latter explaining the former, less
distinct than we now view (Brown). But we are not to think of Jesus as standing over us judging, people
judge themselves.
- 49 Jesus’ word identified with the Father's command - the Father told him what to say and how to say it.
(7:17-18; 8:28; 10:18). To reject Jesus is to reject the Father and stand condemned. 'For' gives the reason
for the above: it is because Jesus' message is of divine origin that it can condemn on the last day. Jesus is
not saying he disagrees with the words the Father has required him to utter, but that it does not originate
with him. The Father is committed, bound up with the Son's mission. It is his mission too.
- 50 All these are the themes of Chapters 1-12. (5:24; 6:40; 8:28, 38). The Father's commandment is not a
harsh restriction: it 'IS life eternal' - not just speaks about life eternal or how to attain it, but the
commandment is God's great love acting on us for our salvation. The 'Therefore' is important: it is
because the Father's commandment is life eternal that the things that Jesus speaks, he speaks just as the
Father spoke to him. The relation between Jesus and the Father is permanent. A striking end to Jesus'
public ministry: 'Jesus is the Word of God, or he is nothing' (Barrett).
- The Book of Signs has shown us who Jesus is, and through knowing Jesus we can know the Father: new
era of messianic wine; Jesus’ word gives life; Jesus is the bread of life; Jesus is the light and life of the
world. To go further, to know Jesus in our very hearts, we must take a further step, assisted by Jesus’
passion, revealed in the Book of Glory. Jesus’ public ministry ends. The next 7 chapters take place on
Jesus’ last day, as his “hour” reveals his glory for those with eyes to see.