Jesus the Rescuer King: Death, Deliverance, and Unbelief John 11:55-12:50

John 11:55–12:11 ESV

55 Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. 56 They were looking for Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?” 57 Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him. 1 Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. 3 Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 “Why was this ointment not sold for three hundred denarii and given to the poor?” 6 He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. 7 Jesus said, “Leave her alone, so that she may keep it for the day of my burial. 8 For the poor you always have with you, but you do not always have me.” 9 When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests made plans to put Lazarus to death as well, 11 because on account of him many of the Jews were going away and believing in Jesus.

PREPARATION FOR JESUS’ DEATH

This is now the third Passover recorded in John’s account. By mentioning the feast at this point, John establishes a link between Jesus’ approaching death and this festival, which is so significant in the life of God’s people.

The expectations of the people in verse 56 only heighten the sense of Jesus’ control over His planned arrival in Jerusalem for the feast. At the same time, Jesus’ explanation of the anointing (v. 7) shows Him to be fully aware that His journey to Jerusalem will end in His death. Note the contrast with Jesus’ progress to the feast of Tabernacles in chapter 7. At that point His ‘hour’ had not yet come and He resisted any attempt to impose an agenda upon Him. Now His ‘hour’ has come and He heads up to Jerusalem with full knowledge of all that awaits Him.

The narrative of verses 1–11 helps us identify the key issues of life and death. Lazarus, once dead but now living, sits at table with Jesus, now living but soon to die.

As with Caiaphas in chapter 11, Mary’s action signals more than she realizes: on face value, it is a simple expression of loving devotion to Christ (John highlights the cost (a year’s wages) and the smelly results (previously, the stench was of Lazarus’ dead body (11:39); now the smell comes from Jesus’ body, as He is anointed for burial (v. 7))). But taken together with Jesus’ explanatory comment in verse 7, Mary’s action takes us to the heart of what is happening at this point in John: Jesus is going to His death.

The response of Judas Iscariot is a negative foil for Mary’s costly, model (cf. ch. 13) discipleship. His questions may have seemed innocent (v. 5), but his true motivation was not (v. 6).

At the same time, the deliberate unbelief of the chief priests continues to astound. As they heard of the raising of Lazarus, many Jews were beginning to believe in Jesus. Therefore, the chief priests decide to kill not just Jesus, but Lazarus as well (verses 10-11). They will do whatever it takes to protect their own position and glory (cf. 5:44).

John 12:12–19 ESV

12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” 14 And Jesus found a young donkey and sat on it, just as it is written, 15 “Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt!” 16 His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him. 17 The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. 18 The reason why the crowd went to meet him was that they heard he had done this sign. 19 So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.”

THE ARRIVAL OF THE RESCUING KING ON THE WAY TO HIS DEATH

This passage is sandwiched between the preparation for Jesus’ death and the arrival of the Greeks, an incident that signals the approach of His death. The great crowd hails Jesus as their rescuing Messiah. Hosanna means ‘Give salvation now’, and the people greet Him as ‘King of Israel’ (cf. 1:49) and one who ‘comes in the name of the Lord’. In contrast to the other occasion when the crowd wanted to ‘make Him king’ (6:15), Jesus both allows and accepts their adulation. But while they see Him as Messiah, they fail to see that in coming on a donkey Jesus was fulfilling Zechariah’s prophecy; and so, once again, they fail to see what kind of Messiah He is and what He is going to achieve (see OT notes). He knows the agenda of the next few days and so allows them to hail Him as their king, but John acknowledges that even the disciples failed to see the significance of the donkey (v. 16) until after Jesus’ death and resurrection (it is not the first time that we have been told that the disciples’ understanding was clarified after Jesus’ death and resurrection (2:22). It seems that the disciples made real progress when they realized that the hour of Jesus’ glorification would be upon the cross.) The Pharisees meanwhile are helpless to prevent Jesus’ mission in drawing all peoples to Himself (v. 19, cf. 4:42; 12:23, 32).

John 12:20–36 ESV

20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; Andrew and Philip went and told Jesus. 23 And Jesus answered them, “The hour has come for the Son of Man to be glorified. 24 Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25 Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. 26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him. 27 “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. 28 Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” 29 The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” 30 Jesus answered, “This voice has come for your sake, not mine. 31 Now is the judgment of this world; now will the ruler of this world be cast out. 32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to show by what kind of death he was going to die. 34 So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” 35 So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. 36 While you have the light, believe in the light, that you may become sons of light.” When Jesus had said these things, he departed and hid himself from them.

HIS DEATH EXPLAINED: THE HOUR OF JESUS’ DEATH IS THE HOUR OF HIS FATHER’S GLORY, FOR DEATH LEADS TO LIFE

In the overall move toward the hour of His death and glory (11:1-12:50), this is the first time that Jesus announces the arrival of His hour; He proceeds to give detailed hints about what his glory will entail.

John 12:20–23 ESV

20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; Andrew and Philip went and told Jesus. 23 And Jesus answered them, “The hour has come for the Son of Man to be glorified.

The ‘hour’ has come.

The arrival of the Greeks is the trigger that causes Jesus to announce that His hour has now come.

This is the ‘hour’ that we have been waiting for, all through the Gospel, since it was first mentioned at Cana (see 2:4; 7:30; 8:20).

The request to see Jesus, coming from the Greeks, symbolizes the ingathering of the nations by God’s Messiah, and the beginnings of the fulfilment of Jesus’ role as the ‘saviour of the world’ (4:42).

It stands in stark contrast to the rejection of the Messiah by the Jews (cf. 1:11-12). But Jesus’ delay in speaking makes the reader aware that there is more to ‘see’ before they can ‘come to Him’. In the events that follow (Jesus’ death and resurrection) the reader will see the full glory of God.

John 12:24–26 ESV

24 Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25 Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. 26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.

24–26 The explanation. The explanatory metaphor about the grain of wheat introduces the key principle underlying all Jesus’ actions in the next few days. It outlines the central truth that the only way to have life in eternity is to hate life and lose life now. To hate life is not to be miserable, but to have an allegiance to Jesus that is higher than even my allegiance to life itself. Jesus Himself lives out this principle, achieving rescue and life for His disciples (v:24).

But in verses 25–26 He makes it plain that this is the way of discipleship that all must follow – discipleship therefore entails great cost and great reward. This does not mean that His followers should become spoilsports who are unable to enjoy God’s good gifts. Rather, they should learn from the cross that life lived out in rebellion against God in this world stands under judgement, and is what took Jesus to His death (see vv. 31–33).

For the people in the crowd, this short paragraph contains major correctives to their understanding, about the kind of Messiah that Jesus is, and also about the nature of true discipleship. The verses end with the twin promise that the disciple will be where Jesus is (seeing and sharing His glory – cf. 14:3; 17:24) and will be honoured by the Father (just as the Father wants others to honour the Son – 5:23).

John 12:27–30 ESV

27 “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. 28 Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” 29 The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” 30 Jesus answered, “This voice has come for your sake, not mine.

27–30 The Father’s witness. These verses show clearly that

Jesus’ death was part of God’s overall plan for achieving His own glory (the death of Jesus will lead to the glory of the Father (here) as well as to the glory of the Son (v. 23)). They also make it clear that Jesus did not somehow escape from all the physical and emotional agony involved in crucifixion. His death was not a mistake, and He did not draw on supernatural powers to avoid the pain and agony of suffering His Father’s wrath. His death, which conquers death itself and brings life to the world, really is the supreme moment when God’s glory is revealed. The voice from heaven is for the benefit of the disciples: they hear it and are convinced, but the crowd, though they hear it, do not understand it (cf. verses 37ff). It truly is remarkable that even at this moment of great distress, Jesus does not pray for His own deliverance, but solely for His Father’s glory. The Father has already glorified His own name, primarily through the signs, and will now glorify it once again.

John 12:31–33 ESV

31 Now is the judgment of this world; now will the ruler of this world be cast out. 32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to show by what kind of death he was going to die.

31–33 The achievements of the cross. As Jesus is lifted up in death (cf. 3:14; 8:28; cf. also Isaiah 52:13),

He will bring judgement on the world, drive out Satan, and draw all kinds of people into His kingdom. By ‘all men’ He does not mean ‘all people without exception’, but rather ‘all without distinction’.

This reminds us of the significant arrival on the scene of the Greeks and Jesus’ immediate response about His death; Gentiles as well as Jews would be rescued through His death (v:20–23; this marks the fulfilment of a plan that began all the way back in Genesis 12).

Note that Jesus does not yet tell us how these things will be achieved; we must be careful not to pre-empt the narrative. Nevertheless, we are encouraged to recognise that the events of the next few days will be full of significance; looking back we will understand what was going on in this fulfilment of the Passover.

John 3:34–36 ESV

34 For he whom God has sent utters the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has given all things into his hand. 36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

34–36 The final appeal. Interestingly, the people in the crowd understand Jesus’ reference to being ‘lifted up’ to be an explicit reference to His death. They do not understand how the Messiah could possibly die, so Jesus appeals to them to learn from Him and trust in Him before it is too late. Judgement is a real threat and they, together with John’s readers, need to respond to Jesus’ offer and accept the opportunity of becoming children of God before the time has passed. Jesus withdraws; His public ministry will soon come to an end.

John 12:37–50 ESV

37 Though he had done so many signs before them, they still did not believe in him, 38 so that the word spoken by the prophet Isaiah might be fulfilled: “Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” 39 Therefore they could not believe. For again Isaiah said, 40 “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” 41 Isaiah said these things because he saw his glory and spoke of him. 42 Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God. 44 And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me. 46 I have come into the world as light, so that whoever believes in me may not remain in darkness. 47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. 49 For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. 50 And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.”

37-50 UNBELIEF EXPLAINED

John’s comments show us that the Jews’ unbelief has been foretold, and so is not unexpected (v. 38), and that it is from God, and so is not outside God’s sovereignty (v. 40). Not everyone rejects Jesus outright, for many Jews, even leaders, do believe, though secretly (vv. 42–43). The question we are left asking, however, is, ‘what is the exact nature of this ‘belief’?’ Is it the inadequate belief that we have seen in the crowd, or is it the real thing? John’s description of their fearful cowardice, and their thirst for man’s praise (v. 43) is not encouraging – their condition is the same as that of the Pharisees themselves in 5:44). Jesus’ final public words (vv. 44ff) summarise His message to the Jews. They contain yet another appeal to those who are unbelieving to change their minds, on account of who He is and what He offers.

The major emphasis is that the unbelief of the Jews will lead to their judgement (v. 48). Note the ‘did not’ (v. 37) and ‘could not’ (v. 39) of their unbelief.