3 Therefore Mary took a pound of ointment of pure nard, very precious, and anointed Jesus’ feet and wiped his feet with her hair. The house was filled with the fragrance of the ointment.
4 Then Judas Iscariot, Simon’s son, one of his disciples, who would betray him, said,
5 “Why wasn’t this ointment sold for three hundred denarii and given to the poor?”
6 Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.
7 But Jesus said, “Leave her alone. She has kept this for the day of my burial.
8 For you always have the poor with you, but you don’t always have me.”
9 A large crowd therefore of the Jews learned that he was there; and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.
10 But the chief priests conspired to put Lazarus to death also,
11 because on account of him many of the Jews went away and believed in Jesus.
12 On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem,
13 they took the branches of the palm trees and went out to meet him, and cried out, “Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!”
14 Jesus, having found a young donkey, sat on it. As it is written,
15 “Don’t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey’s colt.”
16 His disciples didn’t understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him.
17 The multitude therefore that was with him when he called Lazarus out of the tomb and raised him from the dead was testifying about it.
18 For this cause also the multitude went and met him, because they heard that he had done this sign.
19 The Pharisees therefore said among themselves, “See how you accomplish nothing. Behold, the world has gone after him.”
20 Now there were certain Greeks among those who went up to worship at the feast.
21 Therefore, these came to Philip, who was from Bethsaida of Galilee, and asked him, saying, “Sir, we want to see Jesus.”
22 Philip came and told Andrew, and in turn, Andrew came with Philip, and they told Jesus.
23 Jesus answered them, “The time has come for the Son of Man to be glorified.
24 Most certainly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit.
25 He who loves his life will lose it. He who hates his life in this world will keep it to eternal life.
26 If anyone serves me, let him follow me. Where I am, there my servant will also be. If anyone serves me, the Father will honor him.
27 “Now my soul is troubled. What shall I say? ‘Father, save me from this time’? But I came to this time for this cause.
28 Father, glorify your name!” Then a voice came out of the sky, saying, “I have both glorified it and will glorify it again.”
29 Therefore the multitude who stood by and heard it said that it had thundered. Others said, “An angel has spoken to him.”
30 Jesus answered, “This voice hasn’t come for my sake, but for your sakes.
31 Now is the judgment of this world. Now the prince of this world will be cast out.
32 And I, if I am lifted up from the earth, will draw all people to myself.”
33 But he said this, signifying by what kind of death he should die.
34 The multitude answered him, “We have heard out of the law that the Christ remains forever. How do you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
35 Jesus therefore said to them, “Yet a little while the light is with you. Walk while you have the light, that darkness doesn’t overtake you. He who walks in the darkness doesn’t know where he is going.
36 While you have the light, believe in the light, that you may become children of light.” Jesus said these things, and he departed and hid himself from them.
37 But though he had done so many signs before them, yet they didn’t believe in him,
38 that the word of Isaiah the prophet might be fulfilled, which he spoke: “Lord, who has believed our report? To whom has the arm of the Lord been revealed?”
39 For this cause they couldn’t believe, for Isaiah said again:
40 “He has blinded their eyes and he hardened their heart, lest they should see with their eyes, and perceive with their heart, and would turn, and I would heal them.”
41 Isaiah said these things when he saw his glory, and spoke of him.
42 Nevertheless, even many of the rulers believed in him, but because of the Pharisees they didn’t confess it, so that they wouldn’t be put out of the synagogue,
43 for they loved men’s praise more than God’s praise.
44 Jesus cried out and said, “Whoever believes in me, believes not in me, but in him who sent me.
45 He who sees me sees him who sent me.
46 I have come as a light into the world, that whoever believes in me may not remain in the darkness.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 12:44–46Because the love of human praise prevented the chief rulers from believing, Jesus cried and said, He that believes in Me, believes not on Me, but on Him that sent Me: as if to say, Why are you afraid to believe in Me? Your faith through Me passes to God. … He that believes on Me, believes not in Me, but on Him that sent Me: as if He said, He that takes water from a stream, takes the water not of the stream, but of the fountain. … He calls Himself the light, because he delivers from error, and disperses the darkness of the understanding; that whosoever believes in Me should not abide in darkness.
Because the love of human praise prevented the chief rulers from believing, Jesus cried and said, He that believes in Me, believes not on Me, but on Him that sent Me: as if to say, Why are you afraid to believe in Me? Your faith through Me passes to God. … He that believes on Me, believes not in Me, but on Him that sent Me: as if He said, He that takes water from a stream, takes the water not of the stream, but of the fountain. … He calls Himself the light, because he delivers from error, and disperses the darkness of the understanding; that whosoever believes in Me should not abide in darkness.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 12:44–50; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 12:12–13See how great was the fruit of His preaching and how large a flock of the lost sheep of the house of Israel heard the voice of their Shepherd … The branches of palms are songs of praise, for the victory which our Lord was about to obtain … over death, and His triumph over the devil, the prince of death, by the trophy of the cross. … It were a small thing to the King eternal to be made a human king. Christ was not the King of Israel, to exact tribute, and command armies, but to direct souls, and bring them to the kingdom of heaven.
See how great was the fruit of His preaching and how large a flock of the lost sheep of the house of Israel heard the voice of their Shepherd … The branches of palms are songs of praise, for the victory which our Lord was about to obtain … over death, and His triumph over the devil, the prince of death, by the trophy of the cross. … It were a small thing to the King eternal to be made a human king. Christ was not the King of Israel, to exact tribute, and command armies, but to direct souls, and bring them to the kingdom of heaven.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 12:12–19; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 12:32What is this all that He draws, but that from which the devil is cast out? He does not say, All men, but, All things; for all men have not faith. He does not mean then all mankind, but the whole of a man, i.e. spirit, soul, and body; by which respectively we understand, and live, and are visible. Or, if all means all men, it means those who are predestined to salvation: or all kinds of men, all varieties of character, excepting in the article of sin.
What is this all that He draws, but that from which the devil is cast out? He does not say, All men, but, All things; for all men have not faith. He does not mean then all mankind, but the whole of a man, i.e. spirit, soul, and body; by which respectively we understand, and live, and are visible. Or, if all means all men, it means those who are predestined to salvation: or all kinds of men, all varieties of character, excepting in the article of sin.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 12:27–33; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 12:24He Himself, of the seed of the Patriarchs, was sown in the field of this world, that by dying, He might rise again with increase. He died alone; He rose again with many.
He Himself, of the seed of the Patriarchs, was sown in the field of this world, that by dying, He might rise again with increase. He died alone; He rose again with many.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 12:20–26; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
John Calvin1509–1564ReformedCommentaries · on John 12:32–33The Evangelist says, that Christ pointed out the manner of his death; and, therefore, the meaning undoubtedly is, that the cross will be, as it were, a chariot, by which he shall raise all men, along with himself, to his Father. … The word all, which he employs, must be understood to refer to the children of God, who belong to his flock. Yet I agree with Chrysostom, who says that Christ used the universal term, all, because the Church was to be gathered equally from among Gentiles and Jews … The old Latin translation has, I will draw all things to me; and Augustine maintains that we ought to read it in that manner; but the agreement of all the Greek manuscripts ought to have greater weight with us.
The Evangelist says, that Christ pointed out the manner of his death; and, therefore, the meaning undoubtedly is, that the cross will be, as it were, a chariot, by which he shall raise all men, along with himself, to his Father. … The word all, which he employs, must be understood to refer to the children of God, who belong to his flock. Yet I agree with Chrysostom, who says that Christ used the universal term, all, because the Church was to be gathered equally from among Gentiles and Jews … The old Latin translation has, I will draw all things to me; and Augustine maintains that we ought to read it in that manner; but the agreement of all the Greek manuscripts ought to have greater weight with us.
John Calvin, Commentaries, on 12:32; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 12:3Doubtless she intended this as a token of her love to Christ, who had given real tokens of his love to her and her family; and thus she studies what she shall render. … A condescending love; she not only bestowed her ointment upon Christ, but with her own hands poured it upon him, which she might have ordered one of her servants to have done; nay, she did not, as usual, anoint his head with it, but his feet. True love, as it does not spare charges, so it does not spare pains, in honouring Christ. … The filling of the house with the pleasant odour of the ointment may intimate to us, (1.) That those who entertain Christ in their hearts and houses bring a sweet odour into them; Christ's presence brings with it an ointment and perfume which rejoice the heart.
Doubtless she intended this as a token of her love to Christ, who had given real tokens of his love to her and her family; and thus she studies what she shall render. … A condescending love; she not only bestowed her ointment upon Christ, but with her own hands poured it upon him, which she might have ordered one of her servants to have done; nay, she did not, as usual, anoint his head with it, but his feet. True love, as it does not spare charges, so it does not spare pains, in honouring Christ. … The filling of the house with the pleasant odour of the ointment may intimate to us, (1.) That those who entertain Christ in their hearts and houses bring a sweet odour into them; Christ's presence brings with it an ointment and perfume which rejoice the heart.
Matthew Henry, Commentary on the Whole Bible, on 12:3; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on John 12:20–22Certain Greeks - A prelude of the Gentile Church. That these were circumcised does not appear. But they came up on purpose to worship the God of Israel. … These came to Philip of Bethsaida in Galilee - Perhaps they used to lodge there, in their journey to Jerusalem. … Sir - They spake to him, as to one they were little acquainted with. We would see Jesus - A modest request. They could scarce expect that he would now have time to talk with them.
Certain Greeks - A prelude of the Gentile Church. That these were circumcised does not appear. But they came up on purpose to worship the God of Israel. … These came to Philip of Bethsaida in Galilee - Perhaps they used to lodge there, in their journey to Jerusalem. … Sir - They spake to him, as to one they were little acquainted with. We would see Jesus - A modest request. They could scarce expect that he would now have time to talk with them.
John Wesley, Explanatory Notes upon the New Testament, on 12:20–22; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on John 12:4–6had the bag--the purse. bare what was put therein--not, bare it off by theft, though that he did; but simply, had charge of its contents, was treasurer to Jesus and the Twelve. How worthy of notice is this arrangement, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the eleven of His true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company--for ever!
had the bag--the purse. bare what was put therein--not, bare it off by theft, though that he did; but simply, had charge of its contents, was treasurer to Jesus and the Twelve. How worthy of notice is this arrangement, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the eleven of His true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company--for ever!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 12:6; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
John 12
John 12:3–46, World English Bible
John 12 in the Bible · Told in the Story: Chapter 48, The King Comes
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 12:44–46Because the love of human praise prevented the chief rulers from believing, Jesus cried and said, He that believes in Me, believes not on Me, but on Him that sent Me: as if to say, Why are you afraid to believe in Me? Your faith through Me passes to God. … He that believes on Me, believes not in Me, but on Him that sent Me: as if He said, He that takes water from a stream, takes the water not of the stream, but of the fountain. … He calls Himself the light, because he delivers from error, and disperses the darkness of the understanding; that whosoever believes in Me should not abide in darkness.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 12:44–50; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 12:12–13See how great was the fruit of His preaching and how large a flock of the lost sheep of the house of Israel heard the voice of their Shepherd … The branches of palms are songs of praise, for the victory which our Lord was about to obtain … over death, and His triumph over the devil, the prince of death, by the trophy of the cross. … It were a small thing to the King eternal to be made a human king. Christ was not the King of Israel, to exact tribute, and command armies, but to direct souls, and bring them to the kingdom of heaven.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 12:12–19; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 12:32What is this all that He draws, but that from which the devil is cast out? He does not say, All men, but, All things; for all men have not faith. He does not mean then all mankind, but the whole of a man, i.e. spirit, soul, and body; by which respectively we understand, and live, and are visible. Or, if all means all men, it means those who are predestined to salvation: or all kinds of men, all varieties of character, excepting in the article of sin.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 12:27–33; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 12:24He Himself, of the seed of the Patriarchs, was sown in the field of this world, that by dying, He might rise again with increase. He died alone; He rose again with many.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 12:20–26; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
John Calvin1509–1564ReformedCommentaries · on John 12:32–33The Evangelist says, that Christ pointed out the manner of his death; and, therefore, the meaning undoubtedly is, that the cross will be, as it were, a chariot, by which he shall raise all men, along with himself, to his Father. … The word all, which he employs, must be understood to refer to the children of God, who belong to his flock. Yet I agree with Chrysostom, who says that Christ used the universal term, all, because the Church was to be gathered equally from among Gentiles and Jews … The old Latin translation has, I will draw all things to me; and Augustine maintains that we ought to read it in that manner; but the agreement of all the Greek manuscripts ought to have greater weight with us.
John Calvin, Commentaries, on 12:32; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 12:3Doubtless she intended this as a token of her love to Christ, who had given real tokens of his love to her and her family; and thus she studies what she shall render. … A condescending love; she not only bestowed her ointment upon Christ, but with her own hands poured it upon him, which she might have ordered one of her servants to have done; nay, she did not, as usual, anoint his head with it, but his feet. True love, as it does not spare charges, so it does not spare pains, in honouring Christ. … The filling of the house with the pleasant odour of the ointment may intimate to us, (1.) That those who entertain Christ in their hearts and houses bring a sweet odour into them; Christ's presence brings with it an ointment and perfume which rejoice the heart.
Matthew Henry, Commentary on the Whole Bible, on 12:3; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on John 12:20–22Certain Greeks - A prelude of the Gentile Church. That these were circumcised does not appear. But they came up on purpose to worship the God of Israel. … These came to Philip of Bethsaida in Galilee - Perhaps they used to lodge there, in their journey to Jerusalem. … Sir - They spake to him, as to one they were little acquainted with. We would see Jesus - A modest request. They could scarce expect that he would now have time to talk with them.
John Wesley, Explanatory Notes upon the New Testament, on 12:20–22; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on John 12:4–6had the bag--the purse. bare what was put therein--not, bare it off by theft, though that he did; but simply, had charge of its contents, was treasurer to Jesus and the Twelve. How worthy of notice is this arrangement, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the eleven of His true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company--for ever!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 12:6; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.