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J. Vernon McGee · Citado em PreceptAustin
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Vernon McGee - What a picture we have here! There is Lazarus alive from the dead and in fellowship with Christ. Then we see Mary sitting at Jesus' feet, growing in grace and in the knowledge of Christ. Then, thirdly, we see Martha serving, putting on a meal. That is her gift and she is exercising it. These are the three essentials in the church today: new life in Christ, worship and adoration, and service. This home at Bethany should be a picture of your church and mine. (BORROW Thru the Bible - John 11-21) Warren
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Vernon McGee applies the lurid example of Judas - May I say to you today, the real test of a Christian, the hard-coin test, is the way he handles his finances. The real test of a church or a Christian organization is the way it handles its finances. Is the money used for the cause for which it was given, or is it shifted and used in some other way? (BORROW Thru the Bible - John 11-21) Daniel Akin - The world, and sadly many in the church, will never have a problem with moderate, measured devotion to Christ. They will have little or no problem with too many possessions, too much wealth and a pursuit of a comfortable and convenient Christianity. But, walk away from a “real career” in athletics, business, medicine, law or real-estate and you will be marked as foolishness, living a “wasted life.” Walk away from mom and dad and serve the Lord in an inner city in America among the poor and hurting and you will be deemed foolish and impractical. Walk away from family and friends and head out to the mission field among an unreached people group (7,055 as of 5-18-12) taking your small children with you and you will be chided as foolish, radical, even imbalanced in need of serious counseling (and maybe 6 even drugs!) Yes, you may be criticized here but in heaven you have a Master who applauds your love and devotion for Him! Paul puts it all in perspective does he not in Galatians 1:10+, “For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a slave of Christ.” George Whitefield the evangelist of the 1st Great Awakening said, “Oh for a 1000 lives to be spent in service for Christ!” However we must never forget, we only get one! Denarius (1220) denarion from Latin origin) denoted a Roman silver coin equivalent to a laborer's average daily wage. Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. (Dictionary article). See ROMAN COINAGE It was the practice of all new emperors to issue new coins with their own likeness stamped on the face. There is a sense in which the coin was considered to be the personal property of the king. It bore testimony to the rule of the king whose likeness it carried. The first thing that a conqueror would do would be to issue new coins with a new face. The silver denarius, weighing 3.8 grams, had been in use in the Roman world since 268 B.C. and continued to be used into the reign of L. Septimius Severus (A.D. 193–211). Its value is relative; it equaled approximately 1 day’s wage during the New Testament period (Matthew 20:2,9,10,13) Poor (4434) ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Classical Greek used the ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Ptochos describes not simply honest poverty, and the struggle of the laboring man to make ends meet but also describes abject poverty, which has literally nothing and which is in imminent danger of real starvation. Ptochos - 35v - Matt. 5:3; Matt. 11:5; Matt. 19:21; Matt. 26:9; Matt. 26:11; Mk. 10:21; Mk. 12:42; Mk. 12:43; Mk. 14:5; Mk. 14:7; Lk. 4:18; Lk. 6:20; Lk. 7:22; Lk. 14:13; Lk. 14:21; Lk. 16:20; Lk. 16:22; Lk. 18:22; Lk. 19:8; Lk. 21:3; Jn. 12:5; Jn. 12:6; Jn. 12:8; Jn. 13:29; Rom. 15:26; 2 Co. 6:10; 2 Co. 8:9; Gal. 2:10; Gal. 4:9; Jas. 2:2; Jas. 2:3; Jas. 2:5; Jas. 2:6; Rev. 3:17; Rev. 13:16 CALCULATING VALUE - Efficiency is the relentless taskmaster that drives all our decisions, all our proposals, all parts of our life, said French philosopher and theologian Jacques Ellul. Efficiency (he called it by a special term, la technique), pervades the church as well as the corporation. Everything we do is justified by its calculated contribution to established goals. Thus the disciples were quite modern to protest the "waste" of valuable oil. Jesus alerts us that efficiency is an inadequate governor for at least one crucial encounter: people with God. In worship, let efficiency take its place, but not a primary place. In evangelism, use resources wisely but do not calculate cost-benefits as accountants are trained to do. What appears to be waste may well bring Jesus supreme enjoyment, and that matters most. (Life Application Bible Commentary) Five Brooms - Do You Give to Jesus Like this Woman? There was a man in a particular church, who opened a broom closet and found five brand new brooms. He hit the ceiling. He went to the one in charge of buying commodities for the church. And he said, "Whoever authorized the buying of five brand new brooms at one time? We're not even meeting our budget! That's a waste of money!" And he was very angry. The man couldn't satisfy him, and finally, the man was in to the pastor's office to see the pastor. The pastor tried to pacify him. And the pastor said, "Well, I don't know. Maybe we use a lot of brooms! Maybe there was a sale on brooms. But don't fall out of fellowship over it." But the man never was satisfied, and he left the pastor's office in a huff! After awhile, the pastor was having coffee with the church treasurer, and the pastor told the church treasurer about this. The church treasurer just smiled. And, "Ah," he said, "Pastor, I can understand that." He said, "That's easy for me to understand why he was so upset." Well, the pastor said, Would you please explain it to me?" And the treasurer said to the pastor, "Well, how would you feel if you saw everything you had given to the church in the past year tied up in five brooms?" Note the comment by Judas in John 12:4-6 that relates to Mark 14:3-9 and introduces the following illustration...I like the story of the young man whose habit of criticizing backfired on him. One evening, while waiting for a bus, he was standing with a crowd of people looking in the window of a taxidermist shop. In the center of the window was a large owl that attracted the attention of all who passed by. The self-appointed expert began to criticize the job done on it. "If I couldn't do better than that," he said pompously, "I'd find another business. Just look at it. The head is out of proportion, the pose of the body is unnatural, and the feet are pointed in the wrong direction." Just then the owl turned his head and gave the fellow a broad wink. The crowd laughed as the critic slicked away. OVERCOMING OUR WEAKNESSES The cynical attitude of Judas, described in John 12, stands in sharp contrast to that scene of surpassing loveliness presented by the adoring Mary anointing the feet of Jesus with her costly perfume. Judas had become a thief and a warped personality who could no longer see beauty even in an act of unselfish love. I have often asked myself why Jesus made Judas treasurer for the Twelve. Undoubtedly our Lord had a good and loving purpose in doing so. Knowing that Judas had a tendency toward dishonesty the Lord Jesus gave him a position where he would be brought face to face with his weakness. Judas should have recognized his need of help and turned to the Lord with a humble petition for the necessary grace to overcome his weakness. In-stead, he became increasingly greedy, gradually yielded to the temptation to steal, and finally betrayed the Lord for a paltry thirty pieces of silver. God sometimes permits us to be tested in the very areas where we are weak, not because He desires us to fall into sin, but be-cause He wants us to recognize our spiritual need and so turn to Him for aid. Whenever such trying situations arise, remember the truth of 1 Corinthians 10:13, "There hath no temptation taken you but such as is common to man; but God is faithful, who will not permit you to be tempted above that ye are able, but will, with the temptation, also make the way to escape." Be honest enough to admit your infirmities, depend upon God to help you, and someday in Glory you will be counted among the overcomers. Are you halting and struggling, o'erpowered by sin? Full of evil enticements without and within? Lo, the Savior stands waiting to strengthen your soul, He will make you o'ercomer, and "ev'ry whit whole!" —Kirkpatrick, alt. Temptation is the abrasive God uses to rub off the rust of our sinful self-sufficiency! John 12:6 Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it. BGT John 12:6 εἶπεν δὲ τοῦτο οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλ᾽ ὅτι κλέπτης ἦν καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν. KJV John 12:6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. NET John 12:6 (Now Judas said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, he used to steal what was put into it.) CSB John 12:6 He didn't say this because he cared about the poor but because he was a thief. He was in charge of the money-bag and would steal part of what was put in it. ESV John 12:6 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. NIV John 12:6 He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it. NLT John 12:6 Not that he cared for the poor-- he was a thief, and since he was in charge of the disciples' money, he often stole some for himself. NRS John 12:6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) NJB John 12:6 He said this, not because he cared about the poor, but because he was a thief; he was in charge of the common fund and used to help himself to the contents. NAB John 12:6 He said this not because he cared about the poor but because he was a thief and held the money bag and used to steal the contributions. YLT John 12:6 and he said this, not because he was caring for the poor, but because he was a thief, and had the bag, and what things were put in he was carrying. MIT John 12:6 He said this not because he had any compassion for the poor. He was an embezzler from the bag he carried that held the group's money. not: Jn 10:13 Ps 14:1 Pr 29:7 Eze 33:31 Ga 2:10 Jas 2:2,6 because: Jn 10:8-10 2Ki 5:20-27 Ps 50:16-20 Mt 21:13 1Co 6:10 the money box: Jn 13:29 2Ki 12:14,15 Ezra 8:24-34 2Co 8:19-21 1Th 5:22 John 12 Resources - Multiple Sermons and Commentaries Related Passages: John 13:29 (THE ELEVEN TRUSTED JUDAS) For some were supposing, because Judas had the money box, that Jesus was saying to him, “Buy the things we have need of for the feast”; or else, that he should give something to the poor. STENCH OF GREED What a contrast in a room filled with the sweet odor of precious perfume to now see the stench of greed and avarice rear its ugly head. Now he said this, not because he was concerned (melo) about the poor (ptochos), but because he was a thief (kleptes) - John gives us a parenthetical explanation. Concern for the poor was a mark of a pious Jew, but in this case it was the hypocritical remark of a pilfering Jew! Judas hides his pathetic hypocrisy and his avarice under the mask of charity. He was a forerunner of the greedy prosperity gospel preachers of our day, who need to repent lest they end up like Judas! The Greek word for thief (kleptes) gives us our English word “kleptomaniac,” which is a person who is a compulsive thief, a perfect description of Judas who held the bag of money and had been lifting, robbing, and pilfering from the bag all along. It is notable that of all the Gospel writers, John has the harshest statements about Judas (cf Jn 6:70). Jones remarks, “It is not the concern of the philanthropist you have here, but the rage of a disappointed thief, parading itself as the concern of a philanthropist.” and as he had the money box (glossokomon), he used to pilfer (bastazo - carry away, purloin) what was put into it - Judas was an embezzling disciple. Pilfer (bastazo) is in the imperfect tense which pictures Judas repeatedly dipping his hand in the money pot! Tasker says bastazo"means both carry and carry off. Judas did both!" (page 146) This "little" sin would soon lead to the greatest sin every committed since Adam sinned! Sin by its "sinister" (pun) nature usually gives birth to other sins, which is why quick confession and repentance is so important! If we compare John's version of Jesus' anointing with the parallel accounts in Matthew 26:6-13 and Mark 14:1-9+, these latter accounts would strongly support the premise that it was after the "wasting of the perfume" episode that Judas "went off to the chief priests in order to betray Him to them," (Mk 14:10-11+, cf Mt 26:14-16) THOUGHT- One other point to make is that while Satan had not yet entered into Judas (Jn 13:27+) to "inspire" him to betray Jesus for money, it is almost certain that Judas' greed here in John 12 opened a crack in the door of his heart for Satan to enter in! Sin is deceitful and none of us can be sure exactly how far or where an initial unconfessed sin will take us (cf Pr 28:13+, Nu 32:23b+). The following little ditty is all too true, so if you are reading this note and think "Never me," then you need to read and heed Paul's command in 1Co 10:12+ "Therefore let him who thinks he stands take heed (present imperative see our need to depend on the Holy Spirit to obey - blepo - continually keep your eyes wide open!!!) that he does not fall." (See also Deceitfulness of Sin, Are You Entangled? and Backsliding) Sin will take you further than you ever wanted to stray! Cost you more than you ever dreamed you would pay! Keep you longer than you ever thought you would stay! Thief (2812) kleptes from klépto = steal; kleptomaniac) is a stealer or thief who acts with stealth or subterfuge. The kleptes steals by fraud and in secret (Mt 24:43; Jn 12:6) whereas the robber or lestes steals by violence and openly. The NT uses kleptes in a figurative sense to describe the false teachers and deceivers who "steal" men away from the truth. The Fourth Gospel’s discourse on the Good Shepherd opens with a description of a prospective sheepstealer as kleptes kai lestes, i.e., using stealth or force as required to get into the sheepfold, and not the proper entrance (Jn. 10:1). Judas, who pilfered money, was a kleptes (Jn. 12:6); Barabbas, who was implicated in violence, was a lestes (Jn. 18:40). Kleptes - 16v - Matt. 6:19; Matt. 6:20; Matt. 24:43; Lk. 12:33; Lk. 12:39; Jn. 10:1; Jn. 10:8; Jn. 10:10; Jn. 12:6; 1 Co. 6:10; 1 Thess. 5:2; 1 Thess. 5:4; 1 Pet. 4:15; 2 Pet. 3:10; Rev. 3:3; Rev. 16:15 Money box (1101)(glossokomon from glossa = tongue + komeo - to keep, preserve) originally meant a small case in which mouthpieces were kept for wind instruments. The root word glossa alludes the fact that it was a box in which to keep the tongues or reeds used in playing wind instruments. Then it came to mean any small box, and especially a money box.
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Vernon McGee - There is an application for us today. Jesus says that the poor are always with us and that He will not always be with us. He is not contradicting His statement that He is with us always, that He will never leave us nor forsake us. What He is saying here is that we can always be of service to the poor -- but they are always with us -- but that our service should not be a substitute for sitting at His feet. There comes a day when it is too late to absorb all He has for us. I get letters saying, "Dr. McGee, I never had Bible teaching; if only I had had Bible teaching when I was young." My friend, learn about Him now. Do not substitute activity for sitting at His feet. (BORROW Thru the Bible - John 11-21)
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Vernon McGee - Obviously, Jesus Christ could have had the crown without first going to the Cross. However, if He had gone directly to the crown, if He were the ruler today, you and I would never have been saved. He had to go to the Cross to save you and me. Although this was a brief moment of triumph before His death, it was not His triumphal entry. In the future when He enters as Lord of lords and King of kings, that will be His triumphal entry. My favorite painting of the Crucifixion shows three empty crosses. The bodies of the crucified have been taken down from the crosses and lie in the tombs. In the background is a little donkey eating on a palm frond. What a message! The discarded palm branch and the Cross are the tokens of His so-called triumphal entry. Where is the crowd that cried, "Hosanna: Blessed is the King of Israel that cometh in the name of the Lord"? They may be the same crowd that on the next day shouted, "Crucify Him!" Now they are gone, and He is in the tomb. You see, He offered Himself to them publicly as their King, but He was rejected. (BORROW Thru the Bible - John 11-21 PAGE 42) Daughter (2364)(thugater) is a female in relation of child to parent, daughter. A female descendant (Luke 1:5; 13:16; Sept.: Ge 36:2; Ex. 2:1) Thugater is placed in front of the names of places - thus we have daughters of Jerusalem (Lk 23:28; Sept.: Isa 3:16, 17; 4:4) which simply means the female inhabitants born and living in Jerusalem. Thugater in the singular as daughter of Zion (Mt. 21:5 quoting Zech 9:9), means the inhabitants of Zion or Jerusalem. Metaphorically expressing a relation of kindness and tenderness 2Co 6:18 [Jer 31:1, 9] W E Vine - "a daughter," (etymologically, Eng., "daughter" is connected), is used of (a) the natural relationship (frequent in the Gospels); (b) spiritual relationship to God, 2 Cor. 6:18, in the sense of the practical realization of acceptance with, and the approval of, God (cp. Isa. 43:6), the only place in the NT where it applies to spiritual relationship; (c) the inhabitants of a city or region, Matt. 21:5; John 12:15 ("of Zion"); cp. Isa. 37:22; Zeph. 3:14 (Sept.); (d) the women who followed Christ to Calvary, Luke 23:28; (e) women of Aaron's posterity, Luke 1:5; (f) a female descendant of Abraham, Luke 13:16. (Vine's Expository Dictionary of Old Testament and New Testament Words) Gilbert - There is a variety of figurative uses of thugatēr in the New Testament. In the vocative case it is used as a friendly greeting to a girl or a woman (cf. Matthew 9:22; Mark 5:34; Luke 8:48). Thayer believes the expression “daughter of God” may be Hebrew in pattern, denoting one who is acceptable to God and who rejoices in God’s care and protection (Greek-English Lexicon), as employed in 2 Corinthians 6:18. At times thugatēr indicates “female descendants” (i.e., of Abraham, Luke 13:6; of Aaron, Luke 1:5). It may designate the inhabitants of a city or place (i.e., Luke 23:28; so also in the Septuagint, Song of Solomon 2:7; 3:5; Isaiah 3:16; 4:4). In a somewhat similar way it is used of Zion and its inhabitants (cf. Isaiah 62:11; Jeremiah 4:31; Zechariah 2:10; 9:9; Matthew 21:5; John 12:15). In this case “daughter” is used either because the person is actually a woman or because it is used collectively of the whole city (which is a feminine word). It was also used of women who followed Christ to Calvary, Luke 23:28. (Complete Biblical Library) Friberg - (1) literally, as parents' female offspring (MT 9.18); (2) figuratively; (a) plural, as female descendants of one ancestor, the female members of a tribe or clan (LU 1.5); (b) as a friendly address to a girl or woman (MT 9.22); (c) plural, as female inhabitants of a city (LU 23.28); (d) as female followers of God ( 2C 6.18); (e) as a poetic designation for Jerusalem and its inhabitants q. Siw,n daughter (of) Zion (MT 21.5; JN 12.15) (BORROW Analytical lexicon of the Greek New Testament PAGE 198) Thugater - 28x/27v - daughter(23), daughters(5). Matt. 9:18; Matt. 9:22; Matt. 10:35; Matt. 10:37; Matt. 14:6; Matt. 15:22; Matt. 15:28; Matt. 21:5; Mk. 5:34; Mk. 5:35; Mk. 6:22; Mk. 7:26; Mk. 7:29; Lk. 1:5; Lk. 2:36; Lk. 8:42; Lk. 8:48; Lk. 8:49; Lk. 12:53; Lk. 13:16; Lk. 23:28; Jn. 12:15; Acts 2:17; Acts 7:21; Acts 21:9; 2 Co. 6:18; Heb. 11:24 Septuagint - Gen. 5:4,7,10,13,16,19,22,26,30; 6:1-2,4; 11:11,13,15,17,19,21,23,25,29; 19:8,12,14-16,30,36; 24:3,13,23-24,37,43,47-48; 25:20; 26:34; 27:46; 28:1-2,6,8-9; 29:6,9-10,16,18,23-24,28-29; 30:21; 31:26,28,31,41,43,50,55; 34:1,3,5,7-9,16-17,19,21; 36:2-3,6,14,25,39; 37:35; 38:2; 41:45,50; 46:7,15,18,20,25; Exod. 2:1,5ff,16,20-21; 3:22; 6:20,23,25; 10:9; 20:10; 21:4,7,9,31; 32:2; 34:16; Lev. 10:15; 12:6; 18:10-11,17; 19:29; 21:2,9; 22:12-13; 24:11; 26:29; Num. 18:11,19; 21:29; 25:1,15,18; 26:33,46,59; 27:1,7-9; 30:16; 36:2,6,8,10-11; Deut. 5:14; 7:3; 12:12,18,31; 13:6; 16:11,14; 18:10; 22:16-17; 23:17; 28:32,41,53,56; 32:19; Jos. 7:24; 15:16-17; 16:10; 17:3,6; Jdg. 1:12-13,27; 3:6; 11:34-35,40; 12:9; 14:1-3; 19:24; 21:1,7,14,18,21; Ruth 1:11-13; 2:2,8,22; 3:1,10-11,16,18; 1 Sam. 1:4,16; 2:21; 8:13; 14:49-50; 18:20,27; 25:44; 30:3,6,19; 2 Sam. 1:20,24; 3:3,7,13; 5:13; 6:16,20,23; 11:3; 12:3; 13:18; 14:27; 17:25; 19:5; 21:8,10-11; 1 Ki. 2:35; 3:1; 4:11,15; 7:8; 9:9; 11:1; 12:24; 15:2,10; 16:28,31; 20:7; 22:42; 2 Ki. 8:18,26; 9:34; 11:2; 14:9; 15:33; 17:17; 18:2; 19:21; 21:19; 22:1; 23:10,31,36; 24:8,18; 1 Chr. 2:3,21,34-35,49; 3:2,5; 4:18,27; 7:15; 14:3; 15:29; 23:22; 25:5; 2 Chr. 2:14; 8:11; 11:18,20-21; 13:2,21; 20:31; 21:6,17; 22:2,11; 24:3; 25:18; 27:1; 28:8; 29:1,9; 31:18; 36:2,5; Ezr. 2:61; 9:2,12; Neh. 3:12; 4:14; 5:2,5; 6:18; 7:63; 10:28,30; 13:25; Est. 2:7,15; 9:29; Job 1:2,13,18; 2:9; 42:13,15; Ps. 9:14; 45:9-11,13; 48:11; 73:28; 97:8; 106:37-38; 137:8; 144:12; Prov. 30:15; 31:29; Eccl. 12:4; Cant. 1:5; 2:2,7; 3:5,10; 5:8,16; 6:9; 7:1,4; 8:4; Isa. 1:8; 3:16-17; 4:4; 10:30,32; 16:2; 22:4; 23:12; 32:9; 37:22; 43:6,20; 45:11; 47:1,5; 49:22; 52:2; 56:5; 60:4; 62:11; Jer. 3:24; 4:11,31; 5:17; 6:2,23,26; 7:31; 8:19,21-22; 9:1,7,20; 11:22; 14:16-17; 16:2-3; 19:9; 29:6; 31:22; 32:35; 35:8; 41:10; 43:6; 46:11,19,24; 49:3-4; 50:39,42; 52:1; Lam. 1:6,15; 2:1-2,4-5,8,10-11,13,15,18; 3:48,51; 4:3,6,10,21-22; Ezek. 5:14; 13:17; 14:16,18,20,22; 16:20,27-28,30-31,44-46,48-49,53,55,57; 22:11; 23:2,4,10,25,47; 24:21,25; 26:6,8; 30:18; 32:16,18; 44:25; Dan. 11:17; Hos. 1:3,6; 4:13-14; Joel 2:28; 3:8; Amos 7:17; Mic. 1:8,13,15; 4:8,10,13; 5:1; 7:6; Zeph. 3:14; Zech. 2:7,10; 9:9; Zion (4622)(zion) can refer to literal Mount Zion, a hill within the city of Jerusalem Heb 12:22; Rev 14:1. In poetic use Zion refers to the daughter of Zion referring to Jerusalem and its inhabitants Mt 21:5; Jn 12:15. Zion can describe the people of Israel (Ro 9:33; 11:26). Finally Zion describes the New Jerusalem (Heb 12:22) Zion - 7v - Matt. 21:5; Jn. 12:15; Rom. 9:33; Rom. 11:26; Heb. 12:22; 1 Pet. 2:6; Rev. 14:1 Septuagint - Jos. 19:26; 2 Sam. 5:7; 1 Ki. 3:15; 8:1; 2 Ki. 19:21,31; 1 Chr. 11:5; 2 Chr. 5:2; Ps. 2:6; 9:11,14; 14:7; 20:2; 48:2,11-12; 50:2; 51:18; 53:6; 65:1; 69:35; 73:28; 74:2; 76:2; 78:68; 84:7; 87:2,5; 97:8; 99:2; 102:13,16,21; 110:2; 125:1; 126:1; 128:5; 129:5; 132:13; 133:3; 134:3; 135:21; 137:1,3; 146:10; 147:12; 149:2; Isa. 1:8,21,26; 2:3; 3:16-17; 4:3-5; 8:18; 9:11; 10:12,24,32; 12:6; 14:32; 16:1; 18:7; 22:1,5; 24:23; 25:5; 28:16; 29:8; 30:19; 31:4,9; 32:2; 33:5,14,20; 34:8; 35:10; 37:22,32; 40:9; 41:27; 46:13; 49:14; 51:3,11,16; 52:1-2,7-8; 59:20; 60:14; 61:3; 62:1,11; 64:10; 66:8; Jer. 3:14; 4:6,31; 6:2,23; 8:19; 9:19; 14:19; 26:18; 31:6,12,21; 50:5,28; 51:10,24,35; Lam. 1:4,6,17; 2:1,4,6,8,10,13,18; 4:2,11,22; 5:11,18; Dan. 9:19,24; Joel 2:1,15,23,32; 3:16-17,21; Amos 1:2; 6:1; Obad. 1:17,21; Mic. 1:13; 3:10,12; 4:2,7-8,10-11,13; Zeph. 3:14,16; Zech. 1:14,17; 2:7,10; 8:2-3; 9:9,13; NIDNTT - excerpt - Ierousalēm and Siōn are proper nouns, unknown in early secular Gk. The form Hierosolyma was used for the city in the Roman province of Judea and Hierosolymitēs for an inhabitant of Jerusalem by Strabo, Dio Cassius and Jewish Hel. writers like Philo and Josephus. Hel. Judaism of the dispersion took advantage of this rendering of the Heb. name to liken it to Gk. hieros, holy, in order to distinguish the city as the hiera polis of Judaism. (SEE FULL 7 PAGE DISCUSSION IN NIDNTT) Gilbrant - Zion was originally the name applied to the hill where the ancient Jebusite city of Jerusalem was located. After this city was conquered by David sometime around 1000 B.C., he had a tabernacle built and the ark of the covenant moved there. As a result, Zion was associated with the “temple mount,” even after the ark was moved to the temple constructed by Solomon on Mount Moriah, a neighboring hill. Ultimately, the use of “Zion” was extended to include the entire city of Jerusalem as well as its inhabitants (cf. Rainey, “Zion,” International Standard Bible Encyclopedia, 4:1198). The fact that God manifested His presence in the Jerusalem temple (specifically, over the mercy seat of the ark of the covenant in the Holy of Holies) contributed to the development of an elaborate “Zion theology.” This theology included several major components. God was “enthroned” on Mount Zion, believed to be the most important of all mountains and the very “navel” (or center) of the universe (Isaiah 2:2; Ezekiel 38:12; Micah 4:1). From the millennial temple will flow a river of life and blessing that brings joy and healing to the people of God (Ezekiel 47:1-12; cf. the river in Revelation 22:1,2). God did protect this holy city by destroying its enemies in Isaiah’s day. All enemies must ultimately admit God’s sovereignty and come to Jerusalem to worship (Isaiah 18:1-7). The prophets also foretold judgment because of the sins of the people and prophesied future messianic and eschatological salvation. For a more extended treatment of this “Zion theology,” see Roberts, “Zion tradition,” Interpreter’s Dictionary of the Bible, 5:985-987. Of the seven occurrences of “Zion” in the New Testament, all but two of them are found in citations from the Old Testament. Zechariah 9:9 is cited in both Matthew 21:5 and John 12:15. The expression thugatēr Siōn (Hebrew bath-Tsîyōn), usually translated “daughter of Zion,” does not imply an idea like “offspring of Zion.” Rather, the use of the word daughter here is a term of endearment, and so the idiom would be better translated “darling Zion” (see Stinespring, “Zion, daughter of,” Interpreter’s Dictionary of the Bible, 5:985). This personification of Jerusalem is used to refer to the inhabitants of that city. Isaiah 28:16 is cited in both 1 Peter 2:6 and Romans 9:33, but with very different effects. Peter cited all of Isaiah 28:16 so what is laid in Zion is “a chief corner stone (i.e., a ‘head of the corner’ stone), elect, precious: and he that believeth on him shall not be confounded.” However, Paul conflated the text of Isaiah 28:16 with Isaiah 8:14f., so what is laid in Zion is “a stumblingstone and a rock of offense” for the Jews who would not accept the gospel. In both 1 Peter and Romans 9, however, “Zion” includes not only the inhabitants of Jerusalem but also the people of Israel in general. The same is probably also true of the prophecy cited in Romans 11:26 that “there shall come out of Zion the Deliverer” (cf. Isaiah 59:20f.). All of these citations from the Old Testament reflect the association between Zion and the hoped for eschatological salvation. The same theological setting lies behind the two New Testament uses of “Zion” not drawn directly from the Old Testament. In Hebrews 12:22 Mount Zion is identified with the “heavenly Jerusalem,” itself an ultimate home for those enjoying the eschatological salvation brought by the new covenant mediated by Jesus. Mount Zion is the gathering place of “the Lamb” and the “hundred forty and four thousand” during the messianic reign according to Revelation 14:1. (Complete Biblical Library) Behold (2400) idou is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" In 2Cor 5:17 Paul uses idou, to get his reader's attention as he introduces the truth that the one who in now in Christ is a qualitatively new person. (see also notes above on "behold")
João 12
Vernon McGee has a simple but excellent explanation - He came to die a judgment death for the sins of the world. If the world will not accept this, the world is judged. Grant Osborne explains Jesus as bringing judgment upon this world because "as the living revealer (the “Word”) of God, he encounters every person at the deepest part of their being and forces them to a decision. That decision determines their destiny. For those who believe, he becomes Savior (Jn 4:42), but for those who reject him, he becomes judge. The world is characterized by rejection and rebellion (Jn 1:10), and so it is judged. This is the great irony: at the Cross, Jew and Gentile united in judging Jesus, while in reality they were being judged by Jesus!" (See The Gospel of John) Steven