João 12
Leon Morris · Citado em PreceptAustin
João 12
Morris points out "It is interesting to reflect that Caiaphas had said, 'it is expedient for you that one man die for the people' (Jn 11:50+). But one was not enough. Now it had to be two. Thus does evil grow" (BORROW The Gospel according to John)
João 12
Morris has an interesting observation writing that "The importance of this principle is indicated by the fact that Christ cites it probably more than any other of His teachings. See also Mt 10:39; Mt 16:25; Mk 8:35; Lk 9:24; Lk 17:33. In slightly different form, it is also enunciated frequently by Paul (Ro 12:1-2; 2Co 5:14-15; 2Co 6:9-10; Gal 2:20; Php 2:5-11; 2Ti 2:11-12). Related Resource: What did Jesus mean when He instructed us to hate our father and mother (Luke 14:26)? | GotQuestions.org Loves (5368) phileo from phílos = loved, dear, friend) means to have a special interest in, to love, to have affection for, to have a devotion based on one's emotions. To be a friend to another, to be fond of (have a liking for) an individual or an object, to have or show affection for. Phileo describes the outward expression of this affection as a kiss. In Jn 12:25 it is as if the person kisses himself/herself in the mirror! Click here for an in depth 4 PAGE discussion of PHILEO in the New International Dictionary of the New Testament Phileo - kiss(3), love(13), loved(3), loves(6). Matt. 6:5; Matt. 10:37; Matt. 23:6; Matt. 26:48; Mk. 14:44; Lk. 20:46; Lk. 22:47; Jn. 5:20; Jn. 11:3; Jn. 11:36; Jn. 12:25; Jn. 15:19; Jn. 16:27; Jn. 20:2; Jn. 21:15; Jn. 21:16; Jn. 21:17; 1 Co. 16:22; Tit. 3:15; Rev. 3:19; Rev. 22:15 Life (5590) psuche or psyche from psucho = to breathe, blow, English = psychology, "study of the soul") is the breath, then that which breathes, the individual, animated creature. However the discerning reader must understand that psuche is one of those Greek words that can have several meanings, the exact nuance being determined by the context. It follows that one cannot simply select of the three main meanings of psuche and insert it in a given passage for it may not be appropriate to the given context. The meaning of psuche is also contingent upon whether one is a dichotomist or trichotomist. Consult Greek lexicons for more lengthy definitions of psuche as this definition is only a brief overview. (Click an excellent article on Soul in the Evangelical Dictionary of Biblical Theology; see also ISBE article on Soul) Click here for an in depth 10 PAGE discussion of PSUCHE/PSYCHE in the New International Dictionary of the New Testament Loses (destroys) (622) apollumi from apo = away from or wholly + olethros = state of utter ruin) means to destroy utterly but not to cause one to cease to exist. Apollumi as it relates to men, is not the loss of being per se, but is more the loss of well-being. It means to ruin so that the person (or thing) ruined can no longer serve the use for which he (it) was designed. To render useless. The gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness (but not a cessation of existence). Apollumi then has the basic meaning of describing that which is ruined and is no longer usable for its intended purpose. Click here for an in depth 3 PAGE discussion in the New International Dictionary of the New Testament Apollumi in John - Jn. 3:16; Jn. 6:12; Jn. 6:27; Jn. 6:39; Jn. 10:10; Jn. 10:28; Jn. 11:50; Jn. 12:25; Jn. 17:12; Jn. 18:9 Hates (3404) miseo from misos = hatred) means to dislike strongly, to have a strong aversion to or to detest, all of these representing expressions of hostility of one person (or group) toward another (Mt 5:43, Lk 6:27, et al). Specifically the hatred can be directed toward God (Lk 1:71). Good hatred in Heb 1:9 (cf use of miseo in Lxx of Ps 101:3, Ps 119:104, 113, 128, 163, Ps 139:21-22). The majority of the NT uses of miseo convey the literal meaning of animosity towards God, people or particular attitudes. Click here for an in depth discussion of miseo in the New International Dictionary of the New Testament Will keep (5442) phulasso means to watch, to carry out the function as a military guard or sentinel (cp Ac 23:35, 28:16), to keep watch, to have one's eye upon lest one escape, to guard a person that he might remain safe (from violence, from another person or thing, from being snatched away, from being lost). The NT uses phulasso of guarding truth (eg, 1Ti 5:21+, 1Ti 6:20+, 2Ti 1:14+) Click here for an in depth 3 page discussion of phylasso in the New International Dictionary of the New Testament (and check the preceding article on tereo for more discussion) Phulasso is the verb used to describe the shepherds "keeping watch (phulasso) over their flock by night (Lk 2:8), which congers up the image of savage wolves seeking to devour the helpless sheep. Elsewhere we read of the Good Shepherd, the Great Shepherd Who keeps watch over His sheep. Phulasso - 31v - abstain(1), guard(8), guarded(1), guarding(1), guards(1), keep(5), keeping(2), keeps(1), kept(4), kept under guard(1), maintain(1), observe(2), preserved(1), protect(1), watching(1). Matt. 19:20; Mk. 10:20; Lk. 2:8; Lk. 8:29; Lk. 11:21; Lk. 11:28; Lk. 12:15; Lk. 18:21; Jn. 12:25; Jn. 12:47; Jn. 17:12; Acts 7:53; Acts 12:4; Acts 16:4; Acts 21:24; Acts 21:25; Acts 22:20; Acts 23:35; Acts 28:16; Rom. 2:26; Gal. 6:13; 2 Thess. 3:3; 1 Tim. 5:21; 1 Tim. 6:20; 2 Tim. 1:12; 2 Tim. 1:14; 2 Tim. 4:15; 2 Pet. 2:5; 2 Pet. 3:17; 1 Jn. 5:21; Jude 1:24 Life (2222) zoe in Scripture is used (1) to refer to physical life (Ro 8:38+, 1Co 3:22, Php 1:20+, Jas 4:14, etc) but more often to (2) to supernatural life in contrast to a life subject to eternal death (Jn 3:36, see all 43 uses of "eternal life" below). This quality of life speaks of fullness of life which alone belongs to God the Giver of life and is available to His children now (Ro 6:4+, Ep 4:18+) as well as in eternity future (Mk 10:30, Titus 1:2+ on Eternal Life). Zoe is used consistently in John to refer to (1) spiritual life; (2) eternal life; (3) new age life; and (4) resurrection life. True life is a freedom from the tyranny of "self," which is the essence of the Fall. Zoe refers to the absolute fullness of life, both essential and ethical, which belongs to God. It is used to designate the life which God gives to the believing sinner, a vital, animating, spiritual, ethical dynamic which transforms his inner being and as a result, his behavior. Click here for an in depth 8 PAGE discussion of zoe and see preceding discussion of "BIOS" in the New International Dictionary of the New Testament Steven Cole on this vital love/hate paradox - To follow Jesus, you must not love your life in this world. Note three things about loving your life in this world: 1) Loving your life in this world means living with this life only in view. That’s what Jesus means by “in this world.” It’s to live as if this world is all there is, so get all the gusto you can now. It’s to live for “your best life now.” That’s the stupidest title for a supposedly Christian book that I’ve ever heard of! Did Jesus enjoy His best life now as He endured the hostility of sinners against Him and went to cross in His early thirties? Did Paul enjoy his best life now as he suffered beatings, imprisonments, a stoning, shipwrecks, and frequent dangers for the sake of the gospel (2 Cor. 11:23-27)? Did any of the martyrs enjoy their best life now as they had their heads cut off or their bodies burned at the stake? If that book is telling you how to have your best life now by laying it down for the sake of Jesus and the gospel, “Amen!” But if it’s telling you how you can have health and wealth and a comfortable lifestyle now, then it’s completely opposed to Jesus’ teaching! Jesus told about a man who was enjoying his best life now. He said to his soul (Luke 12:19), “Soul, you have many goods laid up for many years to come; take your ease, eat, drink, and be merry.” But God said to him (Luke 12:20), “You fool! This very night your soul is required of you; and now who will own what you have prepared?” Jesus concluded (Luke 12:21), “So is the man who stores up treasure for himself, and is not rich toward God.” Those in the world live as if this life is all that there is. Their aim in life is to accumulate as much money and stuff as they think will make them happy. Their motto is, “He who dies with the most toys wins!” But Jesus says, “He loses.” 2) Loving your life in this world means living for the same things people in the world live for. What do people without Christ in this world live for? John tells us (read 1 John 2:15-17) If greed and accumulating this world’s stuff is a temptation for you (as it is for me), I urge you to memorize those verses and rehearse them often in your mind! The merchants of this world bombard us daily with the message, “To be happy, you need the stuff that I’m selling. Buy this stuff and you’ll be happy!” I’ll be honest: I like a lot of the stuff they’re selling. And, some of it does make life more comfortable and easy to navigate. I’m thankful for computers and the Internet, which make preparing my sermons and making them available worldwide much easier. They have many other wonderful features. I’m sure that someday I’ll join the rest of the world in getting a smart phone and once I learn how to use it, I’ll like the way it makes life easier. The same can be said for many other things in the world. But, I’ve got to be on guard against loving those things. If I love those things as opposed to doing the will of God, John says, the love of the Father is not in me. 3) Loving your life in this world is the sure way to lose it. John 12:25a: “He who loves his life loses it….” That’s the same thing as Mark 8:35a, “For whoever wishes to save his life will lose it,” which is the same as, “to gain the whole world, and forfeit his soul” (Mark 8:36). Let me put it nicely: People are crazy! A story that I’ve used many times in funeral messages illustrates why. (ILLUSTRATION) In 1981, a man was flown into the remote Alaskan wilderness to photograph the natural beauty of the tundra. He had photo equipment, 500 rolls of film, several firearms, and 1,400 pounds of provisions. As the months passed, the entries in his diary, which at first detailed the wonder and fascination with the wildlife around him, turned into a pathetic record of a nightmare. In August he wrote, “I think I should have used more foresight about arranging my departure. I’ll soon find out.” He waited and waited, but no one came to his rescue. In November he died in a nameless valley, by a nameless lake, 225 miles northeast of Fairbanks. An investigation revealed that he had carefully provided for his adventure, but he had made no provision to be flown out of the area. That was a bit shortsighted, wasn’t it? And yet, how many people live their lives without making any plans for their departure to face eternity? The statistics on death are quite impressive! You know for certain that you will be departing. And you know that you won’t be taking any of your stuff with you when you go. I read about a rich guy once who was buried in his Cadillac. But he’s not driving it now! As they say, you never see a hearse towing a U-Haul..... One writer (Luccock, cited by Ralph Earle, The Gospel According to Mark [Zondervan], p. 108) observes that a mummy is the best preserved thing in human history. If you want to make yourself a spiritual mummy, then try to preserve your life. Jesus says, “You’ll die alone.” But if you die to self for Jesus’ sake, you’ll bear much fruit. So why should you hate your life in this world? Because you want to follow Jesus and be like Him. You want to serve Him and be with Him forever. Remember the famous words of missionary martyr Jim Elliot: “He is no fool who gives what he cannot keep to gain that which he cannot lose.” (Why You Should Hate Your Life ) Chris Tiegreen - Lovers or Haters? “The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life.” John 12:25 “A man’s greatest care should be for that place where he dwelleth longest; eternity should be his scope.” —Thomas Manton IN WORD Human nature wants it all. We want to live forever in God’s presence, but we’re reluctant to sacrifice anything in the meantime. We want heaven on earth as well as heaven in heaven. The fact that this is a spiritual impossibility doesn’t faze us. We want it anyway. Jesus doesn’t offer His disciples an impossibility. He speaks in harsh realities. We must make a choice: Invest ourselves in this life—which is passing and subject to decay—or invest in the kingdom of God—which is eternal. There is no “all of the above” in Jesus’ gospel presentation. It’s either one or the other. This is hard on us, especially those of us who have been trained to believe only what we see. We see this life; we want to be comfortable in it. We strive to regain Eden, creating our insulated lifestyles and filling them with conveniences and pleasures. It just isn’t within our human nature to forsake all that the world offers us for a kingdom we can’t even see. But Jesus never calls us to live according to our human nature; He calls us to die. The One who likens Himself to a grain of wheat that falls into the ground and dies, only to produce more wheat in the long run, tells His disciples to do the same. He is the prototype; we are the followers. Just as He makes His choice between the Cross and this passing world, so must we. There is no middle ground. We have to pick sides. IN DEED Can you honestly say that you hate your life in this world? Or at least that your hope in eternal life pales your here-and-now plans by comparison? If not, Jesus calls you to radically change your perspective. You cannot hang on to your visible life and your eternal life at the same time. One must be forsaken. Which will it be? (See The One Year At His Feet Devotional ) QUESTION - What does “lose your life for my sake” mean (Matthew 10:39)? ANSWER - In Matthew 10:39, Jesus issues a resolute call for loyalty: “Whoever finds their life will lose it, and whoever loses their life for my sake will find it.” This seemingly paradoxical statement, so antithetical to the world’s way of thinking, hinges on the contrast between the earthly life and the heavenly life. Let’s consider the context of Jesus’ statement about losing your life for His sake: “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn ‘a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law–a man's enemies will be the members of his own household.’ Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me. Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:34–39). Before Jesus spoke of losing our lives for His sake, He proclaimed that being His disciple involves carrying a cross and following Him. Though Jesus had not yet been crucified, His disciples were well aware of Roman crucifixion and what it meant to take up a cross. In this context, the cross symbolizes death to oneself. While being a disciple may lead to literal martyrdom, the essence of losing one’s life for Christ lies in surrendering our self-rule and choosing to follow Jesus. To lose one’s life for Jesus’ sake entails relinquishing self-centered living and embracing a life lived for Him. Human nature inclines us toward self-indulgence, and even our virtuous acts can be tainted by selfishness. Self-rule is the ultimate temptation and the root of all sinful actions (see Genesis 3:4–5). Essentially, Jesus calls His disciples to live for Him. The person who loses his life for Jesus’ sake is one who is willing to sacrifice the pleasures of this life, experience persecution, and lay down his life joyfully for the sake of the gospel, rather than hide or neglect the truth that He is the way, the truth, and the life (John 14:6). The remainder of Matthew 10:39 presents a promise, delivered by Jesus with unwavering certainty. When we shift from self-rule to living for Christ, we find true life, eternal life. As the Perfect Man, Jesus knows the path to genuine humanity. As the Word through whom all things were created, He understands the road to authentic flourishing. Paradoxically, when we die to ourselves to live for Christ, we find true life. We may lose this world, but we gain the heavenly world. The apostles echo Jesus’ statement about losing our lives for His sake. Peter advises his readers that “since Christ suffered in his body, arm yourselves also with the same attitude, because whoever suffers in the body is done with sin. As a result, they do not live the rest of their earthly lives for evil human desires, but rather for the will of God” (1 Peter 4:1–2). Paul also explores the concept of losing one’s life for the sake of Christ: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). QUESTION - What did Jesus mean when He said that he who loves his life will lose it? ANSWER - As Jesus prepared for His death, He taught His disciples one of the greatest kingdom paradoxes. Using His own life as an example, Jesus told them, “The hour has come for the Son of Man to be glorified. Truly I tell you, unless a grain of wheat falls to the ground and dies, it remains by itself. But if it dies, it produces much fruit. The one who loves his life will lose it, and the one who hates his life in this world will keep it for eternal life” (John 12:23–25, CSB). Jesus compared His death to a grain of wheat falling into the soil and perishing. Only after a kernel dies in the ground can new life sprout from it. Jesus knew that obedience to His Father’s call would cost Him everything. He would soon die on a cross. Yet He also understood that His death would “produce much fruit” by making it possible for multitudes of believers to be born again and receive eternal life (John 11:25–26; 1 John 5:11–12; Romans 5:21; Hebrews 5:9; 9:12). Then the Lord passed this principle to His disciples: “He who loves his life will lose it.” We cannot “love” our lives and still expect to follow Christ. We cannot serve both God and mammon (Matthew 6:24). If we spend our lives grasping for the things of this world, we will ultimately lose it all. After pursuing all this world has to offer, in the end we will discover that “everything was meaningless, a chasing after the wind; nothing was gained under the sun” (Ecclesiastes 2:11). A related principle is this: “The one who hates his life in this world will keep it for eternal life.” If we follow Jesus Christ as our role model, we will not love our earthly lives or place greater value on the temporal world than we give to our pursuit of heaven. We will “seek the Kingdom of God above all else” (Matthew 6:33, NLT). Like the apostle Paul, we will say of this mortal existence, “Whatever were gains to me I now consider loss for the sake of Christ. What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ” (Philippians 3:7–8). The believer willing to lose his life has set his course on a heavenly treasure hunt. Long before the hour of His death, Jesus urged His disciples not to spend their lives pursuing money or acquiring possessions: “Don’t store up treasures here on earth, where moths eat them and rust destroys them, and where thieves break in and steal. Store your treasures in heaven, where moths and rust cannot destroy, and thieves do not break in and steal. Wherever your treasure is, there the desires of your heart will also be” (Matthew 6:19–21, NLT). Matthew shared an expanded version of Christ’s teaching, explaining that “loving our lives” means hanging on to our own selfish, stubborn ways: “If any of you wants to be my follower, you must give up your own way, take up your cross, and follow me. If you try to hang on to your life, you will lose it. But if you give up your life for my sake, you will save it. And what do you benefit if you gain the whole world but lose your own soul? Is anything worth more than your soul?” (Matthew 16:24–26, NLT; see also Luke 9:24–25). We can’t be true followers of Christ if we attempt to serve Him on our own terms. “Hating our lives” means giving up our own way, setting aside our self-centered existence, and abandoning ourselves to serve the Lord and others. Jesus said, “For I have come down from heaven to do the will of God who sent me, not to do my own will” (John 6:38, NLT, see also John 5:30). To deny ourselves and take up our cross is what the Christian life is about. Paul gave us a vivid picture of the attitude we are to have: “Though [Christ Jesus] was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross. Therefore, God elevated him to the place of highest honor and gave him the name above all other names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue declare that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:6–11, NLT). Jesus humbled and emptied Himself to the point of total devotion and a horrible death but, in doing so, was raised to the highest place of honor. He who loves his life applies to anyone who shrinks back from sacrifice for the cause of Christ. Such a person is concerned with self-preservation. He is careful to maintain security, seeks his own well-being, and would rather deny Christ than face trouble. This one is warned that he will lose the very thing he loves and is most desirous to keep: his own life will be forfeit. The one who hates his life in this world applies to anyone who is willing to give up absolutely everything in this world, including life itself, for the sake of Jesus Christ. Such a person dedicates himself exclusively to God and His kingdom because he knows that the reward is priceless, beyond all earthly value. He understands that “we must go through many hardships to enter the kingdom of God” (Acts 14:22). This one has the promise of eternal life. QUESTION - What does it mean to gain the whole world but lose your soul? ANSWER - In Matthew 16, Jesus asks what good it is for a man to gain the whole world but lose his soul (Matthew 16:26). To gain the whole world is to receive all the world has to offer—money, fame, pleasure, power, prestige, etc. To lose one’s soul is to die without a right relationship with Christ and spend an eternity in the lake of fire. In the context of His rhetorical question, the Lord was predicting His suffering and death and resurrection (Matthew 16:21). When Peter resisted His teaching, Jesus rebuked him and said, “You do not have in mind the concerns of God, but merely human concerns” (verse 23). Jesus then spoke to the crowd and reminded them that there was nothing worth more than one’s own eternal soul. Rejecting Christ might mean temporary, earthly gains, but it comes at the worst possible price. The Jewish people had been waiting for a Promised One for many centuries. Most expected that this Messiah would be a military leader or a king like David or Solomon. Jesus’ disciples recognized that He was the One whom the prophets had predicted. However, Jesus did not speak about conquering with an army or by taking over the government. Instead, Jesus taught that the Messiah would suffer and die at the hands of men. Just before He asks, “What good will it be for someone to gain the whole world, yet forfeit their soul?” Jesus says that, in order to truly follow Christ, people must be willing to “deny themselves and take up their cross and follow me” (Matthew 16:24). To take up one’s cross is a reference to being condemned to die. Jesus’ statement is symbolic of a total, final commitment. In other words, one needs to be willing to give up everything in order to be a follower of Jesus Christ. Worldly suffering shouldn’t be a deterrent. This is the context of Jesus’ question, “What good is it for someone to gain the whole world, yet forfeit their soul?” If a person rejects Jesus and becomes the richest, most powerful person on earth, he has still made a poor decision. Sooner or later, earthly things will fade away. And that person will have lost the only part of himself that lasts forever. The day of reckoning is coming: “For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done” (Matthew 16:27). There is nothing more valuable than a person’s soul. To trade that away is the epitome of foolishness. When a person chooses to embrace this world instead of heaven, he is forfeiting his soul. If a person rejects Christ for the sake of anything in this life, he will lose his soul. Esau despised his birthright, choosing stew instead; Judas sold the Savior for a few pieces of silver; Demas loved this present world and forsook the ministry. All three men thought they were gaining something but actually lost everything. Brian Bell - Small Potatoes - A pastor/farmer was digging up a mess of potatoes in his garden. But he accidently dug up a sermon as well. On the 1st hill of potatoes there was 7 beautiful, large potatoes. But when he plunged his fork under the next plant there was only 3 scrawny ones, as small as marbles. He saw the reason. For some reason or another the original seed potato had failed to die! It looked almost as it did 4 months earlier. It didn’t die & there was no fruit. 3 sermons came from these 3 small potatoes: A lesson about Jesus - unless a grain of wheat falls into the ground & dies, it produces much grain. Jesus the grain of wheat that died, only to be resurrected in us as believers as His fruit. A lesson for Sinners - Until the sinner dies to his own works & to his own efforts, merit, & righteousness, he cannot know life & be saved. A lesson for Believers - We too have been “planted in the likeness of His death”(Rom.6:5). This established our position & salvation. But, to become fruitful we must die to self. We must put to death the works of the flesh(our old nature) The Christian life is a paradox: to keep, we must give; to be great, we must serve; to live, we must die. And not until we die will we realize the real joy of giving, or the emptiness of keeping. God sends no one away empty, except those who are full of themselves. DL Moody John 12:26 "If anyone serves Me, he must follow Me; and where I am, there My servant will be also; if anyone serves Me, the Father will honor him. BGT John 12:26 ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ. KJV John 12:26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. NET John 12:26 If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him. CSB John 12:26 If anyone serves Me, he must follow Me. Where I am, there My servant also will be. If anyone serves Me, the Father will honor him. ESV John 12:26 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. NIV John 12:26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me. NLT John 12:26 Anyone who wants to be my disciple must follow me, because my servants must be where I am. And the Father will honor anyone who serves me. NRS John 12:26 Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor. NJB John 12:26 Whoever serves me, must follow me, and my servant will be with me wherever I am. If anyone serves me, my Father will honour him. NAB John 12:26 Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me. YLT John 12:26 if any one may minister to me, let him follow me, and where I am, there also my ministrant shall be; and if any one may minister to me -- honour him will the Father. MIT John 12:26 If anyone would serve me, let him follow me. Then where I am my servant will be also. If anyone serves me, the father will honor him. serves: Jn 13:16 14:15 15:20 Lu 6:46 Ro 1:1 14:18 2Co 4:5 Ga 1:10 Col 3:24 4:12 2Pe 1:1 1Jn 5:3 Jude 1:1 he must follow: Jn 10:27 21:22 Nu 14:24 32:11 Mt 16:24 Mk 8:34 Lu 9:23 Eph 5:1,2 Rev 14:4 where: Jn 14:3 17:24 Ps 17:15 Mt 25:21 2Co 5:8 Php 1:23 1Th 4:17,18 him: Jn 14:21-23 1Sa 2:30 Pr 27:18 John 12 Resources - Multiple Sermons and Commentaries A COMMAND TO FOLLOW JESUS If - This "IF" is a third class conditional sentence (SEE ALSO PRECEDING TECHNICAL NOTE) which means potential action. John uses several third class conditional sentences third class conditional sentence(cf. John 12:24, John 12:26, John 12:32, John 12:47). This verse has application to all who desire to be His disciple. Anyone serves (diakoneo, present tense keeps on serving) Me, he must follow (akoloutheo - let him keep on going in the same direction as) Me - Where is Jesus heading toward by the end of this week? The cross! Do not miss it -- Jesus did not say "may" but "must" follow Him in His steps! Following Jesus as His disciple is not like a "multiple choice question" that has more than one correct answer. There is only one correct answer. We MUST follow Jesus! It is not a suggestion but a command in the present imperative which is a call for a lifestyle response, continually following Jesus. But remember that God's commandments ALWAYS come "prepackaged" with His enablement, in this case the enablement being the Enabler (Helper) Himself (See our need to depend on the Holy Spirit to obey God's commands). And note the order is follow Him, then serve Him. What Jesus is commanding on one hand is "IM-possible" but on the other hand is "HIM-possible," the Him of course being the indwelling enabling Spirit. And while Jesus commands that we habitually follow Him, He is fully aware we still have sinful tendencies in these mortal frames. Therefore, Jesus is not calling for perfection, but He is calling for direction. If we say we believe in Jesus and have eternal life, there should be some evidence in our lives that we are generally following in the direction of the footsteps of Jesus. If not, then ponder 2 Corinthians 13:5+. Don't fall for the lie that you can make a profession of "I believe in Jesus" and that this assures you when you die you will go to Heaven, even if the rest of your life you live a godless lifestyle (See in depth comments on the false teaching of so-called "carnal Christian"). This false teaching is out there in evangelical circles and it is very dangerous to your spiritual "health" (I speak as a physician) and your eternal destiny! One other point to note is the association of serves and follow, which suggests that some people might ostensibly serve Jesus, but are not actually following Him. Is that possible? Such service may look good, but if it is carried out while not abiding in the Vine, it yields absolutely nothing of eternal value (cf "Father will honor him.") (Jn 15:5). In short, to truly serve Christ, one must follow Christ. As Charles Stanley said "Serving the Lord does not happen if we are not walking with Him. And we cannot walk with Him if we are racing ahead of the pace He sets for us." So the law of the cross is just this: the cross is the gateway to glory, the imperative of harvest, the path of life and the gauge of all service J C Macaulay has some interesting thoughts on on must follow - Now Jesus is speaking about going to the cross, so what He actually means here is that the only service He recognizes is the Calvary kind. Service that costs nothing counts for nothing; but service that costs will be abundantly compensated, first with the everlasting companionship of the King, then with special honor bestowed by the Father. So the law of the cross is just this: the cross is the gateway to glory, the imperative of harvest, the path of life and the gauge of all service. (BORROW Expository Commentary on John) Rod Mattoon - God does not expect us to be comfortable. He does expect us to be conformable to the image of Christ. J C
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Morris explains Jesus' question tying it with His following words this purpose I came to this hour - The whole structure of the verse points to a hypothetical rather than an actual prayer; the words are a rhetorical question, the words of a prayer Jesus looks at but refuses to pray. He asks whether he should pray to be saved from this hour and immediately answers that this is the very reason for which he has come. This “hour” must be faced and passed through. The words express the natural human shrinking from death. (BORROW The Gospel according to John PAGE 594) John MacArthur on what shall I say, 'Father, save Me from this hour? - Some commentators disconnect the two phrases what shall I say and Father, save Me from this hour, ending the former with a question mark and making the latter a petition to the Father. It seems better, however, to adopt the NASB punctuation and view the two phrases as expressing one hypothetical thought.....But Christ would not deviate from God’s eternal plan of redemption, which called for Him to die as a sacrifice for sin (1 John 2:2; 4:10). Therefore He immediately answered His own hypothetical question in the negative: But for this purpose I came to this hour. Jesus would, in view of His own eternal joy, complete the mission the Father had assigned Him (cf. John 4:34; 5:30; 6:38; 18:37; Heb. 10:7). (SEE John Commentary - click for full page)
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Morris - Some believed, of course (John 12:11), but most did not, especially the Jewish leaders. Not even such mighty miracles of creation as described in John's Gospel will persuade those who prefer not to believe (Luke 16:31+). Even Christ's own bodily resurrection will not convince those who do not want to submit to Him. Signs (4592) semeion from sema = sign) a sign is something that serves as a pointer to aid perception or insight. In the NT a sign speaks of a token which has behind it a particular message to be conveyed. In other words, in John's Gospel (where semeion is most concentrated) the apostle recorded certain miracles not for the wonder (cf "wonders") they produced, but because of the message they taught (Jn 20:31). A sign directs attention away from its unusual nature to the meaning and the significance it points to. It speaks of outward compelling proof of divine authority. In John a sign is generally a "miraculous sign" that points to some deeper spiritual significance in connection with the event (Jn 2:11, 18). Semeion describes a miracle whose purpose is that of attesting the claims of the one performing the miracle to be true. Most of the 77 occurrences are found in the Gospels (68/77 with 17 in John's Gospel), Acts and Revelation. Wayne Detzler on semeion - Early in its use this word meant a visible sign which someone saw. For instance, when Constantine was embroiled in battle he saw the sign of a cross and the words, "In this sign conquer." This turned him to Christianity, and he granted toleration to the Christians in 313. So first of all semeion meant a real or imagined visible sign. Later it came to mean the intervention of the deities in our world. This is the meaning which the Bible attaches to miracles, when God breaks into the natural world to accomplish some special feat. (New Testament words in today's language). Semeion in the Gospels - Matt. 12:38; Matt. 12:39; Matt. 16:1; Matt. 16:3; Matt. 16:4; Matt. 24:3; Matt. 24:24; Matt. 24:30; Matt. 26:48; Mk. 8:11; Mk. 8:12; Mk. 13:4; Mk. 13:22; Mk. 16:17; Mk. 16:20; Lk. 2:12; Lk. 2:34; Lk. 11:16; Lk. 11:29; Lk. 11:30; Lk. 21:7; Lk. 21:11; Lk. 21:25; Lk. 23:8; Jn. 2:11; Jn. 2:18; Jn. 2:23; Jn. 3:2; Jn. 4:48; Jn. 4:54; Jn. 6:2; Jn. 6:14; Jn. 6:26; Jn. 6:30; Jn. 7:31; Jn. 9:16; Jn. 10:41; Jn. 11:47; Jn. 12:18; Jn. 12:37; Jn. 20:30 Henry Blackaby - Unbelief Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him. John 12:37 Do you ever think, If I could just see Jesus in the flesh, hear his voice, and watch him perform miracles, it would be much easier to have faith in him? In Jesus’ day, people were able to walk with him and observe him firsthand. They were eyewitnesses when he touched a blind man and gave him sight, or healed the rotting flesh of a person with leprosy. They saw him take a young boy’s lunch and feed five thousand men with it. Most astonishing, they were there when Lazarus walked out from the tomb, very much alive, four days after his death! These were astounding signs of miraculous power! But the most incredible thing of all was this: even after what they saw and what they heard, some people still refused to believe in Jesus. Others trusted Jesus so readily it compelled him to remark on the depth of their faith (Matthew 15:28). What was the difference? The difference was the condition of their hearts. People see what they want to see. Those whose hearts are closed to Christ will not trust him even if people come back from the grave in order to convince them (Luke 16:27–31). But those whose hearts are sensitive to God will not need to see miracles in order to believe in Christ and follow him. Look around you. There are signs of God’s power everywhere if you have the eyes to see them. If you are waiting for God to perform miracles so that your faith is increased, you may wait a long time. If, however, you are putting your faith in God, regardless of what happens, you may be surprised at how many miracles occur around you. (BORROW The experience : a devotional and journal : day by day with God) C H
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Morris notes, “When John quotes ‘he hath blinded their eyes …’ he does not mean that the blinding takes place without the will, or against the will of these people.…These men chose evil. It was their own deliberate choice, their own fault. Make no mistake about that” (BORROW The Gospel according to John - NICNT - page 604).D. A. Carson adds, “God’s judicial hardening is not presented as the capricious manipulation of an arbitrary potentate cursing morally neutral or even morally pure beings, but as a holy condemnation of a guilty people who are condemned to do and be what they themselves have chosen” (BORROW The Gospel according to John - page 448). It is a sobering reality that those who persistently harden their hearts against God may find themselves hardened by Him. The historical record of God’s dealings with Pharaoh illustrates that principle, noting ten times that he hardened his own heart (Ex 7:13, 14, 22; Ex 8:15, 19, 32; Ex 9:7, 34, 35; Ex 13:15) and ten times that God hardened his heart (Ex. 4:21; Ex 7:3; Ex 9:12; Ex 10:1, 20, 27; Ex 11:10; Ex 14:4, 8, 17). Isaiah, in one of the clearest evangelistic texts in the Old Testament, cried out, “Seek the Lord while He may be found; call upon Him while He is near” (Isa. 55:6;). God hardened the hearts of those who refused to believe in Jesus (Jn 12:40) so that they could not believe (Jn 12:39). (SEE John 12-21 MacArthur New Testament Commentary) Spiritual Blindness in Dictionary of Biblical Imagery - Figuratively, blindness refers to an inability to recognize the truth, usually a culpable condition. As such, it describes judges whose judgment is perverted because of bribes (Ex 23:8; Deut 16:19; Job 9:24), idolaters whose worship is illogical as well as wrong (Is 44:9–10) and people who simply do not want to know (Is 43:8). Such blindness to the truth and mental confusion could actually be the result of God’s judgment on those who did not want to admit the truth and who therefore forfeit the ability to perceive it at their cost (Deut 28:28–29; Is 6:9–10; 29:9–10). This is true of the Israelites, both leaders (Is 56:10) and followers (Is 42:18–19). Only God in his mercy can reverse this condition (Is 29:18; 35:5; 42:16). Paul describes gradual blindness when he writes of those whose “foolish hearts were darkened” (Rom 1:21). In another vein he talks of seeing poorly now in contrast to seeing perfectly in the life to come (1 Cor 13:12). The imagery of sight and blindness is especially prominent in the account of Jesus’ earthly ministry. The high incidence of physical blindness in the world of the Gospels is attested by the frequency with which Jesus performed miracles of giving sight to the blind. It is, in fact, one of the most vivid signs of Jesus’ supernatural power. Spiritual blindness is no less prominent in the Gospels. Jesus described the religious leaders and teachers of his own generation in terms of blindness (Mt 15:14; 23:16–17, 19, 24, 26). The irony of their situation is that in their spiritual ignorance they assumed that they understand perfectly. Jesus remedied spiritual as well as physical blindness (Mt 13:17; Jn 9:39). Those who rejected Jesus’ words came under a judgment similar to that of Israel-a state of permanent blindness (Jn 12:40; cf. Rom 11:7–10). Although metaphorically blindness may describe mere ignorance (Rom 2:19), it usually carries the overtones of an unwillingness to face up to the truth (Jas 1:23–24); and in the case of those who do not believe in Christ, this is the work of Satan (2 Cor 4:4). As such it requires a miracle in order to become aware of the significance of Christ. Similarly, Christian believers who revert to their pre-Christian ways are described as blind, not perceiving the contradiction expressed in their behavior (2 Pet 1:9; 1 Jn 2:11). Blindness describes the fact that they are unaware of the gravity of their condition (Rev 3:17). (See page 372 Dictionary of Biblical Imagery) E P Meadors discusses hardness of heart - The “hardening of the heart” is a Hebrew idiom that describes spiritual obstinacy before God. The NT condition finds its origin in the OT, where hardening occurs as a covenant curse symptomatic of idolatry. Jesus and the Gospel writers adopted the Semitic concept to describe inner faithlessness and sin. The hardening of the heart implements God’s punitive design for sinners; as sinners distance themselves further and further from God, their hearts grow more and more obstinate. Hardening is an inevitable consequence of alienation from the Creator. The concept of the heart (kardia) in the Gospels carries over from the OT term (lēb, lēbab), which refers to “all aspects of a person: vital, emotive, noetic, and voluntative” (Fabry, 401). Positively, the heart is the place of rejoicing (Jn 16:22), purity (Mt 5:8), *worship (Mt 15:8), forgiveness (Mt 18:35), the love of God (Mt 22:37), *repentance (Lk 1:17) and spiritual awakening upon encountering the risen Christ (Lk 24:32). Negatively, the heart is the seat of lust (Mt 5:28), disobedience (Mt 24:48), obtuseness (Mk 8:17), doubt (Mk 11:23; Lk 24:38), malicious plans (Lk 12:45), fear (Jn 14:1), drunkenness and anxiety (Lk 21:34), Satanic attack (Mt 13:19; Jn 13:2), evil thoughts, murders, adulteries, fornications, thefts and defiling words (Mt 15:18–19; Mk 7:21). In sum, the heart represents the human will, where inner thoughts conceive (Mt 9:4; Lk 1:51; 2:35; 9:47), faith flourishes or dies (Lk 8:12), and people treasure up objects of worship (Mt 6:21; Lk 12:34).....The Gospel of John - John 12:37–41 attributes the disbelief of Jesus’ contemporaries to the fulfillment of Isaiah 6:10. In keeping with the prophetic theme, Jesus’ contemporaries, like Isaiah’s, were so fixated on external religious ritual that they were blind to fulfilled prophecy even when it occurred in their presence. Already callous, Jesus’ audience was predisposed toward cynical rejection of Jesus’ signs. Throughout John’s Gospel this predisposition reflects the world’s preference of darkness to *light: “And this is judgment, that the light has come into the *world, and people loved the darkness rather than the light; for their deeds were evil” (Jn 3:19). The preference for darkness over light is a metaphorical diagnosis of idolatry that comports with a hardening outcome. The motif of hardening complements John’s broader “misunderstanding” theme by exposing the human inability to perceive Jesus’ true identity prior to the cross and resurrection (Jn 6:60; 8:27; 10:6, 19–21, 24; 11:13; 12:16; 13:28; 14:5; 16:17–18; 20:9). John’s message is that those who reject Jesus because of a preexisting love for evil (Jn 3:19) inevitably will exude a hardened countenance as the consequence of their separation from “the true light, which, coming into the world, enlightens everyone” (Jn 1:9). (Excerpt from Dictionary of Jesus) (See HARD, HARDEN, HARDNESS in Dictionary of Biblical Imagery page 1246) Steven
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Morris - The vital and eternal importance of the written Word of God (which is, to all intents and purposes, the Word spoken by Christ) is thus indicated by the Lord Jesus. The response of men to the Word will be the basis on which they are judged (John 5:24; Revelation 20:12). () Rejects (set aside, nullify)(114) atheteo from áthetos = not placed from a = without + thetós = placed) means to do away with what has been laid down, to set aside and thus to regard as nothing, to declare invalid, to not recognize, to annul (make ineffective, inoperative or nonexistent), to spurn or to despise. In the papyri atheteo was used of loans which were repaid and cancelled and for the rejection of certain officials who were described as inefficient and incapable of doing their duty. Atheteo was also used of grain rejected by the inspector as unfit for food. In Classic Greek atheteo is used to describe setting aside of a treaty or promise. Thayer writes that atheteo means...to act toward anything as though it were annulled; hence, to deprive a law of force by opinions or acts opposed to it, to transgress... to thwart the efficacy of anything, nullify, make void, frustrate...to render prudent plans of no effect (1Cor 1:19)...to reject, refuse, slight (eg, "the grace of God" Gal 2:21) Jesus’ words remind us that His message is not optional advice but eternal truth. To hear His voice is to be given a gift — the invitation to life, forgiveness, and hope. But to reject Him or ignore His Word is to place ourselves under its weight of judgment. For the unbeliever, this verse is a sober call: the same Word that could save you will one day testify against you if you refuse it. There will be no need for additional witnesses — God’s Word itself will stand as evidence. The Bible is not just an old book; it is the living Word of Christ that points to salvation. To reject it is to reject the One who gave His life for you. For the believer, this verse reminds us of the seriousness of handling God’s Word. We are not to take lightly the Scriptures we read, hear, and teach. Every time we open the Bible, we are standing before the voice of Christ. His words bring comfort and encouragement, but also correction and warning. They are not meant to be stored on a shelf but written on our hearts and lived out daily. This passage urges us to examine: What am I doing with the Word of Christ? Am I receiving it with faith, humility, and obedience, or am I letting it slip past me, dulling my heart? 🙏 Prayer “Lord, help me not to neglect or resist Your Word. Give me a heart that trembles at what You say, that delights in Your promises, and that obeys Your commands. May Your Word be my comfort now and not my condemnation on the last day.” In Your Name. Amen ILLUSTRATION - A man received a “Second Notice” from the IRS that his tax payment was overdue and that unless it was immediately forthcoming, he would face legal action. He hurried to the IRS office with his payment in hand and said, “I would have paid sooner, but I never received your First Notice.” The clerk replied, “We ran out of ‘First Notices.’ Besides, we discovered that the ‘Second Notices’ are much more effective.” (Source unknown) Jesus’ words here are God’s Final Notice. It’s a call to believe in Him for salvation before that coming last day. Don’t ignore the notice! (Steven Cole) Some more illustrations... 1. Courtroom Illustration A man standing before a judge’s bench, but instead of a human judge, an open Bible rests on the bench with radiant light shining from it. Caption: “The Word I spoke will judge him at the last day.” 2. Mirror of the Word Someone looking into a giant mirror shaped like an open Bible. Instead of reflecting their outward appearance, it reveals their heart, motives, and deeds. Theme: The Word exposes and will judge. 3. Two Pathways A fork in the road: one path marked “Receiving the Word → Life,” the other “Rejecting the Word → Judgment.” A clear visual of decision and consequence. 4. Scale of Judgment A heavenly balance scale, with the Word of Christ (Bible scroll) on one side outweighing worldly excuses, philosophies, or books stacked on the other side. Emphasizes the authority of Christ’s word. 5. Light vs. Darkness A man walking away from a blazing light shining from an open Bible, turning toward a dark abyss. Illustrates rejecting the Word that gives life. 6. Final Day Scene Throne of judgment with multitudes gathered. Instead of angels or accusers, the Word of Christ (a scroll or shining book) stands as the testimony. Caption: “The Word I spoke will judge him.” 7. Seeds and Soil Two kinds of soil: one where the Word-seed sprouts and grows into life, the other where the seed is rejected, lying withered. Connects with Jesus’ own parable of hearing/receiving the Word. A W Tozer - THE BREATH OF GOD The word that I have spoken…shall judge him in the last day. John 12:48 Two of the great realities in our midst are surely the promised presence of God and the testimony of His eternal Word! By the “Word of God” I do not refer only to the book you hold in your hand—paper and letters, pages and ink—sewed together with silk thread. By the Word of God, I do mean the expression of the mind of God: the mighty, world-filling breath of God! Most of the things men and women talk about cannot be counted among the great realities of life. In October, people talk a great deal about the World Series as a great reality, but by December they have forgotten who pitched and who struck out. People spend their entire lives in the pursuit of those things that can only perish and fade away. But when it is all over, they are still going to be faced with the reality of the eternal Word of God, the revelation of Truth which God has given us! Think of the changes that would come if humans would suddenly stop and hear the Word of God! (BORROW Mornings with Tozer) John 12:49 "For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak. BGT John 12:49 ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλ᾽ ὁ πέμψας με πατὴρ αὐτός μοι ἐντολὴν δέδωκεν τί εἴπω καὶ τί λαλήσω. KJV John 12:49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. NET John 12:49 For I have not spoken from my own authority, but the Father himself who sent me has commanded me what I should say and what I should speak. CSB John 12:49 For I have not spoken on My own, but the Father Himself who sent Me has given Me a command as to what I should say and what I should speak. ESV John 12:49 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. NIV John 12:49 For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it. NLT John 12:49 I don't speak on my own authority. The Father who sent me has commanded me what to say and how to say it. NRS John 12:49 for I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak. NJB John 12:49 For I have not spoken of my own accord; but the Father who sent me commanded me what to say and what to speak, NAB John 12:49 because I did not speak on my own, but the Father who sent me commanded me what to say and speak. YLT John 12:49 because I spake not from myself, but the Father who sent me, He did give me a command, what I may say, and what I may speak, MIT John 12:49 because I did not say anything on my own. On the contrary, the father himself, who sent me, commanded me as to what I would declare and what I should speak. Jn 3:11,32 5:30 6:38-40 8:26,42 14:10 15:15 17:8 De 18:18 Rev 1:1 John 12 Resources - Multiple Sermons and Commentaries THE SON SPEAKS WHAT THE FATHER COMMANDS For I did not speak (laleo) on My own initiative, but the Father (pater) Himself who sent Me has given Me a commandment (entole) as to what to say and what to speak (laleo) - Jesus is saying that what He taught was not things He Himself made up. Instead, He came as an obedient Servant to speak what His Father had commanded Him to say and to speak.