João 12
Steven Cole · Citado em PreceptAustin
João 12
Cole explains Jesus' answer to their question in Jn 12:34 - Jesus realized that answering their question would not get to their root problem. If their problem had been theological, Jesus could have replied, “Haven’t you read Isaiah 53, about Messiah dying for His people’s sins? Haven’t you read Psalm 22 about Messiah’s death or Daniel 9:26, which says that Messiah will be cut off?” But the Jews’ problem was not theological, but moral. They were walking in spiritual and moral darkness. So Jesus replied with John 12:35-36a. (Christ Lifted Up)
João 12
Cole - So this is a story about how not to waste your life. It’s also a story about motivation: why do you do what you do for the Lord? Do you serve Him for the satisfaction you get when you see results? It is satisfying to see Him use you, but that’s the wrong motivation. Do you serve Him because it helps others? Again, it’s gratifying to see others helped, but that’s the wrong motivation for serving Him. The true motive for serving Christ is because He is worthy of everything you can do for Him and because you love Him and want to please Him because He gave Himself for you on the cross. We learn this from Mary’s act of devotion. But John contrasts Mary’s act of devotion with Judas’ self-centered focus and with the evil plans of the chief priests, who now not only want to kill Jesus, but also Lazarus, whose resurrection was resulting in many believing in Jesus. So the story’s lesson is: A life spent in selfless devotion to Jesus is not wasted, but a life spent on self is totally wasted. This story illustrates Jesus’ words in Mark 8:35-36+: “For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. For what does it profit a man to gain the whole world, and forfeit his soul (JUDAS)?” Jesus repeats this idea (John 12:25+), “He who loves his life loses it, and he who hates his life in this world will keep it to life eternal.” Mary denied herself and “hated her life” for Jesus’ sake by her extravagant act of devotion to Him, and she gained that which would not be taken from her (Luke 10:42). Judas greedily wished that he could have pocketed some of Mary’s gift. In a few days, he would sell Jesus for a paltry sum. But he forfeited his soul. (Wasting Your Life on Jesus - John 12:1-11) Guzik on Mary's gift- Mary’s gift was remarkably humble. When a guest entered the home, usually the guest’s feet were washed with water and the guest’s head was anointed with a dab of oil or perfume. Here, Mary used this precious ointment and anointed the feet of Jesus. She considered her precious ointment only good enough for His feet. Mary’s gift was remarkably extravagant. She used a lot (a pound) of a very costly oil of spikenard. Spices and ointments were often used as an investment because they occupied a small space, were portable, and were easily negotiable in the open market. Judas believed this oil was worth 300 denarii (John 12:5), which was worth a year’s wages for a working man. Mary’s gift was remarkably unselfconscious. Not only did she give the gift of the expensive oil, she also wiped His feet with her hair. This means that she let down her hair in public, something a Jewish woman would rarely (if ever) do. In all of this, Mary is a study of devotion to Jesus. “The life of Mary is painted for us, in three memorable pictures, in each of which she is at the feet of Jesus.” (Eerdman) Ian Paisley - A Text A Day Keeps the Devil Away A Love Gift for Jesus "Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment." John 12:3 I. Mary's Act Was Expressive It was expressive not of duty nor of obedience, but of out-poured love. It was not her head which moved Mary, it was her heart. Let your heart, dear child of God, have full play. Forget about your fellows around you and what they think or say. Have done with formal head religion. Let your heart dictate. The heart does not count the cost. It is not concerned about its own sacrifice. It does not wait for second thoughts. It acts boldly to express itself. II. Mary's Act Was Exclusive While Martha was busy attending to Lazarus and his fellow guests, Mary was solely occupied with Jesus. She was determined to do something for Jesus and for Jesus alone. Hers was an act for her Saviour and for no one else's benefit. That in all things Christ must have the preeminence. "I must anoint Him" her soul cried out. "All for Jesus" was her motivation. Nothing else mattered. "Give me Jesus, Jesus only, I possess a cluster rare, He's the fairest often thousand, And the Rose of Sharon fair." III. Mary's Act Was Extra Ordinary Her Lord had taught her well as she sat at His feet. She knew He was going to die for her sins and she was determined she would anoint Him for His burial. She worked and laboured to earn enough to purchase the precious ointment. When her brother died she allowed him to be buried unembalmed. The Lord said that she kept this precious ointment against the day of His burial. She was extravagant. She poured it all out and the house was filled with the odour of the ointment. Such love as that of Mary is contagious, it affects all who come into contact with it. O Lord give me such love as this I pray, to do the expressive, the exclusive, the extraordinary in reciprocating Thy Divine love.
João 12
Cole puts it "Hating your life in this world is not the way to gain eternal life (ED: IN OTHER WORDS YOU DO NOT MERIT IT OR EARN IT BY HATING YOUR LIFE), but rather a characteristic of all who have eternal life....by “hating his life,” Jesus is referring to the daily, lifelong process of dying to self as we live for Him. That process is characteristic of all who have truly trusted in Christ for salvation. If you’re not engaging in the daily battle of fighting your own selfishness and pride, you may need to ask, “Have I truly repented of my sins and trusted in Christ as my Savior and Lord?" (Why You Should Hate Your Life ) J C
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Cole - When you’re struggling with powerful emotions, it is always right to submit your feelings to God’s purpose to glorify Himself. Our Lord is our example here in how to deal with our feelings. Jesus had human feelings, but He was free from all sin. Here, He honestly expresses His revulsion at the thought of the cross, but He quickly submits to the will and glory of God. We should do the same. If you’re facing a difficult trial and you’re overwhelmed with powerful feelings so that you don’t even know what to pray, you can always pray, “Father, glorify Your name.” Your aim, like Jesus’ aim, should be to glorify the Father in all that you do. (Christ Lifted Up) Lowell
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Cole - But it’s no different today: God has spoken clearly through His Word, giving testimony to Jesus as the only Savior. Yet some explain Christianity in completely naturalistic terms, like those who said that it thundered, while others launch off into mystical spirituality, like those who said that an angel had spoken to Jesus. But both sides miss God’s testimony to His Son. They don’t have spiritual ears to hear spiritual truth, even when God speaks clearly. (Christ Lifted Up ) Warren
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Cole explains it this way "I understand this to mean that now that Jesus has come, He is the absolute standard of judgment. He is the Light to which people either come for salvation or run from because they love their sin (John 3:19-21; 12:35-36). The purpose of the light is not to cast shadows, but light inevitably does cast shadows. Jesus’ purpose for coming was not to judge the world, but to save it (John 3:17). But His coming drew a line that divides all people. What people do with Jesus determines their eternal destiny. As John 3:18 states, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.” The Jewish leaders thought that they were judging Jesus by crucifying Him, but by rejecting Jesus they pronounced judgment on themselves. Even so today, people judge themselves by how they judge Jesus. If they trust in Him as Savior and Lord, they will be saved. But if they ignore Him or demote Him to being just a great religious teacher, they do so to their own condemnation. (Christ Lifted Up) D A Carson on judgment...upon the world - Jesus’ passion/glorification draws people to himself (Jn 12:32), but also constitutes judgment on this world, all of human society in rebellion against its Creator. The world thought it was passing judgment on Jesus, not only as it perpetually debated who he was (e.g. John 6:14, 42, 60; 7:15; 8:48, 52–53; 9:29; 10:19; 11:37), but climactically in the cross. In reality, the cross was passing judgment on them. Since Jesus was sent as his Father’s representative, His agent and the supreme divine revelation, rejection of the Son is rejection of God Himself (Jn 5:23). In the callous murder of the Son of God, sin displays itself in its most virulently evil form. But in that death, God was also giving his Son as a sacrifice, the Lamb of God; in that death, Jesus was securing the life of the ‘many seeds’ (Jn 12:24). Thus Jesus’ passion/glorification signifies judgment both positively and negatively. As far as ‘the world’ is concerned, however, it can only be negative. There can be no further reprieve, for there can be no hope for those who reject the one person whose death/exaltation is the epiphany of God’s gracious, saving self-disclosure. (BORROW The Gospel according to John) John MacArthur on judgment upon this world - The world’s apparent victory over Christ at the cross was in reality its own death knell; the doom of the unbelieving world was sealed by its rejection of Jesus Christ (cf. Acts 17:31). Though Jesus came to save, not to judge (v. 47; 3:17; cf. Luke 19:10), those who reject Him through all of history since then condemn themselves to the eternal judgment of hell (3:18, 36; 9:39; 12:48). (See John Commentary) When self is slain, then do we truly live. C H
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Cole - Sometimes preachers use Jesus’ words in verse 32 to mean that if we exalt Jesus (“lift Him up”), He will draw people to Himself. That is true, and as I explained, John probably intended a double meaning. But in verse 33, John makes it clear that by “lifted up,” Jesus primarily was referring to being lifted up on the cross. His death on the cross would draw all men to Himself. (Christ Lifted Up) Wherever the Lord Jesus is, there is drawing power. -- Stephen Olford Will draw (helko) all men (see note) to Myself - Will draw (helko) means that there will be a supernatural pull in the mental or moral life of men and women to come to Jesus, to believe in Jesus. Sinners do not naturally come to Christ, but only supernaturally! As Paul said in Romans 3:11+ "THERE IS NONE WHO SEEKS FOR GOD." Spiritually dead men do not seek God! The Spirit must empower them giving them the desire and the power to seek God. As Jesus made clear in John 6:44+ "No one can come to Me unless the Father who sent Me draws (helko) him; and I will raise him up on the last day." Jesus explains this drawing in Jn 6:65+ "For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father.” A T
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Cole asks did Jesus mean by ALL men? - The context helps us interpret this point. The Greeks have just come to Philip asking to see Jesus. At this point, Jesus announces that the hour has come for Him to be glorified. Part of His glory (as I explained in the last message) is that after the cross, the gospel would now go out to the whole world. So by “all men,” Jesus does not mean all without exception, but all without distinction. As Paul put it (Rom. 1:16), “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” (Christ Lifted Up) “That which showed how much He was hated, is that for which He is now most loved!” Lifted up (exalted) (5312) hupsoo from hupsos = height, elevation) means to lift up spatially, to raise high. Figuratively, it can describe lifting one up to a place of honor, fame, power, or position (to exalt). Hupsoo is used as a reference to the crucifixion in Jn 3:14, 8:28, 12:32, 34 (cp use in Lxx of Ps 9:13 where "affliction" in the Lxx = tapeinosis = low estate, humiliation, which again links "exaltation" [lift me up] with "humiliation".). Hupsoo in other contexts clearly alludes to Jesus' ascension to the right hand of His Father's throne (Acts 2:33, 5:31). Hupsoo - 16v -exalt(2), exalted(9), exalts(3), lift(1), lifted(4), made...great(1). Matt. 11:23; Matt. 23:12; Lk. 1:52; Lk. 10:15; Lk. 14:11; Lk. 18:14; Jn. 3:14; Jn. 8:28; Jn. 12:32; Jn. 12:34; Acts 2:33; Acts 5:31; Acts 13:17; 2 Co. 11:7; Jas. 4:10; 1 Pet. 5:6 Draw (1670) helko means literally; (1) of a sword draw, unsheath (Jn 18.10) (2) of a person, forcibly led drag (Acts 16:19+ Acts 21.30); (3) of a net haul, drag (Jn 21.6 = "Simon Peter went up and drew the net to land, full of large fish"); (4) as a legal technical term meaning to lead by force, drag into court (Jas 2.6) and figuratively, of a strong pull in the mental or moral life to draw by exertion of an inward power. (Jn 6:44, 12:32). Jn. 6:44; Jn. 12:32; Jn. 18:10; Jn. 21:6; Jn. 21:11; Acts 16:19; Acts 21:30; Jas. 2:6 Brian Bell - Loves transfigures Calvary; then Calvary transfigures everything else. Can you see your ultimate triumph beyond your present tragedy? Illustration: A young Christian student offered his life for overseas missionary service & labors hard at study to become a qualified doctor, is suddenly afflicted with an illness the very year he qualifies, & is informed that he can never go out as a missionary. Is God mocking him? These life enigmas make our baffled minds & our frustrated longings scream, WHY? (Ibid pg; 94) William Cowper(famous Hymn writer), who had a strange enigma in his own life wrote, Judge not the Lord by feeble sense, But trust Him for His grace; Behind a frowning providence, God hides a smiling face.” That young medical graduate, who could not go out as a missionary learned to find his ultimate triumph beyond his present tragedy. For he was used to influence & train hundreds for the overseas fields; & today there is a large missionary memorial hospital erected in his venerated memory. Puzzled, frustrated, disappointed Christian? there is a golden lining to the cloud & a hidden good purpose in that which seems cruel. See your ultimate triumph beyond your present tragedy? Stephen Olford - “I must preach.” – Luke 4:43 These were the words of the perfect preacher, the Lord Jesus Christ. His very heart burned with a holy passion for souls. “I must preach,” it was imperative. His great love compelled Him. His holy ministry was characterized by His devotedness to His ministry. He was to seek and to save. Therefore: • He must be about His Father's business (Luke 2:49). • He must preach (Luke 4:43). • He must go through Samaria (John 4:4). • He must be lifted up (John 12:32). The apostle Paul burned with the same spiritual zeal. He therefore could say, “Necessity is laid upon me; yes, woe is me if I do not preach the gospel!” (1 Cor. 9:16). And, “Brethren, my heart's desire and prayer to God for Israel is that they might be saved” (Rom. 10:1). Create this passion within my soul, O Lord. Chris Tiegreen - High and Lifted Up “I, when I am lifted up from the earth, will draw all men to myself.” John 12:32 “The Cross is the ladder to heaven.” —Thomas Drake IN WORD How is Jesus lifted up? • On the cross. John’s commentary in verse 33 is clear: Jesus is indicating the means by which He would die. • Like the serpent. In Numbers 21, God sent venomous snakes as a result of Israel’s sin. Moses was told to put a serpent on his staff and lift it up. Whoever looked at the icon of the curse was spared from the result of the curse. Jesus became the curse for us; if we gaze at the curse on Him, we are spared from the curse on us (see John 3:14-15). • As an example. Jesus asked the Father to glorify the Son, that the Son might glorify the Father (John 17:1). In His death, He was lifted up both literally and figuratively. • By the Resurrection. From death to life, from the stench of the grave to the aroma of sacrifice, from a dark tomb to an eternal light—Jesus was lifted up above the archenemy of the human race: death. • In the Ascension. He was taken up into heaven, lifted above all creation in glory. • Through our praise. The most glorious scenes in the book of Revelation are of those who worship around His throne: “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!” (Revelation 5:12). IN DEED Our Savior is the apex of all that is. There is nothing higher, no one greater. In the great condescension, He came down, clothed Himself in human flesh, and lived among us, only to be lifted up in as shameful a way as man can conceive. But that lifting up—the most evil thing humanity could have done—was the very thing that God uses to draw us to Himself. Our murder of the divine is the very act that God tells us to gaze at to see His judgment of our sin and His plan to redeem us. Never let yourself cease to be drawn to Him. (See The One Year At His Feet Devotional ) Drawn By The Cross I, if I am lifted up from the earth, will draw all peoples to Myself. —John 12:32 Today's Scripture: John 12:23-36 Towering above New York Harbor is the Statue of Liberty. That stately lady, with freedom’s torch held high, has beckoned millions of people who were choking from the stifling air of tyranny or oppression. They’ve been drawn to what that monument symbolizes-freedom. Inscribed on Lady Liberty’s pedestal are these words by Emma Lazarus from her poem “The New Colossus”: Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore; Send these, the homeless, tempest-tossed, to me: I lift my lamp beside the golden door. A different monument towers over history, offering spiritual freedom to enslaved peoples everywhere. It’s the cross where Jesus hung 2,000 years ago. At first the scene repels us. Then we see the sinless Son of God dying in our place for our sins. From the cross we hear the words “Father, forgive them” (Luke 23:34) and “It is finished!” (John 19:30). As we trust in Christ as our Savior, the heavy burden of guilt rolls from our sin-weary souls. We are free for all eternity. Lord Jesus, I know I'm a sinner and cannot save myself. I need You as my Savior. Thank You for dying in my place and rising again. I believe in You. Please set me free from my sin. I want to live with You in heaven someday. Amen. Our greatest freedom is freedom from sin. C H
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Cole comments that Jesus in "realizing their determination to reject and kill Him....went away and hid Himself from them. We don’t know where He went, but perhaps it was Bethany to stay with Mary, Martha, and Lazarus. But His departure symbolized the judicial judgment that was about to fall on Israel. It was a prophetic drama acted out to say to Israel, “If you reject Me, I will withdraw and you will not have the Light among you.” Hiding Himself also reflects the truth that John has repeatedly shown, that Jesus would die in accord with the Father’s timetable, not whenever the Jews wanted to kill Him. His death would be at the Passover, because He is the Lamb of God (John 1:29+, cf 1Co 5:7+). (Why People Don’t Believe in Jesus) Lowell
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Cole quips "I will often ask a skeptic, “Are you saying that if I can give you a reasonable answer to this question (ED: COMPARE apologetics), you will put your trust in Jesus as your Savior?” The one who is suppressing the truth will invariably reply, “I have a lot of other questions, too!” He’s not looking for answers; he is rejecting the light that God has given (Jn 3:19-20+)." (Why People Don’t Believe in Jesus) And Jesus warned that greater light rejected would bring greater punishment wrought... "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon which occurred in you, they would have repented long ago, sitting in sackcloth and ashes. 14 "But it will be more tolerable for Tyre and Sidon in the judgment, than for you.15 "And you, Capernaum, will not be exalted to heaven, will you? You will be brought down to Hades! (Lk 10:13-15+) Henry
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Cole - Dr. Carson (p. 448) acknowledges that a superficial reading of John 12:38-40 may find it “harsh, manipulative, [and] even robotic.” He offers (BORROW The Gospel according to John - page 448 to see Carson's complete commentary which Cole paraphrases) four things to keep in mind (which I’m paraphrasing and supplementing here): (1) “God’s sovereignty in these matters is never pitted against human responsibility.” The Bible often puts God’s sovereignty and human responsibility side by side (Acts 4:27-28): “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur.” God predestined the cross; but those who killed Jesus were responsible for their sin (see, also, Acts 2:23). In a way that we cannot understand, God is sovereign over evil and yet never responsible for it. (2) God’s judicial hardening is not the capricious manipulation of an arbitrary Sovereign toward morally neutral or good people, but rather His holy condemnation of guilty people who are condemned to the judgment that they themselves have chosen. There are many examples of this in the Bible (Deut. 2:30; Josh. 11:20; 1 Sam. 2:25; 1 Kings 22:19-23; Rom. 9:18; 2 Thess. 2:11-12). (3) God’s sovereignty in these matters is actually a cause for hope. If He is not sovereign over evil people, then there isn’t much point for our prayers for Him to do something when evil seems to prevail. But if the Lord truly reigns, then we can rejoice (Ps. 97:1). (4) God’s sovereign hardening of people in Isaiah’s day so that Isaiah was commissioned to an apparently fruitless ministry (Isa. 6:8-11) was a stage in God’s “strange work” (Carson’s words, based on Isa. 28:21-22) that brought His ultimate redemptive purposes to pass. Paul argues somewhat similarly in Romans 9:22-33+. The application is that the unbelief and evil deeds of sinners never frustrate the purposes of our sovereign God, but actually fulfill His purposes (1 Pet. 2:8). While many details in the Book of Revelation are hard to understand, one clear point is that even the worldwide evil and deception of the antichrist fit into and accomplish God’s purpose for the ages. Like those who killed Jesus, the antichrist will only “do whatever [God’s] hand and [His] purpose predestined to occur.” Then God will judge him and cast him into the lake of fire. To the persecuted church, the Lord commands (Rev. 2:10), “Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life.” (Why People Don’t Believe in Jesus) Blinded (5186) tuphloo/typhloo from tuphlos/typhlos = blind from a root tuph/typh- = to burn, smoke, cp tuphos = smoke) to envelop with smoke and in the active sense means to make blind, to rob of sight. The passive sense means to go blind, to be blinded, to be unable to see clearly. The figurative sense means to be unable to "see" (understand, comprehend) some truth, especially spiritual truth. Friberg - (1) literally blind, make blind, deprive of the ability to see; (2) metaphorically in the NT; (a) of God's judgment on those who refuse to receive the revelation of himself through Jesus = cause someone not to be able to understand, take away ability to comprehend (Jn 12.40; 2Co 4.4); (b) spiritually and morally, of the consequence of hating one's fellow believer (1Jn 2.11) Tuphloo -3v -Jn. 12:40; 2 Co. 4:4; 1 Jn. 2:11 Ralph Enlow on blindness - "Scripture often employs the imagery of blindness to describe the spiritual condition of persons who are either unable or unwilling to perceive divine revelation. The things of God are perceived not by observation and inquiry, but by revelation and illumination (Mt 11:25, 26, 27; 1Co 1:21; 2Pe 1:19, 20, 21-+). It is the Lord who "gives sight to the blind" (Ps146:8-+; Is 42:16). The New Testament reveals that believers are subject to spiritual blindness. Peter deems those who fail increasingly to exhibit diligence in pursuit of spiritual virtue as blind or nearsighted (2Pe 1:9-+). And the exalted Lord of the church views the lukewarm but haughty Laodicean church as wretched, pitiful, poor, blind, and naked (Re 3:17-+). Spiritual blindness, then, refers in some instances to the inability of unbelievers to comprehend spiritual truth, specifically failure to recognize the true identity of the Incarnate Word, Jesus Christ (Jn 1:1, 14) It is vital, therefore, to conduct all Christian witness in dependence on the Holy Spirit (Acts 1:8 2:4 4:8 4:31 6:5 8 10 7:55 9:17 10:38 11:24 13:52) Who works to counteract the cataracts of Satan and to reveal the truth of God (cp Lk 24:45 Ac16:14, 26:18). But spiritual blindness can also afflict believers who fail to perceive their true spiritual condition. To avoid the plague of spiritual blindness and escape the condemnation of leading others into spiritual ruin, believers must be quick to appropriate and obey the Word of God. (Read the entire article - Blindness - Baker's Evangelical Dictionary of Biblical Theology) Hardened (4456) poroo from poros = small piece of stone, a kind of marble, and thence used of a callus on fractured bones; see related word porosis) means to make hard as stone and used figuratively to describe that which has become callous or insensitive to touch. The effect is to cause the person to have difficulty understanding or comprehending. In the New Testament, poroo is used only in the spiritual sense referring to the devastating effect sin and unbelief exert on one's heart or mind. In this passage Paul describes the sons of Israel as possessed of a closed mind, mental obtuseness and intellectual blindness. Friberg writes that poroo is a medical technical term (Hippocrates) cover with thick skin or callous; of body organs thicken. Liddell Scott explains the literal meaning is "to petrify, turn into stone" Poroo - 5v - Mk. 6:52; Mk. 8:17; Jn. 12:40; Ro 11:7; 2 Co. 3:14 Perceive (3539) noeo from nous = mind, the seat of moral reflection) has the basic meaning of direct one's mind to something and thus means more than just take a glance at. It means to perceive with the mind, to apprehend, to ponder (= weigh in one's mind, think especially quietly, soberly and deeply). It means to consider well, to reflect on with insight, or to think over a matter carefully. The idea is to grasp or comprehend something on the basis of careful thought. Noeo means “to perceive with the reflective intelligence.” It is distinguished from the mere physical act of seeing. It is the perception of the mind consequent upon seeing. In the New Testament it is never used of mere physical sight. Noeo - 14v - consider(1), perceive(1), see(1), think(1), understand(9), understood(1). Matt. 15:17; Matt. 16:9; Matt. 16:11; Matt. 24:15; Mk. 7:18; Mk. 8:17; Mk. 13:14; Jn. 12:40; Rom. 1:20; Eph. 3:4; Eph. 3:20; 1 Tim. 1:7; 2 Tim. 2:7; Heb. 11:3 Turn (return, convert)(4762) strepho means to turn, to turn about. The first use is here in Mt 5:39 where a literal turning of the cheek signifies an act of non-retaliation. Jesus made several literal turns (in fact most of the literal uses in the NT describe Jesus turning), some so dramatic we can picture them in our mind (See Mt 9:22, 16:23, Lk 7:9, 44, 9:55, 10:23, 14:25, 22:61, 23:28, Jn 1:38). Jesus used strepho figuratively to refer to conversion (Mt 18:3 = turning of one's heart to Jesus, the antithesis is seen in Acts 7:39!). Strepho describes Judas' return after remorse but his return was too late for conversion (Mt 27:3, cp Jn 12:40). In Acts 7:39 we read of the Hews in the OT after coming out of Egypt "in their hearts turned back to Egypt!" Strepho then describes God turning away from His rebellious people (Acts 7:42, cf Isaiah 63:10) Of Mary seeing Jesus after His resurrection (Jn 20:14, 16). Paul and Barnabas when repudiated by the Jews said "we are turning to the Gentiles" or taking the Gospel to them. In Rev 11:6 the two witnesses "have power over the waters to turn them into blood." (cf "the staff that was turned into a serpent" in Ex 7:15) Strepho - 21v converted(2), returned(1), turn(3), turned(8), turned away(1), turned back(1), turning(5) - Matt. 5:39; Matt. 7:6; Matt. 9:22; Matt. 16:23; Matt. 18:3; Matt. 27:3; Lk. 7:9; Lk. 7:44; Lk. 9:55; Lk. 10:23; Lk. 14:25; Lk. 22:61; Lk. 23:28; Jn. 1:38; Jn. 12:40; Jn. 20:14; Jn. 20:16; Acts 7:39; Acts 7:42; Acts 13:46; Rev. 11:6 Heal (cure) (2390) iaomai means to cure, to heal, to restore. Iaomai is used literally of deliverance from physical diseases and afflictions and so to make whole, restore to bodily health or heal. To cause someone to achieve health after having been sick. In the passive it means to be healed or cured. Figuratively, iaomai speaks of deliverance from sin and its evil consequences and thus to restore (to spiritual good health), make whole, renew (Mt 13.15). In the passive, iaomai figuratively means to be restored, to recover or to be healed as in 1Pe 2.24. Iaomai refers primarily to physical healing in the NT (although clearly there is overlap because some of these instances involved demonic oppression - Lk 9:42), and much less commonly to spiritual healing or healing (saving) from "moral illnesses" and the consequences of sin. When used in this sense iaomai has much the same meaning as sozo, to save, make whole, restore to spiritual health. Here are the uses of iaomai used with a spiritual meaning = Mt 13:15, John 12:40, Acts 28:27 - preceding quotes from Isa 6:10, 1Pe 2:24 = quote from Isa 53:5. It is interesting that most of the NT uses in the Gospels refer to physical healing by Jesus (excepting the physical healing that resulted by release from demonic oppression). However in the OT (Lxx) uses iaomai refers primarily to spiritual healing by the Messiah (Isa 53:5, Isa 61:1, et al). Iaomai - 26v - curing(1), heal(4), healed(16), healing(2), heals(1), perform healing(2). Matt. 8:8; Matt. 8:13; Matt. 13:15; Matt. 15:28; Mk. 5:29; Lk. 5:17; Lk. 6:18; Lk. 6:19; Lk. 7:7; Lk. 8:47; Lk. 9:2; Lk. 9:11; Lk. 9:42; Lk. 14:4; Lk. 17:15; Lk. 22:51; Jn. 4:47; Jn. 5:13; Jn. 12:40; Acts 9:34; Acts 10:38; Acts 28:8; Acts 28:27; Heb. 12:13; Jas. 5:16; 1 Pet. 2:24 QUESTION - What is spiritual blindness? ANSWER - To be spiritually blind is not to see Christ, and not to see Christ is not to see God (Colossians 1:15-16; 2 Corinthians 4:6). Spiritual blindness is a grievous condition experienced by those who do not believe in God, Jesus Christ, and His Word (Romans 2:8; 2 Thessalonians 2:12). Those who reject Christ are the lost (John 6:68-69). Being spiritually blind, they are perishing (2 Corinthians 4:3-4; Revelation 3:17). They choose not to accept the teachings of Christ and His authority in their lives (Matthew 28:18). They are blind to the manifestations of God as revealed throughout His Word and Jesus Christ (John 1:1; Acts 28:26-27). They are described as those who “do not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (1 Corinthians 2:14). Peter spoke of such people as “scoffers [who] will come in the last days with scoffing, following their own sinful desires” (2 Peter 3:3; see also Proverbs 21:24; Jude 1:18). Those who reject Christ and His Word are spiritually blind and cannot understand the truth of the Scriptures. The truth sounds foolish to them (Isaiah 37:23; 1 Corinthians 1:18). The Bible describes those denying God as fools (Psalm 14:1; Matthew 7:26). Because of their blindness and rejection of God and His Word, they are in a perilous, unsaved condition (John 12:48; Hebrews 2:2-4). The spiritually blind are simply unable to understand God’s Word (Matthew 13:13; Deuteronomy 29:4). Jesus said, “If you love Me, you will keep My commandments. And I will ask the Father, and He will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. You know Him, for He dwells with you and will be in you” (John 14:15-17). Paul echoed this when he told the believers in Rome, “Those who are in the flesh cannot please God. You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to Him” (Romans 8:8-9). Those outside of Christ are not of God because their lives are steeped in the things of the world with all its passions, their eyes blind to the Spirit of God. The Apostle John said, “If anyone loves the world, the love of the Father is not in him” but that person’s love “is from the world” (1 John 2:15-16). The cause of spiritual blindness is made quite clear in the Scriptures: “In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:4). Paul refers to Satan as the “god of this world.” Extraordinarily evil (John 8:44), Satan destroys the flesh (1 Corinthians 5:5), masquerades as an angel of light (2 Corinthians 11:14), and is the cause of all temptations (Luke 4:2; Hebrews 4:15; 1 Corinthians 7:5). He revels in scheming against and trapping the unbelievers (2 Corinthians 2:11; Ephesians 6:11; 2 Timothy 2:26). Satan’s goal is to devour the weak who fall prey to temptation, fear, loneliness, worry, depression, and persecution (1 Peter 5:8-9). Without God and left to ourselves, we easily succumb to the devil’s schemes. We can become so mired in the affairs of this world and its moral darkness that, in the end, God turns us over to spiritual blindness and eternal condemnation (John 12:40; Romans 1:24-32). As believers, we have the Spirit of God reigning in our lives to ward off the debilitating effects of Satan’s power and the world’s influence (1 John 4:13). John tells us, “Whoever confesses that Jesus is the Son of God, God abides in Him, and he in God” (1 John 4:15). Satan wars within and without us. His weapons are deceitful and crafty schemes to make us doubt and stumble (2 Corinthians 2:11; Ephesians 4:14). Yet God has provided us with powerful weapons to ward off his flaming arrows (Ephesians 6:10-18). As believers we can overcome the evil one and remain in the Light and never become spiritually blind. For, in truth, Jesus has given us His wonderful promise: “I am the light of the world. Whoever follows Me will not walk in darkness, but will have the light of life” (John 8:12). GotQuestions.org Related Resources: What are the causes and solutions for a hardened heart? | GotQuestions.org THE DANGER AND DECEITFULNESS OF A HARDENED HEART John 12:41 These things Isaiah said because he saw His glory, and he spoke of Him. BGT John 12:41 ταῦτα εἶπεν Ἠσαΐας ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ. KJV John 12:41 These things said Esaias, when he saw his glory, and spake of him. NET John 12:41 Isaiah said these things because he saw Christ's glory, and spoke about him. CSB John 12:41 Isaiah said these things because he saw His glory and spoke about Him. ESV John 12:41 Isaiah said these things because he saw his glory and spoke of him. NIV John 12:41 Isaiah said this because he saw Jesus' glory and spoke about him. NLT John 12:41 Isaiah was referring to Jesus when he said this, because he saw the future and spoke of the Messiah's glory. NRS John 12:41 Isaiah said this because he saw his glory and spoke about him. NJB John 12:41 Isaiah said this because he saw his glory, and his words referred to Jesus. NAB John 12:41 Isaiah said this because he saw his glory and spoke about him. YLT John 12:41 these things said Isaiah, when he saw his glory, and spake of him. MIT John 12:41 Isaiah made these statements because he saw his glory, and he spoke concerning him. Isaiah: Isa 6:1-5,9-10 saw: Jn 1:14,18 14:9 Ex 33:18-23 2Co 4:6 Heb 1:3 spoke: Jn 5:39 Ac 10:43 1Pe 1:11 Rev 19:10 John 12 Resources - Multiple Sermons and Commentaries Related Passages: Isaiah 6:1-10+ In the year of King Uzziah’s death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. 2 Seraphim stood above Him, each having six wings: with two he covered his face, and with two he covered his feet, and with two he flew. 3 And one called out to another and said, “Holy, Holy, Holy, is the LORD of hosts, The whole earth is full of His glory.” 4 And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke. 5 Then I said, “Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among a people of unclean lips; For my eyes have seen the King, the LORD of hosts.” 6 Then one of the seraphim flew to me with a burning coal in his hand, which he had taken from the altar with tongs. 7 He touched my mouth with it and said, “Behold, this has touched your lips; and your iniquity is taken away and your sin is forgiven.” 8 Then I heard the voice of the Lord, saying, “Whom shall I send, and who will go for Us?” Then I said, “Here am I. Send me!” 9 He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ 10 “Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed.” John 8:56+ “Your father Abraham rejoiced to see My day, and he saw it and was glad.” ISAIAH SAW JESUS ON HIS THRONE These things - What things? Always pause and query the phrase "these things." This one is easy. It is always a profitable exercise even when it is easy as it forces you to reread the preceding text, which makes the text more memorable and give you an opportunity to meditate on the passage. There things Isaiah said refer to Isaiah 6:1-10. NET translation renders it "Isaiah said these things because he saw Christ's glory, and spoke about him." NLT paraphrases it "Isaiah was referring to Jesus when he said this." NET NOTE - Because he saw Christ's glory. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).....The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as "Lord" in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about Him, "Him" can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like John 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh Himself and apply them to Jesus. (ED: I HAVE A SLIGHT DISAGREEMENT WITH THIS INTERPRETATION FOR YAHWEH CAN ALSO REFER TO JESUS SEE - Jehovah ~ Jesus) Isaiah said because he saw His glory (doxa), and he spoke of Him The glory Isaiah saw was the glory of Jesus, the One who he described as Lord (Adonai) (Isa 6:1) and in (Isa 6:3) as Jehovah Sabaoth, the LORD of hosts (cf Josh 5:14-15 "Captain of the host of the LORD") and Isaiah calls Him the "King" in (Isa 6:5 cf Rev 17:14, 19:16) For the skeptics, here is another proof that Jesus is God! See Jehovah = Jesus In the Incarnation His glory was manifested for John writes "And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth." (Jn 1:14+) Believer's Study Bible - The passage undoubtedly refers to the magnificent vision of Isaiah (cf. Isa. 6), but also to the great Suffering Servant prophecy of Isa. 53 (John 12:38). Again the theme is sounded: the Messiah's glory is revealed in His suffering. Since John declares that Isaiah saw the glory of Jesus, it is certain that this vision was a Christophany, i.e., a preincarnate appearance of the living Lord. John Heading - This therefore demonstrates that whenever the glory of God was manifested in the OT, this was the glory of Christ prior to His incarnation. This glory was manifested when the tabernacle was dedicated (Ex 40:34) and also when the temple was dedicated by Solomon (1 Kings 8:11). No man has seen God at any time, even in OT days, but the Son revealed Him in every manifestation of glory (ED: SEE Shekinah glory cloud). (What the Bible Teaches)
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Cole - Our text represents Jesus’ final notice to the Jews who had not believed in Him. We don’t know when He spoke these words. There is nothing here that He has not already said. His words serve as a review of some of the key truths that John’s Gospel has emphasized to this point. But these are His last words to unbelieving Israel before He was crucified. The next five chapters are spoken privately to His disciples. Since this is Jesus’ final notice, we all should pay attention! (Final Notice) Marvin Vincent on Jn 12:44-50 - This is not meant to relate a reappearance of Jesus in public. The close of His public ministry is noted at v. 36. It is in continuation of the Evangelist's own remarks, and introduces a summary of Jesus' past teaching to the Jews. And Jesus (Iesous) cried out (krazo) - This is not a whisper but a loud cry (cf Jn 7:37+). John uses an interesting verb krazo which was a technical, rabbinic term that referred to the loud summons of a prophet proclaiming something that needs to be heard. If there was ever a Prophet Who needed to be heard, it was the Prophet Jesus! Moses writes "I will raise up a Prophet from among their countrymen like you, and I will put My words in His mouth, and He shall speak to them all that I command Him." (Dt 18:18+). Faith in Christ is faith in God, he that trusts the Son hath accepted the witness of the Father. -- C H Spurgeon And said, "He who believes (pisteuo in present tense) in Me, does not believe (pisteuo) in Me but in Him who sent Me - Jesus presents Himself here as the "Agent" of His Father. To know the Son is to know the Father (cf. 1 John 5:10-12). Believing in the Son equates with believing in the Father. This does not mean by the way that people believe in two different Gods. What we see here is the perfect union of Father and Son (cf Jn 10:30+). The converse belief is not true. In other words (and we've all heard this), someone will say they believe in God, but unfortunately that does not equate with believing in the Son. Stated another way, belief in God without belief in the Son will take your soul to hell! This is one of the greatest lies of Satan who says "Any "god" will do (see note)! Don't worry, your eternal fire insurance policy is covered!" Wrong! Peter was crystal clear declaring "there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.”." (Acts 4:12+). Jesus Himself said "Therefore I said to you that you will die in your sins; for unless you believe that I am, you will die in your sins.” (Jn 8:24+) POSB - A man believes on God—truly believes on God—only when he believes on Jesus Christ. Christ is the Mediator, the bridge builder between God and man. If a man wishes to approach God, the only living and true God, he can do so only by believing on Christ first. When a man claims to believe in God apart from Christ, he is believing in a god of imagination, a god of his own making. (Cp. John 14:6; 1 Tim. 2:5.) Note also that when a man believes on Christ, his faith is placed in God, the Sovereign Majesty who sent Christ to save the world. (The Preacher's outline & sermon Bible - BORROW) A T
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Cole - You cannot deny Jesus’ deity and at the same time believe in the one true God. And to deny Jesus’ distinction from the Father (as in modalism) is to deny the one true God. To believe in Jesus as God is to believe in the Father who sent Him, which is the only faith that results in eternal life (John 17:3): “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” (Final Notice) Brian Bell - Sees - i.e. Careful observation (theoreo) leading to spiritual insight. POSB - When a person looks at Christ, they see the very nature of God—the very acts and words of God Himself. Christ is the revelation of God who came to earth to reveal God. Soren Kierkegaard says, "the true believer is the one who is willing to bet their lives on the God in Jesus." J C
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Cole - Jesus is asserting that He was not an original religious genius who dreamed up His own message. Rather, He was the faithful messenger of the Father who sent Him. Note, also that Jesus emphasizes twice that the Father gave Him a commandment as to what to say and speak and that this commandment is eternal life. This underscores that God is the ultimate and final authority. He doesn’t give divine suggestions or helpful hints for happy living. So in one sense, while Jesus is giving a passionate appeal for His enemies to believe, in another sense He is giving them God’s commandment to believe. And this commandment focuses on the most important matter of all, namely, eternal life: Believe in Jesus because He is one with the Father; He is the light; His words will judge all that reject them; and He gives us the Father’s commandment that is eternal life. (Final Notice) W Hall Harris writes "Note that Jesus does not say here that keeping the Father’s commandment leads to eternal life, but that the commandment itself is eternal life. This is the commandment concerning what he is to say (verse 49) that the Father has given to Jesus. The words and works of Jesus that result from the commandment the Father has given him are the source of eternal life in the world. A T Roberson - In John 6:68 Peter says to Jesus, "Thou hast the words of eternal life." Jesus had just said (John 6:63) that his words were spirit and life. The secret lies in the source, "as the Father hath said to me" Eternal life - 41x/41v in New Testament - Matt. 19:16; Matt. 19:29; Matt. 25:46; Mk. 10:17; Mk. 10:30; Lk. 10:25; Lk. 18:18; Lk. 18:30; Jn. 3:15; Jn. 3:16; Jn. 3:36; Jn. 4:14; Jn. 5:24; Jn. 5:39; Jn. 6:27; Jn. 6:40; Jn. 6:47; Jn. 6:54; Jn. 6:68; Jn. 10:28; Jn. 12:50; Jn. 17:2; Jn. 17:3; Acts 13:46; Acts 13:48; Rom. 2:7; Rom. 5:21; Rom. 6:22; Rom. 6:23; Gal. 6:8; 1 Tim. 1:16; 1 Tim. 6:12; Tit. 1:2; Tit. 3:7; 1 Jn. 1:2; 1 Jn. 2:25; 1 Jn. 3:15; 1 Jn. 5:11; 1 Jn. 5:13; 1 Jn. 5:20; Jude 1:21 “How will my heart endure The terrors of that day" When earth and Heav’n before His face Astonished shrink away? But ere that trumpet shakes The mansions of the dead, Hark from the Gospel’s cheering sound What joyful tidings spread: Ye sinners, seek His grace Whose wrath ye cannot bear; Fly to the shelter of His cross And find salvation there.” ——Philipp Doddridge QUESTION - What is eternal life? ANSWER - When the Bible speaks of eternal life, it refers to a gift of God that comes only “through Jesus Christ our Lord” (Romans 6:23). This gift is in contrast to the “death” that is the natural result of sin. The gift of eternal life comes to those who believe in Jesus Christ, who is Himself “the resurrection and the life” (John 11:25). The fact that this life is “eternal” indicates that it is perpetual life—it goes on and on and on, with no end. It is a mistake, however, to view eternal life as simply an unending progression of years. A common New Testament word for “eternal” is aiónios, which carries the idea of quality as well as quantity. In fact, eternal life is not really associated with “years” at all, as it is independent of time. Eternal life can function outside of and beyond time, as well as within time. For this reason, eternal life can be thought of as something that Christians experience now. Believers don’t have to “wait” for eternal life, because it’s not something that starts when they die. Rather, eternal life begins the moment a person exercises faith in Christ. It is our current possession. John 3:36 says, “Whoever believes in the Son has eternal life.” Note that the believer “has” (present tense) this life (the verb is present tense in the Greek, too). We find similar present-tense constructions in John 5:24 and John 6:47. The focus of eternal life is not on our future, but on our current standing in Christ. The Bible inextricably links eternal life with the Person of Jesus Christ. John 17:3 is an important passage in this regard, as Jesus prays, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” Here, Jesus equates “eternal life” with a knowledge of God and of the Son. There is no knowledge of God without the Son, for it is through the Son that the Father reveals Himself to the elect (John 17:6; 14:9). This life-giving knowledge of the Father and the Son is a true, personal knowledge, not just an academic awareness. There will be some on Judgment Day who had claimed to be followers of Christ but never really had a relationship with Him. To those false professors, Jesus will say, “I never knew you. Away from me, you evildoers!” (Matthew 7:23). The apostle Paul made it his goal to know the Lord, and he linked that knowledge to resurrection from the dead: “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead” (Philippians 3:10–11). In the New Jerusalem, the apostle John sees a river flowing from “the throne of God and of the Lamb,” and “on each side of the river stood the tree of life. . . . And the leaves of the tree are for the healing of the nations” (Revelation 22:1–2). In Eden, we rebelled against God and were banished from the tree of life (Genesis 3:24). In the end, God graciously restores our access to the tree of life. This access is provided through Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29). Right now, every sinner is invited to know Christ and to receive eternal life: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17). How can you know that you have eternal life? First of all, confess your sin before our holy God. Then accept God’s provision of a Savior on your behalf. “Everyone who calls on the name of the Lord will be saved” (Romans 10:13). Jesus Christ, the Son of God, died for your sins, and He rose again the third day. Believe this good news; trust the Lord Jesus as your Savior, and you will be saved (Acts 16:31; Romans 10:9 –10). John puts it so simply: “God has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life” (1 John 5:11–12).GotQuestions.org The Slowness Of Wisdom Whatever I speak, just as the Father has told Me, so I speak. — John 12:50 Today's Scripture: John 8:1-11 When the Pharisees came to Jesus with the woman caught in adultery and asked Him what should be done with her, He knelt for a moment and scribbled in the sand (John 8:6-11). We have no idea what He wrote. But when they continued asking Him, Jesus responded in one short sentence: “He who is without sin among you, let him throw a stone at her first” (v.7). His few words accomplished much in confronting the Pharisees with their own sin, for they walked away one by one. Even today those words resound around the world. Jesus had such a closeness to and dependence on His Father that He said of Himself, “Whatever I speak, just as the Father has told Me, so I speak” (12:50). Oh, that we had such a relationship with our Father that we knew how to respond with His wisdom! Perhaps it begins with obeying James’ challenge to be “swift to hear, slow to speak” (1:19). This is not the slowness of ignorance, emptiness, timidity, guilt, or shame. But the slowness of wisdom born of dwelling quietly on the Lord and His thoughts. Lord, grant that we may hear You speak; For truth within our hearts we seek; For unto Christ we would be true And know what He Himself would do. —D. De Haan Listen to God before you speak for God.