João 12
Warren Wiersbe · Citado em PreceptAustin
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Wiersbe - When she came to the feet of Jesus, Mary took the place of a slave. When she undid her hair (something Jewish women did not do in public), she humbled herself and laid her glory at His feet (see 1 Cor. 11:15). Of course, she was misunderstood and criticized; but that is what usually happens when somebody gives his or her best to the Lord. (Bible Exposition Commentary) Kostenberger - Attending to the feet was servant’s work (see Jn 1:27; 13:5), so Mary’s action shows humility as well as devotion. Mary wiped Jesus’ feet with her hair (cf. 11:2).17 The use of hair rather than a towel for wiping Jesus’ feet indicates unusual devotion. The act is all the more striking since Jewish women (esp. married ones) never unbound their hair in public, which would have been considered a sign of loose morals (cf. Num. 5:18; b. Soṭah 8a; see J. Lightfoot 1859: 3.376; Morris 1995: 512) God spilt the life of His Son that the world might be saved; are we prepared to spill out our lives for Him? -- Oswald Chambers Scroggie comments, “The story of Mary’s graceful act is one of the most beautiful on record; it is a story of loving devotion revealing the acceptable motive, natural modes, and true measure of Christian service.” (Hiebert) And the house was filled (pleroo) with the fragrance (osme- aroma) of the perfume (muron) - This is a parenthetical account by an eye (nose) witness, the apostle John. This clearly indicates Mary did not just put a drop or two of this costly perfume on Jesus, but poured it out lavishly on Him! While the fragrance of the literal perfume would dissipate in a short time, as Jesus alludes to in the parallel accounts the "fragrance" of Mary's act would have a lasting effect and would fill not just the house, but the entire world (Mt 26:13+, Mk 14:9+). Rod Mattoon - As Mary served, the fragrance in her hair would spread. Mary poured out her all to the Lord and became a blessing, not only to the Lord but to other people. The fragrance that was upon Christ was also upon her. The fragrance of the life of Christ ought to be upon us too.(see Acts 4:13+) Is the fragrance of Jesus Christ in your life? Is your life a blessing to the Lord and to others? Do you point people to Jesus or is your life filled with anger, bitterness, arguing, rudeness, selfishness, name calling, cursing, or sensuality? If so, you won’t be able to give your life away to the Lord and point others to Him. Can people see Christ in your life? If not, sit at His feet. May we all learn to give ourselves away and pour out our lives unto the Lord. The fragrance you leave behind when you do this will not be forgotten. William MacDonald "No house is so filled with pleasant aroma as the house where Jesus is given His rightful place." (BORROW Believer's Bible Commentary - page 1420 very sound and devotional) I gave my life for thee, My precious blood I shed That thou might'st ransomed be, and quickened from the dead I gave, I gave my life for thee, What hast thou given for me? I gave, I gave my life for thee, What hast thou given for me? One is reminded of Paul's praise to the saints at Philippi for contributing to his cause... But I have received everything in full and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God.(AS WAS MARY'S SACRIFICE! BECAUSE JESUS IS GOD AND IT PLEASED HIM!) (Phil. 4:18+) Warren Wiersbe - Nothing that is given to Christ in faith and love is ever wasted. The fragrance of Mary's ointment faded from the scene centuries ago, but the significance of her worship has blessed Christians in every age and continues to do so. (Bible Exposition Commentary) Lowell
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Wiersbe observes that "whenever you find Andrew in John’s Gospel, he is bringing somebody to Jesus: see Jn 1:40–42, Jn 6:8–9, and Jn 12:22. What an example as a soul-winner! (ED: YES BUT WE DON'T KNOW IF THESE GREEKS EVER GOT TO MEET JESUS.) (BORROW Wiersbe's Expository Outlines on the New Testament)
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Wiersbe has a similar analysis - It is interesting to note that the entire family at Bethany demonstrates what the Christian life is like. Mary is always found at Jesus’ feet, listening to His Word (Luke 10:38–42; John 11:32; 12:3). Martha is a picture of service; she is found busily doing something for Christ. Lazarus speaks of testimony, a daily walk that leads others to Christ. These three practices must be in our Christian experience: worship (Mary), work (Martha), and walk (Lazarus). (BORROW Wiersbe's Expository Outlines on the New Testament - excellent resource to supplement your sermons and teaching) Gilbrant - In Bethany Jesus' friends defied the command that "if any man knew where he were, he should show it, that they might take him" (Jn 11:57). At great risk to themselves "they made him a supper." With tension running so high, it was a bold thing to schedule a banquet where Jesus was the chief guest of honor, but true love wins over fear in doing what pleases the Lord. (Complete Biblical Library) But Lazarus was one of those reclining (anakeimai - present tense) at the table with Him - The last time we encounter Lazarus in John 11, he was "aroused" by the Word of Jesus ("“Lazarus, come forth" Jn 11:43) from the stiff, supine posture of a 4 day old corpse to the upright posture of a newly resurrected man. He has gone from reclining in a tomb to reclining at a table, assuming a supine posture, but this time alive and in the presence of the One Who revived him. It is notable that Lazarus is a keyword (so to speak) in John 12 (Jn. 12:1; Jn. 12:2; Jn. 12:9; Jn. 12:10; Jn. 12:17) mentioned in the context of the anointing (Jn 12:1–2), at the conclusion of the anointing (Jn 12:9–11), and at the conclusion after the triumphal entry (Jn 12:17–19). Reclining describes the way meals were eaten (see illustration above), which was not sitting but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. Warren Wiersbe writes "As we look at this event, we see some "representative people" who are examples to us. Martha represents work as she served the dinner she had prepared for the Lord. This was just as much a "fragrant offering" as was Mary's ointment (see Heb. 13:16). Mary represents worship, and Lazarus represents witness (John 11:9-11). People went to Bethany just to be able to see this man who had been raised from the dead! As mentioned we have no recorded words from Lazarus in the New Testament, but his miraculous life was an effective witness for Jesus Christ. (In contrast, John the Baptist did no miracles, yet his words brought people to Jesus. See John 10:40-42.) We today ought to "walk in newness of life" (Rom. 6:4) because we have been "raised from the dead" (Eph. 2:1-10; Col. 3:1ff). Actually, the Christian life ought to be a beautiful balance of worship, work, and witness. (Bible Exposition Commentary) Supper (dinner)(1173) deipnon refers to breakfast in Homer, but is generally among the Jews and Greco-Roman culture it referred more to the evening meal (dinner, supper), and could refer as here in Luke 14 (Lk 14:12, 16, 17, 24) to a banquet or feast in general. Deipnon was used of the Passover meal (Jn 13:2, 4, 21:20) and the Lord's Supper (1 Cor 11:20). It was used to speak of the food taken at supper in 1 Cor 11:21 ("in your eating", cf Lxx - Da 1:16 = King's "choice food"). Deipnon - 16v - banquet(1), banquets(3), dinner(4), supper(8).Matt. 23:6; Mk. 6:21; Mk. 12:39; Lk. 14:12; Lk. 14:16; Lk. 14:17; Lk. 14:24; Lk. 20:46; Jn. 12:2; Jn. 13:2; Jn. 13:4; Jn. 21:20; 1 Co. 11:20; 1 Co. 11:21; Rev. 19:9; Rev. 19:17 Serving (waiting on) (1247) diakoneo - derivation uncertain - cp diakonis = in the dust laboring or running through the dust or possibly diako = to run on errands; see also diakonia) means to minister by way of rendering service in any form or to take care of by rendering humble service. In its earliest uses diakoneō probably did not have any religious connotations and simply meant “to render a service” of any kind. Greeks generally viewed serving with disdain, but Christianity gave it new value and meaning for even Jesus declared He "did not come to be served, but to serve, and to give His life a ransom for many.” (Mark 10:45+) Yes, Jesus was being served by Martha, but He would soon carry out the greater service for her by giving His life for her on the Cross. A good picture of the meaning of diakoneo is depicted by Peter's mother-in-law who was healed by Jesus "and she immediately got up and waited (diakoneo) on them." (Lu 4:39+) Augustine said that "We do the works, but God works in us the doing of the works. Without God, we cannot. Without us, God will not." (The former statement is excellent which is like "Let God, let's go." His closing statement is not completely true, because God does many things that we will not do. The root word diakonos refers to one who serves as a waiter upon tables performing menial duties (see below Matt 8:15; 20:28; 27:55; Mark 1:31; 10:45; 15:41; Luke 4:39; 10:40; 12:37; 17:8; 22:26, 27; John 12:2). Diakoneo conveys the basic idea of personal service, and depending on the context can mean specifically to serve, to wait on, to see after or to care for someone's needs by performing a service (conveying the sense that help is provided to the one being served - see Mt 4:11, 25:44, Mark 1:13). Diakoneo - 38x - Matt. 4:11; Matt. 8:15; Matt. 20:28; Matt. 25:44; Matt. 27:55; Mk. 1:13; Mk. 1:31; Mk. 10:45; Mk. 15:41; Lk. 4:39; Lk. 8:3; Lk. 10:40; Lk. 12:37; Lk. 17:8; Lk. 22:26; Lk. 22:27; Jn. 12:2; Jn. 12:26; Acts 6:2; Acts 19:22; Rom. 15:25; 2 Co. 3:3; 2 Co. 8:19; 2 Co. 8:20; 1 Tim. 3:10; 1 Tim. 3:13; 2 Tim. 1:18; Phlm. 1:13; Heb. 6:10; 1 Pet. 1:12; 1 Pet. 4:10; 1 Pet. 4:11 Reclining (345) anakeimai from aná = an emphatic + keímai = to lie down. Friberg - "1) generally lie, recline (MK 5.40); (2) predominantly in the NT of being at a table, where in the Roman style reclining couches were used " It actually carries the more restrictive sense of “to recline at table.” Thus when Mary anointed Jesus’ head with ointment, "He reclined (at table)" (Mt 26:7). To lie down, recline, which was the posture used in eating at a table by the Jews, Greeks, and Romans (Matt. 9:10; 26:7, 20; Mark 14:18; 16:14; John 13:23, 28). In Luke 7:37, we have the Lord reclining at meat in the Pharisee’s house with His face toward the table and His feet toward the outside on the couch. In John 13:23, the Lord’s last supper, one of His disciples was reclining on Jesus bosom. Anakeimai - 14x - dinner guests(3), reclined(1), reclines(2), reclining(7), seated(1). Matt. 9:10; Matt. 22:10; Matt. 22:11; Matt. 26:7; Matt. 26:20; Mk. 6:26; Mk. 14:18; Mk. 16:14; Lk. 22:27; Jn. 6:11; Jn. 12:2; Jn. 13:23; Jn. 13:28
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Wiersbe says "Like David, Mary would not give to the Lord that which cost her nothing (2Sa 24:24)." (Bible Exposition Commentary) What is sad is that Judas not only demeaned Mary's use of the perfume but far worse, he in effect also demeaned Jesus, Who Mary saw as worthy of such a sacrifice of extravagant love. While we can not be positive that it was Judas that objected first, it is very likely what happened. And this would also explain what we read in Mark 14:4+ where it was not just Judas but the disciples who "were indignantly remarking to one another, "Why has this perfume been wasted?" They began to talk amongst themselves but apparently not loudly which is why Matthew 26:10 says "Jesus, aware of this." In His omniscience (or perfect hearing), He detected their grumblings. On the other hand, Mark 14:5+ records "they were scolding her (see above)" which would indicate audible reproof. THOUGHT- Indeed it is very likely that the evil of Judas "infected" (or affected) the other disciples, which is a warning to all of us to carefully guard our words in the assembly (cf Ps 141:3) lest they affect and "infect" other saints adversely! This reminds us of Paul's admonition that a "little leaven leavens the whole lump" (1Co 5:6+, Gal 5:9+). As an aside, did you notice that Mary never tried to defend herself? And look Who came to her defense, her Covenant Defender. Beloved, He is also our Defender. Listen to Marty Goetz's "He is My Defense" based on Psalm 62 (recorded live with Temple Mount in the background). Judas' hypocritical pious words given to poor are a lie (like his father Jn 8:44+) and are spoken to cloak his desire to have more funds to pilfer! He is a master deceiver as he chooses the Greek word for poor (ptochos) which speaks of those who were utterly destitute and dependent on others for support. He surely reasoned this would generate a compassionate response from Jesus. Of course, Judas does not know that Jesus, in His omniscience, was fully aware of Judas' evil intentions (cf Jn 6:64+, Jn 6:70+). “Oh for a 1000 lives to be spent in service for Christ!” -- George Whitefield THOUGHT - Mary was willing to be poor in her possessions in order to be rich in her devotion to Jesus. Are we not all convicted by Mary's extravagant love for Jesus?
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Wiersbe summarizes this story of Mary's anointing Jesus... There were three consequences to her act of worship. First, the house was filled with the beautiful fragrance of the ointment (John 12:3; also note 2 Cor. 2:15–16). There is always a “spiritual fragrance” in that home where Jesus Christ is loved and worshiped. Second, the disciples, led by Judas, criticized Mary for wasting her money! It sounded so pious for Judas to talk about the poor, when in reality he wanted the money for himself! (John 12:4–6) Even in the Upper Room, six days later, the disciples still thought Judas was concerned about helping the poor (John 13:21–30). It is interesting that the word translated “waste” in Mark 14:4 is translated “perdition” in John 17:12 and applied to Judas! Judas criticized Mary for “wasting money,” but he wasted his entire life! Third, Jesus commended Mary and accepted her gracious gift. He knew the heart of Judas and understood why the other disciples followed his bad example. He also knew Mary’s heart and quickly defended her (Rom. 8:33–39). No matter what others may say about our worship and service, the most important thing is that we please the Lord. The fact that others misunderstand and criticize us should not keep us from showing our love to Christ. Our concern should be His approval alone. When Mary gave her best at the feet of Jesus, she started a “wave of blessing” that has been going on ever since. She was a blessing to Jesus as she shared her love, and she was a blessing to her home as the fragrance spread. Were it not for Mary, her village, Bethany, would probably have been forgotten. The account of her deed was a blessing to the early church that heard about it and, because of the records in three of the Gospels, Mary has been a blessing to the whole world—and still is! The Lord’s prediction has certainly been fulfilled. Mary gave her best in faith and love; Judas gave his worst in unbelief and hatred. He solved the problem of how the Jewish leaders could arrest Jesus without causing a riot during the feast. He sold his Master for the price of a slave (see Ex. 21:32), the basest act of treachery in history. (Bible Exposition Commentary) Daniel Akin has chart depicting the striking contrast between Mary and Judas... MARY JUDAS A woman of no real standing A man and one of the apostles Gave what she could to Jesus Took what he could get for Jesus Blessed her Lord Betrayed his Lord Loved her Lord Used his Lord Did a beautiful thing Did a terrible thing Served Him as her Savior Sold Him like He was his slave Memorialized forever for her devotion Memorialized forever for his betrayal Akin concludes - Oh, how I want to be like Mary. But oh, how often it is that it is Judas who so readily appears when I look in the mirror. Only the gospel of my Savior is sufficient for my sin, sick soul I strongly suspect that were Mary, the unnamed woman of Mark 14, alive today, and we were to interview her and ask her the question, “What is your favorite Christian hymn?”, I strongly suspect she would say, “that’s easy. It was written in 1707 by Issac Watts. Why Charles Wesley reportedly said he would give up all his other hymns to have written this one. Mr.
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Wiersbe has an interesting note asking "What did this demonstration mean to the Romans? Nothing is recorded about the Roman viewpoint, but it is certain that they kept a close watch that day. During the annual Passover feast, it was not uncommon for some of the Jewish nationalists to try to arouse the people; and perhaps they thought this parade was that kind of an event. I imagine that some of the Roman soldiers must have smiled at the "Triumphal Entry," because it was nothing like their own "Roman triumph" celebrations in the city of Rome. Whenever a Roman general was victorious on foreign soil, killing at least 5,000 of the enemy, and gaining new territory, he was given a "Roman triumph" when he returned to the city. It was the Roman equivalent of the American "ticker-tape parade," only with much more splendor. The victor would be permitted to display the trophies he had won and the enemy leaders he had captured. The parade ended at the arena where some of the captives entertained the people by fighting wild beasts. Compared to a "Roman triumph," our Lord's entry into Jerusalem was nothing." (Bible Exposition Commentary) Related Video - Four versions on one video depicting His entry on youtube. Took the branches of the palm trees and went out to meet (hupantesis) Him - ESV = "So they took branches of palm trees and went out to meet him." The eager Jewish crowd filled with Messianic expectation assumed that this was the day that Jesus would come into Jerusalem and would lead the nation to triumph over the Romans and throw off their oppressive rule. The large crowd "went in front and" (Mk 11:9, Mt 21:9) came behind following Jesus. Take a moment and imagine this incredible scene! Can you imagine what the religious leaders were thinking! They had been trying to find Him so they could arrest Him and kill Him and now Jesus boldly steps forward because He knows His hour has come. F F Bruce - From the time of the Maccabees palms or palm-branches had been used as a national symbol. Palm-branches figured in the procession which celebrated the rededication of the temple in 164 bc (2 Maccabees 10:7) and again when the winning of full political independence was celebrated under Simon in 141 bc (1 Maccabees 13:51). Later, palms appeared as national symbols on the coins struck by the Judean insurgents during the first and second revolts against Rome (ad 66-70 and 132-135).” Palm (phoinix) is used only here and Rev 7:9+ and apparently refers to the date palm at one time evidently a common tree in Palestine, since it is often depicted on coins; esp. common in Jericho, the "city of palms." Liddell-Scott says the palm frond was used "as a badge of victory," which is apropos in the context of Jesus' "triumphal entry" into the holy city to shouts that He was the King. Yes Jesus would triumph but not as the Jews were expecting (that He would throw off Roman rule), for Jesus' triumph would come through His death, which would bring victory, not over physical enemies, but over far more deadly spiritual enemies, even abolishing the last enemy, death (1Co 15:26+)! Can I hear a "Hallelujah?" Mt 21:8 and Mk 11:8 add that some in the crowd "spread their coats in the road" in addition to branches (although not called palm branches in the parallel passages).
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Wiersbe - The name Jerusalem means "city of peace" or "foundation of peace"; and the people were hoping that Jesus would bring them the peace that they needed. However, He wept because He saw what lay ahead of the nation—war, suffering, destruction, and a scattered people. At His birth, the angels announced "peace on earth" (Luke 2:13-14+); but in His ministry Jesus announced "war on earth" (Luke 12:51ff+). It is significant that the crowds shouted "peace in heaven" (Luke 19:38+), because that is the only place where there is peace today! (Bible Exposition Commentary) HOSANNA to King David’s Son Who reigns on a superior throne; We bless the Prince of heav’nly birth, Who brings salvation down on earth. HOSANNA to the Prince of grace; Zion, behold thy King! Proclaim the Son of David’s race, And teach the babes to sing. --Isaac Watts When did Jesus make His Triumphal Entry? Palm Sunday is universally acknowledged as the day of Jesus' entry but John MacArthur offers an alternative day, Monday explaining it this way - The Lord arrived at Bethany on the preceding Saturday with Passover coming six days later on Thursday evening through Friday sunset (John 12:1). On the next day, Sunday, Jesus attended a dinner in His honor at the home of Simon the leper (Matt. 26:6-13). Also on that day a “large crowd of the Jews then learned that He was there; and they came, not for Jesus’ sake only, but that they might also see Lazarus, whom He raised from the dead” (John 12:9). His entry into Jerusalem took place the following day (John 12:12), Monday of Passion Week, not on “Palm” Sunday as Christians have traditionally believed. This chronology eliminates the problem of the Gospels having no record of Jesus’ activities on Wednesday, which would be the case if the triumphal entry were on Sunday. Since the events of every other day are so carefully accounted for, it would be difficult to explain why there was a day omitted in the account of the most momentous week of Christ’s life. Further evidence that the triumphal entry was on Monday comes from the Law’s requirement that the Passover lambs be selected on the tenth day of the first month (Nisan) and sacrificed on the fourteenth day (Ex. 12:2-6). In the year our Lord was crucified, the tenth of Nisan fell on Monday of Passover week. When He entered Jerusalem on that day, Jesus was fulfilling the role as the Father’s chosen Lamb (John 1:29, 36) in much the same way the Jewish people chose their Passover lambs. Completing the parallel, Christ was killed on Friday, the fourteenth day of Nisan, with all the thousands of other lambs; but as the one true sacrifice for sin. (See Luke 18-24 MacArthur New Testament Commentary) Lowell Johnson All four Gospels record our Lord's Royal Entry into Jerusalem, but John's record is somewhat shorter than that of Matthew, Mark, and Luke. Remember that John wrote his gospel some forty years after the synoptic gospels. He did not record most of what had already been recorded, but he filled in the details that the other three gospel writers did not record. About 90% of what John wrote is new material, so John does not tell his readers much of what happened during the last week of our Lord's life on earth. He does not tell: ● Now Jesus prearranged for two of His disciples to obtain the donkey and its colt. ● How the Pharisees insisted that Jesus silence those who were praising Him and that Jesus refused, saying that if He did so the rocks would cry out in praise. ● How our Lord wept over Jerusalem or how He cursed the barren fig tree. ● How He cleansed the temple or did miracles of healing. ● Of our Lord giving the Olivet Discourse with the prophecy concerning the last days. ● Of the agonizing prayer of our Lord in the Garden of Gethsemane. John limits his focus to three important incidents which occurred in the final week of our Lord's earthly ministry: 1. Mary's anointing of Jesus in preparation for His burial – John 12:1-11 2. Jesus' Royal Entry into Jerusalem – John 12:12-19 3. The request of the Greeks to meet with Jesus – John 12:20-26 You need to understand that Jesus was in control of everything that happened during His Royal Entry. The book of Exodus required that every family have its own lamb to sacrifice. They were to bring the lamb four days before Passover and have the lamb inspected for defects or blemishes. While the lambs were being brought in and inspected, in rides Jesus, the Lamb of God, and He, too, is inspected and those who inspect Him declare, “I find no fault in Him!” It is estimated that during the time of Jesus, approximately 30,000 Jews normally lived in Jerusalem, but that during Passover, four to six times the population of this city gathered to observe Passover, camping all around Jerusalem. Rather than 30,000 people in Jerusalem, there were some 200,000 people and thousands of lambs. Look at the Procession! Again, Jesus is engineering everything that happens! He's in control! Jesus is riding on an unbroken donkey's colt. That within itself is a minor miracle. Most folks who tried to ride an unbroken colt would have been thrown to the ground. I wonder if the young colt recognized that Jesus was the Lord of creation and considered it life's greatest privilege to serve the Son of God. Jesus is fulfilling the prophecy of Zech. 9:9; Ps.118:25-26 Thousands are around Him and behind Him shouting, “Blessed is the King of Israel who comes in the Name of the Lord!” They cut Palm branches and wave them before Him and lay some before Him on the road; others spread their cloaks before Him. Usually Kings would ride in great triumph on a strong white horse AFTER a great victory, but Jesus comes BEFORE His victory, riding not a war horse, but a donkey, the symbol of peace. The waving of Palm branches started 200 years earlier. Antiochus Epiphanes had desecrated the Jewish temple alter by slaying a pig on the alter, throwing its blood everywhere and even drinking some of its blood. Antiochus Epiphanes had brought shame on the Jewish Temple with his Syrian army. It was them that Judas Maccabeus, known as the Hammer, and the other Maccabees came in and drove out the Syrian army. In celebration the Jews waved Palm branches before Judas Maccabeus for overthrowing their oppressors. Now the Jews were oppressed by the Romans. They expected Jesus to overthrow the Romans. When they realized He was not going to do that, the crowd that shouted “Hail Him” on Sunday would shout “Nail Him” on Friday! Meet (5222)(hupantesis from hupantao = to go to meet, to meet, to come opposite someone) describes a meeting or encounter. Gilbrant - Hupantēsis is an abstract noun related to hupantaō, “to meet.” It means “a meeting,” especially a purposeful one; “a going out to meet” or “for a meeting with someone.”It appears three times in the New Testament: in Matthew 8:34 of the Gadarenes who were going out to meet Jesus (sunantēsis, Textus Receptus); in Matthew 25:1 of the 10 virgins who were going out to meet the bridegroom (apantēsis, Textus Receptus); and in John 12:13 of the crowds who were going out to meet Jesus at the Triumphal Entry. In all three cases it is preceded by the verb form “came” or “went out” and the preposition eis (1506B), “into, for.” It is followed by the identification of the persons being met. (Complete Biblical Library) Hupantesis - 3v - Matt. 8:34; Matt. 25:1; Jn. 12:13 Once in Lxx of Jdg 11:34. Shout (cry out)(2905) kraugazo from krauge - outcry from krazo = clamor or cry = a word like "croak" ~ suggests a rough and guttural sound = croaking of ravens = croak or cry out with a loud, raucous voice like donkey in Job 6:5, childbirth Is 26:17, war cry in Josh 6:16) means to cry out loud, to clamor, yell loudly, to shout with intensity, to make an outcry, in some contexts to scream or howl (one especially thinks of the demons screaming, croaking and howling! What a scene!) Term was used of a dog's barking, a raven's squawking and even a drunk's bawling. Kraugazo describes the cry of the demons (Lk 4:4), the cry of Jesus for Lazarus to "come forth" (Jn 11:43 - in utter irony for Jesus' cry to give life to Lazarus results in cries for His life!), as Jesus entered Jerusalem on Psalm Sunday the crowds cried out "Hosanna" (Jn 12:13), the Jewish mob crying to Pilate to release Barabbas (Jn 18:40, 19:12), and finally the Jewish mob escalating their cry to "Crucify! Crucify!" (Jn 19:6). Notice all of these are emotion filled, tense moments. Kraugazo - 10x/10v - cried(5), cry(1), crying(2), shout(1), shouting(1). Matt. 12:19; Lk. 4:41; Lk. 18:39; Jn. 11:43; Jn. 12:13; Jn. 18:40; Jn. 19:6; Jn. 19:12; Jn. 19:15; Acts 22:23 Hosanna (5164) Hosanna is a transliteration (not a translation) of a Hebrew phrase composed of two Hebrew words (hoshiya + na' - spelling varies depending on resource consulted) used only once in Ps 118:25 - See note). The meaning of the original Hebrew phrase is something like "Please save!," "Help, I pray," "Save now," or "Save now, I pray!" (the exact wording depends on source consulted). As John
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Wiersbe - How did the Jewish leaders respond to the "Triumphal Entry" of the Lord? As they watched the great crowd gather and honor Jesus, the Pharisees were quite sure that Jesus had won the day. They were anticipating some kind of general revolt during the Passover season. Perhaps Jesus would perform a great miracle and in that way capture the minds and hearts of the restless people. How little they really understood the mind and heart of the Master! What they did not realize was that Jesus was "forcing their hand" so that the Sanhedrin would act during the feast. The Lamb of God had to give His life when the Passover lambs were being slain. (Bible Exposition Commentary) Bob
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Wiersbe - We can commend these Greeks for wanting to see Jesus. The Jews would say, "We would see a sign!" (Matt. 12:38; 1 Cor. 1:22) but these men said, "We would see [have an interview with] Jesus." There is no record that Jesus did talk with these men, but the message that He gave in response contains truths that all of us need. (Bible Exposition Commentary) QUESTION - Who was Andrew in the Bible? ANSWER - Andrew in the Bible was a disciple of Jesus. Andrew was Simon Peter’s brother, and they were called to follow Jesus at the same time (Matthew 4:18). The Bible names Andrew as one of the twelve apostles (Matthew 10:2). Like Peter, Andrew was a fisherman by trade; they made their living on the Sea of Galilee. Peter and Andrew were from the city of Bethsaida (John 1:44) on the northwest coast of Galilee (John 12:21). The call of Andrew in the Bible is a memorable story. Andrew and John were originally disciples of John the Baptist. They were present when John the Baptist pointed out Jesus as the Lamb of God (John 1:35–36), and they followed after Jesus (John 1:37). Jesus noticed Andrew and John following and invited them to come spend the day with Him (Jn 1:38–39). After spending the time with Jesus, Andrew became convinced that Jesus was the Messiah, and he took action: “Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. The first thing Andrew did was to find his brother Simon and tell him, ‘We have found the Messiah’ (that is, the Christ). And he brought him to Jesus” (verses 40–42). Thus Andrew was one of Jesus’ first two followers and the first to bring another person to Him. Later, Jesus was walking by the Sea of Galilee when He came across Andrew and Peter, busy casting nets into the lake in search of fish. Jesus called to them: “Follow me, and I will make you fishers of men” (Matthew 4:19). The Bible says that Andrew and Peter “immediately” followed Jesus, leaving their nets behind (verse 20). Andrew and Peter already knew who Jesus was, based on their contact with Him in John 1, and now when He officially calls them to be disciples, they respond. In leaving behind the family business, Andrew sets a good example for all who would follow Christ; we are all called to “seek first his kingdom and his righteousness” (Matthew 6:33), and we should not let anything get in the way of following Jesus’ call. When Jesus told Andrew and Peter they would be “fishers of men,” He promised that He would use them to save men’s souls. And that’s exactly what the apostles did. There is at least one instance in Andrew’s life, recorded in the Bible, where he was a “fisher of men.” Some Greeks approached Philip, one of Andrew’s fellow disciples, wanting to see Jesus (John 12:20–21). Philip told Andrew what the Greeks wanted, and together Andrew and Philip brought the matter to Jesus (verse 22). In bringing Greeks to Jesus, Andrew had faith that Jesus’ intention was to save all men, and he was right: Jesus responded by referencing His crucifixion, saying, “The hour has come for the Son of Man to be glorified” (John 12:23). His death and resurrection would be the way by which all men, from all races and creeds and families, would be saved. These are the “fish of every kind” from Jesus’ parable of the dragnet (Matthew 13:47–50), and Andrew was one of the first to be involved in an evangelical effort that extended beyond the Jewish people. The incident with the curious Greeks anticipated the day when God would reveal to Peter, Andrew’s brother, that all people are welcome to come to Jesus (Acts 10:1–48). GotQuestions.org John 12:23 And Jesus answered them, saying, "The hour has come for the Son of Man to be glorified. BGT John 12:23 ὁ δὲ Ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων· ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου. KJV John 12:23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. NET John 12:23 Jesus replied, "The time has come for the Son of Man to be glorified. CSB John 12:23 Jesus replied to them, "The hour has come for the Son of Man to be glorified. ESV John 12:23 And Jesus answered them, "The hour has come for the Son of Man to be glorified. NIV John 12:23 Jesus replied, "The hour has come for the Son of Man to be glorified. NLT John 12:23 Jesus replied, "Now the time has come for the Son of Man to enter into his glory. NRS John 12:23 Jesus answered them, "The hour has come for the Son of Man to be glorified. NJB John 12:23 Jesus replied to them: Now the hour has come for the Son of man to be glorified. NAB John 12:23 Jesus answered them, "The hour has come for the Son of Man to be glorified. YLT John 12:23 And Jesus responded to them, saying, 'The hour hath come that the Son of Man may be glorified; MIT John 12:23 Jesus replied to them, "The time has arrived for the human one to be glorified. The hour: Jn 13:31-32, Jn 17:1-5,9,10 Isa 49:5,6 Isa 53:10-12 Isa 55:5 Isa 60:9 Mt 25:31 1Pe 2:9,10 John 12 Resources - Multiple Sermons and Commentaries Related Passages: John 2:4+ And Jesus *said to her, “Woman, what does that have to do with us? My hour has not yet come.” John 7:6+ So Jesus *said to them, “My time is not yet here, but your time is always opportune. John 12:28 “Father, glorify Your name.” Then a voice came out of heaven: “I have both glorified it, and will glorify it again.” John 13:31-32+ Therefore when he (JUDAS ISCARIOT) had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in Him; 32 if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately. John 17:1 Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You, John 17:4 “I glorified You on the earth, having accomplished the work which You have given Me to do. 5 “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. THE FINAL CONSUMMATION OF CHRIST'S FIRST COMING And Jesus answered them - Who is them? This is at least Phillip and Andrew, but there may have been others (cf "the crowd who stood by" in context of Jn 12:29). What had Phillip and Andrew just said? They told Him some Greeks wished to see Him and their request prompts His somewhat puzzling reply. He does not directly address the request of the Greeks to see Him. The request of the Greeks prompts Jesus to state that His hour had come. Why would the Greek's request prompt this answer? Leon Morris postulates that the coming of the Greeks was viewed by Jesus "as evidence that His mission has reached its climax and that He is now to die for the world, Greeks included." (BORROW The Gospel according to John)
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Wiersbe - the glory of God is an important theme in the remaining chapters of John's Gospel (see John 13:31-32; 14:13; 17:1, 4-5, 22, 24). (Bible Exposition Commentary) Son of Man is one of Jesus most frequent names He uses for Himself, continually showing His humility and willingness to identify with sinful men! Amazing grace! Bob Utley on the Son of Man" This is an Aramaic phrase that simply meant "human being" (cf. Psalms 8:4; Ezekiel 2:1). However, it is used in Daniel 7:13 with the added connotation of Deity. This is Jesus' self-designated title that combines His two natures, human and divine (cf. 1 John 4:1-3). Son of Man in the John - Jn. 1:51; Jn. 3:13; Jn. 3:14; Jn. 5:27; Jn. 6:27; Jn. 6:53; Jn. 6:62; Jn. 8:28; Jn. 9:35; Jn. 12:23; Jn. 12:34; Jn. 13:31; Lowell
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Wiersbe - Jesus used the image of a seed to illustrate the great spiritual truth that there can be no glory without suffering, no fruitful life without death, no victory without surrender. Of itself, a seed is weak and useless; but when it is planted, it "dies" and becomes fruitful.There is both beauty and bounty when a seed "dies" and fulfills its purpose. If a seed could talk, it would no doubt complain about being put into the cold, dark earth. But the only way it can achieve its goal is by being planted. God's children are like seeds. They are small and insignificant, but they have life in them, God's life. However, that life can never be fulfilled unless we yield ourselves to God and permit Him to "plant us." We must die to self so that we may live unto God (Rom. 6; Gal. 2:20). The only way to have a fruitful life is to follow Jesus Christ in death, burial, and resurrection. In these words, Jesus challenges us today to surrender our lives to Him. Note the contrasts: loneliness or fruitfulness; losing your life or keeping your life; serving self or serving Christ; pleasing self or receiving God's honor. I read about some Christians who visited a remote mission station to see how the ministry was going. As they watched the dedicated missionary team at work, they were impressed with their ministry, but admitted that they missed "civilization." "You certainly have buried yourself out here!" one of the visitors exclaimed. "We haven't buried ourselves," the missionary replied. "We were planted!".(Bible Exposition Commentary) Marvin
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Wiersbe - The people heard a sound but did not know the message that had been conveyed. Yet if the voice was for their sakes and they could not understand it, what good was it? In that the voice assured Jesus, who was to die for their sakes, the voice was for their good. They heard Him pray and they heard a sound from heaven in response to that prayer. That should have convinced them that Jesus was in touch with the Father. We might translate John 12:30, "That voice came more for your sake than for Mine." (Bible Exposition Commentary) John 12:31 "Now judgment is upon this world; now the ruler of this world will be cast out. BGT John 12:31 νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· KJV John 12:31 Now is the judgment of this world: now shall the prince of this world be cast out. NET John 12:31 Now is the judgment of this world; now the ruler of this world will be driven out. CSB John 12:31 Now is the judgment of this world. Now the ruler of this world will be cast out. ESV John 12:31 Now is the judgment of this world; now will the ruler of this world be cast out. NIV John 12:31 Now is the time for judgment on this world; now the prince of this world will be driven out. NLT John 12:31 The time for judging this world has come, when Satan, the ruler of this world, will be cast out. NRS John 12:31 Now is the judgment of this world; now the ruler of this world will be driven out. NJB John 12:31 'Now sentence is being passed on this world; now the prince of this world is to be driven out. NAB John 12:31 Now is the time of judgment on this world; now the ruler of this world will be driven out. YLT John 12:31 now is a judgment of this world, now shall the ruler of this world be cast forth; MIT John 12:31 Judgment of this world is scheduled momentarily. The leader of this world will be deposed right away. Now judgment is upon this world: Jn 5:22-27 16:8-10 now the ruler of this world: Jn 14:30 16:11 Ge 3:15 Isa 49:24 Mt 12:28 Lu 10:17-19 Ac 26:18 2Co 4:4 Eph 2:1,2 Eph 6:12 Col 2:15 Heb 2:14 1Jn 3:8 Rev 12:9-11 Rev 20:2,3 John 12 Resources - Multiple Sermons and Commentaries Related Passages: John 14:30+ “I will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me; John 16:11+ and concerning judgment, because the ruler of this world has been judged. Luke 4:5-6+ And he led Him up and showed Him all the kingdoms of the world in a moment of time. 6 And the devil said to Him, “I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish. Luke 10:17-19+ The seventy returned with joy, saying, “Lord, even the demons are subject to us in Your name.” 18 And He said to them, “I was watching Satan fall from heaven like lightning. 19 “Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you. Colossians 2:14-15+ having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. 15 When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him. 1 John 3:8+ the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil. 1 John 5:19+ We know that we are of God, and that the whole world lies in the power of the evil one. A WORLD "CRISIS" Now - This is so certain to happen at His imminent crucifixion, it is spoken of as if it had already occurred ("now"). The judgment is so sure Jesus speaks of it as occurring now. Judgment (krisis) is upon this world (kosmos) - This first of two "now's" announces a "world krisis" ("crisis") where the "now" alludes to His coming crucifixion. The word judgment (krisis) speaks of a sifting or separating and then a decision, in this case to a decision on whether the world is innocent or guilty of rebellion against God. How can we understand this judgment? Jesus is speaking about His crucifixion so the judgment must relate to this event.
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Wiersbe - John presents the conflict between light and darkness. Light symbolizes salvation, holiness, life; darkness stands for condemnation, sin, death. John speaks of four different kinds of darkness: (1) Mental darkness (John 1:5-8, 26). The minds of sinners are blinded by Satan (2 Cor. 4:3-6), and they cannot see spiritual truths. (2) Moral darkness (John 3:18-21). The unsaved love sin and hate the light. (3) Judicial darkness (John 12:35-36). If men don't obey the light, God sends the darkness and Christ hides from them. (4) Eternal darkness (John 12:46). To "abide" in darkness means to live in hell forever. (BORROW Wiersbe's Expository Outlines on the New Testament page 244) Darkness (4653) skotia from skotos = darkness) means literal darkness in some NT uses (Jn 6:17, 20:1), but more often (14/16x) is used figuratively to refer to spiritual darkness. In every NT figurative use, darkness is contrasted with light in all but one passage (1Jn 2:11). As noted below "Darkness has no existence by itself, being definable simply as an absence of light." In the spiritual sense darkness describes both the state and works of a person. It symbolizes evil and sin, everything that life should not be and everything that a person should not do! Skotia - 13v - dark(3), darkness(14). Matt. 4:16; Matt. 10:27; Lk. 12:3; Jn. 1:5; Jn. 6:17; Jn. 8:12; Jn. 12:35; Jn. 12:46; Jn. 20:1; 1 Jn. 1:5; 1 Jn. 2:8; 1 Jn. 2:9; 1 Jn. 2:11 See below for Darkness in The Dictionary of Biblical Imagery Overtake (seize, attain, lay hold) (2638) katalambano from katá = adds intensity [or surprise as in 1Th 5:4] to the meaning of the verb + lambáno = take) means to take eagerly, grasp with force, lay hold of, seize with hostile intent (this literal meaning vividly depicted by the demon who seizes the son and dashed him to the ground in Mark 9:18). Katalambano was used in the sense of laying hold of so as to gain control of. In a secular Greek use we read "they were pursued and overtaken." Figuratively katalambano is used in the middle voice meaning to "seize" or lay hold of with one's mind and thus to comprehend (Jn 1:5, Ep 3;18) or understand (Ac 4:13, 10:34). Katalambano - 14v - Mk. 9:18; Jn. 1:5; Jn. 8:3; Jn. 8:4; Jn. 12:35; Acts 4:13; Acts 10:34; Acts 25:25; Rom. 9:30; 1 Co. 9:24; Eph. 3:18; Phil. 3:12; Phil. 3:13; 1 Thess. 5:4 the day (Day of the Lord) would overtake you like a thief" Oswald Chambers - Theology alive Walk while ye have the light, lest darkness come upon you. John 12:35. Beware of not acting upon what you see in your moments on the mount with God. If you do not obey the light, it will turn into darkness. “If therefore the light that is in thee be darkness, how great is that darkness!” The second you waive the question of sanctification or any other thing upon which God gave you light, you begin to get dry rot in your spiritual life. Continually bring the truth out into actuality; work it out in every domain, or the very light you have will prove a curse. The most difficult person to deal with is the one who has the smug satisfaction of an experience to which he can refer back, but who is not working it out in practical life. If you say you are sanctified, show it. The experience must be so genuine that it is shown in the life. Beware of any belief that makes you self-indulgent; it came from the pit, no matter how beautiful it sounds. Theology must work itself out in the most practical relationships. “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, …” said Our Lord, i.e., you must be more moral than the most moral being you know. You may know all about the doctrine of sanctification, but are you running it out into the practical issues of your life? Every bit of our life, physical, moral and spiritual, is to be judged by the standard of the Atonement. ILLUSTRATION - On January 10, 1979, Glenn Irwin and Dave Coots, Orinoco River Mission missionaries took Dr. Roy Zuck to see the Guacharo Cave near Caripe, in eastern Venezuela. It was pitch dark, with no electric lights. A Spanish guide took them through the cave for about 1/3 of a mile. As they walked into the cave, they heard Guacharo birds beginning to fly and squawk. They are nocturnal birds, never leaving in the daytime. They fly out after dark to go several hundred miles to bring back an unusual kind of nut found only in that location and then return before sunrise. They live in total darkness. Such is the picture of a person who does not know Jesus Christ as their personal Savior. A person without the Lord lives in spiritual darkness and is spiritually blind. James Smith - LIGHT FROM GOD John 12:35, 36 1. The Nature of this Light. Christ Himself. “I am come a Light into the world” (v. 46). 2. The Evidence of being Without the Light. “He that walketh in darkness knoweth not whither he goeth.” 3. How this Light is to be Enjoyed. “Believe in the Light.” Believe Him. 4. The Possibility of Losing this Light. “While ye have light, believe in it.” WILLIAM BARCLAY ON DARKNESS HERE we meet another of John’s key-words—darkness (skotos, skotia). This word occurs seven times in the gospel. To John there was a darkness in the world that was as real as the light. (i) The darkness is hostile to the light. The light shines in the darkness, but, however hard the darkness tries, it cannot extinguish it. Sinning man loves the darkness and hates the light, because the light shows up too many things. It may well be that in John’s mind there is a borrowed thought here. John, as we know, was prepared to go out and to take in new ideas, if by so doing he could present and commend the Christian message to men. The great Persian religion of Zoroastrianism had at this time a very great influence on men’s thoughts. It believed that there were two great opposing powers in the universe, the god of the light and the god of the dark, Ahriman and Ormuzd. This whole universe was a battle-ground in the eternal, cosmic conflict between the light and the dark; and all that mattered in life was the side a man chose So John is saying: “Into this world there comes Jesus, the light of the world; there is a darkness which would seek to eliminate him, to banish him from life, to extinguish him. But there is a power in Jesus that is undefeatable. The darkness can hate him, but it can never get rid of him.” As has been truly said: “Not all the darkness in the world can extinguish the littlest flame.” The unconquerable light will in the end defeat the hostile dark. John is saying: “Choose your side in the eternal conflict and choose aright.” (ii) The darkness stands for the natural sphere of all those who hate the good. It is men whose deeds are evil who fear the light (Jn 3:19, 20). The man who has something to hide loves the dark; but it is impossible to hide anything from God. His searchlight sweeps the shadows and illuminates the skulking evils of the world. (iii) There are certain passages where the darkness seems to stand for ignorance, especially for that wilful ignorance which refuses the light of Jesus Christ. Jesus says: “I am the light of the world; he who follows me will not walk in darkness” (Jn 8:12). He says to his disciples that the light will be with them only for so short a time; let them walk in it; if they do not, the darkness comes and a man who walks in darkness does not know where he is going (Jn 12:35). He says that he came with his light that men should not abide in darkness (Jn 12:46). Without Jesus Christ a man cannot find or see the way. He is like a blindfolded man or even a blind man. Without Jesus Christ life goes lost. It was Goethe who cried out for: “Light, more light!” It was one of the old Scots leaders who said to his friends towards the end: “Light the candle that I may see to die.” Jesus is the light which shows a man the road, and which lights the road at every step of the way. There are times when John uses this word darkness symbolically. He uses it at times to mean more than merely the dark of an earthly night. He tells of Jesus walking on the water. He tells how the disciples had embarked on their boat and were crossing the lake without Jesus; and then he says, “And it was now dark, and Jesus had not yet come to them” (Jn 6:17). Without the presence of Jesus there was nothing but the threatening dark. He tells of the Resurrection morning and of the hours before those who had loved Jesus realized that he had risen from the dead. He begins the story: “Now on the first day of the week Mary Magdalene came, while it was still dark” (Jn 20:1). She was living at the moment in a world from which she thought Jesus had been eliminated, and a world like that was dark. He tells the story of the Last Supper. He tells how Judas received the sop and then went out to do his terrible work and arrange for the betrayal of Jesus; and he says with a kind of terrible symbolism: “So, after receiving the morsel, he immediately went out; and it was night” (Jn 13:30). Judas was going out into the night of a life which had betrayed Christ. To John the Christless life was life in the dark. The darkness stands for life without Christ, and especially for that which has turned its back on Christ. DICTIONARY OF BIBLICAL IMAGERY - PAGE 678 - DARKNESS Darkness has no existence by itself, being definable simply as an absence of light. It is a physical and spiritual reality as well as an apt symbol for some of the profoundest human experiences. With approximately two hundred references, darkness is a major actor in the biblical drama. The book of Job, a vision of calamity and despair, is a small anthology of descriptions of darkness, with three dozen instances. Darkness stands out from virtually all other literary images, which are finally ambivalent (having both good and bad manifestations), because it is uniformly negative in its import. The best way to organize the biblical imagery of darkness is first to note what it represents in itself and then to observe what God does in regard to it. The Cosmic Conflict. The primeval mind envisions life and even the cosmos as a conflict between light and darkness, viewed as combatants struggling for control of the world (see COSMOLOGY). The first biblical references to darkness hint at such a picture. We read that “the earth was a formless void and darkness covered the face of the deep” (Gen 1:2 NRSV). God’s first creative act is to produce light and separate it from darkness, with overtones of light’s conquering darkness (Gen 1:4–5). It took God to set a “boundary between light and darkness” (Job 26:10). The cosmos is kept intact only by the governing power of God, and one way in which the prophets envision a coming apocalyptic judgment is to picture it as a return to the primeval chaos in which the earth is “waste and void” and the heavens have “no light” (Jer 4:23; cf. Is 5:30). Throughout the Bible, darkness is an implied contrast to light, regardless of whether the darkness is physical or symbolic. In fact, sixty verses present light and darkness as a contrasting pair, and being brought out of darkness into light is a major biblical image of redemption. Physical Darkness. Darkness as a physical feature of daily living accounts for a large cluster of biblical passages. At the neutral end of the spectrum, nightly darkness simply signals the end of the working day for humans and the active time for nocturnal animals (Ps 104:20). The palpable quality of darkness in a pre-electrical era is suggested by the way in which the writer to Hebrews lists darkness in a catalog of things “that can be touched” (Heb 12:18). The connotations of this palpable nightly darkness are usually sinister. Darkness is variously associated with groping to find one’s way (Job 5:14; 15:25), inability to progress down a pathway (Job 19:8), a house being broken into (Job 24:16), undesignated *“terrors” (Job 24:17; cf. Gen 15:12), a place “where evildoers may hide themselves” (Job 34:22), the wicked shooting at the innocent from ambush (Ps 11:2), “the haunts of violence” (Ps 74:20), stumbling (Prov 4:19) and gloom (Is 58:10; Joel 2:22). The cloak of darkness makes it the natural time for adulterous adventure: it is “in the twilight, in the evening, at the time of night and darkness” that the “young man without sense” commits adultery with the wily seductress (Prov 7:7, 9 NRSV). In short, darkness keeps some very bad company, made all the more devious by virtue of the concealment of evil activity from ordinary view. Paul provides an apt summary of this side of darkness when he commands Christians to “take no part in the unfruitful works of darkness, but instead expose them. For it is shameful even to mention what such people do secretly” (Eph 5:11–12). Figurative Meanings. Based on its physical properties, darkness becomes a rich source of metaphor for spiritual realities. If light symbolizes understanding, darkness represents ignorance (Ps 82:5), folly (Eccles 2:13–14), a silencing of prophetic revelation (Mic 3:6), the state of the human mind unilluminated by God’s revelation (2 Pet 1:19), falsehood (1 Jn 1:6) and the loss of walking in God’s truth “because the darkness has brought on blindness” (1 Jn 2:11 NRSV). If light symbolizes good, darkness is the corresponding image for evil people “who forsake the paths of uprightness to walk in the ways of darkness” (Prov 2:13 NRSV; cf. Prov 4:19). In Jesus’ mysterious picture of the eye as “the lamp of the body,” physical blindness becomes a metaphor for the lost state (Mt 6:22–23; Lk 11:34–36). On the logic of night bringing the day’s activity to its cessation, darkness becomes an image for death or the grave (Job 10:21–22; Ps 88:12). Darkness is the leading image in Job’s poem cursing the day of his birth and expressing his wish for death (Job 3). The cessation that darkness brings to human activity makes it the natural associate of the prison and dungeon (Ps 107:10, 14; Is 42:7; 49:9). Even if a literal prison is not in view, the paralysis that darkness brings to human activity makes it seem prisonlike, and eight biblical verses give us a picture of “sitting” in darkness. Light is the generic biblical image for divine favor and human prosperity, and darkness is accordingly the absence of these (Ps 88:6). Thus Job pictures his erstwhile prosperity as a time when God’s lamp shone over his head and “by his light I walked through darkness,” this being the time “when I was in my prime, when the friendship of God was upon my tent” (Job 29:3–4 NRSV). Correspondingly, the fall of the wicked from prosperity is pictured as a time when “the light is dark in their tent” and when the wicked “are thrust from light into darkness” (Job 18:6, 18 NRSV). Similarly when the psalmist prays for misfortune to befall his enemies, he asks that “their way be dark and slippery” (Ps 35:6 NRSV). Amos declares the sobering message that the complacent people who speak glibly of the coming day of the Lord will find that “it is darkness, not light” (Amos 5:18, 20 NRSV). Darkness as a Spiritual Force. The power of darkness in the NT is so vivid that it is more than a symbol, becoming nothing less than a spiritual reality. Jesus himself spoke of “the power of darkness” (Lk 22:53), and Paul spoke of how Christians do not battle against physical enemies but against “the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places” (Eph 6:12 NRSV). The context into which darkness is here placed is the cosmic spiritual battle between good and evil, God and Satan. “What partnership is there between righteousness and lawlessness?” Paul asks. “Or what fellowship is there between light and darkness? What agreement does Christ have with Beliar?” (2 Cor 6:14–15 NRSV). The world itself is divided into “children of light” and children “of the night or of darkness” (1 Thess 5:5). The ultimate power of darkness was manifested with the temporary triumph of evil as Christ hung dying on the cross-a triumph of evil that took the form of a three-hour darkness that left people awestruck (Mt 27:45; Mk 15:33; Lk 23:44). Summary. Considered in itself darkness it thus a strongly negative image in human experience. It is physically oppressive; it is the natural environment for a host of evil happenings; and it is associated with death, imprisonment and ultimate evil. Darkness is in principle associated with evil, opposed to God’s purposes of order and goodness in the universe and in human society. The question then becomes what God does with regard to darkness, and whether, in fact, he is lord over it. God’s Power Over Darkness. It is important to dissociate the biblical imagery of darkness and light from any conception of dualism, as in the religion of Zoroaster. Darkness in the Bible is not equal in power to light. The occasional impression that it is equal is a result of the realism of the Bible about the power of evil in the world. However darkness exists only within God’s control. God knows “the place of darkness,” even though people do not (Job 38:19). He also “knows what is in the darkness” (Dan 2:22). People who think that the Lord does not see what they do in the dark are mistaken (Ezek 8:12); indeed, “there is no gloom or deep darkness where evildoers may hide themselves” (Job 34:22). The speaker in Psalm 139 admits defeat in his imaginary escape from God into darkness with the acknowledgement that “even the darkness is not dark to you [i.e., God]; the night is as bright as the day, for darkness is as light to you” (Ps 139:12 NRSV). In fact God is even pictured as the creator of darkness: “I form light and create darkness” (Is 45:7 NRSV). God’s power over darkness is evident in the fact that he uses it to achieve his purposes. He uses darkness to cover himself from human view, for example. In OT theophanies the concealing or covering quality of darkness makes it part of the means of God’s appearance. When God performs the ritual of “cutting the covenant” with Abraham, for example, “when the sun had gone down and it was dark, a smoking fire pot and a flaming torch” (images of God’s appearance) passes between the divided carcasses (Gen 15:17 NRSV). In other words God himself is cloaked from human view by the veil of darkness. When God appears on Mt. Sinai, he is shrouded in awe-inspiring darkness (Ex 20:21; Deut 4:11; 5:22–23). When he appears as a storm God, darkness is prominent in the appearance (2 Sam 22:10, 12; Ps 18:9, 11; 97:2). God is even said to “dwell in thick darkness” (1 Kings 8:12; 2 Chron 6:1), a transcendent spiritual being veiled from human view. On the premise that a mortal cannot see God and live (Ex 33:20), God’s veiling of himself in darkness is an act of mercy toward the human race. God also uses darkness to bring judgment upon evildoers. At the time of the exodus, the ninth plague was a three-day darkness so intense that the darkness could be “felt” (Ex 10:21–23). When the Egyptians pursued the fleeing Israelites, God not only drowned the Egyptians but also used darkness to barricade them from the Israelites (Josh 24:7). In the apocalyptic vision of coming judgment, God is portrayed as sending darkness on the earth as a form of punishment (Is 13:10; 60:2; Ezek 32:7–8; Joel 2:2, 31; Amos 8:9; Zeph 1:15; Rev 16:10). When God predicts that he will “execute acts of judgment,” the imagery is that of the day being dark (Ezek 30:18–19) and of his pursuing “his enemies into darkness” (Nahum 1:8). Darkness even becomes a designation for hell itself (Mt 8:12; 22:13; 25:30; 2 Pet 2:4, 17; Jude 6, 13). In each of these passages, God is emphatically the one who sends disobedient creatures into the darkness of hell. Deliverance From Darkness. The greatest of God’s acts in regard to darkness, though, is his spiritual rescue of people from darkness through the work of Christ. God himself “is light and in him there is no darkness at all” (1 Jn 1:5). Christ is a light that “shines in the darkness, and the darkness did not overcome it” (Jn 1:5). Whoever follows Jesus “will never walk in darkness but will have the light of life” (Jn 8:12). Jesus came “as light into the world,” so that everyone who believes in him “should not remain in the darkness” (Jn 12:46). In a similar vein Paul writes that believers in Christ once “were darkness, but now in the Lord you are light” (Eph 5:8 NRSV). Whether as a symbol or as a spiritual principle, darkness is the thing from which God in Christ delivers people. It thus figures in some of the great images of redemption that we find in the Bible. With the coming of Jesus “the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned” (Mt 4:16 NRSV; cf. Lk 1:70). To escape the lost state requires nothing less than a divine rescue mission: Christ “has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son” (Col 1:13 NRSV). Those who believe in Christ as savior are “a chosen race, a royal priesthood, a holy nation, God’s own people, … called out of darkness into his marvelous light” (1 Pet 2:9 NRSV). For people who are God’s children, “the darkness is passing away and the true light is already shining” (1 Jn 2:8 NRSV). Related Topics: BLACK; BLINDNESS; CHAOS; LAMP/LAMPSTAND; LIGHT; NIGHT. BIBLIOGRAPHY. E. R. Achtemeier, “Jesus Christ, the Light of the World: The Biblical Understanding of Light and Darkness,” Interpretation 17 (1962) 439–49. QUESTION - What is spiritual darkness? | GotQuestions.org ANSWER - Spiritual darkness is the state of a person who is living apart from God. The Old Testament book of Isaiah, in prophesying of the Messiah, speaks of a deep spiritual darkness that enveloped the people: “The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isaiah 9:2). This passage reappears in the New Testament, in Matthew 4:16, to announce that those who have come to know the God of Israel through His Son Jesus Christ are the ones who have been delivered from spiritual darkness and now walk in the light of God’s life. The apostle John taught that God is light: “This is the message we heard from Jesus and now declare to you: God is light, and there is no darkness in him at all. So we are lying if we say we have fellowship with God but go on living in spiritual darkness; we are not practicing the truth” (1 John 1:5–6, NLT). And Jesus declared that He is the light of the world: “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12). Thus, spiritual darkness means not having fellowship with God through a relationship with Jesus Christ. The darkness of separation from God is overcome through Christ: “In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it” (John 1:4–5). From the moment Adam and Eve sinned, humans have lived in a fallen world. All people are born in a fallen state of sin and separation from God. Until a person is reborn of God’s Spirit, he or she lives in spiritual darkness. Sin darkens our understanding and destroys our spiritual sight, cloaking us in deep darkness: “But the way of the wicked is like deep darkness; they do not know what makes them stumble” (Proverbs 4:19). Moses compares this state of sin and disobedience to groping about like “a blind person in the dark” (Deuteronomy 28:29). One of Job’s friends speaks of those who are lost in spiritual darkness: “Darkness comes upon them in the daytime; at noon they grope as in the night” (Job 5:14). Living in rebellion to God and His will is equivalent to living in spiritual darkness. When the Lord commissioned Paul, He said, “I am sending you to the Gentiles to open their eyes, so they may turn from darkness to light and from the power of Satan to God. Then they will receive forgiveness for their sins and be given a place among God’s people, who are set apart by faith in me” (Acts 26:17–18, NLT). After salvation, believers become beacons of the spiritual light of Christ: “For you were once darkness, but now you are light in the Lord. Live as children of light” (Ephesians 5:8). Those who are in Jesus Christ have been rescued from the kingdom of darkness: “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son” (Colossians 1:13, ESV). Those who reject Jesus Christ face eternal separation from God in “blackest darkness” (Jude 1:4–13). In Judaism, a person’s inner character and moral quality are understood to be reflected through the eyes. In Matthew 6:22–23, Jesus compares the moral condition of an unregenerate soul to darkness: “The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!” Jesus’ listeners would have understood that a healthy eye is one that lets in light just as a healthy regenerated heart lets in spiritual light. But a sick or sinful eye (or heart) shuts out light, leaving the soul in spiritual darkness. The apostle Paul describes those in a sinful state before knowing Christ as possessing a darkened, closed mind and a hardened heart: “Their minds are full of darkness; they wander far from the life God gives because they have closed their minds and hardened their hearts against him” (Ephesians 4:18, NLT). Unbelievers live in spiritual darkness because Satan, the god of this world, has blinded their minds. They cannot see the glorious light of the gospel: “Satan, who is the god of this world, has blinded the minds of those who don’t believe. They are unable to see the glorious light of the Good News. They don’t understand this message about the glory of Christ, who is the exact likeness of God” (2 Corinthians 4:4, NLT). Spiritual darkness refers to all that is in opposition to the light of God’s love in Christ. The good news that Jesus brings to this world is that His light—His life-giving Spirit—floods light and life into the spiritual darkness of the sinner’s heart. The One who opened the eyes of the blind can also bring us out of spiritual darkness. No matter how deep the darkness, the light of God’s love and truth overcomes every sin that separates us from God. Related Resources: Norman Geisler - Outer Darkness What does it mean that the light shines in the darkness (John 1:5) What is the outer darkness in Matthew 22:13? | GotQuestions.org What does it mean that people loved darkness rather than light? What is the kingdom of darkness (Colossians 1:13)? | GotQuestions ... Will the sun really be turned to darkness and the moon to blood ... What does it mean to walk in darkness (1 John 1:6)? | GotQuestions ... What are the unfruitful works of darkness (Ephesians 5:11)?. John 12:36 "While you have the Light, believe in the Light, so that you may become sons of Light." These things Jesus spoke, and He went away and hid Himself from them. BGT John 12:36 ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ᾽ αὐτῶν. KJV John 12:36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. NET John 12:36 While you have the light, believe in the light, so that you may become sons of light." When Jesus had said these things, he went away and hid himself from them. CSB John 12:36 While you have the light, believe in the light so that you may become sons of light." Jesus said this, then went away and hid from them. ESV John 12:36 While you have the light, believe in the light, that you may become sons of light." When Jesus had said these things, he departed and hid himself from them. NIV John 12:36 Put your trust in the light while you have it, so that you may become sons of light." When he had finished speaking, Jesus left and hid himself from them. NLT John 12:36 Put your trust in the light while there is still time; then you will become children of the light." After saying these things, Jesus went away and was hidden from them. NRS John 12:36 While you have the light, believe in the light, so that you may become children of light." After Jesus had said this, he departed and hid from them. NJB John 12:36 While you still have the light, believe in the light so that you may become children of light. Having said this, Jesus left them and was hidden from their sight. NAB John 12:36 While you have the light, believe in the light, so that you may become children of the light." After he had said this, Jesus left and hid from them. YLT John 12:36 while ye have the light, believe in the light, that sons of light ye may become.' These things spake Jesus, and having gone away, he was hid from them, MIT John 12:36 While you have light, believe in the light, so that you might be enlightened." Once he had said these things, Jesus went out and was concealed from them. believe: Jn 1:7 Jn 3:21 Isa 60:1 Ac 13:47,48 sons of Light: Lu 16:8 Eph 5:8 1Th 5:5,8 1Jn 2:9-11 He went away and hid Himself from them.: Jn 8:59 10:39,40 11:54 Mt 21:17 John 12 Resources - Multiple Sermons and Commentaries Related Passages: HEBREW IDIOM = "SONS OF _______." John 3:21+ “But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.” Luke 16:8+ “And his master praised the unrighteous manager because he had acted shrewdly; for the sons of this age are more shrewd in relation to their own kind than the sons of light. Ephesians 5:8+ for you were formerly darkness (NOT SIMPLY "IN" DARKNESS BUT DARKNESS!), but now you are Light in the Lord; walk as children of Light 1 Thessalonians 5:5+ for you are all sons of light and sons of day. We are not of night nor of darkness; 1 Thessalonians 5:8+ But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. 1 John 2:9-11+ The one who says he is in the Light and yet hates his brother is in the darkness until now. 10 The one who loves his brother abides in the Light and there is no cause for stumbling in him. 11 But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes. JESUS AGAIN CALLS FOR BELIEF IN HIMSELF While you have the Light (phos) - While is a time sensitive word meaning a period of time. There was still a period of time to believe. Jesus was the Light, but His physical light would soon be extinguished. The Light of the Son (sun) would thereafter be passed to the light of the disciples (moons) as He commanded in Mt 5:16+ and as Paul described in Phil 2:14-15+. Believe (pisteuo) in the Light (phos) - Believe (pisteuo) is a command in the present imperative. Jesus has told them He is the Light of the world (Jn 8:12+, Jn 9:5+), so He could not have stated it much clearer! Of course the only way they could obey this command was by relying wholly on the Holy Spirit to obey. Jesus would not force them, but to those who were willing (and were drawn by the Father - Jn 6:44+), His Spirit would enable them to believe and receive the life (Jn 6:63+), for "In Him was life, and the life was the Light of men." (Jn 1:4+) As alluded to earlier, it is sad to note that this section of John (John 12:36-50) is the final personal call by Jesus to the Jews to believe. The word "believe" (believes) occurs 75x in 66 verses in the first 12 chapters and only 23x in 19 verses in John 13-21. The point is that Jesus went "overboard" in His public ministry to call the Jews to believe in Him. Jesus as the Light of the world - John 1:4, John 1:5, John 1:7, John 1:8, John 1:9; John 3:19, John 3:20, John 3:21; John 5:35; John 8:12; John 9:5; John 11:9, John 11:10; John 12:35, John 12:36, John 12:46 Seek the LORD while He may be found; Call upon Him while He is near. -- Isaiah 55:6 So that (hina - purpose clause) - Expresses the purpose of belief in the Light of the world, which opens the narrow gate to the light of Heaven! You may become sons of Light (phos) - Become is ginomai meaning to come into being or come into existence, which is basically synonymous with being born again. In this case the "existence" they would enter into upon believing the Son of God, would be the new birth, born into the family of God by the Spirit of God to be sons of Light. Sons of Light is a Hebraism, meaning they are in the family of God, the family of God's Son. They are those who are "spiritually enlightened." Contrast sons of disobedience. R V G Tasker explains that "The Semitic idiom ‘sons of’ describes men who possess the characteristics of what is said to be their ‘father’. In our idiom, we should probably say ‘men of light’, cf. our expression ‘a man of integrity’.” (ED: FOR EXAMPLE - "SON OF PERDITION" = JUDAS) THE TWO SADDEST VERBS WENT AWAY & HID These things Jesus spoke, and He went away (aperchomai) and hid (krupto) Himself from them (as in Jn 8:59+) - These things begins a new paragraph. Jesus departing and hiding were in effect a final judgment on the persistent unbelief of the Jews. This verse is tragic, like the final curtain in a Greek tragedy, like the denouement, that final part of the play in which the strands of the plot are drawn together and matters are explained or resolved. Sadly, in this context they would remain unresolved for most of the hearers, as indicated by the failure to believe in Him Jn 12:37. Macauley says that in His act of departing and hiding "our Lord abandoned them to their unbelief, to reap the awful and long harvest of it. It is a sad thing to see man departing from God and trying to hide himself from God, as Adam did in the garden. It is infinitely sadder when God departs from a man, and hides Himself from him! It is true that "While the candle holds to burn/The vilest sinner many return," but let that sinner disdain God's mercy, and he may find God very far away when he needs Him night, hiding His face when he would fain find Him. "Be not deceived; God is not mocked." (Gal 6:7+). D A Carson adds that "by His withdrawal, His self-conscious hiding from the people, [Jesus] is acting out the judicial warning He has just pronounced” (BORROW The Gospel according to John) Nothing worse can happen to a man than to be abandoned of God
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Wiersbe - Some reject Christ because of the fear of man (Jn 12:42-43). Rev. 21:8+ lists the kind of people who will go to hell, and at the head of the list are the fearful ("cowardly"). (BORROW Wiersbe's Expository Outlines on the New Testament page 244)
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Wiersbe - The word judge is repeated four times in the closing words of this message, and a solemn word it is. Jesus did not come to judge; He came to save (John 3:18; 8:15). But if the sinner will not trust the Saviour, the Saviour must become the Judge. The sinner is actually passing judgment on himself, not on the Lord! (Bible Exposition Commentary) NIV Study Bible - It is not the purpose of the sun's shining to cast shadows, but when the sun shines, shadows are inevitable. (BORROW NIV Study Bible) In Jn 3:17-18+ Jesus declared "God did not send the Son into the world to judge the world, but that the world might be saved through Him. 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." A T
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Wiersbe has a fascinating comment - It is an awesome thought that the unbeliever will face at the judgment every bit of Scripture he has ever read or heard. The very Word that he rejects becomes his judge! Why? Because the written Word points to the Living Word, Jesus Christ (John 1:14). (Bible Exposition Commentary) Ray