John 12

John 12:1

One flock, One Shepherd

So far the Lord Jesus has spoken about sheep from Israel with a split between sheep who have no relationship with Him, who reject Him, and sheep He calls His own, the believing remnant from Israel. He has spoken about laying down His life for the sheep of Israel who belong to Him being the foundation of the mutual knowledge. Following this, He speaks about “other sheep”, a third group of sheep. With these other sheep He means the sheep from the nations.

His death cannot be limited to the lost sheep of the house of Israel. The great appreciation of His death by the Father is the reason for the formation of a special flock, of which He is the Shepherd. That flock will consist of ‘His own sheep’ that He has led out of the fold of Israel and sheep that are not from that fold. He is about to add sheep that have been outside Israel’s fold until now. These are, as said, the sheep from the nations. Herewith the Lord indicates the calling of a group from the Gentiles. We see the beginning of this in the book of Acts with examples like the eunuch from Ethiopia (Acts 8:27-39) and the Roman centurion Cornelius and his friends (Acts 10:24; 44-48).

The Lord does not bring all those sheep as one flock into a new fold with Him as the one Shepherd. Nor does He make one flock of them, while He places them in several folds. In the latter case it would seem as if the division would be a good thing, possibly even meant. Unfortunately, this is what we see in professing Christianity in the countless groups and denominations. No, there is no fold anymore.

The characteristic of the church, seen as one flock with one Shepherd, is unity in freedom. Judaism kept the sheep together by physical restrictions, by laws and commandments. The new unity is held together by the personal appearance and attraction of the Shepherd. This is the essence of Christendom. This required not only the death, but also the resurrection, as the following verse shows.

John 12:2

To Lay Down Life and to Take It up Again

The Lord mentions the laying down of His life as the reason of the Father’s love for Him. The Father always loves the Son (John 3:35). But here, in laying down His life, He gives the Father, as it were, a new reason to love Him. Never before has the Son laid down His life. Now He will do so. He does it for His sheep, but above all out of love for His Father, for He has given Him the commandment to do so.

To lay down His life out of love for his sheep as an expression of His love for the Father, gives the Father an extra reason to love Him. And He does not only lay down His life, but He also takes it again. Both laying down and taking life again can only be done by a Divine Person. He is “declared to be the Son of God with power by the resurrection from the dead” (Romans 1:4).

In other Gospels, the Lord tells His disciples what people will do to Him and that they will kill Him (Matthew 16:21; Matthew 17:22-23; Matthew 20:17-19; Mark 8:31; Mark 9:31; Mark 10:33; Luke 9:22; 44; Luke 18:31-32). In this Gospel He says that both His death and His resurrection are His own work. People can only treat Him this way because He allows it to happen, while He Himself lays down His life and takes it again. Here we see His Godhead. We also see His Manhood because He does both according to the commandment of His Father. What He does, He does not do outside of the Father, but for Him.

John 12:3

To Lay Down Life and to Take It up Again

The Lord mentions the laying down of His life as the reason of the Father’s love for Him. The Father always loves the Son (John 3:35). But here, in laying down His life, He gives the Father, as it were, a new reason to love Him. Never before has the Son laid down His life. Now He will do so. He does it for His sheep, but above all out of love for His Father, for He has given Him the commandment to do so.

To lay down His life out of love for his sheep as an expression of His love for the Father, gives the Father an extra reason to love Him. And He does not only lay down His life, but He also takes it again. Both laying down and taking life again can only be done by a Divine Person. He is “declared to be the Son of God with power by the resurrection from the dead” (Romans 1:4).

In other Gospels, the Lord tells His disciples what people will do to Him and that they will kill Him (Matthew 16:21; Matthew 17:22-23; Matthew 20:17-19; Mark 8:31; Mark 9:31; Mark 10:33; Luke 9:22; 44; Luke 18:31-32). In this Gospel He says that both His death and His resurrection are His own work. People can only treat Him this way because He allows it to happen, while He Himself lays down His life and takes it again. Here we see His Godhead. We also see His Manhood because He does both according to the commandment of His Father. What He does, He does not do outside of the Father, but for Him.

John 12:4

Again Division

The Jews are again divided about the Lord, this time because of His words (John 7:43; John 9:16). This misunderstanding is not because of His words, but because of their mindset. Christ is the test for every person who hears His word. Many judge what He says as gibberish that He utters under the influence of a demon. Classifying His lofty words this way does indicate the distance between these listeners and Christ. There is a complete separation. By their reaction they prove themselves to be completely in the power of the devil.

They not only come to this slanderous conclusion themselves, but they also want to forbid every bystander to listen further to Him. There are also some who do not go that far in their rejection. They do not understand His words either, but they do not ascribe them to a demon. In the wonder of opening the eyes of the blind man they see proof that He does not speak His words through a demon. For them it is obvious that a demon does not do such a thing.

John 12:5

Again Division

The Jews are again divided about the Lord, this time because of His words (John 7:43; John 9:16). This misunderstanding is not because of His words, but because of their mindset. Christ is the test for every person who hears His word. Many judge what He says as gibberish that He utters under the influence of a demon. Classifying His lofty words this way does indicate the distance between these listeners and Christ. There is a complete separation. By their reaction they prove themselves to be completely in the power of the devil.

They not only come to this slanderous conclusion themselves, but they also want to forbid every bystander to listen further to Him. There are also some who do not go that far in their rejection. They do not understand His words either, but they do not ascribe them to a demon. In the wonder of opening the eyes of the blind man they see proof that He does not speak His words through a demon. For them it is obvious that a demon does not do such a thing.

John 12:6

Again Division

The Jews are again divided about the Lord, this time because of His words (John 7:43; John 9:16). This misunderstanding is not because of His words, but because of their mindset. Christ is the test for every person who hears His word. Many judge what He says as gibberish that He utters under the influence of a demon. Classifying His lofty words this way does indicate the distance between these listeners and Christ. There is a complete separation. By their reaction they prove themselves to be completely in the power of the devil.

They not only come to this slanderous conclusion themselves, but they also want to forbid every bystander to listen further to Him. There are also some who do not go that far in their rejection. They do not understand His words either, but they do not ascribe them to a demon. In the wonder of opening the eyes of the blind man they see proof that He does not speak His words through a demon. For them it is obvious that a demon does not do such a thing.

John 12:7

Why the Jews Do Not Believe

The Feast of the Dedication of the temple is not a feast prescribed by Yahweh to His people anywhere in the Old Testament. It is a human institution in remembrance of a renewed dedication of the temple by Judas the Maccabee in the year 164 BC, after its desecration by Antiochus Epiphanes. This feast is celebrated two months after the Feast of Booths. The Feast of Booths is celebrated in autumn and the Feast of the Dedication is in winter. The fact that it is mentioned here that it is winter is not meant just to inform us about the time of year. Much more, the reference to winter is of symbolic significance to indicate how cold the hearts of God’s people and especially the religious leaders are.

The Lord is not there to celebrate this feast. He does not submit Himself to traditions of people. He still walks freely, despite all the attempts of the religious leaders to eliminate Him. He stands in the portico of Solomon reminding us of the glory days of Israel and also of the great wisdom that Solomon possessed. In spite of his great wisdom, those days of glory did not last long. That was because Solomon, and the people with him, became unfaithful to Yahweh. Now here is Someone Who is greater than Solomon and Who cannot be unfaithful.

While the Lord walks there, the Jews approach Him again. They gather around Him and ask Him now to say plainly if He is the Christ. They pretend that He is always keeping them in suspense about it. As if He hasn’t been clear enough yet. They are not really curious about it, but they want to hear words that give them a weapon to denounce Him, both to the people and to the Romans.

The Lord simply reminds them that He has given abundant testimony of Who He is. We heard that in John 5, 7 and 8, but they did not believe His words. His works in John 5, 6 and 9 bear the same character as His words. All His works come from the Father and testify of Who He is, but they have not believed His works either.

He says unequivocally that their unbelief is the great obstacle. His testimonies in words and works are powerful enough, but they do not hear or see them. That is because there is no connection with Him, they still belong to the fold of Israel and not to His sheep. He does not only tell the truth about Himself but also about them. He clearly tells them where they stand.

John 12:8

Why the Jews Do Not Believe

The Feast of the Dedication of the temple is not a feast prescribed by Yahweh to His people anywhere in the Old Testament. It is a human institution in remembrance of a renewed dedication of the temple by Judas the Maccabee in the year 164 BC, after its desecration by Antiochus Epiphanes. This feast is celebrated two months after the Feast of Booths. The Feast of Booths is celebrated in autumn and the Feast of the Dedication is in winter. The fact that it is mentioned here that it is winter is not meant just to inform us about the time of year. Much more, the reference to winter is of symbolic significance to indicate how cold the hearts of God’s people and especially the religious leaders are.

The Lord is not there to celebrate this feast. He does not submit Himself to traditions of people. He still walks freely, despite all the attempts of the religious leaders to eliminate Him. He stands in the portico of Solomon reminding us of the glory days of Israel and also of the great wisdom that Solomon possessed. In spite of his great wisdom, those days of glory did not last long. That was because Solomon, and the people with him, became unfaithful to Yahweh. Now here is Someone Who is greater than Solomon and Who cannot be unfaithful.

While the Lord walks there, the Jews approach Him again. They gather around Him and ask Him now to say plainly if He is the Christ. They pretend that He is always keeping them in suspense about it. As if He hasn’t been clear enough yet. They are not really curious about it, but they want to hear words that give them a weapon to denounce Him, both to the people and to the Romans.

The Lord simply reminds them that He has given abundant testimony of Who He is. We heard that in John 5, 7 and 8, but they did not believe His words. His works in John 5, 6 and 9 bear the same character as His words. All His works come from the Father and testify of Who He is, but they have not believed His works either.

He says unequivocally that their unbelief is the great obstacle. His testimonies in words and works are powerful enough, but they do not hear or see them. That is because there is no connection with Him, they still belong to the fold of Israel and not to His sheep. He does not only tell the truth about Himself but also about them. He clearly tells them where they stand.

John 12:9

Why the Jews Do Not Believe

The Feast of the Dedication of the temple is not a feast prescribed by Yahweh to His people anywhere in the Old Testament. It is a human institution in remembrance of a renewed dedication of the temple by Judas the Maccabee in the year 164 BC, after its desecration by Antiochus Epiphanes. This feast is celebrated two months after the Feast of Booths. The Feast of Booths is celebrated in autumn and the Feast of the Dedication is in winter. The fact that it is mentioned here that it is winter is not meant just to inform us about the time of year. Much more, the reference to winter is of symbolic significance to indicate how cold the hearts of God’s people and especially the religious leaders are.

The Lord is not there to celebrate this feast. He does not submit Himself to traditions of people. He still walks freely, despite all the attempts of the religious leaders to eliminate Him. He stands in the portico of Solomon reminding us of the glory days of Israel and also of the great wisdom that Solomon possessed. In spite of his great wisdom, those days of glory did not last long. That was because Solomon, and the people with him, became unfaithful to Yahweh. Now here is Someone Who is greater than Solomon and Who cannot be unfaithful.

While the Lord walks there, the Jews approach Him again. They gather around Him and ask Him now to say plainly if He is the Christ. They pretend that He is always keeping them in suspense about it. As if He hasn’t been clear enough yet. They are not really curious about it, but they want to hear words that give them a weapon to denounce Him, both to the people and to the Romans.

The Lord simply reminds them that He has given abundant testimony of Who He is. We heard that in John 5, 7 and 8, but they did not believe His words. His works in John 5, 6 and 9 bear the same character as His words. All His works come from the Father and testify of Who He is, but they have not believed His works either.

He says unequivocally that their unbelief is the great obstacle. His testimonies in words and works are powerful enough, but they do not hear or see them. That is because there is no connection with Him, they still belong to the fold of Israel and not to His sheep. He does not only tell the truth about Himself but also about them. He clearly tells them where they stand.

John 12:10

Why the Jews Do Not Believe

The Feast of the Dedication of the temple is not a feast prescribed by Yahweh to His people anywhere in the Old Testament. It is a human institution in remembrance of a renewed dedication of the temple by Judas the Maccabee in the year 164 BC, after its desecration by Antiochus Epiphanes. This feast is celebrated two months after the Feast of Booths. The Feast of Booths is celebrated in autumn and the Feast of the Dedication is in winter. The fact that it is mentioned here that it is winter is not meant just to inform us about the time of year. Much more, the reference to winter is of symbolic significance to indicate how cold the hearts of God’s people and especially the religious leaders are.

The Lord is not there to celebrate this feast. He does not submit Himself to traditions of people. He still walks freely, despite all the attempts of the religious leaders to eliminate Him. He stands in the portico of Solomon reminding us of the glory days of Israel and also of the great wisdom that Solomon possessed. In spite of his great wisdom, those days of glory did not last long. That was because Solomon, and the people with him, became unfaithful to Yahweh. Now here is Someone Who is greater than Solomon and Who cannot be unfaithful.

While the Lord walks there, the Jews approach Him again. They gather around Him and ask Him now to say plainly if He is the Christ. They pretend that He is always keeping them in suspense about it. As if He hasn’t been clear enough yet. They are not really curious about it, but they want to hear words that give them a weapon to denounce Him, both to the people and to the Romans.

The Lord simply reminds them that He has given abundant testimony of Who He is. We heard that in John 5, 7 and 8, but they did not believe His words. His works in John 5, 6 and 9 bear the same character as His words. All His works come from the Father and testify of Who He is, but they have not believed His works either.

He says unequivocally that their unbelief is the great obstacle. His testimonies in words and works are powerful enough, but they do not hear or see them. That is because there is no connection with Him, they still belong to the fold of Israel and not to His sheep. He does not only tell the truth about Himself but also about them. He clearly tells them where they stand.

John 12:11

Why the Jews Do Not Believe

The Feast of the Dedication of the temple is not a feast prescribed by Yahweh to His people anywhere in the Old Testament. It is a human institution in remembrance of a renewed dedication of the temple by Judas the Maccabee in the year 164 BC, after its desecration by Antiochus Epiphanes. This feast is celebrated two months after the Feast of Booths. The Feast of Booths is celebrated in autumn and the Feast of the Dedication is in winter. The fact that it is mentioned here that it is winter is not meant just to inform us about the time of year. Much more, the reference to winter is of symbolic significance to indicate how cold the hearts of God’s people and especially the religious leaders are.

The Lord is not there to celebrate this feast. He does not submit Himself to traditions of people. He still walks freely, despite all the attempts of the religious leaders to eliminate Him. He stands in the portico of Solomon reminding us of the glory days of Israel and also of the great wisdom that Solomon possessed. In spite of his great wisdom, those days of glory did not last long. That was because Solomon, and the people with him, became unfaithful to Yahweh. Now here is Someone Who is greater than Solomon and Who cannot be unfaithful.

While the Lord walks there, the Jews approach Him again. They gather around Him and ask Him now to say plainly if He is the Christ. They pretend that He is always keeping them in suspense about it. As if He hasn’t been clear enough yet. They are not really curious about it, but they want to hear words that give them a weapon to denounce Him, both to the people and to the Romans.

The Lord simply reminds them that He has given abundant testimony of Who He is. We heard that in John 5, 7 and 8, but they did not believe His words. His works in John 5, 6 and 9 bear the same character as His words. All His works come from the Father and testify of Who He is, but they have not believed His works either.

He says unequivocally that their unbelief is the great obstacle. His testimonies in words and works are powerful enough, but they do not hear or see them. That is because there is no connection with Him, they still belong to the fold of Israel and not to His sheep. He does not only tell the truth about Himself but also about them. He clearly tells them where they stand.

John 12:12

The Protection of the Sheep

In the face of the unbelief of the Jews that makes them not His sheep, the Lord gives three characteristics of those He calls “My sheep”. First of all, they hear the voice of the Shepherd. This hearing is the recognition of His voice through which they remain with Him.

The second is not that they know Him, but that He knows them. That He knows them is more than that they know Him (cf. Galatians 4:9a). Their knowledge of Him is always limited, but His knowledge of them is perfect and in perfect love. He knows them with all their thoughts and feelings, their words and ways, their dangers and difficulties, their past, present and future.

The third is that they follow Him. Faith is alive and practical. It also means that He goes out ahead of them, He Who knows them and also knows the circumstances they have to go through. That is a great safety and security.

He gives them eternal life, that is His life, that is Himself as eternal life (1 John 5:20). The life He gives cannot perish. It cannot be corrupted and overthrown by an inner weakness. Also from the outside, there is no power that can ruin this life, for what power would there be that could snatch them out of the hand of Him Who has all the power in heaven and on earth (Matthew 28:18)?

His protection goes beyond that. He speaks of the Father’s love for them, for the sheep have been given to Him by the Father. This does not mean that the Father no longer possesses them, but that the Father has placed them in the care of the Son. Could there be a power imaginable that could snatch out of that mighty hand what the Father has given to the Son, but over which He still holds His protective hand outstretched? He is greater than any power (Exodus 18:11; 2 Chronicles 2:5; Psalms 135:5; cf. 1 John 4:4).

The Lord Jesus finishes the assurance of the sheep in His hand and in that of the Father by pointing out that He and the Father are one. Separately they are both omnipotent and no power is able to snatch His own out of the hand of either the Son or the Father. If the Lord therefore points to the unity of the Father and the Son, that is an abundant declaration of assurance and security.

The Son’s saying this is also the highest declaration of holy love and unlimited power. No one can speak of this except He Who is the Son. He speaks of the mysteries of the Godhead with the intimate familiarity inherent to the only begotten Son Who is in the bosom of the Father. They are one, that is not as Person, for they are two Persons, but one in their Divine nature or being. Those Who are one like that are also one in the fellowship of Divine love and protection for the sheep.

John 12:13

The Protection of the Sheep

In the face of the unbelief of the Jews that makes them not His sheep, the Lord gives three characteristics of those He calls “My sheep”. First of all, they hear the voice of the Shepherd. This hearing is the recognition of His voice through which they remain with Him.

The second is not that they know Him, but that He knows them. That He knows them is more than that they know Him (cf. Galatians 4:9a). Their knowledge of Him is always limited, but His knowledge of them is perfect and in perfect love. He knows them with all their thoughts and feelings, their words and ways, their dangers and difficulties, their past, present and future.

The third is that they follow Him. Faith is alive and practical. It also means that He goes out ahead of them, He Who knows them and also knows the circumstances they have to go through. That is a great safety and security.

He gives them eternal life, that is His life, that is Himself as eternal life (1 John 5:20). The life He gives cannot perish. It cannot be corrupted and overthrown by an inner weakness. Also from the outside, there is no power that can ruin this life, for what power would there be that could snatch them out of the hand of Him Who has all the power in heaven and on earth (Matthew 28:18)?

His protection goes beyond that. He speaks of the Father’s love for them, for the sheep have been given to Him by the Father. This does not mean that the Father no longer possesses them, but that the Father has placed them in the care of the Son. Could there be a power imaginable that could snatch out of that mighty hand what the Father has given to the Son, but over which He still holds His protective hand outstretched? He is greater than any power (Exodus 18:11; 2 Chronicles 2:5; Psalms 135:5; cf. 1 John 4:4).

The Lord Jesus finishes the assurance of the sheep in His hand and in that of the Father by pointing out that He and the Father are one. Separately they are both omnipotent and no power is able to snatch His own out of the hand of either the Son or the Father. If the Lord therefore points to the unity of the Father and the Son, that is an abundant declaration of assurance and security.

The Son’s saying this is also the highest declaration of holy love and unlimited power. No one can speak of this except He Who is the Son. He speaks of the mysteries of the Godhead with the intimate familiarity inherent to the only begotten Son Who is in the bosom of the Father. They are one, that is not as Person, for they are two Persons, but one in their Divine nature or being. Those Who are one like that are also one in the fellowship of Divine love and protection for the sheep.

John 12:14

The Protection of the Sheep

In the face of the unbelief of the Jews that makes them not His sheep, the Lord gives three characteristics of those He calls “My sheep”. First of all, they hear the voice of the Shepherd. This hearing is the recognition of His voice through which they remain with Him.

The second is not that they know Him, but that He knows them. That He knows them is more than that they know Him (cf. Galatians 4:9a). Their knowledge of Him is always limited, but His knowledge of them is perfect and in perfect love. He knows them with all their thoughts and feelings, their words and ways, their dangers and difficulties, their past, present and future.

The third is that they follow Him. Faith is alive and practical. It also means that He goes out ahead of them, He Who knows them and also knows the circumstances they have to go through. That is a great safety and security.

He gives them eternal life, that is His life, that is Himself as eternal life (1 John 5:20). The life He gives cannot perish. It cannot be corrupted and overthrown by an inner weakness. Also from the outside, there is no power that can ruin this life, for what power would there be that could snatch them out of the hand of Him Who has all the power in heaven and on earth (Matthew 28:18)?

His protection goes beyond that. He speaks of the Father’s love for them, for the sheep have been given to Him by the Father. This does not mean that the Father no longer possesses them, but that the Father has placed them in the care of the Son. Could there be a power imaginable that could snatch out of that mighty hand what the Father has given to the Son, but over which He still holds His protective hand outstretched? He is greater than any power (Exodus 18:11; 2 Chronicles 2:5; Psalms 135:5; cf. 1 John 4:4).

The Lord Jesus finishes the assurance of the sheep in His hand and in that of the Father by pointing out that He and the Father are one. Separately they are both omnipotent and no power is able to snatch His own out of the hand of either the Son or the Father. If the Lord therefore points to the unity of the Father and the Son, that is an abundant declaration of assurance and security.

The Son’s saying this is also the highest declaration of holy love and unlimited power. No one can speak of this except He Who is the Son. He speaks of the mysteries of the Godhead with the intimate familiarity inherent to the only begotten Son Who is in the bosom of the Father. They are one, that is not as Person, for they are two Persons, but one in their Divine nature or being. Those Who are one like that are also one in the fellowship of Divine love and protection for the sheep.

John 12:15

The Protection of the Sheep

In the face of the unbelief of the Jews that makes them not His sheep, the Lord gives three characteristics of those He calls “My sheep”. First of all, they hear the voice of the Shepherd. This hearing is the recognition of His voice through which they remain with Him.

The second is not that they know Him, but that He knows them. That He knows them is more than that they know Him (cf. Galatians 4:9a). Their knowledge of Him is always limited, but His knowledge of them is perfect and in perfect love. He knows them with all their thoughts and feelings, their words and ways, their dangers and difficulties, their past, present and future.

The third is that they follow Him. Faith is alive and practical. It also means that He goes out ahead of them, He Who knows them and also knows the circumstances they have to go through. That is a great safety and security.

He gives them eternal life, that is His life, that is Himself as eternal life (1 John 5:20). The life He gives cannot perish. It cannot be corrupted and overthrown by an inner weakness. Also from the outside, there is no power that can ruin this life, for what power would there be that could snatch them out of the hand of Him Who has all the power in heaven and on earth (Matthew 28:18)?

His protection goes beyond that. He speaks of the Father’s love for them, for the sheep have been given to Him by the Father. This does not mean that the Father no longer possesses them, but that the Father has placed them in the care of the Son. Could there be a power imaginable that could snatch out of that mighty hand what the Father has given to the Son, but over which He still holds His protective hand outstretched? He is greater than any power (Exodus 18:11; 2 Chronicles 2:5; Psalms 135:5; cf. 1 John 4:4).

The Lord Jesus finishes the assurance of the sheep in His hand and in that of the Father by pointing out that He and the Father are one. Separately they are both omnipotent and no power is able to snatch His own out of the hand of either the Son or the Father. If the Lord therefore points to the unity of the Father and the Son, that is an abundant declaration of assurance and security.

The Son’s saying this is also the highest declaration of holy love and unlimited power. No one can speak of this except He Who is the Son. He speaks of the mysteries of the Godhead with the intimate familiarity inherent to the only begotten Son Who is in the bosom of the Father. They are one, that is not as Person, for they are two Persons, but one in their Divine nature or being. Those Who are one like that are also one in the fellowship of Divine love and protection for the sheep.

John 12:16

The Jews Want to Stone the Lord

The Jews have asked if He is the Christ (John 10:24). They have received an answer that goes far beyond that. Their response shows the absolute darkness of their heart filled with hatred. Their answer to what the Lord has told them is to pick up stones to stone Him. There is nothing that makes satan so furious as the perfect revelation of the goodness of God in the Son. He finds appropriate instruments in man’s own will and pride to express his hatred.

The Lord answers their hatred by asking them in perfect calmness a realistic question. He has shown so many good works from His Father. Can they also say for which of these good works they want to stone Him? By the way, he does not say “for which of these works do you want to stone Me”, but “for which of them are you stoning Me”. In their heart they have already stoned him.

The Jews reply by saying that they are not stoning Him for a good work, but for blasphemy. By doing so, they testify of His works that they are good. But their obscured hearts do not want to accept that He has spoken the truth and do not want to acknowledge that His works are those from the Father. That is why they have to accuse Him of blasphemy.

He indeed is a Man, they are right. But He did not make Himself God, for He is God of eternity so here they are not right. He humbled Himself to become Man in order to show God’s love to people in His many good works and to be their Savior. The Lord also deals with this blasphemy. He continues to bear witness to His glory, not for the sake of Himself, but for the honor of the Father.

He refers to a word from their law in which it is written of certain people that they are ‘gods’ (Psalms 82:6). This is about judges in Israel, men with a certain responsibility, yet ordinary mortals. These judges speak justice on behalf of God and should therefore be recognized as ‘gods’ in their jurisdiction (cf. Exodus 7:1). In the judge the members of God’s people deal with God. They are not Divine persons, but they have received Divine authority. God’s Word therefore speaks of ordinary mortal people as ‘gods’.

The word of God came to these ‘gods’, while it only applies to them in view of their position among the people. For the Lord Jesus, this word applies in the most literal way. By His nature He is the eternal Son, and by His birth from the Holy Spirit He has also been God’s Son since His coming to earth as Man (Luke 1:35).

In between, the Lord points to the unity of the Word of God by speaking about ‘the Scripture’. He also speaks of its indissolubility, by which He indicates its unchanging and enduring character for all times. It cannot be said: ‘Yes, it is in the Bible, but it is in the Old Testament and that is no longer applicable now.’ In doing so, he makes it clear how the Old Testament statements were in full force even at that time and how they will always remain so. When Scripture speaks in this way about mortal people, do they want to accuse Him of blasphemy when He, Who Himself is the Incarnate Word of God, declares Himself to be God’s Son?

The Lord appeals to their reason, to their logic. Judges on earth were sanctified by God, that is separate, to represent Him in a certain way. Now comes the Son Who has been sanctified by the Father in a special way to declare Him. For that purpose, the Father sent Him from heaven into the world. As such, he knows the Father and as Son He fulfills the commandment of the Father. He comes with Divine authority and in a known relationship with His Father. He has come into the world as Man, while that relationship is unchanging. How could He stop being the Son of the Father? How can they reasonably accuse Him of blasphemy when He merely points out that He is the Son of God?

John 12:17

The Jews Want to Stone the Lord

The Jews have asked if He is the Christ (John 10:24). They have received an answer that goes far beyond that. Their response shows the absolute darkness of their heart filled with hatred. Their answer to what the Lord has told them is to pick up stones to stone Him. There is nothing that makes satan so furious as the perfect revelation of the goodness of God in the Son. He finds appropriate instruments in man’s own will and pride to express his hatred.

The Lord answers their hatred by asking them in perfect calmness a realistic question. He has shown so many good works from His Father. Can they also say for which of these good works they want to stone Him? By the way, he does not say “for which of these works do you want to stone Me”, but “for which of them are you stoning Me”. In their heart they have already stoned him.

The Jews reply by saying that they are not stoning Him for a good work, but for blasphemy. By doing so, they testify of His works that they are good. But their obscured hearts do not want to accept that He has spoken the truth and do not want to acknowledge that His works are those from the Father. That is why they have to accuse Him of blasphemy.

He indeed is a Man, they are right. But He did not make Himself God, for He is God of eternity so here they are not right. He humbled Himself to become Man in order to show God’s love to people in His many good works and to be their Savior. The Lord also deals with this blasphemy. He continues to bear witness to His glory, not for the sake of Himself, but for the honor of the Father.

He refers to a word from their law in which it is written of certain people that they are ‘gods’ (Psalms 82:6). This is about judges in Israel, men with a certain responsibility, yet ordinary mortals. These judges speak justice on behalf of God and should therefore be recognized as ‘gods’ in their jurisdiction (cf. Exodus 7:1). In the judge the members of God’s people deal with God. They are not Divine persons, but they have received Divine authority. God’s Word therefore speaks of ordinary mortal people as ‘gods’.

The word of God came to these ‘gods’, while it only applies to them in view of their position among the people. For the Lord Jesus, this word applies in the most literal way. By His nature He is the eternal Son, and by His birth from the Holy Spirit He has also been God’s Son since His coming to earth as Man (Luke 1:35).

In between, the Lord points to the unity of the Word of God by speaking about ‘the Scripture’. He also speaks of its indissolubility, by which He indicates its unchanging and enduring character for all times. It cannot be said: ‘Yes, it is in the Bible, but it is in the Old Testament and that is no longer applicable now.’ In doing so, he makes it clear how the Old Testament statements were in full force even at that time and how they will always remain so. When Scripture speaks in this way about mortal people, do they want to accuse Him of blasphemy when He, Who Himself is the Incarnate Word of God, declares Himself to be God’s Son?

The Lord appeals to their reason, to their logic. Judges on earth were sanctified by God, that is separate, to represent Him in a certain way. Now comes the Son Who has been sanctified by the Father in a special way to declare Him. For that purpose, the Father sent Him from heaven into the world. As such, he knows the Father and as Son He fulfills the commandment of the Father. He comes with Divine authority and in a known relationship with His Father. He has come into the world as Man, while that relationship is unchanging. How could He stop being the Son of the Father? How can they reasonably accuse Him of blasphemy when He merely points out that He is the Son of God?

John 12:18

The Jews Want to Stone the Lord

The Jews have asked if He is the Christ (John 10:24). They have received an answer that goes far beyond that. Their response shows the absolute darkness of their heart filled with hatred. Their answer to what the Lord has told them is to pick up stones to stone Him. There is nothing that makes satan so furious as the perfect revelation of the goodness of God in the Son. He finds appropriate instruments in man’s own will and pride to express his hatred.

The Lord answers their hatred by asking them in perfect calmness a realistic question. He has shown so many good works from His Father. Can they also say for which of these good works they want to stone Him? By the way, he does not say “for which of these works do you want to stone Me”, but “for which of them are you stoning Me”. In their heart they have already stoned him.

The Jews reply by saying that they are not stoning Him for a good work, but for blasphemy. By doing so, they testify of His works that they are good. But their obscured hearts do not want to accept that He has spoken the truth and do not want to acknowledge that His works are those from the Father. That is why they have to accuse Him of blasphemy.

He indeed is a Man, they are right. But He did not make Himself God, for He is God of eternity so here they are not right. He humbled Himself to become Man in order to show God’s love to people in His many good works and to be their Savior. The Lord also deals with this blasphemy. He continues to bear witness to His glory, not for the sake of Himself, but for the honor of the Father.

He refers to a word from their law in which it is written of certain people that they are ‘gods’ (Psalms 82:6). This is about judges in Israel, men with a certain responsibility, yet ordinary mortals. These judges speak justice on behalf of God and should therefore be recognized as ‘gods’ in their jurisdiction (cf. Exodus 7:1). In the judge the members of God’s people deal with God. They are not Divine persons, but they have received Divine authority. God’s Word therefore speaks of ordinary mortal people as ‘gods’.

The word of God came to these ‘gods’, while it only applies to them in view of their position among the people. For the Lord Jesus, this word applies in the most literal way. By His nature He is the eternal Son, and by His birth from the Holy Spirit He has also been God’s Son since His coming to earth as Man (Luke 1:35).

In between, the Lord points to the unity of the Word of God by speaking about ‘the Scripture’. He also speaks of its indissolubility, by which He indicates its unchanging and enduring character for all times. It cannot be said: ‘Yes, it is in the Bible, but it is in the Old Testament and that is no longer applicable now.’ In doing so, he makes it clear how the Old Testament statements were in full force even at that time and how they will always remain so. When Scripture speaks in this way about mortal people, do they want to accuse Him of blasphemy when He, Who Himself is the Incarnate Word of God, declares Himself to be God’s Son?

The Lord appeals to their reason, to their logic. Judges on earth were sanctified by God, that is separate, to represent Him in a certain way. Now comes the Son Who has been sanctified by the Father in a special way to declare Him. For that purpose, the Father sent Him from heaven into the world. As such, he knows the Father and as Son He fulfills the commandment of the Father. He comes with Divine authority and in a known relationship with His Father. He has come into the world as Man, while that relationship is unchanging. How could He stop being the Son of the Father? How can they reasonably accuse Him of blasphemy when He merely points out that He is the Son of God?

John 12:19

The Jews Want to Stone the Lord

The Jews have asked if He is the Christ (John 10:24). They have received an answer that goes far beyond that. Their response shows the absolute darkness of their heart filled with hatred. Their answer to what the Lord has told them is to pick up stones to stone Him. There is nothing that makes satan so furious as the perfect revelation of the goodness of God in the Son. He finds appropriate instruments in man’s own will and pride to express his hatred.

The Lord answers their hatred by asking them in perfect calmness a realistic question. He has shown so many good works from His Father. Can they also say for which of these good works they want to stone Him? By the way, he does not say “for which of these works do you want to stone Me”, but “for which of them are you stoning Me”. In their heart they have already stoned him.

The Jews reply by saying that they are not stoning Him for a good work, but for blasphemy. By doing so, they testify of His works that they are good. But their obscured hearts do not want to accept that He has spoken the truth and do not want to acknowledge that His works are those from the Father. That is why they have to accuse Him of blasphemy.

He indeed is a Man, they are right. But He did not make Himself God, for He is God of eternity so here they are not right. He humbled Himself to become Man in order to show God’s love to people in His many good works and to be their Savior. The Lord also deals with this blasphemy. He continues to bear witness to His glory, not for the sake of Himself, but for the honor of the Father.

He refers to a word from their law in which it is written of certain people that they are ‘gods’ (Psalms 82:6). This is about judges in Israel, men with a certain responsibility, yet ordinary mortals. These judges speak justice on behalf of God and should therefore be recognized as ‘gods’ in their jurisdiction (cf. Exodus 7:1). In the judge the members of God’s people deal with God. They are not Divine persons, but they have received Divine authority. God’s Word therefore speaks of ordinary mortal people as ‘gods’.

The word of God came to these ‘gods’, while it only applies to them in view of their position among the people. For the Lord Jesus, this word applies in the most literal way. By His nature He is the eternal Son, and by His birth from the Holy Spirit He has also been God’s Son since His coming to earth as Man (Luke 1:35).

In between, the Lord points to the unity of the Word of God by speaking about ‘the Scripture’. He also speaks of its indissolubility, by which He indicates its unchanging and enduring character for all times. It cannot be said: ‘Yes, it is in the Bible, but it is in the Old Testament and that is no longer applicable now.’ In doing so, he makes it clear how the Old Testament statements were in full force even at that time and how they will always remain so. When Scripture speaks in this way about mortal people, do they want to accuse Him of blasphemy when He, Who Himself is the Incarnate Word of God, declares Himself to be God’s Son?

The Lord appeals to their reason, to their logic. Judges on earth were sanctified by God, that is separate, to represent Him in a certain way. Now comes the Son Who has been sanctified by the Father in a special way to declare Him. For that purpose, the Father sent Him from heaven into the world. As such, he knows the Father and as Son He fulfills the commandment of the Father. He comes with Divine authority and in a known relationship with His Father. He has come into the world as Man, while that relationship is unchanging. How could He stop being the Son of the Father? How can they reasonably accuse Him of blasphemy when He merely points out that He is the Son of God?

John 12:20

The Jews Want to Stone the Lord

The Jews have asked if He is the Christ (John 10:24). They have received an answer that goes far beyond that. Their response shows the absolute darkness of their heart filled with hatred. Their answer to what the Lord has told them is to pick up stones to stone Him. There is nothing that makes satan so furious as the perfect revelation of the goodness of God in the Son. He finds appropriate instruments in man’s own will and pride to express his hatred.

The Lord answers their hatred by asking them in perfect calmness a realistic question. He has shown so many good works from His Father. Can they also say for which of these good works they want to stone Him? By the way, he does not say “for which of these works do you want to stone Me”, but “for which of them are you stoning Me”. In their heart they have already stoned him.

The Jews reply by saying that they are not stoning Him for a good work, but for blasphemy. By doing so, they testify of His works that they are good. But their obscured hearts do not want to accept that He has spoken the truth and do not want to acknowledge that His works are those from the Father. That is why they have to accuse Him of blasphemy.

He indeed is a Man, they are right. But He did not make Himself God, for He is God of eternity so here they are not right. He humbled Himself to become Man in order to show God’s love to people in His many good works and to be their Savior. The Lord also deals with this blasphemy. He continues to bear witness to His glory, not for the sake of Himself, but for the honor of the Father.

He refers to a word from their law in which it is written of certain people that they are ‘gods’ (Psalms 82:6). This is about judges in Israel, men with a certain responsibility, yet ordinary mortals. These judges speak justice on behalf of God and should therefore be recognized as ‘gods’ in their jurisdiction (cf. Exodus 7:1). In the judge the members of God’s people deal with God. They are not Divine persons, but they have received Divine authority. God’s Word therefore speaks of ordinary mortal people as ‘gods’.

The word of God came to these ‘gods’, while it only applies to them in view of their position among the people. For the Lord Jesus, this word applies in the most literal way. By His nature He is the eternal Son, and by His birth from the Holy Spirit He has also been God’s Son since His coming to earth as Man (Luke 1:35).

In between, the Lord points to the unity of the Word of God by speaking about ‘the Scripture’. He also speaks of its indissolubility, by which He indicates its unchanging and enduring character for all times. It cannot be said: ‘Yes, it is in the Bible, but it is in the Old Testament and that is no longer applicable now.’ In doing so, he makes it clear how the Old Testament statements were in full force even at that time and how they will always remain so. When Scripture speaks in this way about mortal people, do they want to accuse Him of blasphemy when He, Who Himself is the Incarnate Word of God, declares Himself to be God’s Son?

The Lord appeals to their reason, to their logic. Judges on earth were sanctified by God, that is separate, to represent Him in a certain way. Now comes the Son Who has been sanctified by the Father in a special way to declare Him. For that purpose, the Father sent Him from heaven into the world. As such, he knows the Father and as Son He fulfills the commandment of the Father. He comes with Divine authority and in a known relationship with His Father. He has come into the world as Man, while that relationship is unchanging. How could He stop being the Son of the Father? How can they reasonably accuse Him of blasphemy when He merely points out that He is the Son of God?

John 12:21

The Jews Want to Stone the Lord

The Jews have asked if He is the Christ (John 10:24). They have received an answer that goes far beyond that. Their response shows the absolute darkness of their heart filled with hatred. Their answer to what the Lord has told them is to pick up stones to stone Him. There is nothing that makes satan so furious as the perfect revelation of the goodness of God in the Son. He finds appropriate instruments in man’s own will and pride to express his hatred.

The Lord answers their hatred by asking them in perfect calmness a realistic question. He has shown so many good works from His Father. Can they also say for which of these good works they want to stone Him? By the way, he does not say “for which of these works do you want to stone Me”, but “for which of them are you stoning Me”. In their heart they have already stoned him.

The Jews reply by saying that they are not stoning Him for a good work, but for blasphemy. By doing so, they testify of His works that they are good. But their obscured hearts do not want to accept that He has spoken the truth and do not want to acknowledge that His works are those from the Father. That is why they have to accuse Him of blasphemy.

He indeed is a Man, they are right. But He did not make Himself God, for He is God of eternity so here they are not right. He humbled Himself to become Man in order to show God’s love to people in His many good works and to be their Savior. The Lord also deals with this blasphemy. He continues to bear witness to His glory, not for the sake of Himself, but for the honor of the Father.

He refers to a word from their law in which it is written of certain people that they are ‘gods’ (Psalms 82:6). This is about judges in Israel, men with a certain responsibility, yet ordinary mortals. These judges speak justice on behalf of God and should therefore be recognized as ‘gods’ in their jurisdiction (cf. Exodus 7:1). In the judge the members of God’s people deal with God. They are not Divine persons, but they have received Divine authority. God’s Word therefore speaks of ordinary mortal people as ‘gods’.

The word of God came to these ‘gods’, while it only applies to them in view of their position among the people. For the Lord Jesus, this word applies in the most literal way. By His nature He is the eternal Son, and by His birth from the Holy Spirit He has also been God’s Son since His coming to earth as Man (Luke 1:35).

In between, the Lord points to the unity of the Word of God by speaking about ‘the Scripture’. He also speaks of its indissolubility, by which He indicates its unchanging and enduring character for all times. It cannot be said: ‘Yes, it is in the Bible, but it is in the Old Testament and that is no longer applicable now.’ In doing so, he makes it clear how the Old Testament statements were in full force even at that time and how they will always remain so. When Scripture speaks in this way about mortal people, do they want to accuse Him of blasphemy when He, Who Himself is the Incarnate Word of God, declares Himself to be God’s Son?

The Lord appeals to their reason, to their logic. Judges on earth were sanctified by God, that is separate, to represent Him in a certain way. Now comes the Son Who has been sanctified by the Father in a special way to declare Him. For that purpose, the Father sent Him from heaven into the world. As such, he knows the Father and as Son He fulfills the commandment of the Father. He comes with Divine authority and in a known relationship with His Father. He has come into the world as Man, while that relationship is unchanging. How could He stop being the Son of the Father? How can they reasonably accuse Him of blasphemy when He merely points out that He is the Son of God?

John 12:22

The Works Speak for Themselves

That He is God’s Son is evident from His works. If He wouldn’t do those works, they wouldn’t have to believe in Him. However, He does them. And even though He does them and they don’t believe Him, then let the works speak for themselves. Let them forget Him and look at the works. Those works would undeniably lead them to the Father and to Him at the same time. They could come to no other conclusion than that the Father is in Him and He is in the Father.

By this way of reasoning the Lord does not weaken the dignity of His Person or the truth of His words. What He wants is to act on their consciences with what is undeniable: the character of His works that bear the testimony of Divine love and power. His works give testimony to His glory.

Again, hatred is the answer to the magnificent unfolding of the glories of the Lord Jesus. Their unbelief hardens more and more after each unfolding of His glory. They are seeking to seize Him again, but His time has not yet come. Before the appointed time, no power can seize Him.

John 12:23

The Works Speak for Themselves

That He is God’s Son is evident from His works. If He wouldn’t do those works, they wouldn’t have to believe in Him. However, He does them. And even though He does them and they don’t believe Him, then let the works speak for themselves. Let them forget Him and look at the works. Those works would undeniably lead them to the Father and to Him at the same time. They could come to no other conclusion than that the Father is in Him and He is in the Father.

By this way of reasoning the Lord does not weaken the dignity of His Person or the truth of His words. What He wants is to act on their consciences with what is undeniable: the character of His works that bear the testimony of Divine love and power. His works give testimony to His glory.

Again, hatred is the answer to the magnificent unfolding of the glories of the Lord Jesus. Their unbelief hardens more and more after each unfolding of His glory. They are seeking to seize Him again, but His time has not yet come. Before the appointed time, no power can seize Him.

John 12:24

The Works Speak for Themselves

That He is God’s Son is evident from His works. If He wouldn’t do those works, they wouldn’t have to believe in Him. However, He does them. And even though He does them and they don’t believe Him, then let the works speak for themselves. Let them forget Him and look at the works. Those works would undeniably lead them to the Father and to Him at the same time. They could come to no other conclusion than that the Father is in Him and He is in the Father.

By this way of reasoning the Lord does not weaken the dignity of His Person or the truth of His words. What He wants is to act on their consciences with what is undeniable: the character of His works that bear the testimony of Divine love and power. His works give testimony to His glory.

Again, hatred is the answer to the magnificent unfolding of the glories of the Lord Jesus. Their unbelief hardens more and more after each unfolding of His glory. They are seeking to seize Him again, but His time has not yet come. Before the appointed time, no power can seize Him.

John 12:25

Again Beyond the Jordan

His way leads him beyond the Jordan. He comes to the place where John first baptized and gave testimony of Him as the Lamb of God. The Lord stays there for a while. At that place many come to Him. It is a place with the memory of the preaching of John. His voice still sounds there as it were. After more than three years, the truth of John’s testimony is confirmed by all who are still coming to the Lord today. They remember what John said about Him at the Jordan.

In the midst of the ruins of Israel, John did not work with signs as a testimony. Doing signs is also not proof of being sent. Signs mark the beginning of a dispensation. John performed at the end of a dispensation. His action marked the end of the era of the law and the prophets (Matthew 11:13). He preached about the coming Christ and that was much better than doing signs and wonders.

We too are at the end of a dispensation. Instead of longing for wonders, we should be like John giving a faithful testimony about Him Whom we expect. When the Lord Jesus comes, there will be signs and wonders again. It may be our desire that others can say of us what many here say of John: everything he or she said of Him was true. Would not that be a great praise for us?

Just as the hatred of the Jewish leaders becomes manifest after everything the Lord Jesus said, we also see time after time that there are many who believe in Him (John 2:23; John 7:31; John 8:30; John 11:45; John 12:11; 42). His grace attracts many who recognize in Him the truth of John’s testimony. However, it is highly questionable whether a life renewing work has also taken place in the hearts and consciences.

John 12:26

Again Beyond the Jordan

His way leads him beyond the Jordan. He comes to the place where John first baptized and gave testimony of Him as the Lamb of God. The Lord stays there for a while. At that place many come to Him. It is a place with the memory of the preaching of John. His voice still sounds there as it were. After more than three years, the truth of John’s testimony is confirmed by all who are still coming to the Lord today. They remember what John said about Him at the Jordan.

In the midst of the ruins of Israel, John did not work with signs as a testimony. Doing signs is also not proof of being sent. Signs mark the beginning of a dispensation. John performed at the end of a dispensation. His action marked the end of the era of the law and the prophets (Matthew 11:13). He preached about the coming Christ and that was much better than doing signs and wonders.

We too are at the end of a dispensation. Instead of longing for wonders, we should be like John giving a faithful testimony about Him Whom we expect. When the Lord Jesus comes, there will be signs and wonders again. It may be our desire that others can say of us what many here say of John: everything he or she said of Him was true. Would not that be a great praise for us?

Just as the hatred of the Jewish leaders becomes manifest after everything the Lord Jesus said, we also see time after time that there are many who believe in Him (John 2:23; John 7:31; John 8:30; John 11:45; John 12:11; 42). His grace attracts many who recognize in Him the truth of John’s testimony. However, it is highly questionable whether a life renewing work has also taken place in the hearts and consciences.

John 12:27

Again Beyond the Jordan

His way leads him beyond the Jordan. He comes to the place where John first baptized and gave testimony of Him as the Lamb of God. The Lord stays there for a while. At that place many come to Him. It is a place with the memory of the preaching of John. His voice still sounds there as it were. After more than three years, the truth of John’s testimony is confirmed by all who are still coming to the Lord today. They remember what John said about Him at the Jordan.

In the midst of the ruins of Israel, John did not work with signs as a testimony. Doing signs is also not proof of being sent. Signs mark the beginning of a dispensation. John performed at the end of a dispensation. His action marked the end of the era of the law and the prophets (Matthew 11:13). He preached about the coming Christ and that was much better than doing signs and wonders.

We too are at the end of a dispensation. Instead of longing for wonders, we should be like John giving a faithful testimony about Him Whom we expect. When the Lord Jesus comes, there will be signs and wonders again. It may be our desire that others can say of us what many here say of John: everything he or she said of Him was true. Would not that be a great praise for us?

Just as the hatred of the Jewish leaders becomes manifest after everything the Lord Jesus said, we also see time after time that there are many who believe in Him (John 2:23; John 7:31; John 8:30; John 11:45; John 12:11; 42). His grace attracts many who recognize in Him the truth of John’s testimony. However, it is highly questionable whether a life renewing work has also taken place in the hearts and consciences.

John 12:29

Introduction

The Lord is rejected in both His words (John 8) and His works (John 9). He then separated from the unbelieving mass of the people’s sheep a remnant for Himself as His own sheep (John 10). He even spoke on top of that about other sheep who will form one flock with His own sheep of which He will be the Shepherd. This also means putting aside His people, His own, to whom He has come, but by whom He has not been accepted.

Before the Lord as a consequence retreats with His disciples into the upper room (John 13), God will give a new, complete and final testimony to the Lord Jesus in John 11-12. This testimony concerns His Divine Sonhood which is manifested in the power of the resurrection (John 11) and is about Him as the Son of David and as the Son of Man (John 12). These three testimonies are given publicly and close to Jerusalem.

Lazarus Is Sick

John 11, like John 9, begins by presenting a situation where we see the consequences of sin. Sickness is a consequence of sin, but the consequences here are more serious. Here it is not just sickness, but sickness that results in death. Unlike the blind man, the sick man is a friend of the Savior. It is also known where he lives. He lives in Bethany which is further referred to as “the village of Mary and her sister Martha”. This does not mean that they are in authority there, but that it is a village on which they place a special shine through their love for the Lord. He likes to come there.

John already mentions in a parentheses the special act of Mary to Christ that only takes place in the next chapter. Who has never heard of it? Her deed will be proclaimed all over the world. It concerns the brother of this special woman.

The sisters know Whom to go to with their sorrows. They know the Lord and His power to heal. They turn to Him with the message that their brother is sick. How beautifully they express their message. In the first place they do not address Him as ‘Jesus’, but as ‘Lord’. In the second place they speak to Him from the knowledge they have of His love for their brother. They do not mention a name and do not say ‘Lazarus is sick’, nor ‘he, whom we love so much, is sick’, but ‘he whom You love is sick’.

Nor do they decide for the Lord that He must come quickly or that He, where He is, must speak a word of power so that their brother may become healthy. Possibly that is locked up in the word “behold” they use. To Him Lazarus is visible and He is present with him. He is the Omnipresent. They do not claim healing, but simply place their need before the Lord in the awareness of His love for their brother. They leave it up to Him how He will respond to this. This shows their great trust in Him.

John 12:30

Introduction

The Lord is rejected in both His words (John 8) and His works (John 9). He then separated from the unbelieving mass of the people’s sheep a remnant for Himself as His own sheep (John 10). He even spoke on top of that about other sheep who will form one flock with His own sheep of which He will be the Shepherd. This also means putting aside His people, His own, to whom He has come, but by whom He has not been accepted.

Before the Lord as a consequence retreats with His disciples into the upper room (John 13), God will give a new, complete and final testimony to the Lord Jesus in John 11-12. This testimony concerns His Divine Sonhood which is manifested in the power of the resurrection (John 11) and is about Him as the Son of David and as the Son of Man (John 12). These three testimonies are given publicly and close to Jerusalem.

Lazarus Is Sick

John 11, like John 9, begins by presenting a situation where we see the consequences of sin. Sickness is a consequence of sin, but the consequences here are more serious. Here it is not just sickness, but sickness that results in death. Unlike the blind man, the sick man is a friend of the Savior. It is also known where he lives. He lives in Bethany which is further referred to as “the village of Mary and her sister Martha”. This does not mean that they are in authority there, but that it is a village on which they place a special shine through their love for the Lord. He likes to come there.

John already mentions in a parentheses the special act of Mary to Christ that only takes place in the next chapter. Who has never heard of it? Her deed will be proclaimed all over the world. It concerns the brother of this special woman.

The sisters know Whom to go to with their sorrows. They know the Lord and His power to heal. They turn to Him with the message that their brother is sick. How beautifully they express their message. In the first place they do not address Him as ‘Jesus’, but as ‘Lord’. In the second place they speak to Him from the knowledge they have of His love for their brother. They do not mention a name and do not say ‘Lazarus is sick’, nor ‘he, whom we love so much, is sick’, but ‘he whom You love is sick’.

Nor do they decide for the Lord that He must come quickly or that He, where He is, must speak a word of power so that their brother may become healthy. Possibly that is locked up in the word “behold” they use. To Him Lazarus is visible and He is present with him. He is the Omnipresent. They do not claim healing, but simply place their need before the Lord in the awareness of His love for their brother. They leave it up to Him how He will respond to this. This shows their great trust in Him.

John 12:31

Introduction

The Lord is rejected in both His words (John 8) and His works (John 9). He then separated from the unbelieving mass of the people’s sheep a remnant for Himself as His own sheep (John 10). He even spoke on top of that about other sheep who will form one flock with His own sheep of which He will be the Shepherd. This also means putting aside His people, His own, to whom He has come, but by whom He has not been accepted.

Before the Lord as a consequence retreats with His disciples into the upper room (John 13), God will give a new, complete and final testimony to the Lord Jesus in John 11-12. This testimony concerns His Divine Sonhood which is manifested in the power of the resurrection (John 11) and is about Him as the Son of David and as the Son of Man (John 12). These three testimonies are given publicly and close to Jerusalem.

Lazarus Is Sick

John 11, like John 9, begins by presenting a situation where we see the consequences of sin. Sickness is a consequence of sin, but the consequences here are more serious. Here it is not just sickness, but sickness that results in death. Unlike the blind man, the sick man is a friend of the Savior. It is also known where he lives. He lives in Bethany which is further referred to as “the village of Mary and her sister Martha”. This does not mean that they are in authority there, but that it is a village on which they place a special shine through their love for the Lord. He likes to come there.

John already mentions in a parentheses the special act of Mary to Christ that only takes place in the next chapter. Who has never heard of it? Her deed will be proclaimed all over the world. It concerns the brother of this special woman.

The sisters know Whom to go to with their sorrows. They know the Lord and His power to heal. They turn to Him with the message that their brother is sick. How beautifully they express their message. In the first place they do not address Him as ‘Jesus’, but as ‘Lord’. In the second place they speak to Him from the knowledge they have of His love for their brother. They do not mention a name and do not say ‘Lazarus is sick’, nor ‘he, whom we love so much, is sick’, but ‘he whom You love is sick’.

Nor do they decide for the Lord that He must come quickly or that He, where He is, must speak a word of power so that their brother may become healthy. Possibly that is locked up in the word “behold” they use. To Him Lazarus is visible and He is present with him. He is the Omnipresent. They do not claim healing, but simply place their need before the Lord in the awareness of His love for their brother. They leave it up to Him how He will respond to this. This shows their great trust in Him.

John 12:32

The Lord Explains the Reason for the Sickness

When the Lord has heard the message, He speaks in complete calmness and certainty about the purpose of this sickness. He places the sickness before God and not before death. This sickness, He says, will serve for the glory of God and for the glorification of the Son of God. This is not done by healing Lazarus, but by raising him from the dead. The resurrection unfolds the glory of God in its highest way, more than anything else and with the goal that the Son of God is glorified by it. Through Him, and in this way, the law of the wages of sin is overruled. He shows that death has no power over sheep that belong to Him (John 10:28-29; Romans 8:37-38).

Before the Lord acts, John speaks of the Lord’s love for the sisters and their brother. The fact that He does not yet act immediately is therefore not a lack of His love for them. This becomes even more clear when we see that John uses the word for Godly love for the love of the Lord Jesus toward this family, while the sisters spoke to Him about His friendly love for Lazarus.

Furthermore, it is beautiful to see how God’s Spirit leads John to mention the objects of the Lord’s love separately. It is striking that Martha is mentioned here by name as loved by Him and even before her sister Mary. It also emphasizes His special love for Martha, when we might think that He did not love her as much as He loved Mary (Luke 10:38-42). The Savior is never limited in His love by prejudices that we have so often.

When He hears of the illness of Lazarus, He does not immediately go there. Someone else who had love for a sick person and had the power to heal would have acted immediately. But the Son seeks the glory of God. However, that is never at the expense of love for man. He knows what He is going to do. We must learn to trust that, especially when things seem to become irreparable.

By staying where He is for two days, the sickness is given time to lead to death and the body to undergo decay. A delay seems to make things worse, but in God’s hand a delay is an opportunity for a greater unfolding of His glory (cf. Luke 8:40-56). The ‘why’ of this delay can be found in John 11:4.

The Lord could also have spoken a word, as in the case of the son of the royal official (John 4:50) and the slave of the centurion (cf. Luke 7:7-10), but He does not. It is striking to see how He, in the humility of an obedient Servant, allows evil to run its course until the will of His Father calls Him to deal with the power of satan.

John 12:33

The Lord Explains the Reason for the Sickness

When the Lord has heard the message, He speaks in complete calmness and certainty about the purpose of this sickness. He places the sickness before God and not before death. This sickness, He says, will serve for the glory of God and for the glorification of the Son of God. This is not done by healing Lazarus, but by raising him from the dead. The resurrection unfolds the glory of God in its highest way, more than anything else and with the goal that the Son of God is glorified by it. Through Him, and in this way, the law of the wages of sin is overruled. He shows that death has no power over sheep that belong to Him (John 10:28-29; Romans 8:37-38).

Before the Lord acts, John speaks of the Lord’s love for the sisters and their brother. The fact that He does not yet act immediately is therefore not a lack of His love for them. This becomes even more clear when we see that John uses the word for Godly love for the love of the Lord Jesus toward this family, while the sisters spoke to Him about His friendly love for Lazarus.

Furthermore, it is beautiful to see how God’s Spirit leads John to mention the objects of the Lord’s love separately. It is striking that Martha is mentioned here by name as loved by Him and even before her sister Mary. It also emphasizes His special love for Martha, when we might think that He did not love her as much as He loved Mary (Luke 10:38-42). The Savior is never limited in His love by prejudices that we have so often.

When He hears of the illness of Lazarus, He does not immediately go there. Someone else who had love for a sick person and had the power to heal would have acted immediately. But the Son seeks the glory of God. However, that is never at the expense of love for man. He knows what He is going to do. We must learn to trust that, especially when things seem to become irreparable.

By staying where He is for two days, the sickness is given time to lead to death and the body to undergo decay. A delay seems to make things worse, but in God’s hand a delay is an opportunity for a greater unfolding of His glory (cf. Luke 8:40-56). The ‘why’ of this delay can be found in John 11:4.

The Lord could also have spoken a word, as in the case of the son of the royal official (John 4:50) and the slave of the centurion (cf. Luke 7:7-10), but He does not. It is striking to see how He, in the humility of an obedient Servant, allows evil to run its course until the will of His Father calls Him to deal with the power of satan.

John 12:34

The Lord Explains the Reason for the Sickness

When the Lord has heard the message, He speaks in complete calmness and certainty about the purpose of this sickness. He places the sickness before God and not before death. This sickness, He says, will serve for the glory of God and for the glorification of the Son of God. This is not done by healing Lazarus, but by raising him from the dead. The resurrection unfolds the glory of God in its highest way, more than anything else and with the goal that the Son of God is glorified by it. Through Him, and in this way, the law of the wages of sin is overruled. He shows that death has no power over sheep that belong to Him (John 10:28-29; Romans 8:37-38).

Before the Lord acts, John speaks of the Lord’s love for the sisters and their brother. The fact that He does not yet act immediately is therefore not a lack of His love for them. This becomes even more clear when we see that John uses the word for Godly love for the love of the Lord Jesus toward this family, while the sisters spoke to Him about His friendly love for Lazarus.

Furthermore, it is beautiful to see how God’s Spirit leads John to mention the objects of the Lord’s love separately. It is striking that Martha is mentioned here by name as loved by Him and even before her sister Mary. It also emphasizes His special love for Martha, when we might think that He did not love her as much as He loved Mary (Luke 10:38-42). The Savior is never limited in His love by prejudices that we have so often.

When He hears of the illness of Lazarus, He does not immediately go there. Someone else who had love for a sick person and had the power to heal would have acted immediately. But the Son seeks the glory of God. However, that is never at the expense of love for man. He knows what He is going to do. We must learn to trust that, especially when things seem to become irreparable.

By staying where He is for two days, the sickness is given time to lead to death and the body to undergo decay. A delay seems to make things worse, but in God’s hand a delay is an opportunity for a greater unfolding of His glory (cf. Luke 8:40-56). The ‘why’ of this delay can be found in John 11:4.

The Lord could also have spoken a word, as in the case of the son of the royal official (John 4:50) and the slave of the centurion (cf. Luke 7:7-10), but He does not. It is striking to see how He, in the humility of an obedient Servant, allows evil to run its course until the will of His Father calls Him to deal with the power of satan.

John 12:35

The Lord Wants to Go to Judea Again

After two days, the moment comes when the Lord tells His disciples that they will go to Judea again. He does not say anything about His purpose to go there, but mentions the area to test His disciples and teach them new lessons.

The disciples know the enmity that the people in that area have against the Lord. They remember all too well how the Jews recently tried to stone Him (John 8:59; John 10:31). After all, He had left – in their eyes perhaps fled – to escape His murderers. Is it not a challenge of fate, then, to visit that area again? They are unaware that as long as it is not yet the Father’s time His enemies can do nothing to Him.

The Lord responds to their questioning with important teaching about going the way that is clear. A way is clear once the Father has made it known. If it is the will of the Father, it is day. The known will of God and His Word are the light of day. Christ lived on earth from His relationship with the Father and the knowledge of His will. He therefore always walked in full daylight and never stumbled.

This is also true for us. If we follow Christ Who lived as an Example for us on earth and Who is the light of the world for us, we will not stumble, i.e. we will not make wrong decisions. If we go our way without knowing the will of the Father from the Word of God, we will walk in the night. Then we will certainly stumble, because there will be no light in us from a relationship with the Father which would show us the way to go.

John 12:36

The Lord Wants to Go to Judea Again

After two days, the moment comes when the Lord tells His disciples that they will go to Judea again. He does not say anything about His purpose to go there, but mentions the area to test His disciples and teach them new lessons.

The disciples know the enmity that the people in that area have against the Lord. They remember all too well how the Jews recently tried to stone Him (John 8:59; John 10:31). After all, He had left – in their eyes perhaps fled – to escape His murderers. Is it not a challenge of fate, then, to visit that area again? They are unaware that as long as it is not yet the Father’s time His enemies can do nothing to Him.

The Lord responds to their questioning with important teaching about going the way that is clear. A way is clear once the Father has made it known. If it is the will of the Father, it is day. The known will of God and His Word are the light of day. Christ lived on earth from His relationship with the Father and the knowledge of His will. He therefore always walked in full daylight and never stumbled.

This is also true for us. If we follow Christ Who lived as an Example for us on earth and Who is the light of the world for us, we will not stumble, i.e. we will not make wrong decisions. If we go our way without knowing the will of the Father from the Word of God, we will walk in the night. Then we will certainly stumble, because there will be no light in us from a relationship with the Father which would show us the way to go.

John 12:37

The Lord Wants to Go to Judea Again

After two days, the moment comes when the Lord tells His disciples that they will go to Judea again. He does not say anything about His purpose to go there, but mentions the area to test His disciples and teach them new lessons.

The disciples know the enmity that the people in that area have against the Lord. They remember all too well how the Jews recently tried to stone Him (John 8:59; John 10:31). After all, He had left – in their eyes perhaps fled – to escape His murderers. Is it not a challenge of fate, then, to visit that area again? They are unaware that as long as it is not yet the Father’s time His enemies can do nothing to Him.

The Lord responds to their questioning with important teaching about going the way that is clear. A way is clear once the Father has made it known. If it is the will of the Father, it is day. The known will of God and His Word are the light of day. Christ lived on earth from His relationship with the Father and the knowledge of His will. He therefore always walked in full daylight and never stumbled.

This is also true for us. If we follow Christ Who lived as an Example for us on earth and Who is the light of the world for us, we will not stumble, i.e. we will not make wrong decisions. If we go our way without knowing the will of the Father from the Word of God, we will walk in the night. Then we will certainly stumble, because there will be no light in us from a relationship with the Father which would show us the way to go.

John 12:38

The Lord Wants to Go to Judea Again

After two days, the moment comes when the Lord tells His disciples that they will go to Judea again. He does not say anything about His purpose to go there, but mentions the area to test His disciples and teach them new lessons.

The disciples know the enmity that the people in that area have against the Lord. They remember all too well how the Jews recently tried to stone Him (John 8:59; John 10:31). After all, He had left – in their eyes perhaps fled – to escape His murderers. Is it not a challenge of fate, then, to visit that area again? They are unaware that as long as it is not yet the Father’s time His enemies can do nothing to Him.

The Lord responds to their questioning with important teaching about going the way that is clear. A way is clear once the Father has made it known. If it is the will of the Father, it is day. The known will of God and His Word are the light of day. Christ lived on earth from His relationship with the Father and the knowledge of His will. He therefore always walked in full daylight and never stumbled.

This is also true for us. If we follow Christ Who lived as an Example for us on earth and Who is the light of the world for us, we will not stumble, i.e. we will not make wrong decisions. If we go our way without knowing the will of the Father from the Word of God, we will walk in the night. Then we will certainly stumble, because there will be no light in us from a relationship with the Father which would show us the way to go.

John 12:39

The Purpose of the Journey

After the important teaching about going the way of the Father, the Lord tells His disciples why He is going to Judea again. He does this in a way that again invites the disciples to respond. He talks about the fact that Lazarus, “our friend”, has fallen asleep, but that He goes to him to awaken him out of sleep. Except once in Matthew 26 and once in Luke 12, the Lord Jesus uses the word “friend” or “friends” for His disciples only in this Gospel (Matthew 26:50; Luke 12:4; John 11:11; John 15:13-15).

What He tells His disciples about what He is going to do with Lazarus, is again misunderstood by them, as their reaction shows. Like the sisters, they address Him with “Lord”. Then they tell Him their vision on the matter. They conclude from His words that the prospects for healing are favorable because Lazarus is asleep. If he sleeps, he will recover. Again, their remark shows how much they view this situation from a human point of view only.

The fact that He said that this sickness serves the glory of God and of the Son of God has not reached them. But the Lord has spoken about death and not about the literal sleep, as they believe. To Him, the death of the believer is also no more than sleep. In His omnipotence He can awaken someone from sleep as well as from death.

To remove any doubt from the disciples about how Lazarus’ condition actually is, the Lord tells them in plain language that Lazarus is dead. He also says that He is glad for their sakes that He was not with Lazarus during his sickness. If He had been there, Lazarus would not have died, because where He is, death can never assert its power. Where He is, death must give way.

If He had been there, they would not have been able to see His glorious power in the resurrection that they will now see in a special way. That is why they will believe. It is not about them coming to faith in Him, because they really believe in Him. It is about them believing in Him as the Son of God by witnessing His power over death.

Then the Lord says: “Let us go to him.” To Him Lazarus is still present and to be visited even though he has died. He is going to meet him. By this the Lord does not mean what David once said in view of the son he had conceived in fornication with Bathsheba who had died. David said that he would go to him, that is, at the time of his death, but that the boy would not return to him (2 Samuel 12:23). No, the Lord will meet Lazarus as a living one because He will raise him from the dead.

Thomas makes the decision to go with him. He urges his fellow disciples to do the same. What Thomas says shows his love for the Lord. For him it is certain that the Lord will have to pay with death for His journey to Judea. If that is so, then he is prepared to die with Him. At the same time Thomas shows that he has no understanding of what really drives the Lord, not only of the purpose of His mission, but also of the will and the way of the Father He is going. His statement also shows that he does not know himself. With all his sincerity he will, when it comes down to it, flee like all other disciples (Matthew 26:56).

John 12:40

The Purpose of the Journey

After the important teaching about going the way of the Father, the Lord tells His disciples why He is going to Judea again. He does this in a way that again invites the disciples to respond. He talks about the fact that Lazarus, “our friend”, has fallen asleep, but that He goes to him to awaken him out of sleep. Except once in Matthew 26 and once in Luke 12, the Lord Jesus uses the word “friend” or “friends” for His disciples only in this Gospel (Matthew 26:50; Luke 12:4; John 11:11; John 15:13-15).

What He tells His disciples about what He is going to do with Lazarus, is again misunderstood by them, as their reaction shows. Like the sisters, they address Him with “Lord”. Then they tell Him their vision on the matter. They conclude from His words that the prospects for healing are favorable because Lazarus is asleep. If he sleeps, he will recover. Again, their remark shows how much they view this situation from a human point of view only.

The fact that He said that this sickness serves the glory of God and of the Son of God has not reached them. But the Lord has spoken about death and not about the literal sleep, as they believe. To Him, the death of the believer is also no more than sleep. In His omnipotence He can awaken someone from sleep as well as from death.

To remove any doubt from the disciples about how Lazarus’ condition actually is, the Lord tells them in plain language that Lazarus is dead. He also says that He is glad for their sakes that He was not with Lazarus during his sickness. If He had been there, Lazarus would not have died, because where He is, death can never assert its power. Where He is, death must give way.

If He had been there, they would not have been able to see His glorious power in the resurrection that they will now see in a special way. That is why they will believe. It is not about them coming to faith in Him, because they really believe in Him. It is about them believing in Him as the Son of God by witnessing His power over death.

Then the Lord says: “Let us go to him.” To Him Lazarus is still present and to be visited even though he has died. He is going to meet him. By this the Lord does not mean what David once said in view of the son he had conceived in fornication with Bathsheba who had died. David said that he would go to him, that is, at the time of his death, but that the boy would not return to him (2 Samuel 12:23). No, the Lord will meet Lazarus as a living one because He will raise him from the dead.

Thomas makes the decision to go with him. He urges his fellow disciples to do the same. What Thomas says shows his love for the Lord. For him it is certain that the Lord will have to pay with death for His journey to Judea. If that is so, then he is prepared to die with Him. At the same time Thomas shows that he has no understanding of what really drives the Lord, not only of the purpose of His mission, but also of the will and the way of the Father He is going. His statement also shows that he does not know himself. With all his sincerity he will, when it comes down to it, flee like all other disciples (Matthew 26:56).

John 12:41

The Purpose of the Journey

After the important teaching about going the way of the Father, the Lord tells His disciples why He is going to Judea again. He does this in a way that again invites the disciples to respond. He talks about the fact that Lazarus, “our friend”, has fallen asleep, but that He goes to him to awaken him out of sleep. Except once in Matthew 26 and once in Luke 12, the Lord Jesus uses the word “friend” or “friends” for His disciples only in this Gospel (Matthew 26:50; Luke 12:4; John 11:11; John 15:13-15).

What He tells His disciples about what He is going to do with Lazarus, is again misunderstood by them, as their reaction shows. Like the sisters, they address Him with “Lord”. Then they tell Him their vision on the matter. They conclude from His words that the prospects for healing are favorable because Lazarus is asleep. If he sleeps, he will recover. Again, their remark shows how much they view this situation from a human point of view only.

The fact that He said that this sickness serves the glory of God and of the Son of God has not reached them. But the Lord has spoken about death and not about the literal sleep, as they believe. To Him, the death of the believer is also no more than sleep. In His omnipotence He can awaken someone from sleep as well as from death.

To remove any doubt from the disciples about how Lazarus’ condition actually is, the Lord tells them in plain language that Lazarus is dead. He also says that He is glad for their sakes that He was not with Lazarus during his sickness. If He had been there, Lazarus would not have died, because where He is, death can never assert its power. Where He is, death must give way.

If He had been there, they would not have been able to see His glorious power in the resurrection that they will now see in a special way. That is why they will believe. It is not about them coming to faith in Him, because they really believe in Him. It is about them believing in Him as the Son of God by witnessing His power over death.

Then the Lord says: “Let us go to him.” To Him Lazarus is still present and to be visited even though he has died. He is going to meet him. By this the Lord does not mean what David once said in view of the son he had conceived in fornication with Bathsheba who had died. David said that he would go to him, that is, at the time of his death, but that the boy would not return to him (2 Samuel 12:23). No, the Lord will meet Lazarus as a living one because He will raise him from the dead.

Thomas makes the decision to go with him. He urges his fellow disciples to do the same. What Thomas says shows his love for the Lord. For him it is certain that the Lord will have to pay with death for His journey to Judea. If that is so, then he is prepared to die with Him. At the same time Thomas shows that he has no understanding of what really drives the Lord, not only of the purpose of His mission, but also of the will and the way of the Father He is going. His statement also shows that he does not know himself. With all his sincerity he will, when it comes down to it, flee like all other disciples (Matthew 26:56).

John 12:42

The Purpose of the Journey

After the important teaching about going the way of the Father, the Lord tells His disciples why He is going to Judea again. He does this in a way that again invites the disciples to respond. He talks about the fact that Lazarus, “our friend”, has fallen asleep, but that He goes to him to awaken him out of sleep. Except once in Matthew 26 and once in Luke 12, the Lord Jesus uses the word “friend” or “friends” for His disciples only in this Gospel (Matthew 26:50; Luke 12:4; John 11:11; John 15:13-15).

What He tells His disciples about what He is going to do with Lazarus, is again misunderstood by them, as their reaction shows. Like the sisters, they address Him with “Lord”. Then they tell Him their vision on the matter. They conclude from His words that the prospects for healing are favorable because Lazarus is asleep. If he sleeps, he will recover. Again, their remark shows how much they view this situation from a human point of view only.

The fact that He said that this sickness serves the glory of God and of the Son of God has not reached them. But the Lord has spoken about death and not about the literal sleep, as they believe. To Him, the death of the believer is also no more than sleep. In His omnipotence He can awaken someone from sleep as well as from death.

To remove any doubt from the disciples about how Lazarus’ condition actually is, the Lord tells them in plain language that Lazarus is dead. He also says that He is glad for their sakes that He was not with Lazarus during his sickness. If He had been there, Lazarus would not have died, because where He is, death can never assert its power. Where He is, death must give way.

If He had been there, they would not have been able to see His glorious power in the resurrection that they will now see in a special way. That is why they will believe. It is not about them coming to faith in Him, because they really believe in Him. It is about them believing in Him as the Son of God by witnessing His power over death.

Then the Lord says: “Let us go to him.” To Him Lazarus is still present and to be visited even though he has died. He is going to meet him. By this the Lord does not mean what David once said in view of the son he had conceived in fornication with Bathsheba who had died. David said that he would go to him, that is, at the time of his death, but that the boy would not return to him (2 Samuel 12:23). No, the Lord will meet Lazarus as a living one because He will raise him from the dead.

Thomas makes the decision to go with him. He urges his fellow disciples to do the same. What Thomas says shows his love for the Lord. For him it is certain that the Lord will have to pay with death for His journey to Judea. If that is so, then he is prepared to die with Him. At the same time Thomas shows that he has no understanding of what really drives the Lord, not only of the purpose of His mission, but also of the will and the way of the Father He is going. His statement also shows that he does not know himself. With all his sincerity he will, when it comes down to it, flee like all other disciples (Matthew 26:56).

John 12:43

The Purpose of the Journey

After the important teaching about going the way of the Father, the Lord tells His disciples why He is going to Judea again. He does this in a way that again invites the disciples to respond. He talks about the fact that Lazarus, “our friend”, has fallen asleep, but that He goes to him to awaken him out of sleep. Except once in Matthew 26 and once in Luke 12, the Lord Jesus uses the word “friend” or “friends” for His disciples only in this Gospel (Matthew 26:50; Luke 12:4; John 11:11; John 15:13-15).

What He tells His disciples about what He is going to do with Lazarus, is again misunderstood by them, as their reaction shows. Like the sisters, they address Him with “Lord”. Then they tell Him their vision on the matter. They conclude from His words that the prospects for healing are favorable because Lazarus is asleep. If he sleeps, he will recover. Again, their remark shows how much they view this situation from a human point of view only.

The fact that He said that this sickness serves the glory of God and of the Son of God has not reached them. But the Lord has spoken about death and not about the literal sleep, as they believe. To Him, the death of the believer is also no more than sleep. In His omnipotence He can awaken someone from sleep as well as from death.

To remove any doubt from the disciples about how Lazarus’ condition actually is, the Lord tells them in plain language that Lazarus is dead. He also says that He is glad for their sakes that He was not with Lazarus during his sickness. If He had been there, Lazarus would not have died, because where He is, death can never assert its power. Where He is, death must give way.

If He had been there, they would not have been able to see His glorious power in the resurrection that they will now see in a special way. That is why they will believe. It is not about them coming to faith in Him, because they really believe in Him. It is about them believing in Him as the Son of God by witnessing His power over death.

Then the Lord says: “Let us go to him.” To Him Lazarus is still present and to be visited even though he has died. He is going to meet him. By this the Lord does not mean what David once said in view of the son he had conceived in fornication with Bathsheba who had died. David said that he would go to him, that is, at the time of his death, but that the boy would not return to him (2 Samuel 12:23). No, the Lord will meet Lazarus as a living one because He will raise him from the dead.

Thomas makes the decision to go with him. He urges his fellow disciples to do the same. What Thomas says shows his love for the Lord. For him it is certain that the Lord will have to pay with death for His journey to Judea. If that is so, then he is prepared to die with Him. At the same time Thomas shows that he has no understanding of what really drives the Lord, not only of the purpose of His mission, but also of the will and the way of the Father He is going. His statement also shows that he does not know himself. With all his sincerity he will, when it comes down to it, flee like all other disciples (Matthew 26:56).

John 12:44

The Purpose of the Journey

After the important teaching about going the way of the Father, the Lord tells His disciples why He is going to Judea again. He does this in a way that again invites the disciples to respond. He talks about the fact that Lazarus, “our friend”, has fallen asleep, but that He goes to him to awaken him out of sleep. Except once in Matthew 26 and once in Luke 12, the Lord Jesus uses the word “friend” or “friends” for His disciples only in this Gospel (Matthew 26:50; Luke 12:4; John 11:11; John 15:13-15).

What He tells His disciples about what He is going to do with Lazarus, is again misunderstood by them, as their reaction shows. Like the sisters, they address Him with “Lord”. Then they tell Him their vision on the matter. They conclude from His words that the prospects for healing are favorable because Lazarus is asleep. If he sleeps, he will recover. Again, their remark shows how much they view this situation from a human point of view only.

The fact that He said that this sickness serves the glory of God and of the Son of God has not reached them. But the Lord has spoken about death and not about the literal sleep, as they believe. To Him, the death of the believer is also no more than sleep. In His omnipotence He can awaken someone from sleep as well as from death.

To remove any doubt from the disciples about how Lazarus’ condition actually is, the Lord tells them in plain language that Lazarus is dead. He also says that He is glad for their sakes that He was not with Lazarus during his sickness. If He had been there, Lazarus would not have died, because where He is, death can never assert its power. Where He is, death must give way.

If He had been there, they would not have been able to see His glorious power in the resurrection that they will now see in a special way. That is why they will believe. It is not about them coming to faith in Him, because they really believe in Him. It is about them believing in Him as the Son of God by witnessing His power over death.

Then the Lord says: “Let us go to him.” To Him Lazarus is still present and to be visited even though he has died. He is going to meet him. By this the Lord does not mean what David once said in view of the son he had conceived in fornication with Bathsheba who had died. David said that he would go to him, that is, at the time of his death, but that the boy would not return to him (2 Samuel 12:23). No, the Lord will meet Lazarus as a living one because He will raise him from the dead.

Thomas makes the decision to go with him. He urges his fellow disciples to do the same. What Thomas says shows his love for the Lord. For him it is certain that the Lord will have to pay with death for His journey to Judea. If that is so, then he is prepared to die with Him. At the same time Thomas shows that he has no understanding of what really drives the Lord, not only of the purpose of His mission, but also of the will and the way of the Father He is going. His statement also shows that he does not know himself. With all his sincerity he will, when it comes down to it, flee like all other disciples (Matthew 26:56).

John 12:45

The Lord Comes to Bethany

Not only did Lazarus die, but he has also already been in the tomb four days. John mentions this because this fact makes the sign of the resurrection of Lazarus even more impressive. With many signs additional information is given in order to be completely convincing. For example, we read about wine that is missing at a wedding, about food that is needed for more than five thousand people, about the lame one who has been ill for thirty-eight years, about a blind man who has been blind from birth.

The location of the village is mentioned as “near Jerusalem”. Bethany lies on the eastern slope of the Mount of Olives. God arranges all this because He wants to give a testimony of His Son in this area. The family of Bethany will have had many acquaintances in Jerusalem. As God-fearing Jews, they will also have often been in the temple and met many others there. Many have come to Martha and Mary to console them concerning their brother. Because of this many are present to witness the testimony that God is going to give of His Son.

Grieving over a deceased person is a natural reaction and appropriate for that circumstance (Acts 8:2; Acts 9:39; cf. 2 Chronicles 21:20). This reaction is different for believers than for unbelievers because unbelievers have no hope, while believers do (1 Thessalonians 4:13-14).

John 12:46

The Lord Comes to Bethany

Not only did Lazarus die, but he has also already been in the tomb four days. John mentions this because this fact makes the sign of the resurrection of Lazarus even more impressive. With many signs additional information is given in order to be completely convincing. For example, we read about wine that is missing at a wedding, about food that is needed for more than five thousand people, about the lame one who has been ill for thirty-eight years, about a blind man who has been blind from birth.

The location of the village is mentioned as “near Jerusalem”. Bethany lies on the eastern slope of the Mount of Olives. God arranges all this because He wants to give a testimony of His Son in this area. The family of Bethany will have had many acquaintances in Jerusalem. As God-fearing Jews, they will also have often been in the temple and met many others there. Many have come to Martha and Mary to console them concerning their brother. Because of this many are present to witness the testimony that God is going to give of His Son.

Grieving over a deceased person is a natural reaction and appropriate for that circumstance (Acts 8:2; Acts 9:39; cf. 2 Chronicles 21:20). This reaction is different for believers than for unbelievers because unbelievers have no hope, while believers do (1 Thessalonians 4:13-14).

John 12:47

The Lord Comes to Bethany

Not only did Lazarus die, but he has also already been in the tomb four days. John mentions this because this fact makes the sign of the resurrection of Lazarus even more impressive. With many signs additional information is given in order to be completely convincing. For example, we read about wine that is missing at a wedding, about food that is needed for more than five thousand people, about the lame one who has been ill for thirty-eight years, about a blind man who has been blind from birth.

The location of the village is mentioned as “near Jerusalem”. Bethany lies on the eastern slope of the Mount of Olives. God arranges all this because He wants to give a testimony of His Son in this area. The family of Bethany will have had many acquaintances in Jerusalem. As God-fearing Jews, they will also have often been in the temple and met many others there. Many have come to Martha and Mary to console them concerning their brother. Because of this many are present to witness the testimony that God is going to give of His Son.

Grieving over a deceased person is a natural reaction and appropriate for that circumstance (Acts 8:2; Acts 9:39; cf. 2 Chronicles 21:20). This reaction is different for believers than for unbelievers because unbelievers have no hope, while believers do (1 Thessalonians 4:13-14).

John 12:48

Conversation of the Lord With Martha

When Martha hears that the Lord is coming, she goes to meet Him. She does not have the patience to wait for Him. Possibly this is because of her active character. Mary does not follow her in her going to the Lord, but stays at home. Mary is waiting for Him. She knows that He is coming and has everything in His hands which gives her peace.

When Martha has come to the Lord, she expresses her faith in His power that her brother would not have died if He had been present. Possibly there is some disappointment in her voice that He did not come immediately when they sent Him the message of Lazarus’ sickness. Yet there is also faith in Martha that He is capable of wonders. However, she appears to think more about the future, the resurrection on the last day, than that He will still do a wonder to Lazarus now.

When she expresses her faith in Him as the Messiah Who receives from God everything He would ask of Him, it is an expression of the limited faith she has in Him. The Lord Jesus is not only the Messiah Who gets everything He desires from God. He is also God the Son Who will raise up Lazarus in His own power and thereby give a testimony concerning His Person that is greater than that of Messiah. She speaks of “God” and “ask”, while He is the Son of God Who does not have to ask God because He is God the Son.

Nevertheless, the Lord does not rebuke Martha for her lacking honor to His Person. He follows His own course in the teaching He gives to her. He promises her that her brother will rise again. Martha answers in a way which shows that she only sees the Messiah in the Lord Jesus. She knows that her brother will rise again in the resurrection on the last day. The certainty she expresses belongs to the faith of the Old Testament (Job 19:26; Psalms 118:17; Daniel 12:2). However, she does not realize that He is able to raise the dead now and that He will demonstrate this in just a few moments.

First the Lord continues His patient teaching to her about Himself. He gives her a glorious revelation in which He shows her that He is “the resurrection and the life”. As such, He is above death and is the life that cannot be affected by death. Even death has to give way to Him. Whoever believes in Him can die physically, but will live. Those who believe in Him have Him as their life (John 3:36). If such a person dies, then the life he has in the Son has not died, because this is eternal life.

When He says “I am the resurrection”, it means that there is no resurrection without Him. Even the unbelievers are resurrected by His power to be judged by Him. He is also “life” and that He is only for those who believe in Him. Whoever believes in Him receives life and possesses it for all eternity, even if he dies. He who lives physically and believes in the Son will not die for eternity, for he possesses the life of the Son of God through faith in Him. He who believes in the Son possesses life as resurrection life that has triumphed over death. For the believer, physical death is not dying, but sleeping, as the Lord said of Lazarus (John 11:11).

The Lord asks Martha if she believes that. He asks her to agree with His words. She gives an affirmative answer, an answer that is certainly true, but does not entirely answer what He asks. Certainly, He is the Christ, the Son of God Who would come into the world. But what He said to her points to a greater glory. He has come to give eternal life to those who believe which extends far beyond the glory of His reign in the realm of peace. Because of His rejection, the establishment of that realm in which He will reign as the Christ and the Son of God has been postponed. His revelation as the Son of the Father, however, can be stopped by nothing, but is seen in an especial way in the greatest opposition or difficulty.

John 12:49

Conversation of the Lord With Martha

When Martha hears that the Lord is coming, she goes to meet Him. She does not have the patience to wait for Him. Possibly this is because of her active character. Mary does not follow her in her going to the Lord, but stays at home. Mary is waiting for Him. She knows that He is coming and has everything in His hands which gives her peace.

When Martha has come to the Lord, she expresses her faith in His power that her brother would not have died if He had been present. Possibly there is some disappointment in her voice that He did not come immediately when they sent Him the message of Lazarus’ sickness. Yet there is also faith in Martha that He is capable of wonders. However, she appears to think more about the future, the resurrection on the last day, than that He will still do a wonder to Lazarus now.

When she expresses her faith in Him as the Messiah Who receives from God everything He would ask of Him, it is an expression of the limited faith she has in Him. The Lord Jesus is not only the Messiah Who gets everything He desires from God. He is also God the Son Who will raise up Lazarus in His own power and thereby give a testimony concerning His Person that is greater than that of Messiah. She speaks of “God” and “ask”, while He is the Son of God Who does not have to ask God because He is God the Son.

Nevertheless, the Lord does not rebuke Martha for her lacking honor to His Person. He follows His own course in the teaching He gives to her. He promises her that her brother will rise again. Martha answers in a way which shows that she only sees the Messiah in the Lord Jesus. She knows that her brother will rise again in the resurrection on the last day. The certainty she expresses belongs to the faith of the Old Testament (Job 19:26; Psalms 118:17; Daniel 12:2). However, she does not realize that He is able to raise the dead now and that He will demonstrate this in just a few moments.

First the Lord continues His patient teaching to her about Himself. He gives her a glorious revelation in which He shows her that He is “the resurrection and the life”. As such, He is above death and is the life that cannot be affected by death. Even death has to give way to Him. Whoever believes in Him can die physically, but will live. Those who believe in Him have Him as their life (John 3:36). If such a person dies, then the life he has in the Son has not died, because this is eternal life.

When He says “I am the resurrection”, it means that there is no resurrection without Him. Even the unbelievers are resurrected by His power to be judged by Him. He is also “life” and that He is only for those who believe in Him. Whoever believes in Him receives life and possesses it for all eternity, even if he dies. He who lives physically and believes in the Son will not die for eternity, for he possesses the life of the Son of God through faith in Him. He who believes in the Son possesses life as resurrection life that has triumphed over death. For the believer, physical death is not dying, but sleeping, as the Lord said of Lazarus (John 11:11).

The Lord asks Martha if she believes that. He asks her to agree with His words. She gives an affirmative answer, an answer that is certainly true, but does not entirely answer what He asks. Certainly, He is the Christ, the Son of God Who would come into the world. But what He said to her points to a greater glory. He has come to give eternal life to those who believe which extends far beyond the glory of His reign in the realm of peace. Because of His rejection, the establishment of that realm in which He will reign as the Christ and the Son of God has been postponed. His revelation as the Son of the Father, however, can be stopped by nothing, but is seen in an especial way in the greatest opposition or difficulty.

John 12:50

Conversation of the Lord With Martha

When Martha hears that the Lord is coming, she goes to meet Him. She does not have the patience to wait for Him. Possibly this is because of her active character. Mary does not follow her in her going to the Lord, but stays at home. Mary is waiting for Him. She knows that He is coming and has everything in His hands which gives her peace.

When Martha has come to the Lord, she expresses her faith in His power that her brother would not have died if He had been present. Possibly there is some disappointment in her voice that He did not come immediately when they sent Him the message of Lazarus’ sickness. Yet there is also faith in Martha that He is capable of wonders. However, she appears to think more about the future, the resurrection on the last day, than that He will still do a wonder to Lazarus now.

When she expresses her faith in Him as the Messiah Who receives from God everything He would ask of Him, it is an expression of the limited faith she has in Him. The Lord Jesus is not only the Messiah Who gets everything He desires from God. He is also God the Son Who will raise up Lazarus in His own power and thereby give a testimony concerning His Person that is greater than that of Messiah. She speaks of “God” and “ask”, while He is the Son of God Who does not have to ask God because He is God the Son.

Nevertheless, the Lord does not rebuke Martha for her lacking honor to His Person. He follows His own course in the teaching He gives to her. He promises her that her brother will rise again. Martha answers in a way which shows that she only sees the Messiah in the Lord Jesus. She knows that her brother will rise again in the resurrection on the last day. The certainty she expresses belongs to the faith of the Old Testament (Job 19:26; Psalms 118:17; Daniel 12:2). However, she does not realize that He is able to raise the dead now and that He will demonstrate this in just a few moments.

First the Lord continues His patient teaching to her about Himself. He gives her a glorious revelation in which He shows her that He is “the resurrection and the life”. As such, He is above death and is the life that cannot be affected by death. Even death has to give way to Him. Whoever believes in Him can die physically, but will live. Those who believe in Him have Him as their life (John 3:36). If such a person dies, then the life he has in the Son has not died, because this is eternal life.

When He says “I am the resurrection”, it means that there is no resurrection without Him. Even the unbelievers are resurrected by His power to be judged by Him. He is also “life” and that He is only for those who believe in Him. Whoever believes in Him receives life and possesses it for all eternity, even if he dies. He who lives physically and believes in the Son will not die for eternity, for he possesses the life of the Son of God through faith in Him. He who believes in the Son possesses life as resurrection life that has triumphed over death. For the believer, physical death is not dying, but sleeping, as the Lord said of Lazarus (John 11:11).

The Lord asks Martha if she believes that. He asks her to agree with His words. She gives an affirmative answer, an answer that is certainly true, but does not entirely answer what He asks. Certainly, He is the Christ, the Son of God Who would come into the world. But what He said to her points to a greater glory. He has come to give eternal life to those who believe which extends far beyond the glory of His reign in the realm of peace. Because of His rejection, the establishment of that realm in which He will reign as the Christ and the Son of God has been postponed. His revelation as the Son of the Father, however, can be stopped by nothing, but is seen in an especial way in the greatest opposition or difficulty.