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John 12

Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.

There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.

Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.

Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,

Why was not this ointment sold for three hundred pence, and given to the poor?

This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.

Then said Jesus, Let her alone: against the day of my burying hath she kept this.

For the poor always ye have with you; but me ye have not always.

Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.

But the chief priests consulted that they might put Lazarus also to death;

Because that by reason of him many of the Jews went away, and believed on Jesus.

On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,

Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.

And Jesus, when he had found a young ass, sat thereon; as it is written,

Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.

These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.

The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.

For this cause the people also met him, for that they heard that he had done this miracle.

The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.

And there were certain Greeks among them that came up to worship at the feast:

The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.

Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.

Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.

The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.

Jesus answered and said, This voice came not because of me, but for your sakes.

Now is the judgment of this world: now shall the prince of this world be cast out.

And I, if I be lifted up from the earth, will draw all men unto me.

This he said, signifying what death he should die.

The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.

While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

But though he had done so many miracles before them, yet they believed not on him:

That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?

Therefore they could not believe, because that Esaias said again,

He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.

These things said Esaias, when he saw his glory, and spake of him.

Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:

For they loved the praise of men more than the praise of God.

Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.

And he that seeth me seeth him that sent me.

I am come a light into the world, that whosoever believeth on me should not abide in darkness.

And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.

He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.

For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.

And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

What does John 12:15 mean?

Explanation

John 12:15 is a verse that portrays a significant moment in the New Testament, where Jesus is entering Jerusalem, an event that is celebrated in Christianity as Palm Sunday.

The verse refers to a particular element of prophecy fulfillment from the Old Testament, specifically from the book of Zechariah (Zechariah 9:9).

The daughter of Sion (Zion), or the people of Jerusalem, are told not to fear because their king is coming.

Jesus is described not as a conquering hero on a horse but in a humble state, riding on a young donkey, which signifies peace.

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Historical Context

The historical context of this event is set in the 1st century AD.

Jesus was coming into Jerusalem during the time of Passover, one of Israel’s most important festivals.

The city of Jerusalem would have been crowded with pilgrims who had come to celebrate.

In the first century, the expectation of a Messiah who would liberate the Jews from Roman oppression was high, and Jesus' entrance indicated that he was claiming that role.

However, instead of a political or military leader, Jesus presented himself as a king of peace. The method of his entrance was to fulfill the prophecy from the Hebrew scriptures, demonstrating that Jesus was the Messiah spoken of by the prophets.

Theological Insights

From a Christian theological perspective, this verse is crucial for understanding Jesus' self-representation as the Messiah.

The humble arrival on a donkey's colt contrasts sharply with the expected arrival of a conquering king.

This action underlines the peaceable kingdom Jesus intended to inaugurate, which contrasts with contemporary expectations of messianic deliverance through force.

Different denominations may interpret this event, and the surrounding narrative of the Passion Week, with their particular theological emphases.

Protestant scholars may stress the fulfillment of prophecy and the kingship of Jesus, while Catholic interpretation may also involve the aspects of Jesus' humility and submission to God's salvific plan.

Orthodox traditions would emphasize the mystical and liturgical aspects of the Palm Sunday event, viewing it as the welcoming of Jesus not just into Jerusalem, but spiritually into the hearts of the faithful.

Practical Applications

The verse can inspire individuals to welcome Christ into their lives humbly and to embrace peace instead of strife.

It also serves as a reminder that divine authority may not always align with human expectations of power and greatness.

A practical application could be in the form of seeking non-violent solutions in conflict or supporting leaders who prioritize peace.

Cross-References

Zechariah 9:9 (KJV): "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass."
Matthew 21:5 (KJV): "Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass."
Luke 19:38 (KJV): "Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest."

Language Study

The original language of this verse is Koine Greek.

Key words to examine include:

"Fear not" (μὴ φοβοῦ): A common biblical phrase that reassures the recipient of the presence or actions of God.
"Daughter of Sion" (θυγάτηρ Σιών): Refers metaphorically to the people of Jerusalem or Zion.
"King" (βασιλεύς): At the time, the term would invoke the image of a ruler or monarch, carrying both political and military connotations.
"Cometh" (ἔρχεται): Present tense indicating the imminence of the action.
"Ass" (ὄνος) and "colt" (πῶλος): Specifically indicating the humble means of transportation, in contrast to a warhorse.

Cultural and Religious Comparisons

In various ancient cultures, such as the Egyptians and Romans, kings and pharaohs were often depicted in grand chariots and with stallions, symbolizing power and dominance.

This is markedly different from the Christian narrative where Jesus, presented as the King of the Jews, chooses a young donkey as his mount, symbolizing humility and peaceful intentions.

This acts as a counter-cultural statement within the context of the expectations of a Messiah.

Scientific Perspectives

There are no direct scientific perspectives on this verse, as it deals with religious narrative and historical context.

Analysis of ancient transportation methods or the symbolism of animals in religious rituals could be tangentially related, but typically science does not comment on theological or scriptural interpretation.

Commentaries

Commentaries on John 12:15 provide insights into the verse's significance and meaning.

Matthew Henry's commentary, for example, highlights the fulfillment of prophecy and Jesus' wisdom in countering the possible resistance from the Romans or the misunderstanding of the Jews regarding his kingdom.

Similarly, The MacArthur Bible Commentary notes that Jesus' presentation on a donkey signified royalty but also peace, not war.

Other scholars like William Barclay emphasize Jesus’ deliberate fulfillment of the Old Testament prophecy to assert his claim as the promised Messiah in a way that was unmistakable to the Jewish people at the time.

John 12

John 12

What does John 12:15 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 12:15 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?