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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 12:31 mean?

Explanation

John 12:31 is part of a discourse Jesus gives concerning His impending death.

The verse speaks about a significant spiritual event: the judgment of the world and the defeat of its ruler.

In a literal sense, it refers to an impending crisis that will result in a judgment on the world systems and the driving out of the "prince of this world," commonly interpreted as Satan or the devil, who is understood to have significant influence over worldly affairs.

On a deeper level, this verse speaks to the cosmic battle between good and evil, where Jesus' death on the cross is the pivotal event that defeats the power of darkness.

It's also seen as a statement of the transfer of authority, from Satan to Christ, who through His act of atonement, will reclaim dominion over the world.

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Historical Context

The verse is set within the timeline of the Gospel of John during Jesus' final days before His crucifixion.

John's Gospel was written in a context where early Christians were defining their identity and beliefs in relation to Judaism and the Greco-Roman world.

This Gospel often describes a world at odds with Jesus and His message, characterizing human systems as under the influence of a negative spiritual force opposed to Jesus.

The "prince of this world" is a term likely understood by early Christian communities to represent the malevolent spiritual force influencing earthly authorities against God's will.

Theological Insights

Various theological interpretations exist regarding this verse. The traditional Christian viewpoint interprets Jesus' statement as prophetic, forecasting His victory over sin and Satan achieved through the crucifixion and resurrection.

Many theologians hold that this verse encapsulates the "now, not yet" tension, where the defeat of evil is initiated but not yet fully realized until Christ's eventual return.

In Catholic theology, this can also relate to teachings on Christ's descent into hell, stating He bound Satan and liberated righteous souls. Protestant interpretations may focus more on the implication for personal salvation and the breaking of sin's hold over individuals.

Practical Applications

Practically speaking, believers may use this verse as a source of hope and encouragement, knowing that even though evil seems present and powerful in the world, its ultimate defeat is certain.

It inspires Christians to live righteously, resist temptation, and participate in the establishment of God's kingdom on Earth by opposing injustice and spreading the message of Christ's love and redemption.

Cross-References

John 16:11 (KJV): "Of judgment, because the prince of this world is judged."
Ephesians 2:2 (KJV): "Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:"
Colossians 2:15 (KJV): "And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it."
1 John 3:8 (KJV): "He that committeth sin is of the devil; for the devil sinneth from the beginning.

For this purpose the Son of God was manifested, that he might destroy the works of the devil."

Language Study

The key phrases in this verse in the original Koine Greek are:

"κρίσις τοῦ κόσμου τούτου" (krisis tou kosmou toutou), traditionally translated as "judgment of this world", where "κρίσις" (krisis) means judgment, indicating a decision-making that can imply condemnation or discernment.
"ἄρχων τοῦ κόσμου τούτου" (archon tou kosmou toutou), translated as "the prince of this world," with the word "ἄρχων" (archon) meaning ruler or leader reflecting dominion or power.

Cultural and Religious Comparisons

Comparisons could be drawn to other ancient myths where a hero or god defeats a villainous entity, bringing about a change in the order of the world. Similar narratives are found in the myths of Horus defeating Set in Egyptian mythology, or Marduk slaying Tiamat in the Babylonian "Enuma Elish."

Religiously, similar concepts of a cosmic struggle between forces of good and evil are found in Zoroastrianism between Ahura Mazda and Angra Mainyu. In Hinduism, the concept of Dharma (order) overcoming Adharma (chaos) embodies a parallel theme.

Scientific Perspectives

Science does not typically address the spiritual or metaphysical aspects of Scripture, as its methodologies are grounded in empirical evidence and observation.

Therefore, scientific perspectives may not provide direct insights into the interpretation of this verse but could examine psychological or sociological effects of belief in evil forces and the concept of cosmic struggle on human behaviors and societies.

Commentaries

Several Bible commentaries offer insight into John 12:31:

Matthew Henry's Commentary suggests that this verse refers to the devil's influence being curtailed as a result of Christ's death and resurrection, with a dual application to both the destruction of Jerusalem as a judgment of that world and the eventual overthrow of pagan idolatry.
The New Bible Commentary notes the linkage of the cross with the victory over the devil, and how it simultaneously serves as an act of judgment on the world and the defeat of Satan.
The MacArthur Bible Commentary clarifies that "now is the judgment" refers not to a final judgment but to the crisis initiated by Jesus' sacrificial death that results in victory over sin and the evil one.

John 12

John 12

What does John 12:31 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 12:31 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?