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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 12:4 mean?

Explanation

John 12:4 refers to a moment when Judas Iscariot, one of Jesus' twelve disciples, is identified as the one who would betray Jesus.

This verse specifically highlights Judas’s objections to Mary's act of anointing Jesus with expensive perfume. Judas questions why the perfume was not sold and the money given to the poor.

The verse sets the stage for the betrayal narrative by pointing out Judas' future act of betrayal, which, in the context of the Gospel of John, paints a picture of his character and foreshadows the events leading to Jesus' crucifixion.

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Historical Context

The Gospel of John was written approximately between AD 90 and 110.

During this time, the early Christian community was reflecting on the life and teachings of Jesus, as well as dealing with issues of leadership, community life, and betrayal within their own ranks.

This context may have colored the portrayal of Judas Iscariot as a betrayer.

Judas' objection to the use of expensive perfume instead of selling it for the poor could reflect the early Christian community's concerns about communal use of resources and social justice.

Theological Insights

Different theological interpretations have been considered regarding Judas Iscariot's role:

Predestination: Some theologians view Judas' betrayal as a necessary part of God's divine plan for salvation, implying that Judas' actions were predetermined.
Free Will: Others stress Judas' free will, arguing that he made a personal choice to betray Jesus, indicating a human capacity for sin and betrayal.
Symbolic Interpretation: In some readings, Judas represents the fragility of human loyalty and the dangers of greed and materialism.

Practical Applications

This verse encourages believers to reflect on motives and integrity:

Introspection: Individuals are prompted to examine their own intentions and the sincerity of their actions, particularly when they critique the actions of others.
Stewardship: The mention of the poor triggers a discussion regarding the responsible use of resources and caring for those in need.
Trust: The identification of betrayal highlights the importance of trust within a community and the consequences of breaking that trust.

Cross-References

John 13:29 - "For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor."
Matthew 26:14-16 - "Then one of the twelve, called Judas Iscariot, went unto the chief priests, And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

And from that time he sought opportunity to betray him."

John 6:70-71 - "Jesus answered them, Have not I chosen you twelve, and one of you is a devil? He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve."

Language Study

The original Greek text provides insights into key terms:

"Judas Iscariot" (Ἰούδας Ἰσκαριώτης): The name "Judas" is derived from the Hebrew "Judah," possibly meaning "praised." "Iscariot" could signify a man from Kerioth (a town in Judea) or could be a reference to his character (from 'sicarius' meaning 'dagger-man,' suggesting treachery).
"Should betray him" (ὁ μέλλων αὐτὸν παραδιδόναι): The verb παραδιδόναι (paradidonai) means 'to deliver' or 'to betray.' The form μέλλων (mellon) indicates an action that is about to happen, reinforcing the sense of inevitable betrayal.

Cultural and Religious Comparisons

In other religious traditions, betrayal is a recurring theme, often serving as a warning or a lesson in morality.

For example, in the Hindu epic Mahabharata, there are instances of betrayal within familial relationships, leading to moral dilemmas and catastrophic events.

In Greek mythology, the god Zeus experiences betrayal from Prometheus, who defies Zeus's will by giving fire to humanity.

Scientific Perspectives

From a scientific viewpoint, the concept of betrayal observed in this verse can be analyzed through the lens of psychology and social sciences.

Studies on group behavior and social dynamics might provide explanations for Judas’ actions, considering factors like group pressure, cognitive dissonance, and personality traits.

Commentaries

Biblical scholars and commentators have varied in their analysis of Judas Iscariot’s role in this verse:

Some traditional commentaries emphasize Judas's hypocrisy, contrasting his professed concern for the poor with his real intention of theft and betrayal.
Modern scholars often consider the complexity of Judas's character, suggesting that his motivations might not be entirely understood from the text and that he serves as a narrative device to move the plot toward the climactic events of Jesus' passion.
Additionally, some commentators have considered the socio-political implications of Judas's actions, analyzing his possible disillusionment with Jesus' approach to the Messianic role and the Roman occupation of Judea.

John 12

John 12

What does John 12:4 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 12:4 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?