1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. 2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
Jesus did not immediately enter the city of Jerusalem upon arriving for the Passover, and instead went to the house of Lazarus, Martha and Mary of Bethany. The Passover of 14 Nisan fell upon a Friday, the day on which Jesus was crucified. The Feast of Unleavened Bread began on the day following. The counting of days includes the beginning and ending day (see John 20:26), so six days before Friday would make Sunday the day that Jesus arrived in Bethany (See my chronology at Mat 21:1). Here with this family at least, Jesus was treated as the King that He really was. All the disciples were there and Lazarus too, but Jesus was the guest of honor.
3 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.
Most likely, Mary anointed Jesus’ feet as an expression of thanks to Him for having raised her brother from the dead. The perfume she used was very expensive and the quantity was liberal, which indicates that her household was of fairly sufficient means. According to Robertson, spikenard (Song 1:12; 4:13) was made from the head of a plant and imported from India.
Jesus was twice anointed with ointment. Only Luke records the first one, in which a notable but unnamed sinner anointed His feet with ointment mingled with her own tears. That took place earlier in His ministry at a Pharisee’s house in Galilee (Luke 7:36-50). This second anointing took place just before His betrayal, and is recorded by the Gospels of Matthew, Mark, and John. Matthew and Mark say it took place at the house of Simon the leper (Mark 14:3-9; Mat 26:6-11), and John notes that Lazarus, Mary and Martha were present. Perhaps Simon lived with the three siblings and so it is said to be his house, and perhaps the three came to Simon’s own house for this supper occasion.
While John notes that this was six days before the Passover, Matthew and Mark seem to have it two days before the Passover. The most likely explanation is that Matthew and Mark have topically recorded the event rather than chronologically, for they connect Jesus’ admonition of Judas with his later decision to betray Jesus to the Jews. That being the case, Matthew and Mark’s two days would not refer to the anointing of Jesus’ feet but to Judas’ meeting with the Jews.
4 Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor? 6 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.
Judas was a man led astray by the love of money (1Tim 6:10). He would even steal from the disciples’ money bag. Seeing 300 pennysworth of ointment wasted upon the ground, he objected to Mary’s extravagance, “Why wasn’t this sold and given instead to the poor?” He did have a point, for one penny was worth roughly one man’s wages for working a full day (Mat 20:2; 18:28). However, Judas’ motive for this criticism was not that he cared for the poor, but he coveted that 300 pence for himself. Often, those who are themselves covetous and greedy are among the first to charge others of “waste, extravagance and poor stewardship” in the church.
7 Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8 For the poor always ye have with you; but me ye have not always.
Jesus defended Mary from the disciples’ criticism (Judas in particular) and used the occasion to predict His death, although it doesn’t seem that anyone understood at the time. Reading all of the Gospel accounts of this event, it appears that Judas was quite offended when Jesus corrected him, and that contributed to his decision to betray Jesus to the chief priests.
Against the day of My burying hath she kept this. From these words we might infer that Mary had been saving this perfume for His burial and that she now poured out only a portion of it (see my note Mat 26:8). It is almost certain that Mary was among the women who went to the tomb at the first lawful opportunity, in order to anoint His body with ointment. Perhaps she carried what was left of this perfume with her. If so, she returned home with it unused!
While not rejected by Christ, Mary’s good work (Mat 26:10) was bad-mouthed by Judas, and in this I think we may learn a lesson. Sometimes Christians can act like Judas, criticizing good deeds with superficially valid charges. When we began an Anabaptist mission outreach in southern Chile, I heard that criticism more than once. “There are lots of places much closer to home and less expensive to live and travel, why go so far away?”
Mary’s good work was accepted by Christ, and more, for Matthew adds: Verily I say unto you, Wheresover this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her (Mat 26:13). Coming from the lips of Christ, those are highest words of approval and recognition!
9 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. 10 But the chief priests consulted that they might put Lazarus also to death; 11 Because that by reason of him many of the Jews went away, and believed on Jesus.
Jesus’ fame among a growing segment of the common people did not sit well with the chief priests, and the testimony of those who had witnessed the resurrection of Lazarus was a sudden additional concern to them. Surrounded by supporters, the curious, and new seekers during these “vacation days” before the Passover, Jesus had more public presence than ever before. Even Greeks were asking to see Him. The picture that these verses present answer a small question I had often wondered about. From whence came the great multitude of hosanna-shouters at His triumphal entry (Mat 21:8-10) seeing that just a few days later there were great multitudes clamoring for His death? (Mat 27:20-24). The resurrection of Lazarus and the subsequent publicity that Jesus received answers that question. In fact, John directly attributes Jesus’ reception to those who published His miracle of raising Lazarus from the dead (see v17-18). Jesus had more followers at this time than ever before, but there was also a very antagonistic element that was determined to kill Him.
12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13 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. 14 And Jesus, when he had found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt.
Jesus’ return and entry into Jerusalem during the final week of His ministry is detailed in all four Gospel accounts and has been called, “The Triumphal Entry.” This took place on Monday, five days before the Passover. The parallel accounts in Mat 21:1-17; Mark 11:1-11; Luke 19:28-41 supply more details. Since the Sanhedrin had put out a warrant for His immediate arrest (John 11:56-57), the people had been wondering if He would attend this year’s feast. So upon hearing the news that He was approaching the city, a large group of people went forth to meet Him. The two multitudes met, Jesus with His disciples coming from Bethany and the excited multitude who had been waiting and wondering coming from Jerusalem. Together they formed a great and joyous company that ended its journey at the temple of God (Mat 21:12), where the next day Jesus would cast out the evil-doers and then return to Bethany for the night.
The Gospel writers explain that this was a fulfillment to Messianic prophecy (Zec 9:9; Is 62:11; Ps 118:22-26), but it is impossible to not see in the foregoing description a distinct parallel also to the Second Coming of Christ. Jesus coming to Jerusalem, at the descent of the Mount of Olives (Luke 19:37), the two multitudes of believers meeting (1Thes 4:14-17), the hosannas, palms and praises at His appearing (Rev 7:9-17), His coming to the Temple of God, its subsequent cleansing from all things that did offend (Mat 13:41; 25:30-34; Rev 11:1-2), and finally His return to quiet Bethany (the house of figs) all accurately pre-figure His coming at the end of the Gospel Age. A few days later Jesus repeated the multitude’s praise in predicting His Second Coming (Mat 23:39).
Hosanna: Blessed is the King of Israel. The word Hosanna occurs nowhere else in the Scriptures outside of Jesus’ triumphant entry into Jerusalem. It comes from the Hebrew word for save, or salvation, which is a centerpiece of Zechariah’s prophecy of this event: Shout, O daughter of Jerusalem, behold thy King cometh unto thee: He is just, and having salvation (Zec 9:9). Jesus refers to this phrase again in Mat 23:39, evidently in connection to His Second Coming.
Is it too precocious to envision the multitude coming to greet Christ as He entered Jerusalem each day of His last week on earth? That would explain the growing exasperation of the Pharisees that the whole world was gone after Him (v19). During these last days, Jesus was accustomed to leaving Jerusalem at evening and spending the night outside the gates, and in the morning He would return for the day. This continued for four days, Monday through Thursday. If the multitude went to greet Him on Friday morning, they would have been shocked to see Him approaching from the other direction, beaten and carrying His cross to be crucified (Luke 23:25-28).
Sitting on an ass’s colt forms a figurative picture of peaceful rule, just as the horse symbolizes justice and retribution at His Second Coming (Rev 19:11-16). While the phrase and prophecy comes directly from Zechariah 9:9, the first association of Messiah with an ass and colt originated hundreds of years earlier with Israel’s deathbed blessing of Judah (see Gen 49:10-12). In that passage, Justin Martyr saw the Jews symbolized by the harnessed ass and the Gentiles represented by the unharnessed colt. He saw the garments and wine as figuratively describing the blood of Christ washing away the sins of mankind, and the blood of grapes signifying that Christ derives His blood not from the seed of man, but from the power of God (as grapes were made by God). He does not opine concerning the “eyes red with wine” nor “the teeth whitened with milk.”
16 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. 17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause the people also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
At the time, the disciples did not make the connection between Jesus’ entry into Jerusalem and the OT prophets’ descriptions of the Messiah being presented as King. But later they remembered, and the Spirit opened up the meaning of the Scriptures to them (Luke 24:32). A major reason for the multitudes greeting Christ as He entered Jerusalem was due to the miracle of Lazarus being raised from the dead, because those who witnessed his resurrection had spread the news far and wide.
The Pharisees, meanwhile, were at their wit’s end. “We’re not getting anywhere. Look! The whole world is following Him now!” The phrase, the whole world is gone after Him, should not be understood too strictly. In the Spanish language for instance, the accepted way to say, “everyone” is “todo el mundo,” which is literally, “the whole world.” Even in English, when we say “everybody” it doesn’t actually mean everyone in the world. Usually we add a qualifying term, “everybody in the room,” or, “everyone in the US,” etc., and even then it is often not intended to be taken strictly literal. To the Pharisees, it seemed like all Jerusalem was praising Jesus, yet as we know, many were not.
20 And there were certain Greeks among them that came up to worship at the feast: 21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. 22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.
Jesus’ fame reached the ears of some devout, God-seeking Greeks who had come to Jerusalem to worship at the feast. These came to Philip and asked to see Jesus. Although a Jew, Philip is thought to have had Gentile connections due to his Greek name. Peter and Andrew were brothers from Bethsaida, the same town as Philip (John 1:44). Gentiles were not accepted by the Jews unless they converted to the Jewish religion. These Greeks were probably God-fearing men like Cornelius, who recognized the Jehovah of Israel as the true God of the universe but never became a Jewish proselyte.
We are left unsure if Jesus ever met or spoke with these men. Perhaps they were with the three disciples when Jesus answered them in verses 23-28. In fact, as I read these few verses, I wondered why this little detail was even included in the Gospel account. Then I stumbled across the passage in Acts 8:26-40 which relates how the Spirit carried Philip into the desert to instruct a certain Greek eunuch who had been in Jerusalem to worship (Acts 8:27). This man was clearly a true God-seeker, pondering and struggling to understand the OT prophecies of Jesus. Philip showed Christ to him and led him to be baptized. There is every possibility that eunuch could have been one of these Greeks! What a story that makes, and how so like the Spirit of God, which is constantly and actively supporting every heart that is truly seeking Him! (2Chr 16:9). Whether the Philip of Acts 8 was the apostle Philip or the deacon Philip (Acts 6:5) is unimportant to the real story here, which concerns these seeking Greeks. Sir, we would see Jesus.
23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24 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.
The time of Jesus’ death was near. John does not divide into days the time between Jesus’ triumphal entry into Jerusalem and His last supper with the Apostles, but from the other Gospels we deduce that He entered Jerusalem on Monday and celebrated the Last Supper on Thursday, which is the first scene of the next chapter. So the section from verse 20 to the end of the present chapter condenses the events of those important days, which the Synoptics detail more fully.
The hour had come for the Son to be glorified. Likely the disciples thought He meant that the time had come for Him to show Himself to the world and take the reins of the Jewish kingdom such that the people would lift Him up in glory and honor. Jesus however, was thinking of the Father glorifying Him (John 12:28; 13:32; 17:1).
The parable of a grain of wheat dying so that it can bring forth fruit is a beautiful parallel to the death of Christ for the sake of bringing many sons unto glory (Heb 2:10). Even after much study and experiment, scientists remain unable to understand and duplicate that simple yet essential fact of life which we take for granted every day! Life springs out of death every time a seed is planted in the ground, and in the same way, every time a Christian is buried in death the hope of new life remains in that seed-body (1Cor 15:35-38). So too, Christ died that He might through death be glorified and bring forth much fruit (Heb 2:9; Php 2:8-9).
It all made little sense to His listeners then, but in time its significance and wisdom would become evident and compelling. Indeed, if we had only this bit of predictive teaching of Jesus, it would alone be highly convincing that He was truly who He claimed to be. For to pronounce these words only five days before His burial and with the foresight that for thousands of years and to millions of people His death would bring forth much fruit is an amazing and impossible proclamation from a purely human perspective. As He said elsewhere, And now I have told you before it come to pass, that, when it is come to pass, ye might believe (John 14:29; 20:31).
25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. 26 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.
Jesus had taught this truth in slightly different terms on other occasions (Mat 10:37-39; Mr 8:34-38; Luke 17:33). To love life is to serve self, and that results in spiritual death; but if any man serve Me, he must hate his life in this world (compare Luke 14:26).
Let him follow Me. Jesus had many disciples who followed Him and listened to His teaching, but that literal meaning was really not what He was teaching here. Following Christ is hearing and obeying His commandments (Mat 7:24), it is living one’s life according to the principles, examples and doctrines that Jesus has provided. The servant that so serves will be acknowledged by God and blessed by the everlasting presence of Christ (John 14:3), he will be wherever Christ is.
27 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. 28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. 29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. 30 Jesus answered and said, This voice came not because of me, but for your sakes.
His soul was troubled because He knew the future, and that was like feeling already the lashes of the whip, the insults of the scorners, and the pains of the nails. Possessing all-power and all-authority, it would have been easy for Jesus to petition the Father to be delivered from that fearful hour (Mat 26:53). Yet, it was for that cause Jesus had come to the earth (John 18:37), and so while His flesh sorely tempted Him to give up this distasteful task (Mat 26:38), He accedes to the will of God: Father, glorify Thy name. In this the great love of Christ is on full display. He didn’t want to die, but for His love, He accepted that very difficult task of carrying our sins in His body.
In sudden response to His statement, a voice sounded from heaven, I have both glorified it, and will glorify it again (John 17:1). John does not describe Jesus’ great sorrow and struggle in Gethsemane, so this may be the clearest view of that fearful trial in this gospel. The Father’s name was glorified in the Son (John 13:31-32) by His coming to earth, by His perfect life, doctrine and works, and by His death and resurrection. The event of God becoming a man and dying in Mankind’s place will stand forever in the history of the world as an episode without rival, and truly never has the name of God been so glorified before or after. His goodness, mercy, kindness, love and a host more of benevolent attributes shine forth a saving beacon of hope for fallen souls.
The other three Gospels describe a voice from heaven at the beginning of Jesus’ ministry (Mat 3:17; Mark 1:11; Luke 3:22; John 1:32), and also at His transfiguration (Mat 17:7; Mark 9:7; Luke 9:35). John records none of those, but does add this new account which confirmed publicly that Jesus’ work and earthly ministry was from God. The voice came not for His sake but that the people might believe He had come from heaven and that He had direct communication with the Father.
It thundered…an angel spake to Him. Some understood the words and believed the heavenly voice, but others refused, “It was only thunder,” they said. And perhaps some of the confusion was due to language. Which language was spoken, or did everyone hear the heavenly voice in a tongue he could understand? If the Greeks were standing by, would they have been able to understand?
31 Now is the judgment of this world: now shall the prince of this world be cast out.
The prince of this world is Satan, who Christ would destroy…through death (Heb 2:14). Jesus’ death and resurrection was even more significant in the spiritual realm than it was in the physical, for it resulted in a severe diminishing of the Devil’s authority and power (Rev 12:1-12; Luke 10:18). The Greek word translated prince (archon) occurs over thirty times in the NT, but it is more often rendered “ruler.” Satan is referred to as a dark prince in John 14:30; 16:11; Eph 2:2, but Jesus is the true Prince (Acts 3:15; 5:31; Rev 1:5). Satan had become the prince of this world through guile, deceiving into sin the entire human race and thereby becoming their ruler (Rom 5:12-14). By His death and resurrection, Jesus would cast out the strong man (Mat 12:29), redeem certain of those deceived humans, and with them set up a spiritual kingdom that will rule the world forever (Dan 7:27).
However, that victory would begin by a seemingly great defeat, for He would yield Himself up to the wicked powers of this world and suffer at their hands for three days and nights. The judgment of this world is primarily a reference to the spiritual realm of Satan, although his machinations are often accomplished by human elements. For that he is called the prince of this world (John 12:31; 14:30) and the god of this world (2Cor 4:4), but Jesus has triumphed over this present evil world. (Gal 1:4).
32 And I, if I be lifted up from the earth, will draw all men unto me. 33 This he said, signifying what death he should die.
This prediction was hidden from the understanding of even Jesus’ closest disciples until after His resurrection (John 12:16). If one reads only the gospel of John, the Apostles’ ignorance might seem justified, but the Synoptics record that Jesus had been telling them clearly how He was going to die (Mat 20:17-19; Luke 18:31-34). Therefore the phrase, if I be lifted up from the earth, would be in tune with those comments, and others in this gospel (see John 3:14; 8:28). In the Scriptures, to be lifted up carries also the idea of being exalted and honored, and in the case of Jesus’ crucifixion the double meaning is significant – He was first lifted up from the earth by wicked hands, yet ever after He is lifted up in honor and praise by all men of faith wherever and whenever they may be found (Is 11:10).
His death would draw all men to God. Not that all will be saved, but that the invitation is open to whomsoever will (Luke 9:24; 2Pet 3:9; Acts 17:30). Read in conjunction with John 6:44, we see the way to salvation and the call to heavenly glory made available by Christ, the only mediator between God and man (1Tim 2:5).
What death He should die. While this probably has immediate reference to the details of His crucifixion (John 18:32), we may also infer from that statement the immense importance of God dying for mankind (see Rom 5.18). The heroic death of the sinless, perfect Son of Man in the place of every sinful soul has no parallel in the history of the world. All praise to God for His unspeakable gift (2Cor 9:15).
34 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?
The Jews were well acquainted with many of the prophecies concerning their Messiah, and had constructed a fairly detailed profile of their beliefs, although some were contradictory (see Gill). This verse is a case in point, for while the Law did say that Messiah would reign forever (Ps 45:6; Eze 37:25-26; Dan 2:44), it did not say that He would never die, which is apparently what they inferred from Jesus’ statement that the Son of man must being lifted up, or crucified. They had never considered that there might be another option, namely, rising from the dead.
Who is this Son of man? This seems to have originated from the fact that the Jewish idea of the Messiah did not conform well with Jesus’ teaching.
35 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. 36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
The honest seekers would have remembered Jesus’ proclamation that He is the light of the world (John 8:12; 9:5; 12:46), and would have recognized that He was speaking of Himself here. Darkness is a symbol of sin and evil, but light represents truth and goodness. They are appropriate symbols, for natural darkness is able to hide a host of errors and sins, yet light will expose those flaws to all. For example, a person might enter a dimly-lit room and never see its true characteristics, but when the light is turned on, every imperfection becomes evident – the poor workmanship, the dirty housekeeping, the lack of maintenance, etc. So it is with spiritual light and darkness. The world lies in darkness (1John 5:19), and when the light of truth of the Gospel shines forth all sins will be known (John 3:19-21).
Children of light. Study Luke 16:8; Eph 5:8; 1Thes 5:5; Col 1:12; Mat 4:16. Jesus hid from them because of the latent threat of the Jewish leaders, for in order to fulfill the law, He must die on the day the Passover lamb was slain and its blood poured out at the base of the brazen altar. That was still about four days future.
37 But though he had done so many miracles before them, yet they believed not on him: 38 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?
In spite of all the miracles Jesus had performed during the last 3-1/2 years, many did not believe on Him. The situation was not unlike that of the children of Israel’s deliverance from slavery in Egypt, during which the arm of the Lord wrought many mighty miracles, yet almost the entire company perished in the wilderness on account of unbelief (Heb 3:8-19). By these examples it is clear that even providing irrefutable proofs does not mean certain success in convincing the human heart to believe in Christ.
The famous prophecy of Christ in Isaiah 53 begins with a pair of questions that are answered in His life. By and large, it was the poor and uneducated who believed Jesus’ message and saw the arm of the Lord through His miracles.
39 Therefore they could not believe, because that Esaias said again, 40 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.
The first part of this quote comes from Is 44:18, and the last part from Is 6:10 (see also Is 29:10; 63:17). The reason John’s quote does not compare well with the OT text is primarily due to differences in the Septuagint (which John used) and the Masoretic OT (which most English Bibles follow). The gospel of Matthew quotes exactly from the Septuagint: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them (Mat 13:15). In this occasion, the Septuagint version is superior to the Masoretic.
The ultimate responsibility for a man’s rejecting the truth is his own rebellious choice, yet it is God who orchestrates the places and circumstances that require a choice to be made, either for Him or against Him. So while in a sense God hardens and softens the hearts of men, that fact must be understood in the context of His goodness, justice and love. He does not pre-determine and force a man to reject or accept Him, for He is always entirely fair. Jesus’ parables are a case in point. The sincere seeker would diligently try to understand even the hardest saying of Christ, while the skeptics were given an occasion to scoff by reason of the parable’s obscurity. The Pharaoh who would not let the children of Israel leave Egypt is another example of a man who first had hardened his own heart, leading to God using him as an evil instrument for His own glory.
Many of the Jews who heard and saw Christ did not want Jesus to convert and heal them, and that condition has been portrayed again and again in this gospel. See also Eze 12:2; 2Cor 4:4.
41 These things said Esaias, when he saw his glory, and spake of him.
Whose glory did Isaiah see, that of Jehovah or Christ? Isaiah had heard these words when he saw Jehovah-God in a vision (Is 6:1-10), but in the present context John seems to say that Isaiah saw Christ’s glory, which is not strange knowing that Abraham rejoiced to see Christ’s day (John 8:56). However, there are clearer verses from both testaments that link Christ and Jehovah. Jesus said, He that seeth Me, seeth Him that sent Me (John 12:45), and, He that hath seen Me hath seen the Father (John 14:9). The prophets said that Messiah would be called the everlasting Father (Is 9:6), Jehovah our righteousness (Jer 23:6) Jehovah of hosts (Is 44:6). In the last two quotes, the KJ Bible has put LORD for Jehovah, but the Hebrew word is Yhovah.
42 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: 43 For they loved the praise of men more than the praise of God.
Nicodemus (John 3:1) and Joseph of Arimathea (John 19:38) were two chief rulers who believed in Christ, but did not have the courage to confess Him at first, although they later boldly stood for Him at His death. Apparently there were many more of these secret followers. Being put out of the synagogue was no idle threat. The blind man whom Jesus healed was cast out for confessing Christ (John 9:22, 34-35).
They loved the praise of men. This continues to be a major reason that many will not follow Christ, and later king Agrippa added his name to the list (Acts 26:28). How difficult the choice is for some when they recognize that to follow Christ means to suffer the reproach of men and criticisms of society (2Tim 1:12; Heb 11:25). But most difficult of all are the strong and deceptive arguments from so-called Christians that God wants His people to enjoy themselves, take full advantage of what society has to offer, and succeed in money and position. In Chile, that means Christians should do as everyone else – work on Sunday instead of attending church services, make sure your children get a full education with college degree, etc. Those who don’t are “radicals,” who are depriving themselves and their children not only needlessly, but cruelly and harmfully! Yet, whosoever will be a friend to the world is an enemy to God (James 4:4). The wisdom of this world means nothing to God.
44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. 45 And he that seeth me seeth him that sent me. 46 I am come a light into the world, that whosoever believeth on me should not abide in darkness.
The link between the Son and the Father is very strong in the book of John, which contains more than 20 references of Jesus referring to the One that sent Me. “You who believe in Me, consider this, that in believing in Me you are believing in Him that sent Me.” Every action and word of Jesus was an action and word of God (John 5:17-20), for the Son and the Father are one (John 10:30; 14:9).
I am come a light into the world. This goes hand in hand with what He said a few verses earlier (John 12:35-36), and also agrees with His teaching throughout the gospel of John (see John 1:5; 3:19; 8:12; 9:5; 11:9). Matthew points out an OT prophecy that the Messiah would be a great light (Mat 4:16; Is 9:2).
47 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. 48 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.
We find similar statements in John 3:17-18 and John 5:45, but careful interpretation is required here. Elsewhere, Jesus says that the Father has committed all judgment to the Son (John 5:22), that He had come into the world to execute judgment (John 5:30; 9:39), and even that it was imminent (John 12:31). In my opinion, these verses are given as a warning that the personal judgment of every man, woman, and child would surely take place, but not at that time. His present, foreordained mission was not to stand in the judgment seat, but to forge salvation for mankind by dying as a sacrifice for the sins of the world. His words would indeed judge those listening to Him at that very moment, not then, but in the last day.
The word that I have spoken, the same shall judge him in the last day. This is a serious, sober, simple truth. On judgment day, our actions will be evaluated according to the Word that Jesus gave from the Father when He walked this earth in the form of a man. Obedience is the final and true test of discipleship, it is the evidence that one truly believes and that one is a Christian! Someone has said, “If you were placed before a judge and the attorneys began to try your case, would enough evidence be found to convict you of being a Christian?” Someday there will be a real Judge and a real trial, and you will really stand before Him to give answer for your life (Rom 14:12; Mat 12:37).
49 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. 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.
Jesus’ message came from above, from the throne of the Father (John 14:10; 8:28). Far from going about to gain converts for an earthly kingdom, Jesus ever pointed men to God’s heavenly kingdom. The Word of the Father and Son is spirit and life (John 6:63), their commandment is life everlasting, meaning that the words of Christ will either condemn or approve a man’s work at the final judgment. Therefore, there is life everlasting in keeping His commandments!